T55n2154_開元釋教錄
大正藏第 55 冊 No. 2154 開元釋教錄
No. 2154
開元釋教錄卷第一
庚午歲西崇福寺沙門智升撰
夫目錄之興也。蓋所以別真偽明是非。記人代之古今。標卷部之多少。摭拾遺漏刪夷駢贅。欲使正教綸理金言有緒。提綱舉要歷然可觀也。但以法門幽邃化網恢弘。前後翻傳年移代謝。屢經散滅卷軸參差。復有異人時增偽妄。致令混雜難究蹤由。是以先德儒賢制斯條錄。今其存者殆六七家。然猶未極根源尚多疏闕。升以庸淺久事披尋。參練異同指陳臧否。成茲部帙。庶免乖違。幸諸哲人俯共詳覽。
稽首善逝牟尼尊 無上丈夫調御士 亦禮三乘凈妙法 並及八輩應真僧 我撰經錄護法城 三寶垂慈幸冥祐 惟愿法燈長夜照 迷徒因此得慧明 正法遐久住世間 依學速登無上地
自後漢孝明皇帝永平十年歲次丁卯。至大唐神武皇帝開元十八年庚午之歲。凡六百六十四載。中間傳譯緇素總一百七十六人。所出大小二乘三藏聖教。及聖賢集傳並及失譯。總二千二百七十八部。都合七千四十六卷。其見行闕本並該前數。
新錄合二十卷。開為總別。總錄括聚群經。別錄分其乘藏。二錄各成十卷。就別更有七門。今先敘科條餘次編載。
【現代漢語翻譯】 現代漢語譯本 《開元釋教錄》卷第一
西崇福寺沙門智升于庚午年撰寫
編纂目錄的意義在於辨別真偽，明確是非，記錄歷史年代的古今，標明經卷部數的多少，收集遺漏，刪除重複。目的是使正教的綱領和佛陀的金玉良言有條不紊，提綱挈領，一目瞭然。然而佛法深奧，教化之網廣大，前後翻譯，歲月流逝，多次經歷散失，經卷錯亂。又有一些人隨意增添偽造的內容，導致混雜，難以追溯源頭。因此，前代的賢士制定了這些目錄。現在留存下來的大概有六七家，但仍然沒有窮盡根源，還有很多疏漏。我智升才識平庸，長期從事搜尋整理工作，參考比較各種異同，指出優缺點，完成了這部著作，希望能避免錯誤。希望各位賢哲能夠仔細審閱。
稽首禮敬善逝牟尼尊（Sakyamuni，釋迦牟尼佛）， 無上的大丈夫，調御一切眾生。 也禮敬三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）清凈微妙之法， 以及八輩（Ashtavarga，八種類型的聖者）應真僧（Arhat，阿羅漢）。 我撰寫經錄，作為護法的城墻， 祈求三寶（Triratna，佛、法、僧）慈悲加持，暗中保佑。 惟愿佛法之燈，長夜照耀， 使迷惑的眾生因此得到智慧光明。 正法長久住世， 依教奉行，迅速登上無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）之地。
從後漢孝明皇帝永平十年丁卯年，到大唐神武皇帝開元十八年庚午年，總共六百六十四年。期間翻譯經典的僧人和居士總共一百七十六人。所翻譯的大小乘（Mahayana and Hinayana，大乘和小乘）三藏（Tripitaka，經、律、論）聖教，以及聖賢的著作和傳記，包括已遺失的譯本，總共二千二百七十八部，合計七千零四十六卷。現在流通的和缺失的原本都包括在前面的數字中。
新目錄共二十卷，分為總錄和別錄。總錄概括收集所有經典，別錄按照乘和藏進行分類。兩種目錄各成十卷。別錄又分為七個部分。現在先敘述科條，其餘內容依次編排。
【English Translation】 English version No. 2154 Kaiyuan Shijiao Lu, Volume 1
Compiled by the Shramana Zhisheng of Xichongfu Temple in the year Gengwu
The purpose of compiling a catalogue is to distinguish truth from falsehood, clarify right from wrong, record the antiquity of historical eras, indicate the number of volumes and sections, collect omissions, and delete redundancies. The aim is to make the principles of the orthodox teachings and the golden words of the Buddha orderly, with the key points clearly visible. However, the Dharma is profound and the net of teachings is vast. Translations have occurred at different times, and years have passed. There have been many instances of dispersal and loss, and the scriptures have become disordered. Furthermore, some individuals have arbitrarily added false content, leading to confusion and making it difficult to trace the origins. Therefore, the virtuous scholars of the past created these catalogues. Now, there are about six or seven surviving, but they still do not exhaust the sources and have many omissions. I, Zhisheng, with my mediocre abilities, have long been engaged in searching and organizing, comparing various differences and similarities, pointing out the advantages and disadvantages, and have completed this work, hoping to avoid errors. I hope that all wise individuals will carefully review it.
I bow in reverence to the Sugata Muni (Sakyamuni Buddha), The unsurpassed great hero, who tames and subdues all beings. I also pay homage to the pure and subtle Dharma of the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana), And to the eight classes (Ashtavarga) of Arhats (Arhat). I compile this catalogue of scriptures as a fortress to protect the Dharma, Praying that the Three Jewels (Triratna, Buddha, Dharma, Sangha) will bestow compassion and secretly protect me. May the lamp of the Dharma shine brightly through the long night, So that confused beings may thereby obtain the light of wisdom. May the True Dharma long abide in the world, And by practicing according to the teachings, may we quickly ascend to the unsurpassed state of enlightenment (Anuttara-samyak-sambodhi).
From the tenth year of Emperor Xiaoming of the Later Han Dynasty, the year Dingmao, to the eighteenth year of Emperor Shenwu of the Great Tang Dynasty, the year Gengwu, there are a total of six hundred and sixty-four years. During this period, a total of one hundred and seventy-six monks and laypeople translated the scriptures. The translated teachings of the Great Vehicle (Mahayana) and Small Vehicle (Hinayana) Tripitaka (Sutra, Vinaya, Abhidharma), as well as the writings and biographies of sages and worthies, including the lost translations, total two thousand two hundred and seventy-eight works, amounting to seven thousand and forty-six volumes. The currently circulating and missing originals are all included in the preceding numbers.
The new catalogue consists of twenty volumes, divided into a general catalogue and a separate catalogue. The general catalogue summarizes and collects all the scriptures, and the separate catalogue classifies them according to vehicle and pitaka. Each of the two catalogues consists of ten volumes. The separate catalogue is further divided into seven sections. Now, I will first describe the categories, and the remaining content will be arranged in order.
總括群經錄上。
右從漢至唐所有翻述。具帝王年代並譯人本事。所出教等以人代先後為倫。不依三藏之次。兼敘目錄新舊同異。
別分乘藏錄下。
右別錄之中曲分為七。一有譯有本。二有譯無本。三支派別行。四刪略繁重。五拾遺補闕。六疑惑再詳。七偽邪亂正。就七門中二乘區別三藏殊科。具悉委由兼明部偶。總錄分為十卷。起第一盡第十(此粗顯綱條若一一具明在第十卷內)。第一卷(漢魏二代緇素譯人所出經戒羯磨等及新舊失譯並附出譯人列傳)第二卷(吳晉二代緇素譯人所出經戒等並新舊失譯諸經同前附出譯人列傳)第三卷(東晉苻秦二代緇素譯人所出經律論等並新舊失譯列傳同前)第四卷(姚秦西秦前涼北涼四代緇素譯人所出經律論並新舊集失譯經等)第五卷(宋朝一代緇素譯人所出經律論等並新集失譯經等)第六卷(齊梁元魏高齊四代緇素譯人所出經律論等並新集失譯經律集等)第七卷(周陳隋三代緇素譯人所出經律論及傳錄等)第八卷第九卷(八九二卷皇朝緇素譯人所出經律論及傳錄等)第十卷(敘古舊諸家目錄部帙多少及詳顯同異)別錄分為十卷。起第十一盡第二十(此粗顯綱條具述在第十卷內)第十一卷第十二卷(十一十二兩卷有譯有本菩薩藏經律論目錄兼述譯人
【現代漢語翻譯】 現代漢語譯本： 《總括群經錄》上卷。
右側記錄了從漢朝到唐朝所有的翻譯作品，詳細記載了帝王的年代以及譯者的生平事蹟。所出的佛教經典等按照譯者所處的時代先後順序排列，不依照經、律、論三藏的次序。同時敘述了目錄的新舊差異。
《別分乘藏錄》下卷。
右側的別錄之中，細緻地分為七類：一、有翻譯且有原本；二、有翻譯但沒有原本；三、支派別行；四、刪減略述繁重的內容；五、拾遺補闕；六、疑惑之處再次詳細考察；七、辨別偽經邪說，匡正視聽。在這七類中，二乘（聲聞乘和緣覺乘）經典區別於三藏的分類。詳細地說明了這些分類，並標明了部類和卷數。總錄分為十卷，從第一卷到第十卷（這裡只是粗略地顯示綱要，如果想要一一詳細說明，請參考第十卷）。第一卷（漢魏兩代的出家和在家譯者所翻譯的經、戒律、羯磨等，以及新舊失譯的經典，並附上譯者的列傳）第二卷（吳晉兩代的出家和在家譯者所翻譯的經、戒律等，以及新舊失譯的經典，與前面一樣附上譯者的列傳）第三卷（東晉苻秦兩代的出家和在家譯者所翻譯的經、律、論等，以及新舊失譯的經典，列傳與前面一樣）第四卷（姚秦、西秦、前涼、北涼四代的出家和在家譯者所翻譯的經、律、論，以及新舊收集的失譯經典等）第五卷（宋朝一代的出家和在家譯者所翻譯的經、律、論等，以及新收集的失譯經典等）第六卷（齊、梁、元魏、高齊四代的出家和在家譯者所翻譯的經、律、論等，以及新收集的失譯經律集等）第七卷（周、陳、隋三代的出家和在家譯者所翻譯的經、律、論以及傳錄等）第八卷第九卷（第八卷和第九卷記錄了皇朝的出家和在家譯者所翻譯的經、律、論以及傳錄等）第十卷（敘述古代各家的目錄部帙多少，以及詳細地顯示其相同和差異之處）別錄分為十卷，從第十一卷到第二十卷（這裡只是粗略地顯示綱要，詳細的敘述在第十卷內）第十一卷第十二卷（第十一卷和第十二卷是有翻譯且有原本的菩薩藏經、律、論目錄，同時敘述了譯者）
【English Translation】 English version: The Upper Volume of the 'Comprehensive Record of All Sutras'.
This section records all translations from the Han to the Tang dynasties, detailing the reigns of emperors and the biographies of the translators. The Buddhist scriptures and other works produced are arranged chronologically according to the era of the translators, not according to the order of the Tripitaka (Three Baskets: Sutra, Vinaya, and Abhidharma). It also describes the similarities and differences between the old and new catalogs.
The Lower Volume of the 'Separate Record of Vehicles and Canons'.
This separate record is meticulously divided into seven categories: 1. Translated with an original text; 2. Translated without an original text; 3. Branch lineages and separate practices; 4. Abbreviated and simplified voluminous texts; 5. Gleanings and supplements; 6. Doubtful points re-examined in detail; 7. Distinguishing false and heretical teachings, and correcting misunderstandings. Within these seven categories, the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are distinguished from the classifications of the Tripitaka. These classifications are explained in detail, and the sections and volumes are indicated. The comprehensive record is divided into ten volumes, from the first to the tenth (this is a rough outline; for a detailed explanation, please refer to the tenth volume). Volume 1 (Scriptures, precepts, karmas, etc., translated by monastic and lay translators of the Han and Wei dynasties, as well as newly and old lost translations, with attached biographies of the translators). Volume 2 (Scriptures, precepts, etc., translated by monastic and lay translators of the Wu and Jin dynasties, as well as newly and old lost translations, with attached biographies of the translators as before). Volume 3 (Sutras, Vinaya, Abhidharma, etc., translated by monastic and lay translators of the Eastern Jin and Fu Qin dynasties, as well as newly and old lost translations, with biographies as before). Volume 4 (Sutras, Vinaya, Abhidharma translated by monastic and lay translators of the Yao Qin, Western Qin, Former Liang, and Northern Liang dynasties, as well as newly collected lost translations, etc.). Volume 5 (Sutras, Vinaya, Abhidharma, etc., translated by monastic and lay translators of the Song dynasty, as well as newly collected lost translations, etc.). Volume 6 (Sutras, Vinaya, Abhidharma, etc., translated by monastic and lay translators of the Qi, Liang, Yuan Wei, and Gao Qi dynasties, as well as newly collected lost Vinaya collections, etc.). Volume 7 (Sutras, Vinaya, Abhidharma, and transmissions, etc., translated by monastic and lay translators of the Zhou, Chen, and Sui dynasties). Volumes 8 and 9 (Volumes 8 and 9 record the Sutras, Vinaya, Abhidharma, and transmissions, etc., translated by monastic and lay translators of the Imperial Dynasty). Volume 10 (Describes the number of volumes in the catalogs of ancient schools, and details their similarities and differences). The separate record is divided into ten volumes, from the eleventh to the twentieth (this is a rough outline; a detailed description is in the tenth volume). Volumes 11 and 12 (Volumes 11 and 12 are catalogs of the Bodhisattva-piṭaka Sutras, Vinaya, and Abhidharma that have been translated and have original texts, and also describe the translators).
時代)第十三卷(有譯有本聲聞藏經律論及賢聖集傳目錄亦述譯人時代)第十四卷(有譯無本大乘經律論闕本目錄)第十五卷(有譯無本小乘經律論及賢聖集傳闕本目錄)第十六卷(支派別行大小乘經律論及賢聖集傳別生目錄)第十七卷(刪略繁重別生同本異名經等刪除目錄補闕拾遺舊譯大小乘經律論大周入藏錄中遺漏不上目錄及新譯大小乘經律論集傳等新編入藏目錄)第十八卷(疑惑再詳目錄偽妄亂真新編偽經及群錄中偽經並諸家集鈔等目錄)第十九卷(大乘經律論入藏目錄)第二十卷(小乘經律論賢聖集傳入藏目錄)
總括群經錄上之一
後漢劉氏都洛陽
從明帝永平十年丁卯至獻帝延康元年庚子。凡一十一帝一百五十四年。緇素一十二人。所出經律並新舊集失譯諸經。總二百九十二部。三百九十五卷(于中九十七部一百三十一卷見在一百九十五部二百六十四卷闕本)。
以為後漢經錄云。于中直云帝者為真。兼斥名者是偽。年代甲子依唐司隸甄鸞成均博士。王道圭二家年曆參定(後漢)。沙門迦葉摩騰(一部一卷經)沙門竺法蘭(四部一十五卷經)沙門玄婁迦讖(二十二部六十七卷經集)沙門安世高(九十五部一百一十五卷經律集)沙門竺佛朔(二部三卷經)優婆塞安玄(二部三卷經
【現代漢語翻譯】 現代漢語譯本： 第十三卷（有譯有本的聲聞藏經律論及賢聖集傳目錄，也敘述了翻譯者的時代）第十四卷（有譯無本的大乘經律論闕本目錄）第十五卷（有譯無本的小乘經律論及賢聖集傳闕本目錄）第十六卷（支派別行的大小乘經律論及賢聖集傳別生目錄）第十七卷（刪略繁重、別生同本異名經等刪除目錄，補闕拾遺舊譯大小乘經律論，大周入藏錄中遺漏不上目錄，及新譯大小乘經律論集傳等新編入藏目錄）第十八卷（疑惑再詳目錄，偽妄亂真新編偽經及群錄中偽經並諸家集鈔等目錄）第十九卷（大乘經律論入藏目錄）第二十卷（小乘經律論賢聖集傳入藏目錄）。
總括群經錄上之一
後漢劉氏都洛陽
從明帝永平十年丁卯至獻帝延康元年庚子，共經歷十一帝，一百五十四年。僧俗共十二人，所翻譯的經律以及新舊收集的失譯經典，總計二百九十二部，三百九十五卷（其中九十七部一百三十一卷現存，一百九十五部二百六十四卷為闕本）。
認為是後漢經錄。其中只稱『帝』的為真，兼斥名字的為偽。年代甲子依照唐朝司隸甄鸞、成均博士王道圭兩家的年曆參定（後漢）。沙門迦葉摩騰（Kasyapa Matanga）（一部一卷經），沙門竺法蘭（Dharmaraksa）（四部一十五卷經），沙門玄婁迦讖（Lokaksema）（二十二部六十七卷經集），沙門安世高（An Shih-kao）（九十五部一百一十五卷經律集），沙門竺佛朔（Chu Fo-shuo）（二部三卷經），優婆塞安玄（An Hsuan）（二部三卷經）。
【English Translation】 English version: Volume 13 (Catalog of Shravaka Pitaka Sutras, Vinaya, Shastras, and Collections of Sages' Biographies with Translations and Extant Texts, also describing the era of the translators). Volume 14 (Catalog of Mahayana Sutras, Vinaya, and Shastras with Translations but Missing Texts). Volume 15 (Catalog of Hinayana Sutras, Vinaya, and Shastras, and Collections of Sages' Biographies with Translations but Missing Texts). Volume 16 (Catalog of Separate Branches of Mahayana and Hinayana Sutras, Vinaya, and Shastras, and Collections of Sages' Biographies). Volume 17 (Catalog of Deleted Redundant Texts, Separate Editions of the Same Text with Different Names, Supplementing Omissions of Old Translations of Mahayana and Hinayana Sutras and Vinaya, Omissions from the Great Zhou Canon Catalog, and Newly Compiled Translations of Mahayana and Hinayana Sutras, Shastras, and Collections). Volume 18 (Catalog of Doubtful Texts for Further Examination, Newly Compiled Spurious Sutras Confusing the Genuine, Spurious Sutras in Various Catalogs, and Collections of Various Schools). Volume 19 (Catalog of Mahayana Sutras, Vinaya, and Shastras in the Canon). Volume 20 (Catalog of Hinayana Sutras, Vinaya, Shastras, and Collections of Sages' Biographies in the Canon).
General Catalog of Sutras, Part 1
The Liu Dynasty of the Later Han Dynasty, with its capital in Luoyang
From the tenth year of Yongping (永平) of Emperor Ming (明帝), Dingmao year, to the first year of Yankang (延康) of Emperor Xian (獻帝), Gengzi year, there were eleven emperors over 154 years. Twelve monastics and laypeople translated a total of 292 texts, comprising 395 volumes, including Sutras and Vinaya, as well as newly and old collected lost translations (among which 97 texts comprising 131 volumes are extant, and 195 texts comprising 264 volumes are missing).
This is considered the catalog of the Later Han Dynasty. It is believed that those referred to only as 'Emperor' are genuine, while those with specific names are spurious. The cyclical years are based on the calendars of Zhen Luan (甄鸞), Sili (司隸) of the Tang Dynasty, and Wang Daogui (王道圭), a doctor of Chengyun (成均) (Later Han Dynasty). Shramana Kasyapa Matanga (迦葉摩騰) (one text, one volume), Shramana Dharmaraksa (竺法蘭) (four texts, fifteen volumes), Shramana Lokaksema (玄婁迦讖) (twenty-two texts, sixty-seven volumes of Sutras and collections), Shramana An Shih-kao (安世高) (ninety-five texts, one hundred and fifteen volumes of Sutras, Vinaya, and collections), Shramana Chu Fo-shuo (竺佛朔) (two texts, three volumes), Upasaka An Hsuan (安玄) (two texts, three volumes).
集)沙門支曜(一十部一十一卷經集)沙門康巨(一部一卷經)沙門嚴佛調(五部八卷經)沙門康孟詳(六部九卷經律)沙門竺大力(一部二卷經)沙門曇果(一部二卷經)
新舊諸失譯經(一百四十一部一百五十一八卷五十九部七十六卷舊集八十二部八十二卷新附)四十二章經一卷(永平十年丁卯于白馬寺與法蘭共譯初出舊錄云孝明皇帝四十二章)
右一部一卷其本見在。
沙門迦葉摩騰。或云竺葉摩騰。亦云攝摩騰。群錄互存未詳孰是。先來不譯所以備彰。中印度人婆羅門種。幼而聰敏博學多聞。思力精拔特明經律。嘗游西印度有一小國。請騰講金光明經。俄而鄰國興師而來。既將踐境。輒有事礙兵不能進。彼國兵眾疑有異術密遣使覘。但見群臣安然共聽其所講大乘經明地神王護國之法。於是彼國請和求法。明帝以永平七年甲子。夢見金人身長丈六項佩日輪光明赫奕飛在殿前。明日博問群臣。此何神異。通人傅毅進奉對曰。臣聞西域有得道者。號之曰佛。陛下所夢將必是乎。帝以為然。詔遣郎中蔡愔郎將秦景博士弟子王遵等一十八人。往適天竺尋訪佛法。于大月支國與摩騰相遇。時蔡愔等固請于騰。遂與同來至於洛邑。明帝甚加賞接。所將佛經及獲畫像。馱以白馬同到洛陽。因起伽藍名白馬寺
【現代漢語翻譯】 現代漢語譯本： 沙門支曜（收集了一十部一十一卷經），沙門康巨（收集了一部一卷經），沙門嚴佛調（收集了五部八卷經），沙門康孟詳（收集了六部九卷經律），沙門竺大力（收集了一部二卷經），沙門曇果（收集了一部二卷經）。
新舊失譯的經書（共一百四十一部一百五十八卷，其中五十九部七十六卷是舊集，八十二部八十二卷是新收錄的）。四十二章經一卷（永平十年丁卯年，在白馬寺與法蘭共同翻譯，最初的記錄說是孝明皇帝的四十二章經）。
右邊所說的一部一卷經書，原本現在還在。
沙門迦葉摩騰（Kāśyapa Mātanga）。有人說是竺葉摩騰，也有人說是攝摩騰。各種記錄互相矛盾，不知道哪個是對的。以前沒有翻譯他的著作，所以在這裡特別說明。他是中印度人，屬於婆羅門種姓。從小就聰明敏捷，博學多聞，思維能力很強，尤其精通經律。曾經遊歷西印度的一個小國，應邀講解《金光明經》（Suvarṇa-prabhāsa Sūtra）。不久，鄰國發兵來犯，已經逼近邊境，但總是有事情阻礙，軍隊無法前進。敵國軍隊懷疑有法術，秘密派遣使者去偵察，卻只看到這個小國的群臣安然地聽他講解大乘經典中關於地神王（Bhūmi-pāla）護國的方法。於是，敵國請求和解，並請求傳授佛法。漢明帝在永平七年甲子年，夢見一個金人，身高一丈六尺，脖子上佩戴著日輪，光明閃耀，飛在殿前。第二天，他向群臣廣泛詢問，這是什麼神異。通人傅毅進言回答說：『臣聽說西域有得道的人，稱之為佛（Buddha）。陛下所夢的大概就是他吧？』明帝認為有道理，於是派遣郎中蔡愔、郎將秦景、博士弟子王遵等十八人，前往天竺尋訪佛法。在大月支國（Yuezhi）與摩騰相遇。當時，蔡愔等人懇請摩騰前往漢地，於是摩騰與他們一同來到洛陽。明帝非常賞識和接待他。他所帶來的佛經和獲得的畫像，用白馬馱著一同到達洛陽，因此修建了伽藍，命名為白馬寺（White Horse Temple）。
【English Translation】 English version: The Śrāmaṇa Zhi Yao (collected ten scriptures in eleven volumes), the Śrāmaṇa Kang Ju (collected one scripture in one volume), the Śrāmaṇa Yan Fotiao (collected five scriptures in eight volumes), the Śrāmaṇa Kang Mengxiang (collected six scriptures and Vinaya texts in nine volumes), the Śrāmaṇa Zhu Dali (collected one scripture in two volumes), the Śrāmaṇa Tan Guo (collected one scripture in two volumes).
Newly and previously mistranslated scriptures (a total of 141 scriptures in 158 volumes, of which 59 scriptures in 76 volumes are from the old collection, and 82 scriptures in 82 volumes are newly included). The Sutra of Forty-two Chapters in one volume (translated jointly by Kāśyapa Mātanga and Gobharana at the White Horse Temple in the tenth year of Yongping, Dingmao; the initial record states that it is the Sutra of Forty-two Chapters of Emperor Xiaoming).
The one scripture in one volume mentioned on the right is still extant.
The Śrāmaṇa Kāśyapa Mātanga. Some say Zhu Yemoteng, and others say Shemoteng. Various records contradict each other, and it is not clear which is correct. His works were not translated before, so it is specially noted here. He was from Central India, belonging to the Brahmin caste. From a young age, he was intelligent and quick-witted, learned and knowledgeable, with strong thinking abilities, and especially proficient in the scriptures and Vinaya. He once traveled to a small country in West India and was invited to lecture on the Suvarṇa-prābhāsa Sūtra (Golden Light Sutra). Soon, a neighboring country sent troops to invade, already approaching the border, but there were always obstacles preventing the army from advancing. The enemy army suspected magic and secretly sent messengers to scout, but they only saw the ministers of this small country peacefully listening to him lecture on the Mahāyāna scriptures about the methods of the Bhūmi-pāla (Earth-protecting King) protecting the country. Therefore, the enemy country requested reconciliation and asked to be taught the Dharma. In the seventh year of Yongping, Jiazi, Emperor Ming of Han dreamed of a golden man, sixteen feet tall, wearing a sun disc around his neck, shining brightly, flying in front of the palace. The next day, he widely asked his ministers what this strange phenomenon was. The knowledgeable Fu Yi stepped forward and replied: 'I have heard that there are enlightened people in the Western Regions, called Buddhas. The one Your Majesty dreamed of is probably him?' Emperor Ming thought it made sense, so he sent the courtier Cai Yin, the general Qin Jing, the doctoral disciple Wang Zun, and eighteen others to Tianzhu to seek the Buddha's teachings. They met Kāśyapa Mātanga in the Yuezhi country. At that time, Cai Yin and others earnestly requested Kāśyapa Mātanga to go to Han China, so Kāśyapa Mātanga came to Luoyang with them. Emperor Ming greatly appreciated and received him. The Buddhist scriptures and obtained images that he brought were carried to Luoyang on white horses, and therefore a Sangharama was built, named the White Horse Temple.
。諸洲競立報白馬恩。騰于白馬寺出四十二章經。初緘蘭臺石室第十四間內。自爾釋教相繼云興。沙門信士接踵傳譯。依錄而編。即是漢地經法之祖也。舊錄云。此經本是外國經抄元出大部。撮要引俗。似孝經十八章。出舊錄及朱士行漢錄僧祐出三藏記等。道安錄中不載。騰以大化初傳人未深信。蘊其妙解不即多翻。且撮經要以導時俗。騰后終於洛陽。載其由委備如朱士行漢錄及高僧傳等。升尋錄之源始意述譯經。譯經之來須有由致。故傍采眾說以廣異聞。雖于文為繁而僧事備矣。十地斷結經八卷(或四卷亦云十住初出與竺佛念十住斷結經同本永平十三年出見朱士行漢錄及高僧傳長房錄等)法海藏經一卷(一本無藏字初出與法海經等同本見高僧傳及長房錄等)佛本行經五卷(永平十一年出見高僧傳及長房錄等)佛本生經一卷(見高僧傳及長房錄等)
右四部一十五卷。其本並闕。
沙門竺法蘭亦中印度人。自言誦經論數萬章。為天竺學者之師。時蔡愔既至彼國。蘭與摩騰共契游化。遂相隨而來會。彼學徒留礙。蘭乃間行而至。既達洛陽與騰同止。少時便善漢言。初共騰譯四十二章經。騰卒。蘭自譯十地斷結經等四部。昔前漢武帝穿昆明池底得黑灰。問東方朔。朔雲。非臣所知。可問西域胡人。法蘭既至。
【現代漢語翻譯】 現代漢語譯本：各處地方都爭相效仿，呈報朝廷白馬寺的恩德。於是《四十二章經》從白馬寺流傳開來，最初被封存在蘭臺石室的第十四間內。自此以後，佛教事業蓬勃發展，僧侶和信徒們接連不斷地翻譯佛經，並依據記錄進行編纂。這就是漢地經法的開端。舊的目錄記載說，這部經本來是從外國經書中抄錄而來，提取了大部的內容，撮取要點來引導世俗，類似於《孝經》十八章。這些記載出自舊目錄以及朱士行《漢錄》、僧祐《出三藏記》等。道安的目錄中沒有記載。因為當時迦葉摩騰（Kāśyapa Mātanga）在大力弘揚佛法之初，人們還未完全相信，所以他將精妙的理解蘊藏起來，沒有立即大量翻譯，而是選取經文的要點來引導當時的世俗。迦葉摩騰後來在洛陽去世。關於這些詳細情況，都記載在朱士行的《漢錄》以及《高僧傳》等書中。釋道升探尋記錄的源頭，最初的意圖是敘述翻譯佛經的緣由。翻譯佛經的由來必須有原因，所以廣泛採納各種說法來擴大見聞。雖然在文字上顯得繁瑣，但關於僧侶的事蹟就完備了。《十地斷結經》八卷（或四卷，也說是《十住》，最初的版本與竺佛念（Dharmarakṣa）的《十住斷結經》是同一個版本，永平十三年出現，見於朱士行《漢錄》以及《高僧傳》、長房錄等）。《法海藏經》一卷（有一個版本沒有『藏』字，最初的版本與《法海經》等是同一個版本，見於《高僧傳》及長房錄等）。《佛本行經》五卷（永平十一年出現，見於《高僧傳》及長房錄等）。《佛本生經》一卷（見於《高僧傳》及長房錄等）。 以上四部經書共計一十五卷，它們的原本都已缺失。 沙門竺法蘭（Dharmaratna）也是中印度人，自稱能背誦經論數萬章，是天竺（India）學者的老師。當時蔡愔到達那個國家后，竺法蘭與迦葉摩騰共同約定遊歷教化，於是他們一起前來。那裡的學徒們想要挽留他們，竺法蘭於是獨自前來。到達洛陽后，與迦葉摩騰一同居住。不久，他就精通了漢語。最初與迦葉摩騰共同翻譯了《四十二章經》。迦葉摩騰去世后，竺法蘭獨自翻譯了《十地斷結經》等四部經書。過去前漢武帝挖掘昆明池的底部，得到了黑色的灰燼，於是詢問東方朔。東方朔說：『這不是我所知道的，可以問問西域的胡人。』竺法蘭到達后，
【English Translation】 English version: The various regions vied with each other to report the grace of the White Horse Temple to the court. Consequently, the Sutra of Forty-Two Chapters spread from the White Horse Temple, initially sealed in the fourteenth room of the Lan Terrace Stone Chamber. From then on, the Buddhist cause flourished, with monks and believers continuously translating scriptures and compiling them according to records. This is the origin of the scriptures and laws in the Han lands. The old records state that this sutra was originally copied from foreign scriptures, extracting the main parts and summarizing the essentials to guide the common people, similar to the eighteen chapters of the Classic of Filial Piety. These records are found in the old records, as well as in Zhu Shixing's 'Han Record,' Sengyou's 'Records of the Translation of the Tripitaka,' and others. Dao'an's catalog does not contain this. Because Kāśyapa Mātanga, at the beginning of vigorously promoting Buddhism, people had not yet fully believed, so he concealed his profound understanding and did not immediately translate extensively, but rather selected the essentials of the scriptures to guide the customs of the time. Kāśyapa Mātanga later passed away in Luoyang. Detailed information about these events is recorded in Zhu Shixing's 'Han Record' and the 'Biographies of Eminent Monks,' among others. Shi Daosheng explored the source of the records, with the initial intention of narrating the reasons for translating scriptures. The origin of translating scriptures must have a cause, so he widely adopted various sayings to broaden his knowledge. Although it appears verbose in writing, the affairs of the monks are complete. The 'Daśabhūmika-viniscaya-sūtra' in eight fascicles (or four fascicles, also said to be the 'Ten Dwellings,' the earliest version is the same as Dharmarakṣa's 'Ten Dwellings and Severing Bonds Sutra,' appearing in the thirteenth year of Yongping, found in Zhu Shixing's 'Han Record,' the 'Biographies of Eminent Monks,' Changfang's record, etc.). The 'Dharma Ocean Treasury Sutra' in one fascicle (one version does not have the character 'Treasury,' the earliest version is the same as the 'Dharma Ocean Sutra,' etc., found in the 'Biographies of Eminent Monks' and Changfang's record, etc.). The 'Buddha's Fundamental Conduct Sutra' in five fascicles (appearing in the eleventh year of Yongping, found in the 'Biographies of Eminent Monks' and Changfang's record, etc.). The 'Buddha's Jataka Sutra' in one fascicle (found in the 'Biographies of Eminent Monks' and Changfang's record, etc.). The above four scriptures total fifteen fascicles, and their original texts are all missing. The śrāmaṇa Dharmaratna was also from Central India, claiming to be able to recite tens of thousands of chapters of scriptures and treatises, and was a teacher of scholars in India. At that time, after Cai Yin arrived in that country, Dharmaratna and Kāśyapa Mātanga jointly agreed to travel and teach, so they came together. The disciples there wanted to keep them, so Dharmaratna came alone. After arriving in Luoyang, he lived with Kāśyapa Mātanga. Soon, he became proficient in Chinese. Initially, he jointly translated the Sutra of Forty-Two Chapters with Kāśyapa Mātanga. After Kāśyapa Mātanga passed away, Dharmaratna independently translated four scriptures, including the 'Daśabhūmika-viniscaya-sūtra.' In the past, Emperor Wu of the Former Han Dynasty excavated the bottom of Kunming Pool and obtained black ashes, so he asked Dongfang Shuo. Dongfang Shuo said, 'This is not what I know, you can ask the Hu people of the Western Regions.' After Dharmaratna arrived,
追以問之蘭云。此是劫燒時灰。朔言有徴。信者甚眾。又秦景使還於月支國得釋迦佛像。是優填王栴檀像師第四作也。來至洛陽帝即敕令圖寫。置清涼臺及顯節陵上供養。自爾丹素流演迄今。蘭后終於洛陽。時年六十餘矣。
又長房等錄云。蘭譯二百六十戒合異二卷者不然。細詳名目非蘭所翻。委求同異如下別錄闕本中述。道行般若波羅蜜經十卷(題云摩訶般若波羅蜜道行經亦云般若道行品經或八卷初出與明度小品及大般若第四會等同本光和二年七月八日出見敏祐二錄)無量清凈平等覺經二卷(亦直云無量清凈經第二齣與大阿彌陀及寶積無量壽會等並同本見吳錄)阿閦佛國經二卷(建和元年譯或一卷初出與寶積不動如來會等同本見朱士行漢錄及僧祐錄亦云阿閦佛剎諸菩薩學成品經或無國字)佛遺日摩尼寶經一卷(安公云出方等部初出與寶積普明菩薩會等同本一名古品遺日說般若經一名大寶積經一名摩訶衍寶嚴經見僧祐長房二錄)般舟三昧經三卷(一名十方現在佛悉在前立定經舊錄云大般舟三昧經或二卷光和二年譯初出與大集賢護經等同本見聶道真錄及吳錄)兜沙經一卷(見僧祐錄及吳錄是華嚴經名號品異譯)伅真陀羅所問經二卷(初云伅真陀羅所問寶如來三昧經舊錄云伅真陀羅尼王經或三卷初出與大樹緊那羅經
同本安錄無見朱士行漢錄及僧祐錄)阿阇世王經二卷(初出與普超三昧經等同本見僧祐錄安公云出長阿含者非也)內藏百寶經一卷(亦云內藏百品初出與世高譯者小異安公云出方等部見僧祐錄)文殊師利問菩薩署經一卷(亦直云問署經見僧祐錄及吳錄安公云出方等部)雜譬喻經一卷(凡十一事祐云失譯房云見別錄已上見在已下闕)大方等大集經二十七卷(初出與曇無讖等出者同本見李廓錄)般舟三昧經一卷(是后十品重翻祐有此一卷無三卷者見靜泰錄或加大字第三齣祐錄云光和二年十月八日出)梵般泥洹經二卷(或一卷初出與大般涅槃經等同本見朱士行漢錄及僧祐錄舊云胡般新改為梵)象腋經一卷(初出見法上錄)諸法勇王經一卷(初出見法上錄)光明三昧經一卷(初出祐云出別錄安錄無房云亦見吳錄)孛本經二卷(初出見僧祐錄)首楞嚴經二卷(中平三年二月八日出第一譯又云三卷見朱士行漢錄及僧祐錄吳錄)大方便報恩經一卷(見吳錄)阿阇世王問五逆經一卷(亦云阿阇世王經初出見長房錄)禪經一卷(初出房云見別錄)阿育王太子壞目因緣經一卷(佛涅槃后一百餘年育王方出故非佛說或無經字初出見長房錄)
右二十三部六十七卷(雜譬喻上一十一部二十六卷見在大集經下一十二部四十一卷闕本)。
【現代漢語翻譯】 現代漢語譯本 《阿阇世王經》二卷（最初的版本與《普超三昧經》等同本，見僧祐錄。安世高認為出自《長阿含經》，但並非如此。） 《內藏百寶經》一卷（也稱為《內藏百品》，最初的版本與支婁迦讖的譯本略有不同。安世高認為出自《方等部》，見僧祐錄。） 《文殊師利問菩薩署經》一卷（也直接稱為《問署經》，見僧祐錄及吳錄。安世高認為出自《方等部》。） 《雜譬喻經》一卷（共十一事，僧祐錄中說已遺失，法房錄中說見於別錄。以上經典現存，以下經典缺失。） 《大方等大集經》二十七卷（最初的版本與曇無讖等人所出的版本同本，見李廓錄。） 《般舟三昧經》一卷（是后十品的重譯。僧祐錄中只有一卷，沒有三卷的說法，見靜泰錄。或者有加大字的第三個版本，僧祐錄中記載光和二年十月八日譯出。） 《梵般泥洹經》二卷（或一卷，最初的版本與《大般涅槃經》等同本，見朱士行漢錄及僧祐錄。舊稱「胡般」，新改為「梵般」。） 《象腋經》一卷（最初的版本，見法上錄。） 《諸法勇王經》一卷（最初的版本，見法上錄。） 《光明三昧經》一卷（最初的版本，僧祐錄中說出自別錄，安錄中沒有，法房錄中也說見於吳錄。） 《孛本經》二卷（最初的版本，見僧祐錄。） 《首楞嚴經》二卷（中平三年二月八日譯出第一譯，又說三卷，見朱士行漢錄及僧祐錄、吳錄。） 《大方便報恩經》一卷（見吳錄。） 《阿阇世王問五逆經》一卷（也稱為《阿阇世王經》，最初的版本，見長房錄。） 《禪經》一卷（最初的版本，法房錄中說見於別錄。） 《阿育王太子壞目因緣經》一卷（佛陀涅槃后一百多年阿育王才出現，所以不是佛陀所說，或者沒有「經」字，最初的版本，見長房錄。）
右邊總計二十三部，六十七卷（《雜譬喻經》上一十一部，二十六卷現存，《大集經》下一十二部，四十一卷缺失。）
【English Translation】 English version Ājātaśatru Sūtra (阿阇世王經) in two volumes (The earliest version is the same as the Pratyutpanna Samādhi Sūtra (普超三昧經), etc., as seen in Sengyou's Record (僧祐錄). An Shigao (安世高) believed it came from the Dīrgha Āgama (長阿含經), but this is not the case.) The Inner Treasury of a Hundred Jewels Sūtra (內藏百寶經) in one volume (Also known as the Inner Treasury of a Hundred Items (內藏百品). The earliest version is slightly different from Lokaksema's (支婁迦讖) translation. An Shigao believed it came from the Vaipulya (方等部), as seen in Sengyou's Record.) Mañjuśrī's Questions on the Bodhisattva's Endowments Sūtra (文殊師利問菩薩署經) in one volume (Also directly called the Questions on Endowments Sūtra (問署經), as seen in Sengyou's Record and the Wu Record (吳錄). An Shigao believed it came from the Vaipulya.) The Miscellaneous Parables Sūtra (雜譬喻經) in one volume (Containing eleven stories. Sengyou's Record states it was lost, while Fa Fang's Record (房云) states it is found in the Separate Records (別錄). The above scriptures are extant, while the following scriptures are missing.) The Great Vaipulya Mahāsaṃnipāta Sūtra (大方等大集經) in twenty-seven volumes (The earliest version is the same as the version produced by Dharmarakṣa (曇無讖) and others, as seen in Li Kuo's Record (李廓錄).) The Pratyutpanna Samādhi Sūtra (般舟三昧經) in one volume (This is a re-translation of the last ten chapters. Sengyou's Record only has one volume, not three, as seen in Jingtai's Record (靜泰錄). Or there is a third version with added characters, Sengyou's Record states it was translated on the eighth day of the tenth month of the second year of the Guanghe era (光和二年).) The Brahma Parinirvāṇa Sūtra (梵般泥洹經) in two volumes (Or one volume. The earliest version is the same as the Mahāparinirvāṇa Sūtra (大般涅槃經), etc., as seen in Zhu Shixing's Han Record (朱士行漢錄) and Sengyou's Record. Formerly called 'Hu Ban (胡般),' newly changed to 'Fan Ban (梵般).') The Elephant's Armpit Sūtra (象腋經) in one volume (The earliest version, as seen in Fa Shang's Record (法上錄).) The Sūtra of the Heroic King of All Dharmas (諸法勇王經) in one volume (The earliest version, as seen in Fa Shang's Record.) The Light Samādhi Sūtra (光明三昧經) in one volume (The earliest version, Sengyou's Record states it comes from the Separate Records, An's Record does not have it, and Fa Fang's Record also states it is found in the Wu Record.) The Bo Ben Sūtra (孛本經) in two volumes (The earliest version, as seen in Sengyou's Record.) The Śūraṅgama Sūtra (首楞嚴經) in two volumes (Translated on the eighth day of the second month of the third year of the Zhongping era (中平三年). The first translation, also said to be in three volumes, as seen in Zhu Shixing's Han Record, Sengyou's Record, and the Wu Record.) The Great Expedient Repaying Kindness Sūtra (大方便報恩經) in one volume (As seen in the Wu Record.) Ājātaśatru's Questions on the Five Rebellious Acts Sūtra (阿阇世王問五逆經) in one volume (Also called the Ājātaśatru Sūtra. The earliest version, as seen in Changfang's Record (長房錄).) The Dhyāna Sūtra (禪經) in one volume (The earliest version, Fa Fang's Record states it is found in the Separate Records.) The Sūtra on the Cause and Conditions of Prince Aśoka's Blinding of His Eyes (阿育王太子壞目因緣經) in one volume (King Aśoka (阿育王) appeared more than a hundred years after the Buddha's Nirvāṇa, so it was not spoken by the Buddha, or it does not have the word 'Sūtra.' The earliest version, as seen in Changfang's Record.)
To the right, a total of twenty-three scriptures, sixty-seven volumes (The eleven scriptures above the Miscellaneous Parables Sūtra, twenty-six volumes are extant. The twelve scriptures below the Great Collection Sūtra, forty-one volumes are missing.)
沙門支婁迦讖。亦直云支讖。月支國人。操行純深性度開敏。稟持法戒以精勤著名。諷誦群經志在宣法。桓靈之代游于洛陽。從桓帝建和元年丁亥。至靈帝中平三年景寅。于洛陽譯道行等經二十三部。審得本旨曾不加飾。可謂善宣法要弘道之士也。河南清信士孟福張蓮筆受。而舊譯云胡般泥洹者竊所未委。上代翻經已來賢德筆受。每至度語。無不稱云譯胡為漢。胡乃五天邊俗類此之有氏羌今乃稱胡。豈關印度。深為楚越。可不詳焉。但佛所說經皆合稱為梵本。梵者此言清凈。昔劫初時梵世光音天來下。彼土有食地肥者。身重不得復去。因遂為人。即五天之本祖也。仍其天號而立稱焉。若彼稱胡。理將何出。但彼稱梵語。如此土所謂漢言。蓋有所憑。非為謬耳。如舊日僧悉稱俗姓。起符秦世有沙門道安。獨拔當時居然超悟云。既剃落紹繼釋迦子而異父。豈曰承襲。今去出家宜悉稱釋。及翻四含其文果云。四姓出家同一釋種。眾咸嘆伏(四姓者一剎帝利二婆羅門三吠舍四戍達羅)而安正當晉秦之世。刊定目錄刪注群經。自號彌天楷模季葉。猶言譯胡為秦。有五失三不易。此蓋通人一蔽未盡美歟。上代已來有胡言處今並改為梵字。庶無紕謬使談者得其正焉。又長房等錄支讖譯中。復有大寶積經一卷。今以與佛遺日摩尼寶
經既是同本不合再出。又尋文句非讖所翻。別錄之中皆為失譯。今依別錄為正。故讖錄除之。大乘方等要慧經一卷(初出與寶積彌勒問八法會同本見長房錄)太子慕魄經一卷(初出出六度集中異譯見長房錄)長者子制經一卷(一名制經初出與逝童子經等同本見長房錄)寶積三昧文殊問法身經一卷(一名遺日寶積三昧文殊師利菩薩問法身經初出與入法界體性經同本見長房錄)自誓三昧經一卷(題下注云獨證品第四齣比丘凈行中初出與法護出者大同小異見長房錄)溫室洗浴眾僧經一卷(亦直云溫室經初出見長房錄)明度五十校計經二卷(或直云明度校計亦直云五十校計元嘉元年出見朱士行漢錄及僧祐錄)佛印三昧經一卷(見長房錄)八大人覺經一卷(見寶唱錄)舍利弗悔過經一卷(亦直云悔過經初出見長房錄)人本欲生經一卷(永嘉二年出長阿含第十卷異譯道安註解見朱士行漢錄及僧祐錄)尸迦羅越六向拜經一卷(或云尸迦羅越六方禮經出長阿含第十一卷異譯見長房錄)長阿含十報法經二卷(一名多增道章經或直云十報經出長阿含第九卷異譯舊錄亦云出長阿含見僧祐錄)一切流攝守因經一卷(出中阿含第二卷異譯舊錄云一切流攝經吳錄云流攝守因經亦云受因亦直云流攝亦云一切流攝守見朱士行及僧祐二錄)四諦經一卷(出
【現代漢語翻譯】 現代漢語譯本： 這些經典，如果內容相同卻重複出現，或者文句並非依據讖文翻譯，在其他目錄中都被認為是遺失的譯本。現在我依據其他目錄進行更正，所以將讖文目錄中的內容移除。 《大乘方等要慧經》一卷（最初的版本與《寶積經·彌勒問八法會》的內容相同，見長房的目錄）。 《太子慕魄經》一卷（最初的版本出自《六度集經》，是不同的譯本，見長房的目錄）。 《長者子制經》一卷（又名《制經》，最初的版本與《逝童子經》等內容相同，見長房的目錄）。 《寶積三昧文殊問法身經》一卷（又名《遺日寶積三昧文殊師利菩薩問法身經》，最初的版本與《入法界體性經》內容相同，見長房的目錄）。 《自誓三昧經》一卷（經文標題下注明『獨證品第四』，出自《比丘凈行》中，最初的版本與法護翻譯的版本大同小異，見長房的目錄）。 《溫室洗浴眾僧經》一卷（也直接稱為《溫室經》，最初的版本見長房的目錄）。 《明度五十校計經》二卷（或者直接稱為《明度校計》，也直接稱為《五十校計》，元嘉元年翻譯，見朱士行《漢錄》及僧祐《錄》）。 《佛印三昧經》一卷（見長房的目錄）。 《八大人覺經》一卷（見寶唱的目錄）。 《舍利弗悔過經》一卷（也直接稱為《悔過經》，最初的版本見長房的目錄）。 《人本欲生經》一卷（永嘉二年翻譯，是《長阿含經》第十卷的異譯，道安有註解，見朱士行《漢錄》及僧祐《錄》）。 《尸迦羅越六向拜經》一卷（或者稱為《尸迦羅越六方禮經》，出自《長阿含經》第十一卷，是不同的譯本，見長房的目錄）。 《長阿含十報法經》二卷（又名《多增道章經》，或者直接稱為《十報經》，出自《長阿含經》第九卷，是不同的譯本，舊目錄也說是出自《長阿含經》，見僧祐《錄》）。 《一切流攝守因經》一卷（出自《中阿含經》第二卷，是不同的譯本，舊目錄稱為《一切流攝經》，吳錄稱為《流攝守因經》，也稱為《受因》，或者直接稱為《流攝》，也稱為《一切流攝守》，見朱士行及僧祐的目錄）。 《四諦經》一卷（出自《中阿含經》）。
【English Translation】 English version: These sutras, if they are identical in content but appear repeatedly, or if the wording is not based on apocryphal texts (Chen Wen), are considered lost translations in other catalogs. Now, I am correcting them based on other catalogs, so I am removing the content from the apocryphal text catalogs. 'Mahayana Fangdeng Yaohui Sutra' (Dharma of Great Vehicle and Correct Equality) one fascicle (the earliest version is the same as 'Baoji Sutra - Maitreya's Questions on the Eight Dharmas,' see Changfang's catalog). 'Crown Prince Mu Po Sutra' (Crown Prince Mu Po Sutra) one fascicle (the earliest version comes from 'Collection of Six Paramitas,' which is a different translation, see Changfang's catalog). 'Elder's Son Zhi Sutra' (Elder's Son Zhi Sutra) one fascicle (also named 'Zhi Sutra,' the earliest version is the same as 'Shi Tongzi Sutra,' etc., see Changfang's catalog). 'Baoji Samadhi Manjushri's Questions on Dharmakaya Sutra' (Baoji Samadhi Manjushri's Questions on Dharmakaya Sutra) one fascicle (also named 'Yi Ri Baoji Samadhi Manjushri Bodhisattva's Questions on Dharmakaya Sutra,' the earliest version is the same as 'Entering the Dharmadhatu Essence Sutra,' see Changfang's catalog). 'Self-Vow Samadhi Sutra' (Self-Vow Samadhi Sutra) one fascicle (the note under the title says 'Chapter 4 on Solitary Attainment,' from 'Bhikkhu's Pure Conduct,' the earliest version is largely the same as the one translated by Dharmaraksa (Fahu), with minor differences, see Changfang's catalog). 'Warm Room Bathing Sangha Sutra' (Warm Room Bathing Sangha Sutra) one fascicle (also directly called 'Warm Room Sutra,' the earliest version is found in Changfang's catalog). 'Fifty Calculations of Brightness Sutra' (Fifty Calculations of Brightness Sutra) two fascicles (or directly called 'Brightness Calculation,' also directly called 'Fifty Calculations,' translated in the first year of Yuanjia, see Zhu Shixing's 'Han Catalog' and Sengyou's 'Catalog'). 'Buddha Seal Samadhi Sutra' (Buddha Seal Samadhi Sutra) one fascicle (see Changfang's catalog). 'Eight Realizations of Great Beings Sutra' (Eight Realizations of Great Beings Sutra) one fascicle (see Baochang's catalog). 'Shariputra's Repentance Sutra' (Shariputra's Repentance Sutra) one fascicle (also directly called 'Repentance Sutra,' the earliest version is found in Changfang's catalog). 'Human's Original Desire to Live Sutra' (Human's Original Desire to Live Sutra) one fascicle (translated in the second year of Yongjia, a different translation of the tenth fascicle of the 'Dirgha Agama Sutra,' with annotations by Dao'an, see Zhu Shixing's 'Han Catalog' and Sengyou's 'Catalog'). 'Sigalovada Sutra of Six Directions of Worship' (Sigalovada Sutra of Six Directions of Worship) one fascicle (or called 'Sigalovada Sutra of Six Directions of Reverence,' from the eleventh fascicle of the 'Dirgha Agama Sutra,' which is a different translation, see Changfang's catalog). 'Dirgha Agama Sutra of Ten Retribution Dharmas' (Dirgha Agama Sutra of Ten Retribution Dharmas) two fascicles (also named 'Duozeng Daozhang Sutra,' or directly called 'Ten Retribution Sutra,' from the ninth fascicle of the 'Dirgha Agama Sutra,' which is a different translation, the old catalog also says it is from the 'Dirgha Agama Sutra,' see Sengyou's 'Catalog'). 'Sutra on Gathering and Maintaining the Cause of All Flows' (Sutra on Gathering and Maintaining the Cause of All Flows) one fascicle (from the second fascicle of the 'Madhyama Agama Sutra,' which is a different translation, the old catalog calls it 'Sutra on Gathering All Flows,' the Wu catalog calls it 'Sutra on Gathering and Maintaining the Cause of Flows,' also called 'Receiving the Cause,' or directly called 'Gathering Flows,' also called 'Gathering and Maintaining All Flows,' see Zhu Shixing's and Sengyou's catalogs). 'Four Noble Truths Sutra' (Four Noble Truths Sutra) one fascicle (from the 'Madhyama Agama Sutra').
中阿含第七卷異譯見僧祐錄安公云出長阿含者或誤也)本相倚致經一卷(出中阿含第十卷異譯吳錄云本相倚致與緣本致經同本或作猗字見朱士行漢錄及僧祐錄)是法非法經一卷(出中阿含第二十一卷異譯見士行僧祐二錄)漏分佈經一卷(出中阿含第二十七卷異譯見朱士行漢錄及僧祐錄安公云出長阿含者或誤也)婆羅門子命終愛念不離經一卷(出中阿含第六十卷異譯見長房錄)十支居士八城人經一卷(出中阿含第六十卷異譯見長房錄)普法義經一卷(亦名普義經一名具法行經普法義作舍利曰具法行舍利弗余並同云出中阿含元嘉二年出與廣義法門經同本見士行僧祐二錄)婆羅門避死經一卷(出增一阿含第二十三卷異譯見長房錄)阿那邠邸化七子經一卷(出增一阿含第四十九卷異譯見長房錄)阿難同學經一卷(題云出增一阿含檢無見長房錄)七處三觀經一卷(出雜阿含中首末總三十經從初標名故也或二卷元嘉元年出見朱士行漢錄及僧祐錄)五陰譬喻經一卷(或無譬字一名水沫所漂經出雜阿含第十卷異譯見朱士行漢錄及僧祐錄)轉法輪經一卷(或云法輪轉經出雜阿含第十五卷異譯與其本經后同前異見僧祐錄)八正道經一卷(出雜阿含第二十八卷異譯見士行僧祐二錄)摩鄧女經一卷(或云摩鄒女一名阿難為蠱道女惑經見長房錄初
【現代漢語翻譯】 現代漢語譯本 《本相倚致經》一卷（僧祐錄記載安世高認為此經出自《長阿含經》，可能是個錯誤。此經出自《中阿含經》第十卷，異譯本。吳錄記載《本相倚致經》與《緣本致經》是同一版本，或寫作《本相猗致》。見朱士行《漢錄》及僧祐錄。） 《是法非法經》一卷（出自《中阿含經》第二十一卷，異譯本。見朱士行、僧祐二錄。） 《漏分佈經》一卷（出自《中阿含經》第二十七卷，異譯本。見朱士行《漢錄》及僧祐錄。安世高認為此經出自《長阿含經》，可能是個錯誤。） 《婆羅門子命終愛念不離經》一卷（出自《中阿含經》第六十卷，異譯本。見長房錄。） 《十支居士八城人經》一卷（出自《中阿含經》第六十卷，異譯本。見長房錄。） 《普法義經》一卷（亦名《普義經》，一名《具法行經》。《普法義》經中，舍利弗被稱為《具法行》舍利弗，其餘內容相同。出自《中阿含經》，元嘉二年譯出，與《廣義法門經》是同一版本。見朱士行、僧祐二錄。） 《婆羅門避死經》一卷（出自《增一阿含經》第二十三卷，異譯本。見長房錄。） 《阿那邠邸（Anāthapiṇḍika，給孤獨長者）化七子經》一卷（出自《增一阿含經》第四十九卷，異譯本。見長房錄。） 《阿難（Ānanda，阿難陀）同學經》一卷（題目標註出自《增一阿含經》，但查閱后未找到。見長房錄。） 《七處三觀經》一卷（出自《雜阿含經》中，首末共三十經，因最初的經文而得名，或分為兩卷。元嘉元年譯出。見朱士行《漢錄》及僧祐錄。） 《五陰譬喻經》一卷（或無「譬」字，一名《水沫所漂經》。出自《雜阿含經》第十卷，異譯本。見朱士行《漢錄》及僧祐錄。） 《轉法輪經》一卷（或云《法輪轉經》。出自《雜阿含經》第十五卷，異譯本。與其原本經文後半部分相同，前半部分不同。見僧祐錄。） 《八正道經》一卷（出自《雜阿含經》第二十八卷，異譯本。見士行、僧祐二錄。） 《摩鄧女經》一卷（或云《摩鄒女》，一名《阿難（Ānanda，阿難陀）為蠱道女惑經》。見長房錄。）
【English Translation】 English version 'Ben Xiang Yi Zhi Sutra' one scroll (Sengyou recorded that An Shigao believed this sutra came from the 'Dirgha Agama Sutra', which may be a mistake. This sutra comes from the tenth scroll of the 'Madhyama Agama Sutra', a different translation. Wu Lu recorded that 'Ben Xiang Yi Zhi Sutra' and 'Yuan Ben Zhi Sutra' are the same version, or written as 'Ben Xiang Yi Zhi'. See Zhu Shixing's 'Han Lu' and Sengyou's record.) 'Shi Fa Fei Fa Sutra' one scroll (From the twenty-first scroll of the 'Madhyama Agama Sutra', a different translation. See Zhu Shixing and Sengyou's records.) 'Lou Fen Bu Sutra' one scroll (From the twenty-seventh scroll of the 'Madhyama Agama Sutra', a different translation. See Zhu Shixing's 'Han Lu' and Sengyou's record. An Shigao believed this sutra came from the 'Dirgha Agama Sutra', which may be a mistake.) 'Brahman's Son Dies, Love and Attachment Not Separated Sutra' one scroll (From the sixtieth scroll of the 'Madhyama Agama Sutra', a different translation. See Changfang's record.) 'Ten Limbs Layman, Eight City People Sutra' one scroll (From the sixtieth scroll of the 'Madhyama Agama Sutra', a different translation. See Changfang's record.) 'Pu Fa Yi Sutra' one scroll (Also known as 'Pu Yi Sutra', also known as 'Ju Fa Xing Sutra'. In the 'Pu Fa Yi' Sutra, Sariputra (Śāriputra) is called 'Ju Fa Xing' Sariputra, and the rest of the content is the same. From the 'Madhyama Agama Sutra', translated in the second year of Yuanjia, it is the same version as the 'Guang Yi Fa Men Sutra'. See Zhu Shixing and Sengyou's records.) 'Brahman Avoiding Death Sutra' one scroll (From the twenty-third scroll of the 'Ekottara Agama Sutra', a different translation. See Changfang's record.) 'Anāthapiṇḍika (Anāthapiṇḍika, the Elder Anathapindika) Transforming Seven Sons Sutra' one scroll (From the forty-ninth scroll of the 'Ekottara Agama Sutra', a different translation. See Changfang's record.) 'Ānanda (Ānanda) Classmate Sutra' one scroll (The title indicates that it comes from the 'Ekottara Agama Sutra', but it was not found after checking. See Changfang's record.) 'Seven Places Three Contemplations Sutra' one scroll (From the 'Samyukta Agama Sutra', a total of thirty sutras from beginning to end, named after the initial sutra, or divided into two scrolls. Translated in the first year of Yuanjia. See Zhu Shixing's 'Han Lu' and Sengyou's record.) 'Five Skandhas Parable Sutra' one scroll (Or without the word 'parable', also known as 'Water Foam Floating Sutra'. From the tenth scroll of the 'Samyukta Agama Sutra', a different translation. See Zhu Shixing's 'Han Lu' and Sengyou's record.) 'Turning the Wheel of Dharma Sutra' one scroll (Or called 'Wheel of Dharma Turning Sutra'. From the fifteenth scroll of the 'Samyukta Agama Sutra', a different translation. The latter half of the original sutra is the same, and the first half is different. See Sengyou's record.) 'Eightfold Noble Path Sutra' one scroll (From the twenty-eighth scroll of the 'Samyukta Agama Sutra', a different translation. See Shixing and Sengyou's records.) 'Matanga Woman Sutra' one scroll (Or called 'Ma Zou Woman', also known as 'Ānanda (Ānanda) Bewitched by Witchcraft Woman Sutra'. See Changfang's record.)
出與摩登伽經等同本)鬼問目連經一卷(初出與餓鬼報應經等同本見長房錄)阿難問事佛吉兇經一卷(或名阿難問事經亦云事佛吉兇經見長房錄初出與阿難分別經等同本)柰女祇域因緣經一卷(初出或無因緣字亦直云奈女經見長房錄)罪業應報教化地獄經一卷(初出或云地獄報應經見長房錄)堅意經一卷(初出一名堅心正意經亦名堅心經見長房錄)大安般守意經二卷(或一卷或無守意字或直雲安般安公云小安般兼註解祐錄別載大安般一卷房錄更載安般一卷並重也見士行僧祐李廓三錄)陰持入經二卷(或一卷祐云除持入誤也亦云陰持入安公註解房錄陰持入外別存除持入者誤也見士行僧祐二錄)處處經一卷(見長房錄)罵意經一卷(見長房錄)分別善惡所起經一卷(見長房錄)出家緣經一卷(一名出家因緣經見長房錄)阿鋡正行經一卷(一名正意經見長房錄)十八泥犁經一卷(或云十八地獄經見長房錄)法受塵經一卷(見僧祐錄)禪行法想經一卷(見僧祐寶唱二錄)長者子懊惱三處經一卷(一名長者夭惱三處經亦直云三處惱經見長房錄)揵陀國王經一卷(或無國字見長房錄)父母恩難報經一卷(亦云勤報見長房錄房云出中阿含檢無)九橫經一卷(房云出雜阿含檢無見長房錄)禪行三十七經一卷(或加品字見寶唱錄)犯戒報
【現代漢語翻譯】 現代漢語譯本： 《鬼問目連經》一卷（內容與《摩登伽經》等同，最初的版本與《餓鬼報應經》等同，見於長房的目錄）。 《阿難問事佛吉兇經》一卷（或名《阿難問事經》，也稱《事佛吉兇經》，見於長房的目錄，最初的版本與《阿難分別經》等同）。 《柰女祇域因緣經》一卷（最初的版本或無『因緣』二字，也直接稱為《柰女經》，見於長房的目錄）。 《罪業應報教化地獄經》一卷（最初的版本或稱《地獄報應經》，見於長房的目錄）。 《堅意經》一卷（最初的版本一名《堅心正意經》，也名《堅心經》，見於長房的目錄）。 《大安般守意經》二卷（或為一卷，或無『守意』二字，或直接稱為《安般經》。安世高（An Shigao）說這是小安般，兼有註解。祐錄中另外記載《大安般經》一卷，房錄中又記載《安般經》一卷，都是重複的，見於士行、僧祐（Sengyou）、李廓（Li Kuo）三人的目錄）。 《陰持入經》二卷（或為一卷，僧祐（Sengyou）認為『除持入』是錯誤的。也稱《陰持入經》，安世高（An Shigao）有註解。房錄中《陰持入經》外另存《除持入經》，是錯誤的，見於士行、僧祐（Sengyou）二人的目錄）。 《處處經》一卷（見於長房的目錄）。 《罵意經》一卷（見於長房的目錄）。 《分別善惡所起經》一卷（見於長房的目錄）。 《出家緣經》一卷（一名《出家因緣經》，見於長房的目錄）。 《阿鋡正行經》一卷（一名《正意經》，見於長房的目錄）。 《十八泥犁經》一卷（或稱《十八地獄經》，見於長房的目錄）。 《法受塵經》一卷（見於僧祐（Sengyou）的目錄）。 《禪行法想經》一卷（見於僧祐（Sengyou）、寶唱（Baochang）二人的目錄）。 《長者子懊惱三處經》一卷（一名《長者夭惱三處經》，也直接稱為《三處惱經》，見於長房的目錄）。 《揵陀國王經》一卷（或無『國』字，見於長房的目錄）。 《父母恩難報經》一卷（也稱《勤報經》，見於長房的目錄。長房說出自《中阿含經》，但查閱后沒有發現）。 《九橫經》一卷（長房說出自《雜阿含經》，但查閱后沒有發現，見於長房的目錄）。 《禪行三十七經》一卷（或加『品』字，見於寶唱（Baochang）的目錄）。 《犯戒報》
【English Translation】 English version: 'The Sutra of Maudgalyāyana's Questions by a Ghost,' one fascicle (identical in content to the 'Matangi Sutra,' the earliest version being the same as the 'Sutra of Retribution for Hungry Ghosts,' as recorded in Changfang's catalog). 'The Sutra of Ananda's Questions on Auspicious and Inauspicious Matters in Serving the Buddha,' one fascicle (also named 'The Sutra of Ananda's Questions,' or 'The Sutra of Auspicious and Inauspicious Matters in Serving the Buddha,' as recorded in Changfang's catalog, the earliest version being the same as 'The Sutra of Ananda's Distinctions'). 'The Sutra of the Causes and Conditions of the Maiden Ghi Territory,' one fascicle (the earliest version may not have the words 'Causes and Conditions,' and is directly called 'The Sutra of the Maiden,' as recorded in Changfang's catalog). 'The Sutra of the Retribution for Sins and the Teaching of the Hell,' one fascicle (the earliest version may be called 'The Sutra of Retribution for Hell,' as recorded in Changfang's catalog). 'The Sutra of Firm Intention,' one fascicle (the earliest version is also named 'The Sutra of Firm Mind and Correct Intention,' or 'The Sutra of Firm Mind,' as recorded in Changfang's catalog). 'The Great Sutra on Mindfulness of Breathing,' two fascicles (or one fascicle, or without the words 'Mindfulness,' or directly called 'The Sutra on Breathing.' An Shigao said this is the small Anban, with annotations. The You Record separately records 'The Great Sutra on Breathing,' one fascicle, and the Fang Record further records 'The Sutra on Breathing,' one fascicle, both being duplicates, as recorded in the catalogs of Shixing, Sengyou, and Li Kuo). 'The Sutra on the Entrance of the Aggregates,' two fascicles (or one fascicle, Sengyou believes that 'Removing the Entrance' is an error. Also called 'The Sutra on the Entrance of the Aggregates,' with annotations by An Shigao. The Fang Record mistakenly preserves 'The Sutra on Removing the Entrance' separately from 'The Sutra on the Entrance of the Aggregates,' as recorded in the catalogs of Shixing and Sengyou). 'The Sutra on Places,' one fascicle (as recorded in Changfang's catalog). 'The Sutra on Abusive Intentions,' one fascicle (as recorded in Changfang's catalog). 'The Sutra on Distinguishing the Arising of Good and Evil,' one fascicle (as recorded in Changfang's catalog). 'The Sutra on the Causes and Conditions of Renunciation,' one fascicle (also named 'The Sutra on the Causes and Conditions of Leaving Home,' as recorded in Changfang's catalog). 'The Sutra on the Correct Conduct of the Agamas,' one fascicle (also named 'The Sutra on Correct Intention,' as recorded in Changfang's catalog). 'The Sutra on the Eighteen Narakas,' one fascicle (or called 'The Sutra on the Eighteen Hells,' as recorded in Changfang's catalog). 'The Sutra on Receiving Dust through the Dharma,' one fascicle (as recorded in Sengyou's catalog). 'The Sutra on the Contemplation of the Dharma in Meditation,' one fascicle (as recorded in the catalogs of Sengyou and Baochang). 'The Sutra on the Three Places of Distress for the Son of a Wealthy Man,' one fascicle (also named 'The Sutra on the Three Places of Premature Death for the Son of a Wealthy Man,' or directly called 'The Sutra on the Three Places of Distress,' as recorded in Changfang's catalog). 'The Sutra of King Gandhara,' one fascicle (or without the word 'King,' as recorded in Changfang's catalog). 'The Sutra on the Difficulty of Repaying the Kindness of Parents,' one fascicle (also called 'The Sutra on Diligent Repayment,' as recorded in Changfang's catalog. Changfang says it comes from the 'Madhyama Agama Sutra,' but it is not found upon inspection). 'The Sutra on the Nine Untimely Deaths,' one fascicle (Changfang says it comes from the 'Samyukta Agama Sutra,' but it is not found upon inspection, as recorded in Changfang's catalog). 'The Sutra on the Thirty-Seven Practices of Meditation,' one fascicle (or with the addition of the word 'Chapter,' as recorded in Baochang's catalog). 'The Retribution for Breaking Precepts'
應輕重經一卷(出目連問毗尼經亦云犯戒罪報輕重或云目連問經見長房錄)大比丘三千威儀經二卷(或四卷亦云大僧威儀經房云見別錄按僧祐失譯錄中分為二部部各二卷別錄中合今只有二卷餘三莫存)道地經一卷(初出或加大字是修行經抄元外國略本道安註解見僧祐錄群錄並云二卷準安公序云凡有七章此之一卷文亦備矣)迦葉結經一卷(初出見長房錄)阿毗曇五法行經一卷(或無行字亦云阿毗曇苦慧經見祐僧錄)
已上見存已下闕本。無量壽經二卷(初出與寶積無量壽會等同本房云見別錄)如幻三昧經二卷(或一卷初出與寶積善住意會等同本見長房錄)月燈三昧經一卷(出大月燈經第七異譯見長房錄)十二因緣經一卷(初出亦云聞城十二因緣經見僧祐錄)內藏經一卷(第二齣一名內藏百品或云百寶元嘉二年十二月出見朱士行漢錄)四不可得經一卷(初出或無可字見長房錄)藥王藥上菩薩觀經一卷(初出見長房錄)空凈天感應三昧經一卷(舊錄云空凈三昧經初出見長房錄)卒逢賊結衣帶咒經一卷(見長房錄)咒賊經一卷(一名辟除賊害咒見長房錄僧祐失譯錄中雙載二本同名咒賊此但存一)十四意經一卷(舊錄云菩薩十四意經見僧祐錄)法律三昧經一卷(初出見法上錄)道意發行經二卷(或一卷見道安及僧祐錄房云
【現代漢語翻譯】 現代漢語譯本 《應輕重經》一卷（出自《目連問毗尼經》，也稱為《犯戒罪報輕重》或《目連問經》，見於長房錄）《大比丘三千威儀經》二卷（或四卷，也稱為《大僧威儀經》，長房錄中說見於別錄，根據僧祐《失譯錄》中分為兩部，每部各二卷，別錄中合在一起，現在只有二卷，其餘三卷已不存在）《道地經》一卷（最初出現，或者加上『大』字，是《修行經抄》，元外國的略本，道安有註解，見於僧祐錄，群錄都說是二卷，根據安公序說，總共有七章，這一卷的文字也完備了）《迦葉結經》一卷（最初出現，見於長房錄）《阿毗曇五法行經》一卷（或者沒有『行』字，也稱為《阿毗曇苦慧經》，見於祐僧錄）。
以上是現存的，以下是缺失的。《無量壽經》二卷（最初出現，與《寶積無量壽會》等同於一個版本，長房錄中說見於別錄）《如幻三昧經》二卷（或一卷，最初出現，與《寶積善住意會》等同於一個版本，見於長房錄）《月燈三昧經》一卷（出自《大月燈經》第七的異譯，見於長房錄）《十二因緣經》一卷（最初出現，也稱為《聞城十二因緣經》，見於僧祐錄）《內藏經》一卷（第二次出現，一名《內藏百品》，或者稱為《百寶》，元嘉二年十二月出現，見於朱士行漢錄）《四不可得經》一卷（最初出現，或者沒有『無』字，見於長房錄）《藥王藥上菩薩觀經》一卷（最初出現，見於長房錄）《空凈天感應三昧經》一卷（舊錄中稱為《空凈三昧經》，最初出現，見於長房錄）《卒逢賊結衣帶咒經》一卷（見於長房錄）《咒賊經》一卷（一名《辟除賊害咒》，見於長房錄，僧祐《失譯錄》中雙重記載，兩本都名為《咒賊》，這裡只存一本）《十四意經》一卷（舊錄中稱為《菩薩十四意經》，見於僧祐錄）《法律三昧經》一卷（最初出現，見於法上錄）《道意發行經》二卷（或一卷，見於道安及僧祐錄，長房錄中說
【English Translation】 English version 《Ying Qing Zhong Jing》One scroll (From 《Maudgalyāyana's Questions on Vinaya Sutra》, also known as 《The Seriousness of Offenses and Retributions》 or 《Maudgalyāyana's Questions Sutra》, seen in Changfang's Record) 《Mahābhikṣu Three Thousand Dignities Sutra》 Two scrolls (or four scrolls, also known as 《Mahāsāṃghika Dignities Sutra》, Changfang's Record says it's seen in Bielu, according to Sengyou's 《Lost in Translation Record》 it's divided into two parts, each part has two scrolls, Bielu combines them, now there are only two scrolls, the other three no longer exist) 《Daodijing》 One scroll (First appeared, or with the word 'Da' added, is 《Sutra Excerpt on Practice》, a simplified version from a foreign country, Dao'an has annotations, seen in Sengyou's Record, all records say it's two scrolls, according to Master An's preface, there are seven chapters in total, the text of this one scroll is also complete) 《Kāśyapa Saṃgīti Sutra》 One scroll (First appeared, seen in Changfang's Record) 《Abhidharma Five Aggregates Practice Sutra》 One scroll (or without the word 'Practice', also known as 《Abhidharma Suffering Wisdom Sutra》, seen in Youseng's Record).
The above are extant, the following are missing. 《Amitāyus Sutra》 Two scrolls (First appeared, equivalent to the 《Amitāyus Assembly of the Ratnakūṭa》, Changfang's Record says it's seen in Bielu) 《Illusion-like Samādhi Sutra》 Two scrolls (or one scroll, first appeared, equivalent to the 《Good Dwelling Intent Assembly of the Ratnakūṭa》, seen in Changfang's Record) 《Candraprabha Samādhi Sutra》 One scroll (From the different translation of the seventh of 《Mahācandraprabha Sutra》, seen in Changfang's Record) 《Twelve Nidānas Sutra》 One scroll (First appeared, also known as 《Śrāvastī Twelve Nidānas Sutra》, seen in Sengyou's Record) 《Inner Treasury Sutra》 One scroll (Second appearance, also named 《Inner Treasury Hundred Items》, or called 《Hundred Treasures》, appeared in December of Yuanjia second year, seen in Zhu Shixing's Han Record) 《Four Unattainable Sutra》 One scroll (First appeared, or without the word 'Un', seen in Changfang's Record) 《Bhaiṣajyarāja and Bhaiṣajyasamudgata Bodhisattva Contemplation Sutra》 One scroll (First appeared, seen in Changfang's Record) 《Emptiness Purity Heavenly Response Samādhi Sutra》 One scroll (Old record calls it 《Emptiness Purity Samādhi Sutra》, first appeared, seen in Changfang's Record) 《Suddenly Encountering a Thief Tying Clothes Belt Mantra Sutra》 One scroll (Seen in Changfang's Record) 《Curse Thief Sutra》 One scroll (Also named 《Averting Thief Harm Curse》, seen in Changfang's Record, Sengyou's 《Lost in Translation Record》 doubly records, both named 《Curse Thief》, only one exists here) 《Fourteen Intentions Sutra》 One scroll (Old record calls it 《Bodhisattva Fourteen Intentions Sutra》, seen in Sengyou's Record) 《Law Samādhi Sutra》 One scroll (First appeared, seen in Fa Shang's Record) 《Dao Yi's Aspiration Sutra》 Two scrolls (or one scroll, seen in Dao'an and Sengyou's Record, Changfang's Record says
出長阿含)大十二門經二卷(或一卷出長阿含安公註解見寶唱及僧祐錄)小十二門經一卷(出長阿含安公註解見寶唱錄及僧祐錄)七法經一卷(舊錄云阿毗曇七法行經或直云七法行經見僧祐錄房云出長阿含)多增道章經一卷(舊錄無道字云異出十報法見長房錄云出長阿含)義決律經一卷(或無經字亦云義決律法行經安公云出長阿含見僧祐錄)雜四十四篇經二卷(或云雜經四十四篇既不顯名未知何經安公云出增一阿含見僧祐錄)百六十品經一卷(舊錄云增一阿含百六十章經見僧祐錄)舍頭諫經一卷(見舊錄第二齣亦云舍頭諫太子明二十八宿經亦云太子明星二十八宿經亦云虎耳經)琉璃王經一卷(或云流離房云出增一檢無見長房錄)五門禪要用法經一卷(初出見長房錄)太子夢經一卷(初出見長房錄)禪經二卷(第二齣房云見別錄)恒水經一卷(初出亦云恒水不說戒經見法上錄寶唱錄云恒水誡經)悔過法經一卷(見長房錄)五法經一卷(見僧祐錄)五行經一卷(見長房錄)小般泥洹經一卷(房云見別錄祐錄云或名泥洹后諸比丘經或雲泥洹后變記經或雲泥洹后比丘世變經或云佛般泥洹后比丘世變經)正齋經一卷(見長房錄)分明罪福經一卷(見長房錄)難提迦羅越經一卷(見僧祐錄)禪定方便次第法經一卷(見長房錄)禪法
【現代漢語翻譯】 現代漢語譯本 《大十二門經》二卷（或一卷，出自《長阿含經》，安世高有註解，見於寶唱和僧祐的目錄）。 《小十二門經》一卷（出自《長阿含經》，安世高有註解，見於寶唱和僧祐的目錄）。 《七法經》一卷（舊目錄記載為《阿毗曇七法行經》，或直接稱為《七法行經》，見於僧祐的目錄，法房說出自《長阿含經》）。 《多增道章經》一卷（舊目錄沒有『道』字，稱為《異出十報法》，見於長房的目錄，說出自《長阿含經》）。 《義決律經》一卷（或沒有『經』字，也稱為《義決律法行經》，安世高說出自《長阿含經》，見於僧祐的目錄）。 《雜四十四篇經》二卷（或稱為《雜經四十四篇》，因為沒有明確名稱，不知道是什麼經，安世高說出自《增一阿含經》，見於僧祐的目錄）。 《百六十品經》一卷（舊目錄記載為《增一阿含百六十章經》，見於僧祐的目錄）。 《舍頭諫經》一卷（見於舊目錄第二齣，也稱為《舍頭諫太子明二十八宿經》，或《太子明星二十八宿經》，或《虎耳經》）。 《琉璃王經》一卷（或稱為《流離》，法房說出自《增一阿含經》，但檢查后沒有發現，見於長房的目錄）。 《五門禪要用法經》一卷（最初出現，見於長房的目錄）。 《太子夢經》一卷（最初出現，見於長房的目錄）。 《禪經》二卷（第二次出現，法房說見於別錄）。 《恒水經》一卷（最初出現，也稱為《恒水不說戒經》，見於法上的目錄，寶唱的目錄稱為《恒水誡經》）。 《悔過法經》一卷（見於長房的目錄）。 《五法經》一卷（見於僧祐的目錄）。 《五行經》一卷（見於長房的目錄）。 《小般泥洹經》一卷（法房說見於別錄，僧祐的目錄說或名為《泥洹后諸比丘經》，或《泥洹后變記經》，或《泥洹后比丘世變經》，或《佛般泥洹后比丘世變經》）。 《正齋經》一卷（見於長房的目錄）。 《分明罪福經》一卷（見於長房的目錄）。 《難提迦羅越經》一卷（見於僧祐的目錄）。 《禪定方便次第法經》一卷（見於長房的目錄）。 《禪法》
【English Translation】 English version 'Da Shi Er Men Jing' (Great Twelve Gates Sutra) 2 volumes (or 1 volume, from 'Chang A Han Jing' (Dirgha Agama Sutra), annotated by An Shigao, see Baochang and Sengyou's catalogs). 'Xiao Shi Er Men Jing' (Small Twelve Gates Sutra) 1 volume (from 'Chang A Han Jing' (Dirgha Agama Sutra), annotated by An Shigao, see Baochang and Sengyou's catalogs). 'Qi Fa Jing' (Seven Dharmas Sutra) 1 volume (Old catalogs record it as 'A Bi Tan Qi Fa Xing Jing' (Abhidharma Seven Dharmas Practice Sutra), or directly as 'Qi Fa Xing Jing' (Seven Dharmas Practice Sutra), see Sengyou's catalog, Fa Fang says it's from 'Chang A Han Jing' (Dirgha Agama Sutra)). 'Duo Zeng Dao Zhang Jing' (Multiple Increasing Path Chapter Sutra) 1 volume (Old catalogs don't have the word 'Dao' (Path), called 'Yi Chu Shi Bao Fa' (Differently Extracted Ten Retributions Dharma), see Changfang's catalog, says it's from 'Chang A Han Jing' (Dirgha Agama Sutra)). 'Yi Jue Lu Jing' (Meaning Deciding Vinaya Sutra) 1 volume (or without the word 'Jing' (Sutra), also called 'Yi Jue Lu Fa Xing Jing' (Meaning Deciding Vinaya Dharma Practice Sutra), An Shigao says it's from 'Chang A Han Jing' (Dirgha Agama Sutra), see Sengyou's catalog). 'Za Si Shi Si Pian Jing' (Miscellaneous Forty-Four Sections Sutra) 2 volumes (or called 'Za Jing Si Shi Si Pian' (Miscellaneous Sutra Forty-Four Sections), because the name is not clear, it's unknown what sutra it is, An Shigao says it's from 'Zeng Yi A Han Jing' (Ekottara Agama Sutra), see Sengyou's catalog). 'Bai Liu Shi Pin Jing' (One Hundred Sixty Chapters Sutra) 1 volume (Old catalogs record it as 'Zeng Yi A Han Bai Liu Shi Zhang Jing' (Ekottara Agama One Hundred Sixty Chapters Sutra), see Sengyou's catalog). 'She Tou Jian Jing' (Head-Sacrificing Admonition Sutra) 1 volume (See the second edition of the old catalog, also called 'She Tou Jian Taizi Ming Er Shi Ba Xiu Jing' (Head-Sacrificing Admonition Prince Bright Twenty-Eight Mansions Sutra), or 'Taizi Ming Xing Er Shi Ba Xiu Jing' (Prince Bright Star Twenty-Eight Mansions Sutra), or 'Hu Er Jing' (Tiger Ear Sutra)). 'Liu Li Wang Jing' (King Virudhaka Sutra) 1 volume (or called 'Liu Li', Fa Fang says it's from 'Zeng Yi A Han Jing' (Ekottara Agama Sutra), but it's not found upon checking, see Changfang's catalog). 'Wu Men Chan Yao Yong Fa Jing' (Five Gates Dhyana Essential Application Dharma Sutra) 1 volume (First appeared, see Changfang's catalog). 'Taizi Meng Jing' (Prince's Dream Sutra) 1 volume (First appeared, see Changfang's catalog). 'Chan Jing' (Dhyana Sutra) 2 volumes (Second appearance, Fa Fang says it's in another record). 'Heng Shui Jing' (Ganges River Sutra) 1 volume (First appeared, also called 'Heng Shui Bu Shuo Jie Jing' (Ganges River Non-Preaching Precepts Sutra), see Fa Shang's catalog, Baochang's catalog calls it 'Heng Shui Jie Jing' (Ganges River Precepts Sutra)). 'Hui Guo Fa Jing' (Repentance Dharma Sutra) 1 volume (See Changfang's catalog). 'Wu Fa Jing' (Five Dharmas Sutra) 1 volume (See Sengyou's catalog). 'Wu Xing Jing' (Five Aggregates Sutra) 1 volume (See Changfang's catalog). 'Xiao Ban Ni Huan Jing' (Small Parinirvana Sutra) 1 volume (Fa Fang says it's in another record, Sengyou's catalog says it's also named 'Ni Huan Hou Zhu Biqiu Jing' (Sutra of Bhikkhus After Nirvana), or 'Ni Huan Hou Bian Ji Jing' (Sutra of Changes After Nirvana), or 'Ni Huan Hou Biqiu Shi Bian Jing' (Sutra of Bhikkhu World Changes After Nirvana), or 'Fo Ban Ni Huan Hou Biqiu Shi Bian Jing' (Sutra of Bhikkhu World Changes After Buddha's Parinirvana)). 'Zheng Zhai Jing' (Righteous Fasting Sutra) 1 volume (See Changfang's catalog). 'Fen Ming Zui Fu Jing' (Clearly Distinguishing Sin and Merit Sutra) 1 volume (See Changfang's catalog). 'Nan Ti Jia Luo Yue Jing' (Nandika Layman Sutra) 1 volume (See Sengyou's catalog). 'Chan Ding Fang Bian Ci Di Fa Jing' (Dhyana Samadhi Expedient Gradual Dharma Sutra) 1 volume (See Changfang's catalog). 'Chan Fa' (Dhyana Dharma)
經一卷(見長房錄)當來變滅經一卷(見長房錄)修行道地經七卷(或六卷初出或云順道行經漢永康元年譯支敏度制序見寶唱錄及別錄)五門禪要用法經一卷(初出見長房錄)思惟要略經一卷(或直云思惟經初出見僧祐錄)法句經四卷(初出見長房錄)請賓頭盧法一卷(初出見內典錄)阿毗曇九十八結經一卷(見僧祐錄)
右九十五部一百一十五卷(方等要慧下五十四部五十九卷見存無量壽經下四十一部五十六卷闕本)。
沙門安清字世高。安息國王正後之太子也。幼懷淳孝敬養竭誠。惻隱之仁爰及蠢類。其動言立行若踐規矩焉。加以志業聰敏剋意好學。外國典籍莫不該貫。七曜五行之象。風角雲物之占。推步盈縮悉窮其變。兼洞曉醫術妙善針𧖹。睹色知病投藥必濟。乃至鳥獸鳴呼聞聲知心。嘗行見群𪈏忽謂伴曰。𪈏云應有送食者。頃之果有致焉。眾咸奇之於是俊異之名被于西域。遠近鄰國咸敬而偉之。高雖在居家而奉戒精峻。講集法施與時相續。后王薨將嗣國位。乃深惟苦空厭離名器。行服既畢遂讓國與叔出家修道。博綜經藏尤精阿毗曇學。諷持禪經略盡其妙。既而遊方弘化遍歷諸國。以漢桓之初始到東夏。高才悟機敏一聞能達。至止未久大通華言。慨正法微廣事宣譯。高窮理盡性自識宿緣。多有神蹟
【現代漢語翻譯】 《當來變滅經》一卷 (見長房錄) 《修行道地經》七卷 (或六卷，初出或云《順道行經》，漢永康元年譯，支敏度制序，見寶唱錄及別錄) 《五門禪要用法經》一卷 (初出見長房錄) 《思惟要略經》一卷 (或直云《思惟經》，初出見僧祐錄) 《法句經》四卷 (初出見長房錄) 《請賓頭盧法》一卷 (初出見內典錄) 《阿毗曇九十八結經》一卷 (見僧祐錄)
右九十五部，一百一十五卷 (方等要慧下五十四部五十九卷見存，無量壽經下四十一部五十六卷闕本)。
沙門安清，字世高 (Shi Gao)。是安息國 (Anxi Guo，Parthia) 王正後的太子。自幼便懷有淳樸的孝心，竭盡誠意地敬養父母。他具有深切的惻隱之心，甚至關愛到細微的生命。他的言行舉止都符合規矩。此外，他志向遠大，聰慧敏捷，刻苦好學。外國的典籍沒有不廣泛涉獵的。他精通七曜 (Qiyao，the seven luminaries: sun, moon, and five planets) 五行 (Wuxing，the five elements) 之象，風角 (Fengjiao，divination based on wind direction) 雲物 (Yunwu，cloud formations) 之占卜，推算曆法盈虧變化，並深入瞭解醫術，擅長針灸。他能通過觀察臉色來判斷病情，用藥必定有效。甚至能聽懂鳥獸的鳴叫，瞭解它們的心意。曾經有一次，他行走時看到一群𪈏 (一種鳥)，忽然對同伴說：『𪈏說應該有人要來送食物了。』 不久之後，果然有人送食物來。眾人都對此感到驚奇。因此，他俊才出眾的名聲傳遍西域 (Xiyu，the Western Regions)，遠近鄰國都敬佩他。世高雖然身在家中，但奉行戒律非常嚴格。他講經說法，佈施財物，從不間斷。後來，國王去世，他將要繼承王位。但他深刻地思考人生的苦空無常，厭倦了名利地位。在完成喪服之後，便將王位讓給叔父，出家修行。他廣泛研習經藏，尤其精通阿毗曇 (Abhidhamma) 學。他背誦禪經，領略其中的精妙之處。之後，他遊歷四方，弘揚佛法，走遍各國。在漢桓帝 (Emperor Huan of Han) 初年，他來到東夏 (Dongxia，China)。世高才華橫溢，領悟力極強，一聽就能明白。來到這裡不久，便精通了漢語。他感慨正法衰微，於是廣泛地從事翻譯工作。世高窮究事物的道理，徹底瞭解自己的本性，並能回憶起前世的因緣。他有很多神奇的事蹟。
【English Translation】 'Dang Lai Bian Mie Jing' (Sutra on the Future Extinction) one scroll (see Changfang Record) 'Xiu Xing Dao Di Jing' (Sutra on the Practice of the Stages of the Path) seven scrolls (or six scrolls, initially appeared as or called 'Shun Dao Xing Jing' (Sutra on Following the Path), translated in the first year of Yongkang during the Han Dynasty, with a preface by Zhi Mindu, see Baochang Record and other records) 'Wu Men Chan Yao Yong Fa Jing' (Sutra on the Essential Methods of the Five Gates of Dhyana) one scroll (initially appeared in Changfang Record) 'Si Wei Yao Lue Jing' (Sutra on the Essentials of Contemplation) one scroll (or simply called 'Si Wei Jing' (Sutra on Contemplation), initially appeared in Sengyou Record) 'Fa Ju Jing' (Dharmapada) four scrolls (initially appeared in Changfang Record) 'Qing Bin Tou Lu Fa' (Inviting Pindola) one scroll (initially appeared in the Inner Canon Record) 'A Pi Tan Jiu Shi Ba Jie Jing' (Abhidhamma Sutra on the Ninety-Eight Fetters) one scroll (see Sengyou Record)
Right, ninety-five sections, one hundred and fifteen scrolls (fifty-four sections and fifty-nine scrolls under Fangdeng Yaohui are extant, forty-one sections and fifty-six scrolls under Infinite Life Sutra are missing).
Shramana An Qing (An Qing), styled Shi Gao (Shi Gao), was the crown prince of the queen consort of the King of Anxi Guo (Anxi Guo, Parthia). From a young age, he possessed pure filial piety, sincerely and earnestly caring for his parents. He had deep compassion, extending even to the smallest creatures. His words and actions were in accordance with the rules. Furthermore, he had great aspirations, was intelligent and quick-witted, and diligently studied. He was well-versed in foreign texts. He was proficient in the phenomena of the Seven Luminaries (Qiyao, the seven luminaries: sun, moon, and five planets) and the Five Elements (Wuxing, the five elements), divination based on wind direction (Fengjiao) and cloud formations (Yunwu), calculated the waxing and waning of the calendar, and deeply understood medical skills, excelling in acupuncture. He could diagnose illnesses by observing facial expressions, and his medicine was always effective. He could even understand the sounds of birds and animals, knowing their thoughts. Once, while walking, he saw a flock of 𪈏 (a type of bird) and suddenly said to his companion, 'The 𪈏 are saying that someone should be bringing food.' Shortly after, someone indeed brought food. Everyone was amazed by this. Therefore, his reputation as a talented and outstanding individual spread throughout the Western Regions (Xiyu, the Western Regions), and neighboring countries far and near respected him. Although Shi Gao was at home, he strictly observed the precepts. He lectured on the Dharma and gave alms continuously. Later, the king passed away, and he was about to inherit the throne. However, he deeply contemplated the suffering and impermanence of life, and grew weary of fame and status. After completing the mourning period, he abdicated the throne to his uncle and became a monk to cultivate the path. He extensively studied the scriptures, especially excelling in Abhidhamma. He recited the Dhyana Sutras, understanding their essence. Afterwards, he traveled to various places, propagating the Dharma, and traveled throughout various countries. In the early years of Emperor Huan of Han (Emperor Huan of Han), he came to Dongxia (Dongxia, China). Shi Gao was talented and had a strong understanding, able to comprehend upon hearing. Soon after arriving, he became proficient in Chinese. He lamented the decline of the Proper Dharma, so he extensively engaged in translation work. Shi Gao thoroughly investigated the principles of things, completely understood his own nature, and could recall the causes and conditions of his previous lives. He had many miraculous deeds.
世莫能量。初高自稱先身已經為安息王子。與其國中長者子俱共出家。分衛之時。值施主不稱。每輒懟恨。高屢加訶諫。終不悛改。如此二十餘年。乃與同學辭訣云。我當往廣州畢宿世之對。卿明經精勤不在吾后。而性多恚怒。命過當受惡形。我若得道必當相度。既而遂適。廣州值寇賊大亂。行路逢一年少。唾手拔刀曰真得汝矣。高笑曰。我宿命負卿故遠相償。卿之忿怒。故是前世時意也。遂申頸受刃容無懼色。賊遂殺之。觀者填路。莫不駭其奇異。而此神識還為安息王太子。即今時世高身是。高游化中國宣經事畢。值靈帝之末關洛擾亂。乃振錫江南云。我當過廬山度昔同學。行達䢼亭湖廟。此廟舊有靈威。啇旅祈禱乃分風上下各無留滯。嘗有乞神竹者。未許輒取。舫即覆沒。竹還本處。自是舟人敬憚莫不懾影。高同旅三十餘船奉牲請福。神乃降祝曰。船有沙門可更呼上。客咸驚愕請高入廟。神告高曰。吾昔外國與子俱出家學道。好行佈施而性多瞋怒今為䢼亭廟神。週迴千里並吾所治。以佈施故珍玩甚豐。以瞋恚故墮此神報。今見同學悲欣可言。壽盡旦夕。而丑形長大。若於此捨命穢污江湖。當度山西澤中。此身滅后恐墮地獄。吾有絹千疋並雜寶物。可為立法營塔使生善處也。高曰。故來相度何不出形。神曰。形甚醜
【現代漢語翻譯】 現代漢語譯本 世上沒有人能夠衡量他的境界。當初，An息（An息，古代中亞國家）王子自稱前世已經做了An息王子。他和國內一些年長的貴族子弟一同出家。在乞食化緣的時候，如果施主的供養不合心意，就常常怨恨。高（指安世高，一位來自安息的僧人）多次勸誡他，但他始終不肯悔改。這樣過了二十多年，他向同學告別說：『我將前往廣州了結前世的因緣。你精通經文，勤奮修行，不比我差，只是性情過於暴躁，死後恐怕會遭受惡報。如果我將來得道，一定會來度化你。』 於是他前往廣州，正趕上當地發生寇賊作亂。在路上，他遇到一個年輕人，那人唾手拔刀說：『我終於找到你了！』高笑著說：『我前世欠了你的債，所以遠道而來償還。你的憤怒，也是前世的因緣啊。』於是他伸長脖子，坦然接受刀刃，沒有絲毫懼色。賊人便殺了他。圍觀的人擠滿了道路，無不驚異。而他的神識又轉世為An息王太子，就是現在的高。高在中國遊歷傳教完畢，正趕上漢靈帝末年，關洛一帶發生動亂，於是他拄著錫杖前往江南，說：『我應當去廬山度化我以前的同學。』 他走到䢼亭湖廟。這座廟向來有靈驗，商旅祈禱后，神會分別安排風向，使船隻不會滯留。曾經有人未經允許就想拿走廟裡的神竹，結果船立刻翻沉，竹子也回到了原來的地方。從此，船伕們對這座廟敬畏有加。高和他的三十多條船的同伴帶著祭品祈求神靈保佑。神靈降下神諭說：『船上有一位沙門，可以請他上來。』客人們都非常驚訝，於是請高進入廟中。 神靈告訴高說：『我以前在外國和你一起出家學道，喜歡佈施，但性情暴躁易怒，現在做了䢼亭廟的神。周圍千里都在我的管轄之下。因為佈施的緣故，我擁有很多珍寶玩物；因為暴躁易怒的緣故，我墮落為神。今天見到同學，真是悲喜交加。我的壽命將盡，而且形貌醜陋巨大。如果我在這裡死去，屍體污染了江湖，就會墮落到山西的沼澤中，死後恐怕會墮入地獄。我這裡有絹一千匹，還有各種寶物，可以用來建立佛寺佛塔，使我來世能夠投生到好的地方。』高說：『我就是特意來度化你的，你為什麼不現出你的形貌呢？』神靈說：『我的形貌非常醜陋。』
【English Translation】 English version No one in the world can fathom his realm. Initially, the prince of Anxi (Anxi, an ancient Central Asian country) claimed that he had already been the prince of Anxi in his previous life. He and some elder sons of nobles in the country became monks together. When begging for alms, if the almsgiver's offerings were not to his liking, he would often resent it. Gao (referring to An Shigao, a monk from Anxi) repeatedly admonished him, but he never repented. After more than twenty years, he bid farewell to his fellow students, saying, 'I am going to Guangzhou to settle the karma of my past life. You are proficient in scriptures and diligent in practice, no less than I am, but your temperament is too irritable, and you will probably suffer evil retribution after death. If I attain enlightenment in the future, I will definitely come to save you.' So he went to Guangzhou, just in time for a local rebellion. On the way, he met a young man who spat and drew his sword, saying, 'I've finally found you!' Gao smiled and said, 'I owe you a debt from a previous life, so I have come from afar to repay it. Your anger is also the karma of a previous life.' So he stretched out his neck and accepted the blade calmly, without any fear. The thief then killed him. The onlookers filled the road, all amazed. And his consciousness was reborn as the crown prince of Anxi, who is now Gao. Gao finished his travels and preaching in China, just in time for the turmoil in the Guanluo area at the end of Emperor Ling of Han, so he went to Jiangnan with his staff, saying, 'I should go to Mount Lu to save my former classmate.' He came to the Quting Lake Temple. This temple has always been efficacious. After merchants prayed, the god would arrange the wind direction separately so that the ships would not be delayed. Once someone tried to take the sacred bamboo in the temple without permission, and the boat immediately capsized, and the bamboo returned to its original place. Since then, the boatmen have been in awe of this temple. Gao and his companions in more than thirty ships prayed to the gods with sacrifices. The god gave an oracle saying, 'There is a Shramana (Shramana, a Buddhist monk) on the boat, you can invite him up.' The guests were very surprised, so they invited Gao into the temple. The god told Gao, 'I used to be a monk with you in a foreign country, liked to give alms, but was irritable and angry, and now I am the god of the Quting Temple. Thousands of miles around are under my jurisdiction. Because of giving alms, I have many treasures and playthings; because of irritability and anger, I have fallen into the state of a god. Today I see my classmate, I am really sad and happy. My life is coming to an end, and my appearance is ugly and huge. If I die here, and my body pollutes the rivers and lakes, I will fall into the swamps of Shanxi, and I am afraid that I will fall into hell after death. I have a thousand pieces of silk here, as well as various treasures, which can be used to build Buddhist temples and pagodas, so that I can be reborn in a good place in the next life.' Gao said, 'I came here specifically to save you, why don't you show your appearance?' The god said, 'My appearance is very ugly.'
異眾人必懼。高曰。但出衆不怪也。神從床后出頭。乃是大蟒。不知尾之長短。至高膝邊。高向之梵語數番讚唄數契。蟒悲淚如雨須臾還隱。高即取絹物辭別而去。舟侶飏帆。蟒復出身登山而望眾人。舉手然後乃滅。倏忽之頃便達豫章。即以廟物造東寺。高去後神即命過。暮有一少年。上船長跪高前。受其咒愿忽然不見。高謂船人曰。向之少年即䢼亭廟神得離惡形矣。於是廟神歇滅無復靈驗。後人于山西澤中。見一死蟒頭尾數里。今潯陽郡蛇村是也。高后復到廣州。尋其前世害己少年尚在。高徑投其家說昔日償對之事。並敘宿緣歡喜相向云。吾猶有餘報。今當往會稽畢對。廣州客悟高非凡。豁然意解追恨前愆。厚相資供隨高東遊遂達會稽。至便入市正值市中有亂相。打者誤著高頭。應時殞命。廣州客頻驗二報。遂精勤佛法具說事緣。遠近聞知莫不悲嘆。明三世之有徴也。高以桓帝建和二年戊子至靈帝建寧三年庚戌二十餘載。譯大乘要慧等經九十五部。並義理明柝文字允正。辯而不華質而不野。凡在讀者等斖斖然而不倦焉。世高本既王種名高外國。所以西方賓旅猶呼安侯至今為號焉。天竺自稱書為天書語為天語。音訓詭蹇與漢殊異。先後傳譯多致謬濫。唯高所出為群譯之首。安公以為若及面稟不異見聖。列代明德咸贊而
【現代漢語翻譯】 現代漢語譯本 『與衆不同』必然會使眾人感到害怕。高僧說：『只要出衆但不怪異就行了。』這時，從床后伸出一個頭，原來是一條大蟒蛇，不知道它的尾巴有多長，一直到高僧的膝蓋邊。高僧用梵語唸誦了幾遍讚歌和咒語，蟒蛇悲傷地流淚，像下雨一樣，一會兒就消失了。高僧隨即拿了絹物，告別離去。船上的同伴揚帆起航，蟒蛇再次現身，爬到山上望著眾人，舉起手，然後才消失。轉眼之間，船就到達了豫章（Yuzhang，地名）。高僧隨即用廟裡的財物建造了東寺。高僧離開后，神就死了。傍晚，有一個少年，登上船，長跪在高僧面前，接受他的咒愿，忽然不見了。高僧對船上的人說：『剛才的少年就是䢼亭（Qiuting，地名）廟的神，得以脫離惡劣的形體了。』於是廟神就消失了，不再有靈驗。後來有人在山西（Shanxi，地名）的沼澤中，看到一條死蟒，頭尾相距數里。現在潯陽郡（Xunyang jun，地名）的蛇村就是那裡。高僧後來又到了廣州（Guangzhou，地名），找到他前世害他的少年，那少年還在。高僧直接到他家，說了昔日償還恩怨的事情，並敘述了前世的因緣，兩人歡喜相向。少年說：『我還有剩餘的報應，現在應當到會稽（Kuaiji，地名）去徹底了結。』廣州的客人這才明白高僧不是凡人，豁然開悟，後悔之前的過錯，厚重地資助供養高僧，跟隨高僧東遊，到達了會稽。到達后，高僧進入市場，正趕上市集中有混亂爭鬥，打鬥的人誤傷了高僧的頭部，高僧應時殞命。廣州的客人多次驗證了這兩次報應，於是精勤地修習佛法，詳細地講述了事情的緣由。遠近的人們聽聞后，無不悲嘆，明白了三世因果報應的真實不虛。高僧從桓帝（Huan Di，人名）建和（Jianhe，年號）二年戊子年到靈帝（Ling Di，人名）建寧（Jianning，年號）三年庚戌年，二十多年間，翻譯了《大乘要慧》等經九十五部。這些譯經義理明確透徹，文字允當端正，辯才出衆而不浮華，質樸而不粗俗。凡是閱讀這些譯經的人，都感到津津有味，不會感到厭倦。世高（Shi Gao，人名）本來是國王的後裔，名叫高，是外國人士。所以西方的賓客仍然稱他為安侯（An Hou，稱號），至今還是這樣稱呼他。天竺（Tian Zhu，古印度）自稱他們的書為天書，語言為天語。音韻和訓釋詭異艱澀，與漢地差異很大。先後翻譯的佛經，很多都導致了謬誤和錯亂。只有高僧所翻譯的佛經，是所有譯經中的首位。安公（An Gong，人名）認為，高僧的譯經，就像親自面見聖人一樣。歷代的賢明之士都讚歎高僧的譯經。
【English Translation】 English version 『Being different from the crowd』 is bound to make people fearful. The eminent monk said, 『Just be outstanding without being eccentric.』 At that moment, a head emerged from behind the bed, revealing a large python. Its tail's length was unknown, reaching near the monk's knees. The monk chanted praises and mantras in Sanskrit several times, causing the python to weep tears like rain, before disappearing. The monk then took silk fabrics, bid farewell, and departed. The shipmates raised the sails, and the python reappeared, climbing the mountain to gaze at the crowd, raising its hand before vanishing. In an instant, the ship reached Yuzhang (place name). The monk then used the temple's wealth to build the Eastern Temple. After the monk left, the spirit died. In the evening, a young man boarded the ship, knelt before the monk, received his blessings, and suddenly disappeared. The monk told the sailors, 『The young man just now was the spirit of Qiuting (place name) Temple, who was able to escape his evil form.』 Thus, the temple spirit vanished, no longer possessing spiritual efficacy. Later, someone saw a dead python in the marshes of Shanxi (place name), its head and tail several miles apart. The present-day Snake Village of Xunyang jun (place name) is that place. Later, the monk went to Guangzhou (place name) and found the young man who had harmed him in a previous life, who was still alive. The monk went directly to his house, spoke of the past debt of gratitude, and recounted their past karma, and they rejoiced together. The young man said, 『I still have remaining retribution, and now I should go to Kuaiji (place name) to completely settle it.』 The guest from Guangzhou then realized that the monk was no ordinary person, awakened to the truth, regretted his past mistakes, and generously supported and provided for the monk, following him on his eastward journey, reaching Kuaiji. Upon arriving, the monk entered the market, just as there was chaos and fighting in the market. Those fighting accidentally struck the monk's head, and the monk died on the spot. The guest from Guangzhou repeatedly verified these two retributions, and then diligently practiced the Buddha's teachings, explaining the cause of the events in detail. People near and far, upon hearing this, were all saddened, understanding the truth of the three lifetimes of karma and retribution. The monk, from the second year of Emperor Huan's (person name) Jianhe (era name) reign, the year of Wuzi, to the third year of Emperor Ling's (person name) Jianning (era name) reign, the year of Gengxu, translated ninety-five sutras, including the Mahayana Essential Wisdom Sutra, over more than twenty years. These translated sutras have clear and thorough meanings, and the writing is appropriate and correct, eloquent without being flowery, and simple without being crude. All those who read these translated sutras find them delightful and never tire of them. Shi Gao (person name) was originally a descendant of a king, named Gao, and was a foreigner. Therefore, Western guests still call him An Hou (title), and still refer to him that way today. Tian Zhu (ancient India) claims that their books are heavenly books and their language is heavenly language. The phonetics and explanations are strange and difficult, and very different from those of the Han people. Many of the sutras translated before and after have led to errors and confusion. Only the sutras translated by the monk are the foremost of all translations. An Gong (person name) believed that the monk's translated sutras were like personally meeting a saint. The enlightened men of past generations have all praised the monk's translations.
思焉。其釋道安錄。僧祐出三藏記。慧皎高僧傳等。止云高譯三十九部。費長房錄便載一百七十六部。今以房錄所載多是別生從大部出。未可以為翻譯正數。今隨次刪之。如后所述。情離有罪經(房云世注偽疑今亦在疑偽錄)八光經舍利弗問寶女經舍利弗嘆寶女說不思議經(亦直云嘆寶女經)申越長者悔過供佛經(亦云申起長者悔過經申越申起末詳何正八光等四經並出大集)四百三昧名經(出大云經)摩訶衍精進度中罪報品經(出智度論)大迦葉遇尼乾子經(出長阿含)阿難惑經(出人本欲生經)第一四門經第二四門經第三四門經甘露正意經(亦云佛入甘露調意經第一四門等四經出僧祐失譯錄亦出寶唱錄並是大十二門經一部後人分品寫出遂成四經)尊者薄拘羅經(或直云薄拘羅經亦云薄拘羅答異學問經)婆羅門行經長者兄弟詣佛經(亦云長者梨師達多兄弟二人往佛所經薄拘羅等三經出中阿含)五戰鬥人經世間強盜佈施經梵天詣婆羅門講堂經郁伽居士見佛聞法醒悟經(亦云修伽陀居士佛為說法得性悟經)水喻經(五戰鬥等五經並出增一阿含)佛為婆羅門說四法經佛為事火婆羅門說悟道經佛為婆羅門說耕田經(或無田字)佛為憍慢婆羅門說偈經佛為頻頭婆羅門說像類經佛為阿支羅迦葉說自他作苦經目連見眾生身毛如箭經阿
【現代漢語翻譯】 思考這些記錄。《釋道安錄》、僧祐的《出三藏記》、慧皎的《高僧傳》等，都只說高僧翻譯了三十九部經典。費長房的目錄卻記載有一百七十六部。現在認為費長房目錄所載的很多是從大部經典中分離出來的，不能作為翻譯的準確數字。現在按照順序刪減，如下所述： 《情離有罪經》（費長房說世注認為是偽經，現在也列在疑偽錄中）、《八光經》、《舍利弗問寶女經》、《舍利弗嘆寶女說不思議經》（也直接稱為《嘆寶女經》）、《申越長者悔過供佛經》（也稱為《申起長者悔過經》，申越、申起不知哪個正確。《八光經》等四部經都出自《大集經》）、《四百三昧名經》（出自《大云經》）、《摩訶衍精進度中罪報品經》（出自《智度論》）、《大迦葉遇尼乾子經》（出自《長阿含經》）、《阿難惑經》（出自《人本欲生經》）、《第一四門經》、《第二四門經》、《第三四門經》、《甘露正意經》（也稱為《佛入甘露調意經》，《第一四門經》等四部經出自僧祐的《失譯錄》，也出自寶唱的目錄，都是《大十二門經》的一部分，後人分品抄寫出來，就成了四部經）、《尊者薄拘羅經》（或直接稱為《薄拘羅經》，也稱為《薄拘羅答異學問經》）、《婆羅門行經》、《長者兄弟詣佛經》（也稱為《長者梨師達多兄弟二人往佛所經》，《薄拘羅經》等三部經出自《中阿含經》）、《五戰鬥人經》、《世間強盜佈施經》、《梵天詣婆羅門講堂經》、《郁伽居士見佛聞法醒悟經》（也稱為《修伽陀居士佛為說法得性悟經》）、《水喻經》（《五戰鬥人經》等五部經都出自《增一阿含經》）、《佛為婆羅門說四法經》、《佛為事火婆羅門說悟道經》、《佛為婆羅門說耕田經》（或沒有『田』字）、《佛為憍慢婆羅門說偈經》、《佛為頻頭婆羅門說像類經》、《佛為阿支羅迦葉說自他作苦經》、《目連見眾生身毛如箭經》
【English Translation】 Modern English version: Considering these records. The 'Shi Dao An Lu', Seng You's 'Chu San Zang Ji', Hui Jiao's 'Gao Seng Zhuan', etc., all state that the venerable monks translated only thirty-nine scriptures. Fei Changfang's catalog, however, records one hundred and seventy-six scriptures. It is now believed that many of the scriptures recorded in Fei Changfang's catalog were separated from larger scriptures and cannot be considered accurate numbers for translations. Now, they are being deleted in order, as described below: 'Qing Li You Zui Jing' (Fei Changfang said that Shi Zhu considered it a false scripture, and it is now also listed in the list of suspected forgeries), 'Ba Guang Jing', 'Shariputra Asks Bao Nu Jing' (Shariputra asks the Treasure Girl Sutra), 'Shariputra Praises Bao Nu Speaks of Inconceivable Jing' (also directly called 'Tan Bao Nu Jing' - Praising the Treasure Girl Sutra), 'Shen Yue Elder Repents and Offers to Buddha Jing' (also called 'Shen Qi Elder Repents Jing', it is not known which is correct, Shen Yue or Shen Qi. The four scriptures, 'Ba Guang Jing' etc., all come from the 'Da Ji Jing' - Great Collection Sutra), 'Si Bai San Mei Ming Jing' (comes from the 'Da Yun Jing' - Great Cloud Sutra), 'Maha Yan Jing Jin Du Zhong Zui Bao Pin Jing' (comes from the 'Zhi Du Lun' - Great Perfection of Wisdom Treatise), 'Da Kasyapa Encounters Niganzhi Jing' (comes from the 'Chang A Han Jing' - Long Agama Sutra), 'Ananda Huo Jing' (comes from the 'Ren Ben Yu Sheng Jing'), 'First Four Doors Jing', 'Second Four Doors Jing', 'Third Four Doors Jing', 'Gan Lu Zheng Yi Jing' (also called 'Buddha Enters Gan Lu Adjusts Meaning Jing', the four scriptures 'First Four Doors Jing' etc., come from Seng You's 'Shi Yi Lu', and also from Bao Chang's catalog, all of which are part of the 'Da Shi Er Men Jing' - Great Twelve Doors Sutra, later people copied them out by chapter, and they became four scriptures), 'Venerable Bakula Jing' (or directly called 'Bakula Jing', also called 'Bakula Answers Heterodox Questions Jing'), 'Brahman Conduct Jing', 'Elder Brothers Go to Buddha Jing' (also called 'Elder Lishi Data Brothers Two People Go to Buddha Jing', the three scriptures 'Bakula Jing' etc., come from the 'Zhong A Han Jing' - Middle Agama Sutra), 'Five Fighting People Jing', 'Worldly Robber Gives Alms Jing', 'Brahma Goes to Brahman Lecture Hall Jing', 'Yuqie Layman Sees Buddha and Hears Dharma Awakens Jing' (also called 'Xiuqietuo Layman Buddha Speaks Dharma and Attains Enlightenment Jing'), 'Water Metaphor Jing' (the five scriptures 'Five Fighting People Jing' etc., all come from the 'Zeng Yi A Han Jing' - Ekottara Agama Sutra), 'Buddha Speaks Four Dharmas for Brahman Jing', 'Buddha Speaks Enlightenment for Fire-Worshipping Brahman Jing', 'Buddha Speaks Farming for Brahman Jing' (or without the word 'farming'), 'Buddha Speaks Verse for Arrogant Brahman Jing', 'Buddha Speaks Image Categories for Pindou Brahman Jing', 'Buddha Speaks Self and Other Suffering for Azhiluo Kasyapa Jing', 'Maudgalyayana Sees Beings' Body Hair Like Arrows Jing'
那律思惟目連神力經無畏離車白阿難經商人脫賊難經世間言美色經純陀沙彌經(或作沙門或為淳字)商人子作佛事經婆羅門通達經論外道出家經婆羅門服白經精勤四念處經婆羅門虛偽經佛為調馬聚落主說法經一切行不恒安住經婆羅門問世尊將來有幾佛經婆羅門問佛佈施得福經豆遮婆羅門論議出家經佛化火與(或作大與)婆羅門出家經浮水譬喻經(一名恒水流澍經或作流澍)四吒婆羅門出家得道經過去彈琴人經婆羅門解知眾術經獨富長者經(亦云獨付長者財物無付經亦云長者命終無子付囑經)佛為年少婆羅門說知善不善經佛為那拘羅長者說根熟經(或無羅根熟三字)禪思滿足經(說四法等三十二經並出雜阿含)禪秘要經(出治禪病秘要法)前世諍女經子命過經迦旃延無常經審裸形子經(一名佛覆裸形子經)鱉喻經(前世諍等五經並出生經)鏡面王經(出義足經)三毒經數息事經(上二小乘雜抄)七老婆羅門請為弟子經孤母喪一子經斫毒樹復生經求離牢獄經良時難遇經昔有二人相愛敬經慈仁不殺經摩耶祇女人謗佛生身入地獄經最勝長者受咒愿經(亦直云受咒愿經)佛神力救長者子經佛度旃陀羅兒出家經承事勝己經調達生身入地獄經多倒見眾生經長者夜輸得非常觀經(亦直云得非常觀經七老婆羅門等一十五經並出出曜經)人
【現代漢語翻譯】 《那律思惟目連神力經》：講述了關於目連（Maudgalyayana，佛陀的著名弟子，以神通著稱）的神通力的故事。 《無畏離車白阿難經》：無畏離車（Fearless Licchavi，古印度部族）向阿難（Ananda，佛陀的侍者）請教的經典。 《商人脫賊難經》：講述商人如何脫離盜賊困境的經典。 《世間言美色經》：討論世間對於美色的看法的經典。 《純陀沙彌經》 (或作沙門或為淳字)：關於純陀（Cunda，佛陀的弟子）沙彌（Sramanera，小乘佛教出家男子）的經典。 《商人子作佛事經》：講述商人子行佛事的經典。 《婆羅門通達經論外道出家經》：講述一位精通經論的婆羅門（Brahmin，印度教祭司種姓）外道（Non-Buddhist religions）出家的經典。 《婆羅門服白經》：講述婆羅門穿著白色衣服的經典。 《精勤四念處經》：關於精勤修習四念處（Four Foundations of Mindfulness）的經典。 《婆羅門虛偽經》：揭示婆羅門虛偽行為的經典。 《佛為調馬聚落主說法經》：佛陀為調馬聚落（Taming Horse Village）的主人說法的經典。 《一切行不恒安住經》：闡述一切行（All phenomena）皆無常，不可安住的經典。 《婆羅門問世尊將來有幾佛經》：婆羅門向世尊（Bhagavan，佛陀的尊稱）請教未來有多少佛出世的經典。 《婆羅門問佛佈施得福經》：婆羅門向佛陀請教佈施（Dana，generosity）得福的經典。 《豆遮婆羅門論議出家經》：講述豆遮（Doṇa）婆羅門經過論議后出家的經典。 《佛化火與(或作大與)婆羅門出家經》：佛陀以神通化火，度化與（Agi）婆羅門出家的經典。 《浮水譬喻經》(一名恒水流澍經或作流澍)：以浮水為譬喻的經典。 《四吒婆羅門出家得道經》：講述四吒（Cāṭa）婆羅門出家得道的經典。 《過去彈琴人經》：講述過去一位彈琴人的故事的經典。 《婆羅門解知眾術經》：講述婆羅門瞭解各種技藝的經典。 《獨富長者經》(亦云獨付長者財物無付經亦云長者命終無子付囑經)：講述一位獨自富有的長者（Wealthy man）的經典。 《佛為年少婆羅門說知善不善經》：佛陀為年輕的婆羅門講述如何分辨善與不善的經典。 《佛為那拘羅長者說根熟經》(或無羅根熟三字)：佛陀為那拘羅（Nakula）長者講述根熟（Maturity of faculties）的經典。 《禪思滿足經》(說四法等三十二經並出雜阿含)：關於禪思（Dhyana，meditation）圓滿的經典。 《禪秘要經》(出治禪病秘要法)：講述治療禪修中出現的疾病的秘密方法的經典。 《前世諍女經》：講述前世爭鬥的女子故事的經典。 《子命過經》：講述兒子去世的故事的經典。 《迦旃延無常經》：關於迦旃延（Katyayana，佛陀的弟子）所說的無常（Impermanence）的經典。 《審裸形子經》(一名佛覆裸形子經)：講述佛陀遮蓋裸形外道（Naked ascetic）的經典。 《鱉喻經》(前世諍等五經並出生經)：以鱉為譬喻的經典。 《鏡面王經》(出義足經)：關於鏡面王的經典。 《三毒經》：關於三毒（Three poisons: greed, hatred, delusion）的經典。 《數息事經》(上二小乘雜抄)：關於數息（Anapanasati，mindfulness of breathing）的經典。 《七老婆羅門請為弟子經》：講述七位老婆羅門請求成為佛陀弟子的經典。 《孤母喪一子經》：講述一位孤身母親喪子的經典。 《斫毒樹復生經》：講述砍斷毒樹后又復生的經典。 《求離牢獄經》：講述尋求脫離牢獄之苦的經典。 《良時難遇經》：講述良機難遇的經典。 《昔有二人相愛敬經》：講述過去有兩人互相愛敬的經典。 《慈仁不殺經》：關於慈悲仁愛，不殺生的經典。 《摩耶祇女人謗佛生身入地獄經》：講述摩耶祇（Maya）女人誹謗佛陀，生身墮入地獄的經典。 《最勝長者受咒愿經》(亦直云受咒愿經)：講述最勝長者接受咒愿的經典。 《佛神力救長者子經》：講述佛陀以神通力救助長者之子的經典。 《佛度旃陀羅兒出家經》：講述佛陀度化旃陀羅（Chandala，賤民）之子出家的經典。 《承事勝己經》：講述承事勝過自己的人的經典。 《調達生身入地獄經》：講述調達（Devadatta，佛陀的堂弟，常與佛作對）生身墮入地獄的經典。 《多倒見眾生經》：講述具有顛倒見解的眾生的經典。 《長者夜輸得非常觀經》(亦直云得非常觀經七老婆羅門等一十五經並出出曜經)：講述長者夜輸（Yashas）獲得非常觀的經典。 人
【English Translation】 《Nalaka Thinks of Maudgalyayana's Superpowers Sutra》: Tells the story of Maudgalyayana's (one of the Buddha's foremost disciples, known for his supernatural powers) superpowers. 《Fearless Licchavi Asks Ananda Sutra》: A sutra where Fearless Licchavi (an ancient Indian tribe) asks Ananda (the Buddha's attendant) for teachings. 《Merchant Escapes Robbers' Difficulty Sutra》: A sutra about how a merchant escapes from the difficulty caused by robbers. 《Worldly Talk About Beauty Sutra》: A sutra discussing the world's views on beauty. 《Cunda Sramanera Sutra》 (or written as Shamen or Chun): A sutra about Cunda (a disciple of the Buddha) Sramanera (a novice monk in Theravada Buddhism). 《Merchant's Son Performing Buddhist Deeds Sutra》: A sutra about a merchant's son performing Buddhist deeds. 《Brahmin Mastering Scriptures and Heretics Leaving Home Sutra》: A sutra about a Brahmin (a priest caste in Hinduism) who is proficient in scriptures and a heretic (Non-Buddhist religions) leaving home to become a monk. 《Brahmin Wearing White Sutra》: A sutra about a Brahmin wearing white clothes. 《Diligent Four Foundations of Mindfulness Sutra》: A sutra about diligently practicing the Four Foundations of Mindfulness. 《Hypocritical Brahmin Sutra》: A sutra exposing the hypocritical behavior of Brahmins. 《Buddha Preaching to the Head of Taming Horse Village Sutra》: A sutra where the Buddha preaches to the head of Taming Horse Village. 《All Phenomena are Impermanent and Unstable Sutra》: A sutra explaining that all phenomena (All phenomena) are impermanent and cannot be relied upon. 《Brahmin Asks the World Honored One How Many Buddhas Will Appear in the Future Sutra》: A sutra where a Brahmin asks the World Honored One (Bhagavan, an honorific title for the Buddha) how many Buddhas will appear in the future. 《Brahmin Asks the Buddha About the Merit of Giving Sutra》: A sutra where a Brahmin asks the Buddha about the merit of giving (Dana, generosity). 《Doṇa Brahmin Discusses Leaving Home Sutra》: A sutra about Doṇa (Doṇa) Brahmin leaving home after discussion. 《Buddha Transforms Fire and Gives it to (or Greatly Gives to) Brahmin Leaving Home Sutra》: A sutra where the Buddha uses supernatural powers to transform fire and convert Agi Brahmin to leave home. 《Floating Water Parable Sutra》 (also named Constant Water Flowing Sutra or Flowing): A sutra using floating water as a parable. 《Four Cāṭa Brahmins Leaving Home and Attaining the Path Sutra》: A sutra about four Cāṭa (Cāṭa) Brahmins leaving home and attaining the path. 《Past Lyre Player Sutra》: A sutra about the story of a lyre player in the past. 《Brahmin Understands Various Skills Sutra》: A sutra about a Brahmin understanding various skills. 《Solely Wealthy Elder Sutra》 (also said to be Solely Entrusted Elder, No Entrusted Possessions Sutra, also said to be Elder Dies Without a Son to Entrust Possessions Sutra): A sutra about a solely wealthy elder (Wealthy man). 《Buddha Tells Young Brahmin About Knowing Good and Not Good Sutra》: A sutra where the Buddha tells a young Brahmin about how to distinguish between good and not good. 《Buddha Tells Nakula Elder About the Maturity of Faculties Sutra》 (or without the words 'Maturity of Faculties'): A sutra where the Buddha tells Nakula (Nakula) Elder about the maturity of faculties. 《Satisfactory Meditation Sutra》 (Saying Four Dharmas, etc., Thirty-Two Sutras, all from the Miscellaneous Agama): A sutra about the fulfillment of meditation (Dhyana, meditation). 《Essential Secrets of Meditation Sutra》 (From the Essential Secrets for Curing Meditation Sickness): A sutra about the secret methods for treating illnesses that arise during meditation. 《Former Life Contending Woman Sutra》: A sutra about the story of women who contended in a previous life. 《Son's Life Passes Sutra》: A sutra about the story of a son's death. 《Katyayana Impermanence Sutra》: A sutra about impermanence (Impermanence) as spoken by Katyayana (a disciple of the Buddha). 《Examining the Naked Ascetic Sutra》 (also named Buddha Covers the Naked Ascetic Sutra): A sutra about the Buddha covering a naked ascetic (Naked ascetic). 《Turtle Parable Sutra》 (Former Life Contending, etc., Five Sutras, all from the Birth Sutra): A sutra using a turtle as a parable. 《Mirror Face King Sutra》 (From the Meaningful Foot Sutra): A sutra about the Mirror Face King. 《Three Poisons Sutra》: A sutra about the three poisons (Three poisons: greed, hatred, delusion). 《Counting Breaths Sutra》 (The above two are excerpts from the Small Vehicle): A sutra about counting breaths (Anapanasati, mindfulness of breathing). 《Seven Old Brahmins Request to Become Disciples Sutra》: A sutra about seven old Brahmins requesting to become disciples of the Buddha. 《Orphaned Mother Loses One Son Sutra》: A sutra about an orphaned mother losing her son. 《Chopping Down a Poisonous Tree That Grows Again Sutra》: A sutra about chopping down a poisonous tree that grows again. 《Seeking Release from Prison Sutra》: A sutra about seeking release from the suffering of prison. 《Good Times are Hard to Meet Sutra》: A sutra about the difficulty of encountering good opportunities. 《In the Past, Two People Loved and Respected Each Other Sutra》: A sutra about two people who loved and respected each other in the past. 《Compassion, Kindness, and Non-Killing Sutra》: A sutra about compassion, kindness, and non-killing. 《Maya Woman Slanders the Buddha and Enters Hell in Her Living Body Sutra》: A sutra about Maya (Maya) woman slandering the Buddha and falling into hell in her living body. 《Most Excellent Elder Receives Mantra Blessing Sutra》 (also directly called Receiving Mantra Blessing Sutra): A sutra about the most excellent elder receiving mantra blessings. 《Buddha's Supernatural Power Saves the Elder's Son Sutra》: A sutra about the Buddha saving the elder's son with supernatural powers. 《Buddha Converts Chandala's Son to Leave Home Sutra》: A sutra about the Buddha converting the son of a Chandala (Chandala, an untouchable caste) to leave home. 《Serving Those Superior to Oneself Sutra》: A sutra about serving those who are superior to oneself. 《Devadatta Enters Hell in His Living Body Sutra》: A sutra about Devadatta (Devadatta, the Buddha's cousin who often opposed him) entering hell in his living body. 《Sentient Beings with Many Perverted Views Sutra》: A sutra about sentient beings with many perverted views. 《Elder Yashas Obtains Extraordinary Contemplation Sutra》 (also directly called Obtains Extraordinary Contemplation Sutra, Seven Old Brahmins, etc., Fifteen Sutras, all from the Sutra of Emerging Light): A sutra about Elder Yashas (Yashas) obtaining extraordinary contemplation. Person
受身入陰經人身四百四病經五陰成敗經地獄罪人眾苦經人病醫不能治經(人受身等五經並出修行道地經)阿練若習禪法經(出坐禪三昧經)蓮華女經(出法句譬喻經)迦葉詰阿難經(亦名迦葉責阿難雙度羅漢喻經)金色女經(迦葉詰阿難等二經出雜譬喻)
右八光經等八十五部八十五卷。長房等錄皆雲安高所出。今按隋開皇仁壽二本眾經錄及新括出別生抄經等。此等並從諸經別生。或非安高所出。不合足為翻譯之數。今為實錄故總刪之。道行經一卷(光和二年十月八日出見經後記朱士行漢錄僧祐錄等安公云道行品者般若抄也外國高明者所撰安為之序並注)般舟三昧經二卷(光和二年十月八日出見經後記高僧傳等二經同時啟夾故出日同也舊錄云大般舟三昧經或一卷第二齣與大集賢護經等同本)
右二部三卷其本並闕。
沙門竺佛朔。經後記云。竺佛朔印度人也。識性明敏博綜多能。以靈帝光和之初。赍道行等經來適洛陽。轉梵為漢。譯人時滯雖有失旨。然棄文存質深得經意。月支沙門支讖傳語。河南孟福字元士張蓮字少安筆受。並見經後記 法鏡經二卷(安公云出方等部初出與寶積鬱伽長者會等同本或一卷沙門嚴佛調筆受康僧會注見僧祐錄)阿含口解十二因緣經一卷(亦云斷十二因緣經亦直云阿含口
【現代漢語翻譯】 現代漢語譯本： 《受身入陰經》（關於身體如何進入陰界之經）、《人身四百四病經》（關於人身四百零四種疾病之經）、《五陰成敗經》（關於五蘊如何形成和敗壞之經）、《地獄罪人眾苦經》（關於地獄罪人所受種種苦難之經）、《人病醫不能治經》（關於人的疾病醫生無法醫治之經）（《人受身等五經》並出于《修行道地經》）、《阿練若習禪法經》（關於在寂靜處修習禪定之法之經）（出於《坐禪三昧經》）、《蓮華女經》（關於蓮花女的經）（出於《法句譬喻經》）、《迦葉詰阿難經》（迦葉尊者詰問阿難尊者的經）（亦名《迦葉責阿難雙度羅漢喻經》）、《金色女經》（關於金色女的經）（《迦葉詰阿難等二經》出於《雜譬喻》）。
以上八光經等共八十五部，八十五卷。長房等人的目錄都說是安世高所出。現在根據隋朝開皇、仁壽年間的兩種眾經目錄以及新整理出的別生抄經等來看，這些經都是從其他經典中分離出來的，或者不是安世高所出。不應該算作翻譯的數量。現在爲了真實記錄，所以全部刪除。 《道行經》一卷（光和二年十月八日譯出，見經後記。朱士行漢錄、僧祐錄等記載，安世高說《道行品》是《般若經》的抄本，是外國高明的人所撰寫，安世高為之作序並註釋）。《般舟三昧經》二卷（光和二年十月八日譯出，見經後記、高僧傳等。這兩部經同時開啟夾層，所以譯出日期相同。舊目錄說是《大般舟三昧經》，或者一卷，第二次譯出與《大集賢護經》等同本）。
以上兩部，共三卷，其原本都缺失。
沙門竺佛朔。經後記記載：竺佛朔是印度人，識性明敏，博學多才。在靈帝光和初年，攜帶《道行經》等經來到洛陽，將梵文翻譯成漢文。翻譯的人當時有所滯礙，雖然有失原意，但捨棄文字而保留實質，深刻地領會了經文的意義。月支沙門支讖口述，河南孟福，字元士，張蓮，字少安筆錄。都見於經後記。《法鏡經》二卷（安世高說出于方等部，初次譯出與《寶積鬱伽長者會》等同本，或者一卷。沙門嚴佛調筆錄，康僧會註釋，見僧祐錄）。《阿含口解十二因緣經》一卷（也叫《斷十二因緣經》，也直接叫《阿含口》）
【English Translation】 English version: 《Shou Shen Ru Yin Jing》 (Sutra on How the Body Enters the Realm of Yin), 《Ren Shen Si Bai Si Bing Jing》 (Sutra on the Four Hundred and Four Diseases of the Human Body), 《Wu Yin Cheng Bai Jing》 (Sutra on the Formation and Decay of the Five Skandhas), 《Di Yu Zui Ren Zhong Ku Jing》 (Sutra on the Various Sufferings of Sinners in Hell), 《Ren Bing Yi Bu Neng Zhi Jing》 (Sutra on Human Diseases That Doctors Cannot Cure) (The Five Sutras including 《Ren Shou Shen Deng Wu Jing》 all come from 《Xiu Xing Dao Di Jing》), 《A Lian Ruo Xi Chan Fa Jing》 (Sutra on the Methods of Practicing Dhyana in a Quiet Place) (From 《Zuo Chan San Mei Jing》), 《Lian Hua Nv Jing》 (Sutra of the Lotus Woman) (From 《Fa Ju Pi Yu Jing》), 《Jia Ye Jie A Nan Jing》 (Kashyapa Questions Ananda Sutra) (Also known as 《Jia Ye Ze A Nan Shuang Du Luo Han Yu Jing》), 《Jin Se Nv Jing》 (Sutra of the Golden Woman) (The Two Sutras 《Jia Ye Jie A Nan Deng Er Jing》 come from 《Za Pi Yu》).
The above are eighty-five sections, eighty-five volumes, including the Eight Light Sutras. The catalogs of Changfang and others all say that they were produced by An Shigao. Now, according to the two catalogs of various sutras from the Kaihuang and Renshou periods of the Sui Dynasty, as well as the newly compiled separate transcriptions of sutras, these sutras are all separated from other classics, or were not produced by An Shigao. They should not be counted as the number of translations. Now, for the sake of accurate records, they are all deleted. 《Dao Xing Jing》 one volume (translated on October 8th of the second year of Guanghe, see postscript of the sutra. Zhu Shixing's Han Record, Sengyou's Record, etc. record that An Shigao said that the 《Dao Xing Pin》 is a copy of the 《Prajna Sutra》, written by a foreign wise man, and An Shigao wrote a preface and commentary for it). 《Ban Zhou San Mei Jing》 two volumes (translated on October 8th of the second year of Guanghe, see postscript of the sutra, Biographies of Eminent Monks, etc. These two sutras were opened at the same time, so the translation date is the same. The old catalog says it is the 《Great Ban Zhou San Mei Jing》, or one volume, the second translation is the same as the 《Great Collection of Wise Protectors Sutra》).
The above two sections, a total of three volumes, the original versions are all missing.
Shramana Zhu Foshuo. The postscript of the sutra records: Zhu Foshuo was an Indian, with a clear and intelligent mind, erudite and versatile. In the early years of Guanghe of Emperor Ling, he brought the 《Dao Xing Jing》 and other sutras to Luoyang, translating Sanskrit into Chinese. The translator was somewhat hindered at the time, and although there was some loss of the original meaning, he abandoned the words and retained the essence, deeply understanding the meaning of the sutra. The Yuezhi Shramana Zhichen spoke, and Meng Fu of Henan, styled Yuanshi, and Zhang Lian, styled Shaoan, wrote it down. All are found in the postscript of the sutra. 《Fa Jing Jing》 two volumes (An Shigao said it came from the Fangdeng section, the first translation is the same as the 《Bao Ji Yuqie Elder Assembly》, or one volume. Shramana Yan Fotiao wrote it down, and Kang Senghui commented on it, see Sengyou's Record). 《A Han Kou Jie Shi Er Yin Yuan Jing》 one volume (also called 《Duan Shi Er Yin Yuan Jing》, also directly called 《A Han Kou》)
解舊錄雲安侯口解凡有四名同是一本內典中安高安玄俱出口解者誤也)。
右二部三卷其本並在。
優婆塞安玄。安息國人也。志性貞白深閑理致。秉持法戒毫釐弗虧。博誦群經多所通習。漢靈帝時游賈雒陽。有功號騎都尉。性虛靜溫恭。常以法事為己務。漸練漢言志宣經典。常與沙門講論道義。世所謂都尉者也。玄以光和四年辛西。與沙門嚴佛調共出法鏡等經。玄口譯梵文佛調筆受。理得音正盡經微旨。郢匠之美見述後代。祐云法鏡佛調出者。據其共譯以說。又稱阿含口解世高譯者。此乃姓同相濫也(舊錄既名安侯口解計亦合是世高出也)。成具光明定意經一卷(或云成具光明三昧經或直云成具光明經第二齣見朱士行支敏度僧祐等三錄及高僧傳)阿那律八唸經一卷(或直云八唸經一名禪行斂意經舊錄云禪行檢意出中阿含經第十八卷異譯見舊錄)馬有三相經一卷(亦云善馬有三相經出雜阿含經第三十三卷異譯房云見吳錄)馬有八態譬人經一卷(亦直云馬有八態經一名馬有八弊惡態經出雜阿含經第三十三卷異譯房云見吳錄)小道地經一卷(房云見吳錄已前見存已后闕)聞城十二因緣經一卷(第二齣與世高譯十二因緣經等同本房云見吳錄)大摩耶經一卷(或無大字或二卷初出與摩訶摩耶經同本房云見吳錄)賴
【現代漢語翻譯】 現代漢語譯本： 解舊錄中記載的安侯口解，實際上有四個名稱，但它們同屬於一本內典。安高、安玄都說是口述解說，這是個誤解。
以上兩部經書共三卷，原本都還在。
優婆塞（Upasaka，在家男居士）安玄，是安息國人。他志向純正，性格坦白，對佛理有深刻的理解。他嚴守戒律，一絲一毫都不違背。他廣泛誦讀各種經典，對很多內容都通曉。漢靈帝時期，他作為商人來到雒陽。因為有功勞，被授予騎都尉的稱號。他性格虛靜溫和恭敬，常常以弘揚佛法為己任。他逐漸熟練掌握漢語，立志宣揚經典。他經常與沙門（Shramana，出家修行者）一起講論佛法義理。世人稱他為都尉。光和四年辛西年，安玄與沙門嚴佛調共同翻譯了《法鏡經》等經典。安玄口譯梵文，嚴佛調筆錄。他們力求義理準確，發音正確，完整地傳達了經典的精微要旨。他們的精湛技藝被後人稱讚。僧祐說《法鏡經》是嚴佛調翻譯的，這是根據他們共同翻譯的事實來說的。又說《阿含經》的口述解說是世高翻譯的，這只是因為姓氏相同而產生的誤解（舊錄既然說是安侯口解，估計也應該是世高翻譯的）。
《成具光明定意經》一卷（或稱《成具光明三昧經》，或直接稱《成具光明經》，是第二次翻譯，見於朱士行、支敏度、僧祐等人的記錄以及《高僧傳》）。 《阿那律八唸經》一卷（或直接稱《八唸經》，又名《禪行斂意經》，舊錄記載為《禪行檢意》，出自《中阿含經》第十八卷的異譯，見於舊錄）。 《馬有三相經》一卷（也稱《善馬有三相經》，出自《雜阿含經》第三十三卷的異譯，房錄記載見於吳錄）。 《馬有八態譬人經》一卷（也直接稱《馬有八態經》，又名《馬有八弊惡態經》，出自《雜阿含經》第三十三卷的異譯，房錄記載見於吳錄）。 《小道地經》一卷（房錄記載見於吳錄，之前的內容還在，之後的內容缺失）。 《聞城十二因緣經》一卷（是第二次翻譯，與世高翻譯的《十二因緣經》等同於同一版本，房錄記載見於吳錄）。 《大摩耶經》一卷（或沒有『大』字，或為兩卷，是最初的翻譯版本，與《摩訶摩耶經》同爲同一版本，房錄記載見於吳錄）。
【English Translation】 English version: The 'An Hou's oral explanation' recorded in the 'Jie Jiu Lu' actually has four names, but they all belong to the same inner canon. It is a misunderstanding to say that An Gao and An Xuan both gave oral explanations.
The above two scriptures, totaling three volumes, are still extant in their original form.
Upasaka (lay male devotee) An Xuan was a native of the Parthian Empire. He was upright in his aspirations, honest in character, and had a deep understanding of Buddhist principles. He strictly observed the precepts, without violating them in the slightest. He widely recited various scriptures and was knowledgeable in many areas. During the reign of Emperor Ling of the Han Dynasty, he came to Luoyang as a merchant. Because of his merits, he was granted the title of Cavalry Commandant. He was humble, quiet, gentle, and respectful, and always took the propagation of Buddhism as his duty. He gradually mastered the Chinese language and was determined to promote the scriptures. He often discussed Buddhist doctrines with Shramanas (ordained practitioners). People called him Commandant. In the Xin-You year of the Guanghe era, An Xuan and Shramana Yan Fotiao jointly translated scriptures such as the 'Dharma Mirror Sutra'. An Xuan orally translated the Sanskrit, and Yan Fotiao wrote it down. They strived for accurate meaning, correct pronunciation, and complete transmission of the subtle essence of the scriptures. Their superb skills were praised by later generations. Sengyou said that the 'Dharma Mirror Sutra' was translated by Yan Fotiao, which is based on the fact that they translated it together. It is also said that the oral explanation of the 'Agama Sutra' was translated by Shi Gao, which is simply a misunderstanding due to the same surname (since the old record says it was An Hou's oral explanation, it is estimated that it should also have been translated by Shi Gao).
'Samadhi Sutra of Accomplishing Light' one volume (or called 'Samadhi Sutra of Accomplishing Light', or directly called 'Sutra of Accomplishing Light', is the second translation, see the records of Zhu Shixing, Zhi Mindu, Sengyou, etc., and the 'Biographies of Eminent Monks'). 'Anuruddha's Sutra on Eight Thoughts' one volume (or directly called 'Sutra on Eight Thoughts', also known as 'Sutra on Practice of Dhyana and Restraining the Mind', the old record says 'Examining the Mind in the Practice of Dhyana', from a different translation of the eighteenth volume of the 'Madhyama Agama Sutra', see the old record). 'Sutra on Three Characteristics of a Horse' one volume (also called 'Sutra on Three Good Characteristics of a Horse', from a different translation of the thirty-third volume of the 'Samyukta Agama Sutra', Fang's record says it is found in the Wu record). 'Sutra on Eight States of a Horse as a Metaphor for People' one volume (also directly called 'Sutra on Eight States of a Horse', also known as 'Sutra on Eight Defects and Evil States of a Horse', from a different translation of the thirty-third volume of the 'Samyukta Agama Sutra', Fang's record says it is found in the Wu record). 'Sutra on the Small Path Land' one volume (Fang's record says it is found in the Wu record, the content before is still there, the content after is missing). 'Sutra on the Twelve Nidanas Heard in the City' one volume (is the second translation, and is the same version as the 'Sutra on the Twelve Nidanas' translated by Shi Gao, Fang's record says it is found in the Wu record). 'Great Maya Sutra' one volume (or without the word 'Great', or in two volumes, is the earliest translation, and is the same version as the 'Mahamaya Sutra', Fang's record says it is found in the Wu record).
吒和羅經一卷(出中阿含經第三十一卷異譯房云見吳錄安云出方等部者或恐誤也)小本起經二卷(或云修行本起或云宿行本起近加小字耳初出與瑞應本起經等同本見舊錄及高僧傳)墮落優婆塞經一卷(或云優披塞房云見吳錄)
右一十部一十一卷(小道地上五部五卷見在聞城下五部六卷闕本)。
沙門支曜西域人。博達群典妙解幽微。以靈帝中平二年乙丑。于洛陽譯成具光明等經十部。長房等錄又有首至問佛十四事經(或無佛字)余親見其本乃是經抄已編別生錄內。此刪不載。問地獄事經一卷(見朱士行漢錄及高僧傳)
右一部一卷本闕。
沙門康臣(或作臣字未詳孰是)西城人。心存游化志在弘宣。以靈帝中平四年丁卯。于洛陽譯問地獄經。言直理詣不加潤飾濡首菩薩無上清。凈分衛經二卷(一名決了諸法如幻化三昧經初出與大般若那伽室利分等同本或一卷見長房錄)慧上菩薩問大善權經二卷(初出與寶積大乘方便會等同本或無菩薩字或一卷見長房錄)古維摩詰經二卷(初出見古錄及朱士行漢錄與唐譯無垢稱經等同本)思意經一卷(亦云益意經初出見長房錄)菩薩內習六波羅蜜經一卷(安公云出方等部或云內六波羅蜜經亦云內外者見長房錄)
右五部八卷(前四部七卷本闕后一部一
【現代漢語翻譯】 現代漢語譯本 《吒和羅經》一卷（出自《中阿含經》第三十一卷的異譯本，房錄中記載見於吳錄，安錄中記載出自方等部，或許有誤）。《小本起經》二卷（或稱《修行本起》，或稱《宿行本起》，近期加上『小』字而已，最初的版本與《瑞應本起經》等同本，見於舊錄及《高僧傳》）。《墮落優婆塞經》一卷（或稱《優披塞》，房錄中記載見於吳錄）。
以上共計十部十一卷（《小道地》上的五部五卷現存，《聞城》下的五部六卷缺失）。
沙門支曜（Zhi Yao），西域人。博學通達各種經典，精妙地理解深奧的義理。于靈帝中平二年乙丑年，在洛陽翻譯完成《具光明》等經十部。長房等人的目錄中還有《首至問佛十四事經》（或者沒有『佛』字），我親自見過其版本，乃是經文的抄本，已經編入別的生錄內，此處刪除不記載。 《問地獄事經》一卷（見於朱士行漢錄及《高僧傳》）。
以上共計一部一卷，版本缺失。
沙門康臣（Kang Chen）（或者寫作『臣』字，未詳哪個正確），西域人。心中懷著遊歷教化，志向在於弘揚佛法。于靈帝中平四年丁卯年，在洛陽翻譯《問地獄經》。言辭直白，義理深刻，不加潤飾。《濡首菩薩無上清凈分衛經》二卷（一名《決了諸法如幻化三昧經》，最初的版本與《大般若那伽室利分》等同本，或者一卷，見於長房錄）。《慧上菩薩問大善權經》二卷（最初的版本與《寶積大乘方便會》等同本，或者沒有『菩薩』字，或者一卷，見於長房錄）。《古維摩詰經》二卷（最初的版本見於古錄及朱士行漢錄，與唐譯《無垢稱經》等同本）。《思意經》一卷（也稱《益意經》，最初的版本見於長房錄）。《菩薩內習六波羅蜜經》一卷（安公說出自方等部，或者稱《內六波羅蜜經》，也稱《內外》，見於長房錄）。
以上共計五部八卷（前四部七卷版本缺失，后一部一卷）。
【English Translation】 English version The Zha He Luo Sutra, one scroll (an alternate translation from the 31st scroll of the Madhyama Agama Sutra; Fang's record indicates it's found in the Wu Record; An's record indicates it's from the Vaipulya section, perhaps in error). The Small Original Karma Sutra, two scrolls (also called Sutra on the Practice of Original Karma or Sutra on Past Karma; the character 'small' was recently added; the original version is the same as the Auspicious Response Original Karma Sutra, found in old records and the Biographies of Eminent Monks). The Fallen Upasaka Sutra, one scroll (also called Upisaka; Fang's record indicates it's found in the Wu Record).
The above totals ten texts in eleven scrolls (the five texts in five scrolls from Small Stages of the Path are extant; the five texts in six scrolls from Hearing the City are missing).
The Shramana Zhi Yao (name of a monk), a person from the Western Regions. He was learned in various scriptures and had a profound understanding of subtle meanings. In the second year of the Zhongping era of Emperor Ling, the year of Yichou, he translated ten texts including the Complete Light Sutra in Luoyang. The catalogs of Changfang and others also include the Sutra on the Fourteen Matters Asked of the Buddha by Shoushi (or without the word 'Buddha'); I personally saw its version, which is a copy of the scripture, already compiled into another Sheng Record, so it is deleted and not recorded here. The Sutra on Matters of Hell, one scroll (found in Zhu Shixing's Han Record and the Biographies of Eminent Monks).
The above totals one text in one scroll, the version is missing.
The Shramana Kang Chen (name of a monk) (or written with the character '臣', it is not known which is correct), a person from the Western Regions. He cherished the desire to travel and teach, and his ambition was to propagate the Dharma. In the fourth year of the Zhongping era of Emperor Ling, the year of Dingmao, he translated the Sutra on Asking About Hell in Luoyang. The language is straightforward, the meaning is profound, and it is not embellished. The Niravasana Bodhisattva's Supreme Pure Alms-Giving Sutra, two scrolls (also called Sutra on Resolving All Dharmas as Illusions Samadhi, the original version is the same as the Mahaprajnaparamita Nagashri Section, or one scroll, found in Changfang's record). The Sutra on the Great Skillful Means Asked by Bodhisattva Hui Shang, two scrolls (the original version is the same as the Ratnakuta Mahayana Upaya Assembly, or without the word 'Bodhisattva', or one scroll, found in Changfang's record). The Ancient Vimalakirti Sutra, two scrolls (the original version is found in the Ancient Record and Zhu Shixing's Han Record, and is the same as the Tang translation of the Vimalakirti Nirdesa Sutra). The Thinking Sutra, one scroll (also called the Benefiting Thought Sutra, the original version is found in Changfang's record). The Bodhisattva's Inner Practice of the Six Paramitas Sutra, one scroll (An Gong said it is from the Vaipulya section, or called the Inner Six Paramitas Sutra, also called Inner and Outer, found in Changfang's record).
The above totals five texts in eight scrolls (the first four texts in seven scrolls are missing, the last text in one scroll).
卷見在)。
沙門嚴佛調(亦云浮調據僧祐錄及高僧傳合是沙門長房等錄云清信士者非也)臨淮郡人。綺年穎悟敏而好學信慧自然。遂出家修道通譯經典見重於時。調以靈帝中平五年戊辰。于洛陽譯濡首菩薩等經五部。世稱安侯都尉佛調三人傳譯號為難繼。安公稱佛調出經省而不繁全本巧妙焉。又長房等錄更有迦葉詰阿難經。亦云佛調所譯。余親見其本乃是諸經之抄。有數條事。隨眾經錄云出雜譬喻。安世高聶承遠錄內並有此經。錄家誤也。既是別生抄經。不合為翻譯正數。又有沙彌十慧經云。佛調自撰並注序。既非聖言。又闕其本。今並刪之。舍利弗摩目揵連游四衢經一卷(出增一阿含第四十一卷異譯見別錄)興起行經二卷(亦名嚴誡宿緣經見吳錄見題云出雜藏)梵網經二卷(初出見吳錄或三卷)四諦經一卷(興平元年出第二譯出中阿含第七卷異譯與世高出者小異見竺道祖漢錄中)太子本起瑞應經二卷(亦云瑞應本起第二齣與過現因果經等同本房云見三藏記然祐三藏記中孟詳出中本起非瑞應本起也)報福經一卷(或云福報見吳錄)
右六部九卷(興起行經上二部三卷見在梵網經下四部六卷闕本)。
沙門康孟詳。其先康居國人。有慧學之譽。以獻帝興平元年甲戌至建安四年己卯。于洛陽譯游四衢
【現代漢語翻譯】 （現存）。
沙門嚴佛調（也稱浮調，根據僧祐的記錄和《高僧傳》，應為沙門長房等人所記錄，稱其為清信士是不對的）是臨淮郡人。他年少聰穎，敏而好學，具有天生的信仰和智慧。於是出家修道，精通經典翻譯，在當時備受重視。嚴佛調在靈帝中平五年戊辰年，于洛陽翻譯了《濡首菩薩經》等五部經典。世人稱安世高、侯都尉、佛調三人傳譯的經典難以超越。安世高稱讚佛調翻譯的經典簡潔而不繁瑣，完整而巧妙。另外，長房等人的記錄中還有《迦葉詰阿難經》，也說是佛調所譯。我親自看過那個版本，其實是各部經文的抄錄，有幾條內容出自各部經典，記錄爲出自《雜譬喻經》。安世高和聶承遠的記錄中都有這部經，是記錄者搞錯了。既然是單獨抄錄的經文，就不應算作正式的翻譯。還有《沙彌十慧經》，說是佛調自己撰寫並作序。既然不是佛所說，又缺少原本，現在一併刪除。 《舍利弗摩目揵連游四衢經》一卷（出自《增一阿含經》第四十一卷，有不同的譯本，見於其他記錄）。《興起行經》二卷（也叫《嚴誡宿緣經》，見於吳錄，題目上說是出自《雜藏》）。《梵網經》二卷（最初見於吳錄，或有三卷本）。《四諦經》一卷（興平元年譯出，是第二次翻譯，出自《中阿含經》第七卷，不同的譯本，與安世高所譯的略有不同，見於竺道祖的漢錄中）。《太子本起瑞應經》二卷（也叫《瑞應本起經》，是第二次譯出，與《過去現在因果經》等同本，長房說是見於《三藏記》，然而僧祐的《三藏記》中孟詳譯出的是《中本起經》，不是《瑞應本起經》）。《報福經》一卷（或稱《福報經》，見於吳錄）。
以上六部九卷（《興起行經》以上二部三卷現存，《梵網經》以下四部六卷缺少原本）。
沙門康孟詳，他的祖先是康居國人，有智慧和學識的聲譽。在獻帝興平元年甲戌年至建安四年己卯年間，于洛陽翻譯《游四衢經》
【English Translation】 (Currently extant).
The śrāmaṇa (Buddhist monk) Yan Fotiao (also known as Futiao, according to Sengyou's records and the Biographies of Eminent Monks, it should be recorded by śrāmaṇa Changfang and others; it is incorrect to call him a lay believer) was a native of Linhuai Commandery. He was intelligent and quick-witted from a young age, diligent and eager to learn, with natural faith and wisdom. Therefore, he left home to cultivate the Way, and was proficient in translating scriptures, highly valued at the time. In the fifth year of the Zhongping era of Emperor Ling, the year Wuchen, Yan Fotiao translated five scriptures including the Nirukta-śīrṣa Bodhisattva Sūtra in Luoyang. People at the time said that the translations of An Shigao, Marquis Duwei, and Fotiao were difficult to surpass. An Shigao praised Fotiao's translations as concise and not verbose, complete and ingenious. In addition, Changfang and others' records also include the Kāśyapa Questions Ānanda Sūtra, which is also said to be translated by Fotiao. I have personally seen that version, which is actually a compilation of various scriptures, with several contents from various scriptures, recorded as from the Miscellaneous Parables Sūtra. An Shigao and Nie Chengyuan's records both have this scripture, which is a mistake by the recorder. Since it is a separately copied scripture, it should not be counted as an official translation. There is also the Śrāmaṇera Ten Wisdoms Sūtra, which is said to be written and prefaced by Fotiao himself. Since it is not the words of the Buddha and lacks the original, it is now deleted together. Śāriputra Maudgalyāyana Wandering in the Four Crossroads Sūtra, one scroll (from the Ekottarāgama Sūtra, volume 41, with different translations, see other records). Sustaining the Practice Sūtra, two scrolls (also known as Strict Admonitions on Past Causes Sūtra, see the Wu record, the title says it is from the Miscellaneous Collection). Brahmajāla Sūtra, two scrolls (first appeared in the Wu record, or there is a three-scroll version). Four Noble Truths Sūtra, one scroll (translated in the first year of Xingping, the second translation, from the Madhyamāgama Sūtra, volume 7, different translations, slightly different from An Shigao's translation, see Zhu Daozu's Han record). Sūtra on the Origin of the Crown Prince's Auspicious Responses, two scrolls (also known as Sūtra on the Origin of Auspicious Responses, the second translation, the same as the Past and Present Cause and Effect Sūtra, Changfang said it is found in the Tripiṭaka Record, however, in Sengyou's Tripiṭaka Record, Meng Xiang translated the Middle Origin Sūtra, not the Sūtra on the Origin of Auspicious Responses). Sūtra on the Reward of Blessings, one scroll (or called Sūtra on Blessings and Rewards, see the Wu record).
The above six scriptures, nine scrolls (the two scriptures above Sustaining the Practice Sūtra, three scrolls, are extant; the four scriptures below Brahmajāla Sūtra, six scrolls, lack the original).
The śrāmaṇa Kang Mengxiang, his ancestors were from the country of Kangju, and he had a reputation for wisdom and learning. From the first year of Xingping of Emperor Xian, the year Jiaxu, to the fourth year of Jian'an, the year Jimao, he translated the Wandering in the Four Crossroads Sūtra in Luoyang.
等經六部。安公云。孟詳所翻弈弈流。便足騰玄趣也。修行本起經二卷(見始興錄第三齣與瑞應本起經等同本一名宿行本起)
右一部二卷其本見在。
沙門竺大力西域人。情好遠遊無憚艱險。以獻帝建安二年丁丑三月。于洛陽譯修行本起經。其經梵本亦是曇果與康孟詳。于迦維羅衛國赍來。康孟詳度語。中本起經二卷(或云太子中本起經見始興錄經初題云出長阿含)
右一部二卷其本見在。
沙門曇果西域人。學該內外解通真俗。于迦維羅衛國赍經梵本屆于洛陽。以獻帝建安十二年丁亥譯中本起經。康孟詳度語。內典錄中以曇果與孟詳共出。遂與孟詳太子本起瑞應合為一本者非也。二經全異不可合之。祐云。中本起康孟詳出者。據其共經故耳。大方便佛報恩經七卷摩訶衍寶嚴經一卷(一名大迦葉品第二齣與寶積普明菩薩會等同本中雲晉言合編晉錄今且依舊祐云摩訶乘寶嚴經)后出阿彌陀佛偈經一卷(或無經字第二齣)未曾有經一卷(初出與唐譯甚希有經等同本)作佛形像經一卷(一名優填王作佛形像經一名作像因緣經與造立形像福報經同本)安宅神咒經一卷(亦云安宅咒法經祐雲安宅咒)受十善戒經一卷苦陰經一卷(出中阿含經第二十五卷異譯)魔嬈亂經一卷(一名弊魔試目蓮經一名魔王
【現代漢語翻譯】 現代漢語譯本 《等經六部》。安世高說：『孟詳所翻譯的《弈弈流》就足以傳達玄妙的趣味了。』《修行本起經》二卷（見《始興錄》第三，與《瑞應本起經》等同本，一名《宿行本起》）。 右一部二卷，其原本現存。 沙門竺大力，西域人。喜愛遠遊，不畏艱難險阻。在獻帝建安二年丁丑三月，于洛陽翻譯《修行本起經》。此經的梵文字也是曇果與康孟詳從迦維羅衛國帶回。康孟詳負責口譯。《中本起經》二卷（或稱《太子中本起經》，見《始興錄》，經文初題為出自《長阿含》）。 右一部二卷，其原本現存。 沙門曇果，西域人。學識淵博，通曉內外，理解真俗。從迦維羅衛國帶回經書梵本，到達洛陽。在獻帝建安十二年丁亥翻譯《中本起經》。康孟詳負責口譯。《內典錄》中記載曇果與孟詳共同翻譯此經，因此將此經與孟詳翻譯的《太子本起瑞應》合併爲一本的說法是不對的。兩部經完全不同，不可合併。釋祐說：『《中本起》由康孟詳翻譯，是根據他們共同翻譯此經的事實。』《大方便佛報恩經》七卷，《摩訶衍寶嚴經》一卷（一名《大迦葉品第二》，與《寶積普明菩薩會》等同本，經中說『晉言合編』，《晉錄》現在仍然沿用此說法，釋祐說此經為《摩訶乘寶嚴經》），《后出阿彌陀佛偈經》一卷（或無『經』字，第二種版本），《未曾有經》一卷（最初的版本與唐朝翻譯的《甚希有經》等同本），《作佛形像經》一卷（一名《優填王作佛形像經》，一名《作像因緣經》，與《造立形像福報經》同本），《安宅神咒經》一卷（也稱《安宅咒法經》，釋祐稱《安宅咒》），《受十善戒經》一卷，《苦陰經》一卷（出自《中阿含經》第二十五卷的異譯），《魔嬈亂經》一卷（一名《弊魔試目蓮經》，一名《魔王...
【English Translation】 English version Deng Jing Liu Bu (Six Sutras). An Shigao said, 'Meng Xiang's translation of Yi Yi Liu is sufficient to convey the profound interest.' Xiu Xing Ben Qi Jing (Sutra of the Commencement of Practice) in two volumes (see Shi Xing Lu third, which is the same as Rui Ying Ben Qi Jing (Sutra of Auspicious Beginnings), also named Su Xing Ben Qi (Sutra of Previous Practices)). The above one section of two volumes, the original version is extant. The shramana (monk) Zhu Dali, a person from the Western Regions, loved to travel far and was not afraid of difficulties and dangers. In the second year of Jian'an during the reign of Emperor Xian, the year dingchou (an ancient Chinese cyclical date) in the third month, he translated Xiu Xing Ben Qi Jing (Sutra of the Commencement of Practice) in Luoyang. The Sanskrit version of this sutra was also brought back from Kapilavastu by Tan Guo and Kang Mengxiang. Kang Mengxiang was responsible for oral translation. Zhong Ben Qi Jing (Middle Sutra of Commencement) in two volumes (or called Taizi Zhong Ben Qi Jing (Middle Sutra of the Commencement of the Crown Prince), see Shi Xing Lu, the initial title of the sutra says it comes from Chang Ahan (Dirgha Agama)). The above one section of two volumes, the original version is extant. The shramana (monk) Tan Guo, a person from the Western Regions, was learned in both internal and external knowledge, and understood both the true and the mundane. He brought back the Sanskrit version of the sutra from Kapilavastu and arrived in Luoyang. In the twelfth year of Jian'an during the reign of Emperor Xian, the year dinghai (an ancient Chinese cyclical date), he translated Zhong Ben Qi Jing (Middle Sutra of Commencement). Kang Mengxiang was responsible for oral translation. Nei Dian Lu (Record of the Inner Canon) records that Tan Guo and Mengxiang jointly translated this sutra, therefore, the statement that this sutra was merged with Taizi Ben Qi Rui Ying (Auspicious Response of the Crown Prince's Commencement) translated by Mengxiang into one volume is incorrect. The two sutras are completely different and cannot be merged. You said, 'Zhong Ben Qi (Middle Commencement) was translated by Kang Mengxiang, based on the fact that they jointly translated this sutra.' Da Fang Bian Fo Bao En Jing (Great Expedient Buddha's Sutra of Gratitude) in seven volumes, Mohe Yan Bao Yan Jing (Mahayana Sutra of Precious Adornment) in one volume (also named Da Jiaye Pin Di Er (Chapter Two of Mahakasyapa), which is the same as Bao Ji Pu Ming Pusa Hui (Assembly of Ratnakuta and Samantabhadra Bodhisattva), the sutra says 'compiled in Jin language', Jin Lu (Record of Jin) still uses this statement, You said this sutra is Mohe Cheng Bao Yan Jing (Mahayana Sutra of Precious Adornment)), Hou Chu Amituo Fo Ji Jing (Later Extracted Sutra of Amitabha Buddha's Gatha) in one volume (or without the word 'sutra', the second version), Wei Ceng You Jing (Unprecedented Sutra) in one volume (the earliest version is the same as Shen Xi You Jing (Extremely Rare Sutra) translated in the Tang Dynasty), Zuo Fo Xing Xiang Jing (Sutra of Making Buddha Images) in one volume (also named You Tian Wang Zuo Fo Xing Xiang Jing (Sutra of King Udayana Making Buddha Images), also named Zuo Xiang Yin Yuan Jing (Sutra of the Causes and Conditions of Making Images), which is the same as Zao Li Xing Xiang Fu Bao Jing (Sutra of the Merit and Reward of Making Images)), An Zhai Shen Zhou Jing (Sutra of the Divine Dharani for Pacifying the Home) in one volume (also called An Zhai Zhou Fa Jing (Sutra of the Dharani Method for Pacifying the Home), You called it An Zhai Zhou (Dharani for Pacifying the Home)), Shou Shi Shan Jie Jing (Sutra of Receiving the Ten Good Precepts) in one volume, Ku Yin Jing (Sutra of the Suffering Skandha) in one volume (extracted from a different translation of the twenty-fifth volume of Zhong Ahan Jing (Madhyama Agama)), Mo Rao Luan Jing (Sutra of Demonic Disturbances) in one volume (also named Bi Mo Shi Mu Lian Jing (Sutra of Mara Testing Maudgalyayana), also named Mo Wang (Demon King...
入目連蘭腹經出中阿含經第三十卷異譯)沙彌尼戒經一卷(或無經字)優波離問佛經一卷(或云優波離律)分別功德論四卷(或云分別功德經或三卷或五卷)禪要呵欲經一卷(題云禪要經呵欲品)內身觀章句經一卷(或無句字)雜譬喻經二卷(一名菩薩度人經)六菩薩名經一卷(房入藏云六菩薩名亦當誦持)
已上存已下闕 般舟三昧唸佛章經一卷(是行品別翻第四齣)。阿彌陀佛偈一卷(初出)梵本經四卷(舊云胡本新改為梵似長安中出)泥洹后千歲變經四卷(一名千歲變經祐雲泥洹后千歲中變記一卷)諸經佛名二卷(今疑是不思議功德經)三千佛名經一卷稱揚百七十佛名經一卷(亦直名百七十佛名今疑出稱揚功德經)南方佛名經一卷(舊云一名治城寺經者非也此乃題寺為記非是經之異名)滅罪得福佛名經一卷觀世音所說行法經一卷(是咒經)薩陀波侖菩薩求深般若影象經一卷受持佛名不墮惡道經一卷五龍咒毒經一卷取血氣神咒經一卷(舊錄云血咒)咒賊咒法經一卷(房云異出本祐直云咒賊)七佛安宅神咒經一卷菩薩受戒法經一卷(祐錄無經字房云異出本)受菩薩戒次第十法一卷菩薩懺悔法一卷初發意菩薩常晝夜六時行五事經一卷頂生王因緣經一卷(舊錄雲頂生王經)長者賢首經一卷梵志喪女經一卷𤢴狗嚙王
經一卷(舊錄云𤢴狗經)勤苦泥犁經一卷地獄經一卷十一因緣章經一卷(舊錄云十一因緣經或作十二)沙門為十二頭陀經一卷僧名數事行經一卷比丘諸禁律經一卷摩訶僧祇律比丘要集一卷(一名摩訶僧祇部比丘隨用要集法)沙彌十戒經一卷(舊錄云沙彌戒)比丘尼十戒經一卷賢者五戒經一卷優婆塞威儀經一卷庾伽三磨斯經一卷(譯言修行略一名達磨多羅禪法或云達磨多羅菩薩撰禪經要集)梵音偈本一卷(舊云胡音)贊七佛偈一卷怛和尼百句一卷五言詠頌本起一卷(一百四十二首)道行品諸經梵音解一卷(舊云胡音)法句譬喻經一卷(祐錄云凡十七事或無喻字上五十九部並見僧祐失譯錄)
右五十九部七十六卷(準房錄本數合有七十七卷其分別功德論錄云五卷今有四卷故七十六菩薩名上一十六部二十六卷見在般舟下四十三部五十卷闕本)。
長房等錄漢后失譯。總有一百二十五部一百四十八卷。今以餘六十六部七十一卷子細仇校非是失源。具述委由列之如左。佛遺日摩尼寶經(漢支讖譯)菩薩生地經惟日雜難經(已上二經吳支謙譯)金剛三昧本性清凈不壞不滅經(或云金剛清凈經長房等錄云吳代支謙譯漢后失譯錄中覆載今詳此經非是漢代失源復非支謙所出似是姚秦以來什公等譯今且為失源編于秦錄)舊雜譬
【現代漢語翻譯】 現代漢語譯本 《勤苦泥犁經》一卷 (舊錄稱為《𤢴狗經》)，《地獄經》一卷，《十一因緣章經》一卷 (舊錄稱為《十一因緣經》，或作《十二因緣經》)，《沙門為十二頭陀經》一卷，《僧名數事行經》一卷，《比丘諸禁律經》一卷，《摩訶僧祇律比丘要集》一卷 (一名《摩訶僧祇部比丘隨用要集法》)，《沙彌十戒經》一卷 (舊錄稱為《沙彌戒》)，《比丘尼十戒經》一卷，《賢者五戒經》一卷，《優婆塞威儀經》一卷，《庾伽三磨斯經》一卷 (譯為修行略，一名《達磨多羅禪法》，或云《達磨多羅菩薩撰禪經要集》)，《梵音偈本》一卷 (舊云胡音)，《贊七佛偈》一卷，《怛和尼百句》一卷，《五言詠頌本起》一卷 (一百四十二首)，《道行品諸經梵音解》一卷 (舊云胡音)，《法句譬喻經》一卷 (祐錄云凡十七事，或無喻字。以上五十九部並見僧祐失譯錄)。 右五十九部七十六卷 (準房錄本數合有七十七卷，其《分別功德論》錄云五卷，今有四卷，故七十六。菩薩名上一十六部二十六卷見在般舟下四十三部五十卷闕本)。 長房等錄漢后失譯。總有一百二十五部一百四十八卷。今以餘六十六部七十一卷子細仇校非是失源。具述委由列之如左。《佛遺日摩尼寶經》(漢支讖譯)，《菩薩生地經》、《惟日雜難經》(已上二經吳支謙譯)，《金剛三昧本性清凈不壞不滅經》(或云《金剛清凈經》，長房等錄云吳代支謙譯，漢后失譯錄中覆載。今詳此經非是漢代失源，復非支謙所出，似是姚秦以來什公等譯，今且為失源編于秦錄)，《舊雜譬喻經》一卷。
【English Translation】 English version 'A Scripture of Diligent Suffering in Naraka' (formerly recorded as 'Scripture of the 𤢴 Dog'), one scroll; 'Scripture of Hell', one scroll; 'Chapter on the Eleven Nidānas' (formerly recorded as 'Scripture of the Eleven Nidānas', or 'Twelve Nidānas'), one scroll; 'Scripture on the Śrāmaṇa for the Twelve Dhūtas', one scroll; 'Scripture on the Practices of Numerical Matters of the Saṃgha', one scroll; 'Scripture on the Prohibitions and Rules for Bhikṣus', one scroll; 'Essential Collection of the Mahāsaṃghika Vinaya for Bhikṣus' (also named 'Essential Collection of the Mahāsaṃghika School for Bhikṣus for Practical Use'), one scroll; 'Scripture on the Ten Precepts for Śrāmaṇeras' (formerly recorded as 'Śrāmaṇera Precepts'), one scroll; 'Scripture on the Ten Precepts for Bhikṣuṇīs', one scroll; 'Scripture on the Five Precepts for the Wise', one scroll; 'Scripture on the Proper Conduct of Upāsakas', one scroll; 'Scripture of Yoga Samādhi' (translated as 'Brief Practice', also named 'Dharmatrāta Dhyāna Method', or said to be 'Essential Collection of Dhyāna Scriptures Compiled by Bodhisattva Dharmatrāta'), one scroll; 'Original Sanskrit Gāthā Text', one scroll (formerly called 'Hu Sound'); 'Gāthās in Praise of the Seven Buddhas', one scroll; 'One Hundred Verses of Tantranis', one scroll; 'Original Text of Five-Character Verses on the Origin', one scroll (one hundred and forty-two verses); 'Explanation in Sanskrit of Various Scriptures of the Daoxing Chapter', one scroll (formerly called 'Hu Sound'); 'Scripture of the Dhammapada with Parables', one scroll (You's record says there are seventeen matters, or without the word 'parable'. The above fifty-nine scriptures are all found in Sengyou's Lost Translation Record). The above fifty-nine scriptures comprise seventy-six scrolls (according to the number in Fang's record, there should be seventy-seven scrolls; the 'Distinguishing Merits Treatise' records five scrolls, but now there are four, hence seventy-six. The sixteen scriptures on the names of Bodhisattvas, comprising twenty-six scrolls, are currently under the Pratyutpanna-samādhi Sutra; the forty-three scriptures below, comprising fifty scrolls, are missing). Changfang and others recorded these as lost translations after the Han Dynasty. In total, there are one hundred and twenty-five scriptures comprising one hundred and forty-eight scrolls. Now, with the remaining sixty-six scriptures comprising seventy-one scrolls, careful collation reveals that they are not lost sources. A detailed account of the reasons is listed as follows: 'Buddha's Bequeathed Sun Mani Jewel Scripture' (translated by Zhi Qian of the Han Dynasty); 'Scripture on the Birthplace of the Bodhisattva', 'Scripture on Various Difficulties of Only the Sun' (the above two scriptures translated by Zhi Qian of the Wu Dynasty); 'Scripture on the Vajra Samādhi of Original Nature, Pure, Imperishable, and Undying' (or called 'Vajra Pure Scripture', Changfang and others recorded it as translated by Zhi Qian of the Wu Dynasty, and it is also recorded in the Lost Translation Record after the Han Dynasty. Upon closer inspection, this scripture is not a lost source from the Han Dynasty, nor was it produced by Zhi Qian; it seems to have been translated by Kumārajīva and others since the Yao Qin Dynasty, so for now, it is classified as a lost source and placed in the Qin record); 'Old Miscellaneous Parables Scripture', one scroll.
喻經二卷(吳代康僧會譯)十方佛名經三十二相因緣經(已上二經西晉竺法護譯)菩薩修行經(一名長者威施所問菩薩修行經或云長者修行經已曾三譯一存二闕備顯錄中)迦葉赴佛泥洹經(一名佛般泥洹時迦葉赴佛經)鐵城泥犁經(一名中阿含泥犁經)寂志果經三十七品經(抄諸經撰在別生錄)七佛所結麻油述咒幻師陂陀神咒咒齲齒咒(一名咒蟲齒一直名咒齒)咒牙痛咒咒眼痛咒(迦葉赴下十經東晉竺曇無蘭譯)千佛因緣經海八德經(已上二經法上錄云姚秦羅什譯)菩薩所生地經摩訶剎頭經(已上二經乞伏秦聖堅譯)寂調意(合作音字意者誤也)所問經(一名如來所說清凈調伏經)轉女身菩薩經(一名樂瓔珞莊嚴方便經一名樂瓔珞莊嚴女經已上二經宋代法海譯)沙彌威儀經(或無經字宋求那跋摩譯)四天王經(宋智嚴譯)鹽王五使者經(一名五天使經)譬喻經(已上二經宋慧簡譯)八部佛名經(元魏瞿曇流支譯)觀無量壽佛經(此經已曾兩譯一存一闕備顯錄中)般若波羅蜜神咒經(出大品經)功德莊嚴王八萬四千歲請佛經(出大集經)大方廣如來性起微密藏經二卷(亦直云如來性起經是舊華嚴經如來性起品)合道神足經四卷(一名道神足無極變化經即道神足經之異名二本無別)持齋經(齋經別名)過去香蓮華佛世界經
【現代漢語翻譯】 現代漢語譯本 《喻經》二卷（吳代康僧會譯） 《十方佛名經》（釋：列舉十方諸佛名號的經典） 《三十二相因緣經》（釋：講述佛陀三十二種殊勝相好的因緣的經典）（以上二經西晉竺法護譯） 《菩薩修行經》（釋：闡述菩薩修行之道的經典，又名《長者威施所問菩薩修行經》，或稱《長者修行經》，曾有三次翻譯，現存一本，缺失兩本，詳情見經錄） 《迦葉赴佛泥洹經》（釋：記載迦葉尊者前往佛陀涅槃之地的經歷的經典，又名《佛般泥洹時迦葉赴佛經》） 《鐵城泥犁經》（釋：描述鐵城地獄景象的經典，又名《中阿含泥犁經》） 《寂志果經》 《三十七品經》（釋：彙集諸經要義的經典，編撰于別生錄中） 《七佛所結麻油述咒》 《幻師陂陀神咒》 《咒齲齒咒》（釋：治療齲齒的咒語，又名《咒蟲齒》，或直稱《咒齒》） 《咒牙痛咒》（釋：治療牙痛的咒語） 《咒眼痛咒》（釋：治療眼痛的咒語）（迦葉赴下十經東晉竺曇無蘭譯） 《千佛因緣經》（釋：講述千佛因緣的經典） 《海八德經》（釋：闡述大海八種功德的經典）（以上二經法上錄云姚秦羅什譯） 《菩薩所生地經》（釋：記載菩薩出生地的經典） 《摩訶剎頭經》（釋：講述摩訶剎頭故事的經典）（以上二經乞伏秦聖堅譯） 《寂調意所問經》（釋：闡述寂靜調伏之意的經典，又名《如來所說清凈調伏經》） 《轉女身菩薩經》（釋：講述轉女成男的菩薩的經典，又名《樂瓔珞莊嚴方便經》，或稱《樂瓔珞莊嚴女經》）（以上二經宋代法海譯） 《沙彌威儀經》（釋：規範沙彌行為的經典，或無『經』字）（宋求那跋摩譯） 《四天王經》（釋：講述四天王故事的經典）（宋智嚴譯） 《鹽王五使者經》（釋：講述閻羅王五位使者的經典，又名《五天使經》） 《譬喻經》（釋：以譬喻故事闡述佛法的經典）（以上二經宋慧簡譯） 《八部佛名經》（釋：列舉八部諸佛名號的經典）（元魏瞿曇流支譯） 《觀無量壽佛經》（釋：觀想無量壽佛的經典，此經曾有兩次翻譯，現存一本，缺失一本，詳情見經錄） 《般若波羅蜜神咒經》（釋：出自《大品般若經》的般若波羅蜜神咒） 《功德莊嚴王八萬四千歲請佛經》（釋：出自《大集經》的功德莊嚴王八萬四千歲請佛的經典） 《大方廣如來性起微密藏經》二卷（釋：亦稱《如來性起經》，即舊《華嚴經》中的《如來性起品》） 《合道神足經》四卷（釋：又名《道神足無極變化經》，即《道神足經》的異名，二本無差別） 《持齋經》（釋：《齋經》的別名） 《過去香蓮華佛世界經》（釋：講述過去香蓮華佛世界的經典）
【English Translation】 English version 'Yu Jing' in two volumes (translated by Kang Senghui during the Wu Dynasty) 'Ten Directions Buddha Names Sutra' (Explanation: A scripture listing the names of Buddhas in the ten directions) 'Sutra on the Causes and Conditions of the Thirty-two Marks' (Explanation: A scripture narrating the causes and conditions of the Buddha's thirty-two auspicious marks) (The above two sutras were translated by Zhu Fahu during the Western Jin Dynasty) 'Bodhisattva Practice Sutra' (Explanation: A scripture elucidating the path of Bodhisattva practice, also known as 'Bodhisattva Practice Sutra as Asked by Elder Wei Shi', or 'Elder Practice Sutra'. It has been translated three times, with one version extant and two missing. Details can be found in the scripture records) 'Kasyapa's Journey to the Buddha's Nirvana Sutra' (Explanation: A scripture recording the Venerable Kasyapa's journey to the Buddha's Nirvana, also known as 'Kasyapa's Journey to the Buddha at the Time of Buddha's Parinirvana') 'Iron City Naraka Sutra' (Explanation: A scripture describing the scenes of the Iron City Hell, also known as 'Middle Agama Naraka Sutra') 'Sutra on the Fruit of Tranquil Aspiration' 'Thirty-seven Factors Sutra' (Explanation: A scripture compiling the essential meanings of various sutras, compiled in the 'Bie Sheng Lu') 'Mantra on Sesame Oil Concluded by the Seven Buddhas' 'Magician Bhida Divine Mantra' 'Mantra for Tooth Decay' (Explanation: A mantra for treating tooth decay, also known as 'Mantra for Worm Teeth', or simply 'Mantra for Teeth') 'Mantra for Toothache' (Explanation: A mantra for treating toothache) 'Mantra for Eye Pain' (Explanation: A mantra for treating eye pain) (The following ten sutras, starting with Kasyapa's Journey, were translated by Zhu Tanwulan during the Eastern Jin Dynasty) 'Sutra on the Causes and Conditions of a Thousand Buddhas' (Explanation: A scripture narrating the causes and conditions of a thousand Buddhas) 'Sutra on the Eight Virtues of the Ocean' (Explanation: A scripture elucidating the eight virtues of the ocean) (The above two sutras are recorded by Fa Shang as translated by Kumarajiva during the Yao Qin Dynasty) 'Sutra on the Birthplace of Bodhisattvas' (Explanation: A scripture recording the birthplace of Bodhisattvas) 'Maha Kshatra Sutra' (Explanation: A scripture narrating the story of Maha Kshatra) (The above two sutras were translated by Sheng Jian during the Qifu Qin Dynasty) 'Sutra on the Questions of Tranquil Subduing Intent' (Explanation: A scripture elucidating the meaning of tranquil subduing, also known as 'Sutra on Pure Subduing as Spoken by the Tathagata') 'Bodhisattva Sutra on Transforming the Female Body' (Explanation: A scripture narrating the story of a Bodhisattva transforming from female to male, also known as 'Sutra on the Convenience of Joyful Necklace Adornment', or 'Sutra on the Joyful Necklace Adornment of a Woman') (The above two sutras were translated by Fa Hai during the Song Dynasty) 'Sramanera Vinaya Sutra' (Explanation: A scripture regulating the behavior of Sramaneras, sometimes without the word 'Sutra') (Translated by Gunabhadra during the Song Dynasty) 'Sutra of the Four Heavenly Kings' (Explanation: A scripture narrating the stories of the Four Heavenly Kings) (Translated by Zhi Yan during the Song Dynasty) 'Sutra of King Yama's Five Messengers' (Explanation: A scripture narrating the story of King Yama's five messengers, also known as 'Sutra of the Five Angels') 'Parable Sutra' (Explanation: A scripture elucidating the Dharma through parables) (The above two sutras were translated by Hui Jian during the Song Dynasty) 'Sutra on the Names of the Eight Classes of Devas and Dragons' (Explanation: A scripture listing the names of Buddhas of the Eight Classes) (Translated by Gautama Prajna-ruci during the Yuan Wei Dynasty) 'Contemplation Sutra of the Buddha of Immeasurable Life' (Explanation: A scripture on contemplating Amitabha Buddha, this sutra has been translated twice, with one version extant and one missing. Details can be found in the scripture records) 'Prajnaparamita Divine Mantra Sutra' (Explanation: The Prajnaparamita Divine Mantra from the 'Great Perfection of Wisdom Sutra') 'Sutra on King Merit Decoration Requesting the Buddha for Eighty-four Thousand Years' (Explanation: A scripture from the 'Great Collection Sutra' on King Merit Decoration requesting the Buddha for eighty-four thousand years) 'Great Expansive Buddha's Inconceivable Store of the Origin of the Tathagata Nature Sutra' in two volumes (Explanation: Also known as 'Sutra on the Origin of the Tathagata Nature', which is the 'Chapter on the Origin of the Tathagata Nature' from the old 'Avatamsaka Sutra') 'Sutra on the Union of the Path and Divine Powers' in four volumes (Explanation: Also known as 'Sutra on the Limitless Transformations of the Path and Divine Powers', which is another name for the 'Sutra on Divine Powers of the Path', with no difference between the two versions) 'Holding the Fast Sutra' (Explanation: Another name for the 'Fasting Sutra') 'Sutra on the World of the Past Fragrant Lotus Flower Buddha' (Explanation: A scripture narrating the world of the Past Fragrant Lotus Flower Buddha)
(出悲華經)善德婆羅門求舍利經人弘法經(已上二經出大云經)五十三佛名經(出藥王藥上經)彌勒為女身經一切施王所行檀波羅蜜經(亦直云行檀波羅蜜經亦名薩和檀王經)摩調王經小兒聞法即解經(已上四經出六度集)凈除業障經(抄凈業障經)十住毗婆沙經(抄十住論)七寶經(出增一阿含經)質多長者請比丘經外道誘質多長者經佛見牧牛者請比丘示導經長者命終無子付囑經(獨富長者經異名質多等四經出雜阿含)積骨經(出七處三觀經)誨子經(出生經)梵志觀無常得解脫經(出筏足經)梵志避死經貧子得財發狂經無害梵志執志經善唄比丘經(梵志避等四經出出曜經)福子經居士物故為婦鼻中蟲經須河譬經教子經(一名須達教子經亦云須達訓子經福子等四經出雜譬喻)龍種尊國變化經觀世樓炭經(云有三品)清凈法行經(已上三經先在偽錄)華嚴瓔珞經 般若得經(已上二經僧法尼誦出亦在偽錄) 賢劫千佛名經一卷(祐云唯有佛名與曇無蘭所出四諦經千佛名異出賢劫經中異譯)
右佛遺日下六十六部七十二卷。或翻譯有憑。或別生疑偽。今既尋知所據故非漢代失源。同舊重編恐成繁雜。今並剛也。長房錄云。已上一百二十五部一百四十八卷。並是僧祐律師出三藏記撰。古舊二錄及安錄失源。並新集
【現代漢語翻譯】 （出自《悲華經》）《善德婆羅門求舍利經》、《人弘法經》（以上兩部經出自《大云經》）、《五十三佛名經》（出自《藥王藥上經》）、《彌勒為女身經》、《一切施王所行檀波羅蜜經》（也直接稱為《行檀波羅蜜經》，又名《薩和檀王經》）、《摩調王經》、《小兒聞法即解經》（以上四部經出自《六度集》）、《凈除業障經》（抄自《凈業障經》）、《十住毗婆沙經》（抄自《十住論》）、《七寶經》（出自《增一阿含經》）、《質多長者請比丘經》、《外道誘質多長者經》、《佛見牧牛者請比丘示導經》、《長者命終無子付囑經》（《獨富長者經》異名，質多等四經出自《雜阿含》）、《積骨經》（出自《七處三觀經》）、《誨子經》（出自《生經》）、《梵志觀無常得解脫經》（出自《筏足經》）、《梵志避死經》、《貧子得財發狂經》、《無害梵志執志經》、《善唄比丘經》（梵志避等四經出自《出曜經》）、《福子經》、《居士物故為婦鼻中蟲經》、《須河譬經》、《教子經》（一名《須達教子經》，也叫《須達訓子經》，福子等四經出自《雜譬喻》）、《龍種尊國變化經》、《觀世樓炭經》（據說有三品）、《清凈法行經》（以上三部經先前在偽錄中）、《華嚴瓔珞經》、《般若得經》（以上兩部經僧法尼誦出，也在偽錄中）、《賢劫千佛名經》一卷（祐云：只有佛名與曇無蘭所出的《四諦經》千佛名不同，出自《賢劫經》中的不同譯本）。
右邊是佛遺日下的六十六部七十二卷。有些翻譯有依據，有些則被懷疑是偽造的。現在既然已經找到了依據，所以不是漢代失傳的源頭。如果和舊的重新編排，恐怕會變得繁雜。現在一併省略。長房錄記載：以上一百二十五部一百四十八卷，都是僧祐律師從三藏記中撰寫的。古舊二錄以及安錄都失去了源頭，並且是新收集的。
【English Translation】 (From the Bei Hua Jing (悲華經, Scripture of Great Compassion)): Shan De Poluomen Qiu Sheli Jing (善德婆羅門求舍利經, Scripture of the Brahmin Shande Seeking Sharira), Ren Hongfa Jing (人弘法經, Scripture of People Propagating the Dharma) (The above two scriptures are from the Da Yun Jing (大云經, Great Cloud Scripture)), Wushisan Foming Jing (五十三佛名經, Scripture of the Names of the Fifty-three Buddhas) (From the Yao Wang Yao Shang Jing (藥王藥上經, Bhaisajyaraja and Bhaisajyasamudgata Sutra)), Mile Wei Nvshen Jing (彌勒為女身經, Scripture of Maitreya as a Female Body), Yiqie Shi Wang Suo Xing Tan Poluomi Jing (一切施王所行檀波羅蜜經, Scripture of the Dana Paramita Practiced by All Giving Kings) (Also directly called Xing Tan Poluomi Jing (行檀波羅蜜經, Scripture of Practicing Dana Paramita), also known as Sa He Tan Wang Jing (薩和檀王經, Scripture of King Sarvadana)), Mo Diao Wang Jing (摩調王經, Scripture of King Matyodaka), Xiao'er Wenfa Ji Jie Jing (小兒聞法即解經, Scripture of the Child Understanding the Dharma Immediately Upon Hearing It) (The above four scriptures are from the Liudu Ji (六度集, Collection of Six Paramitas)), Jingchu Yezhang Jing (凈除業障經, Scripture of Purifying Karmic Obstacles) (Copied from Jingye Zhang Jing (凈業障經, Scripture of Pure Karma Obstacles)), Shizhu Piposha Jing (十住毗婆沙經, Scripture of the Ten Stages Vibhasa) (Copied from Shizhu Lun (十住論, Treatise on the Ten Stages)), Qibao Jing (七寶經, Scripture of the Seven Treasures) (From the Zengyi Ahan Jing (增一阿含經, Ekottara Agama)), Zhi Duo Zhangzhe Qing Biqiu Jing (質多長者請比丘經, Scripture of the Elder Chitta Inviting Bhikshus), Waidao You Zhi Duo Zhangzhe Jing (外道誘質多長者經, Scripture of Heretics Tempting the Elder Chitta), Fo Jian Muniuzhe Qing Biqiu Shidao Jing (佛見牧牛者請比丘示導經, Scripture of the Buddha Seeing a Cowherd Asking a Bhikshu for Guidance), Zhangzhe Mingzhong Wuzi Fuzhu Jing (長者命終無子付囑經, Scripture of the Elder Dying Without a Son Entrusting His Wealth) (Du Fu Zhangzhe Jing (獨富長者經, Scripture of the Solely Wealthy Elder) is another name; the four scriptures of Chitta, etc., are from the Za Ahan (雜阿含, Samyukta Agama)), Ji Gu Jing (積骨經, Scripture of Accumulated Bones) (From the Qichu Sanguan Jing (七處三觀經, Scripture of the Seven Places and Three Contemplations)), Huizi Jing (誨子經, Scripture of Admonishing the Son) (From the Sheng Jing (生經, Jataka Sutra)), Fanzhi Guan Wuchang De Jietuo Jing (梵志觀無常得解脫經, Scripture of the Brahmin Contemplating Impermanence and Attaining Liberation) (From the Fa Zu Jing (筏足經, Trapusa and Bhallika Sutra)), Fanzhi Bi Si Jing (梵志避死經, Scripture of the Brahmin Avoiding Death), Pinzi De Cai Fakuan Jing (貧子得財發狂經, Scripture of the Poor Man Becoming Mad After Gaining Wealth), Wu Hai Fanzhi Zhizhi Jing (無害梵志執志經, Scripture of the Harmless Brahmin Holding Firm to His Vow), Shan Bei Biqiu Jing (善唄比丘經, Scripture of the Bhikshu with Good Recitation) (The four scriptures of Brahmin Avoiding, etc., are from the Chu Yao Jing (出曜經, Udana)), Fuzi Jing (福子經, Scripture of the Blessed Son), Jushi Wugu Wei Fu Bizhong Chong Jing (居士物故為婦鼻中蟲經, Scripture of the Layman's Possessions Becoming Worms in His Wife's Nose After His Death), Xu He Pi Jing (須河譬經, Scripture of the Parable of the Sura River), Jiaozi Jing (教子經, Scripture of Teaching the Son) (Also called Suda Jiaozi Jing (須達教子經, Scripture of Sudatta Teaching His Son), also known as Suda Xunzi Jing (須達訓子經, Scripture of Sudatta Instructing His Son); the four scriptures of Blessed Son, etc., are from the Za Piyü (雜譬喻, Samyukta Avadana)), Longzhong Zun Guo Bianhua Jing (龍種尊國變化經, Scripture of the Transformations in the Dragon-Born Honored Country), Guan Shi Loutan Jing (觀世樓炭經, Scripture of Observing the World of Charcoal) (Said to have three versions), Qingjing Faxing Jing (清凈法行經, Scripture of Pure Dharma Practice) (The above three scriptures were previously in the Apocryphal Records), Hua Yan Yingluo Jing (華嚴瓔珞經, Scripture of the Garland of the Avatamsaka), Bore De Jing (般若得經, Scripture of Obtaining Prajna) (The above two scriptures were recited by Bhikshuni Seng Fani and are also in the Apocryphal Records), Xianjie Qianfo Ming Jing (賢劫千佛名經, Scripture of the Names of the Thousand Buddhas of the Bhadrakalpa) one scroll (You said: Only the names of the Buddhas are different from the thousand Buddha names in the Si Di Jing (四諦經, Four Noble Truths Sutra) translated by Tanwulan; it is from a different translation in the Xianjie Jing (賢劫經, Bhadrakalpika Sutra)).
To the right are sixty-six scriptures in seventy-two scrolls under the Buddha's legacy. Some translations have a basis, while others are suspected of being forgeries. Now that the basis has been found, it is not a source lost in the Han Dynasty. If it is re-edited with the old ones, it may become complicated. Now it is omitted altogether. Changfang's record states: The above one hundred and twenty-five scriptures in one hundred and forty-eight scrolls were all written by Lawyer Sengyou from the San Zang Ji (三藏記, Record of the Tripitaka). The old and ancient records, as well as An's record, have lost their source and are newly collected.
所得失譯諸經卷部甚廣。仇校群目蕪穢者眾。出入相交實難詮定。未睹經卷空閱名題。有入有源無入無譯。詳其初始非不有由。既涉遠年故附此末。冀后博識脫睹本流。希還正收以為有據。瀅澄法海使靜波濤焉。今尋長房此言未可依據。委求同異如前所述。
已下新附此錄。拔陂菩薩經一卷(或為拔波安錄云颰披陀菩薩經安公云出方等部是般舟經初四品異譯第五齣)栴檀樹經一卷阿鳩留經一卷菩薩道地經一卷(安公云出方等部)魔王入目揵蘭腹經一卷(亦名弊魔試目連經舊錄云魔王入目連腹中經出中阿含第三十卷即后十經之一也)佛有五百比丘經一卷凡人有三事愚癡不足經一卷佛誡諸比丘言我以天眼視天下人生死好醜尊者卑者經一卷(安公云上三經出中阿含)自見自知為能盡結經一卷有四求經一卷佛本行經一卷河中大聚沫經一卷(或雲水沫所漂經或云聚沫譬經眾經錄云出雜阿含今以安錄先集雜含后譯是別譯本非從彼出)便賢者坑經一卷(坑字或作旃)所非汝所經一卷兩比丘得割經一卷道德舍利日經一卷舍利日在王舍國經一卷獨居思惟自念止經一卷問所明種經一卷欲從本相有經一卷(或云欲從本經)獨坐思惟意中生唸經一卷佛說如是有諸比丘經一卷比丘所求色經一卷道有比丘經一卷色為非常唸經一卷(從自見自知
【現代漢語翻譯】 現代漢語譯本： 所得和遺失的翻譯經卷數量眾多，校對后的目錄也雜亂不堪。內容的出入和相互交叉使得很難確定其準確性。有些經卷只有名稱而未曾見到實際內容，有些經卷有傳入但沒有翻譯。詳細考察其初始情況，並非沒有原因。因為年代久遠，所以附在此目錄的末尾。希望後世博學之士能夠發現其原本的流傳情況，從而進行正確的收錄，作為依據。澄清佛法的海洋，使其風平浪靜。現在看來，依據長房的說法還不可靠，關於經文的相同和差異之處，應當像前面所說的那樣仔細考證。
以下是新近附加在此目錄中的經文： 《拔陂菩薩經》一卷（或者被記錄爲《拔波安錄》，又稱《颰披陀菩薩經》，安世高（An Shigao）認為出自方等部，是《般舟三昧經》最初四品的異譯，第五品單獨流出）。《栴檀樹經》一卷，《阿鳩留經》一卷，《菩薩道地經》一卷（安世高（An Shigao）認為出自方等部）。《魔王入目揵蘭腹經》一卷（也名《弊魔試目連經》，舊目錄記載為《魔王入目連腹中經》，出自《中阿含經》第三十卷，即后十經之一）。《佛有五百比丘經》一卷，《凡人有三事愚癡不足經》一卷，《佛誡諸比丘言我以天眼視天下人生死好醜尊者卑者經》一卷（安世高（An Shigao）認為以上三經出自《中阿含經》）。《自見自知為能盡結經》一卷，《有四求經》一卷，《佛本行經》一卷，《河中大聚沫經》一卷（或者稱為《水沫所漂經》，或者稱為《聚沫譬經》，眾經目錄記載出自《雜阿含經》，現在根據安世高的記錄，他先收集《雜阿含經》，然後翻譯，這是單獨的譯本，並非出自《雜阿含經》）。《便賢者坑經》一卷（「坑」字或者寫作「旃」）。《所非汝所經》一卷，《兩比丘得割經》一卷，《道德舍利日經》一卷，《舍利日在王舍國經》一卷，《獨居思惟自念止經》一卷，《問所明種經》一卷，《欲從本相有經》一卷（或者稱為《欲從本經》）。《獨坐思惟意中生唸經》一卷，《佛說如是有諸比丘經》一卷，《比丘所求色經》一卷，《道有比丘經》一卷，《色為非常唸經》一卷（從《自見自知
【English Translation】 English version: The translated scriptures obtained and lost are numerous, and the collated catalogs are also messy and chaotic. The discrepancies and intersections of the content make it difficult to determine their accuracy. Some scriptures only have names without ever seeing the actual content, and some scriptures have been introduced but not translated. Examining their initial situation in detail, it is not without reason. Because of the long years, it is attached to the end of this catalog. It is hoped that future learned scholars will be able to discover their original circulation, so as to carry out correct collection as a basis. Clarify the ocean of Dharma and calm its waves. Now it seems that relying on Changfang's statement is not reliable, and the similarities and differences of the scriptures should be carefully examined as mentioned above.
The following are the scriptures newly added to this catalog: 《Ba Po Bodhisattva Sutra》one volume (拔陂菩薩經) (or recorded as 《Ba Bo An Lu》, also known as 《Ba Pi Tuo Bodhisattva Sutra》, An Shigao (安世高) believed that it came from the Vaipulya section, and it is a different translation of the first four chapters of the 《Pratyutpanna Samadhi Sutra》 (般舟三昧經), and the fifth chapter was circulated separately). 《Chandana Tree Sutra》 one volume (栴檀樹經), 《A Jiu Liu Sutra》 one volume (阿鳩留經), 《Bodhisattva Bhumi Sutra》 one volume (菩薩道地經) (An Shigao (安世高) believed that it came from the Vaipulya section). 《Demon King Enters Maudgalyayana's Stomach Sutra》 one volume (魔王入目揵蘭腹經) (also known as 《Bi Mo Tests Maudgalyayana Sutra》, the old catalog records it as 《Demon King Enters Maudgalyayana's Stomach Sutra》, from the 《Madhyama Agama Sutra》 (中阿含經) Volume 30, which is one of the last ten sutras). 《Buddha Has Five Hundred Bhikshus Sutra》 one volume (佛有五百比丘經), 《Ordinary People Have Three Things Foolish and Insufficient Sutra》 one volume (凡人有三事愚癡不足經), 《Buddha Warns All Bhikshus That I Use Heavenly Eyes to See the Life and Death of All People in the World, Good and Bad, Honorable and Humble Sutra》 one volume (佛誡諸比丘言我以天眼視天下人生死好醜尊者卑者經) (An Shigao (安世高) believed that the above three sutras came from the 《Madhyama Agama Sutra》 (中阿含經)). 《Seeing Oneself and Knowing Oneself Can Exhaust the Bonds Sutra》 one volume (自見自知為能盡結經), 《There Are Four Requests Sutra》 one volume (有四求經), 《Buddha's Original Conduct Sutra》 one volume (佛本行經), 《Large Mass of Foam in the River Sutra》 one volume (河中大聚沫經) (or called 《Foam Floating in the Water Sutra》, or called 《Foam Parable Sutra》, the catalog of sutras records that it comes from the 《Samyukta Agama Sutra》 (雜阿含經), now according to An Shigao's record, he first collected the 《Samyukta Agama Sutra》 (雜阿含經), and then translated it, this is a separate translation, not from the 《Samyukta Agama Sutra》 (雜阿含經)). 《Convenient Wise Man Pit Sutra》 one volume (便賢者坑經) (the word 'pit' (坑) may be written as 'zhan' (旃)). 《What Is Not Yours Sutra》 one volume (所非汝所經), 《Two Bhikshus Get Cut Sutra》 one volume (兩比丘得割經), 《Moral Relic Sun Sutra》 one volume (道德舍利日經), 《Relic Sun Is in the City of Wangshe Sutra》 one volume (舍利日在王舍國經), 《Living Alone, Thinking, Self-Remembering, Stopping Sutra》 one volume (獨居思惟自念止經), 《Asking What Kind of Seed Sutra》 one volume (問所明種經), 《Wanting to Have From the Original Appearance Sutra》 one volume (欲從本相有經) (or called 《Wanting to Have From the Original Sutra》). 《Sitting Alone, Thinking, Thoughts Arise in the Mind Sutra》 one volume (獨坐思惟意中生唸經), 《The Buddha Said Thus There Are All Bhikshus Sutra》 one volume (佛說如是有諸比丘經), 《Bhikshu Seeks Form Sutra》 one volume (比丘所求色經), 《The Way Has Bhikshus Sutra》 one volume (道有比丘經), 《Form Is Impermanent Thought Sutra》 one volume (色為非常唸經) (from 《Seeing Oneself and Knowing Oneself
下本有二十二經安公云是阿含一卷于中五經已備余錄今但有十七載雜含分中)色比丘念本起經一卷善惡意經一卷比丘一法相經一卷有二力本經一卷有三力經一卷有四力經一卷人有五力經一卷不聞者類相聚經一卷(舊錄云類相聚經與相應相可經同本)天上釋為故世在人中經一卷(或作無上誤也)爪頭土經一卷身為無有反覆經一卷師子畜生王經一卷阿須倫子婆羅門經一卷婆羅門子名不侵經一卷生聞婆羅門經一卷(舊錄云生聞梵志經)有𨻗竭經一卷署杜乘婆羅門經一卷佛在拘薩國經一卷佛在優墮國經一卷(經作優隨)是時自梵守經一卷有三方便經一卷(舊錄云三方便經法經錄云出七處三觀)婆羅門不信重經一卷佛告舍日經一卷四意止經一卷(舊錄云四意止本行經法錄云出中阿含)說人自說人骨不知腐經一卷(色比丘念下二十五經安公云並出雜阿含今尋藏中單卷雜阿含內並有此經多是後人合之成卷)雜阿含三十章經一卷(法經錄云出雜阿含異本)五十五法誡經一卷(或云五十五法行)一切義要一卷說善惡道經一卷愛慾聲經一卷(一本云愛慾一聲經)摩訶遮曷旋經一卷天王下作豬經一卷始造浴佛時經一卷十二賢者經一卷佛並父弟調達經一卷(五十五法下安公云上十經出阿毗曇今但有九一本入重譯中即魔王入目連腹經是)憂墮羅迦
【現代漢語翻譯】 現代漢語譯本： 下本有二十二經，安公（指安世高，東漢譯經家）說這是《阿含經》的一卷，其中五經已經具備，其餘的現在只有十七篇，記載在《雜阿含》的分部中： 《色比丘念本起經》一卷 《善惡意經》一卷 《比丘一法相經》一卷 《有二力本經》一卷 《有三力經》一卷 《有四力經》一卷 《人有五力經》一卷 《不聞者類相聚經》一卷（舊錄說《類相聚經》與《相應相可經》是同一版本） 《天上釋為故世在人中經》一卷（或者寫作《無上》，是錯誤的） 《爪頭土經》一卷 《身為無有反覆經》一卷 《師子畜生王經》一卷 《阿須倫子婆羅門經》一卷 《婆羅門子名不侵經》一卷 《生聞婆羅門經》一卷（舊錄說《生聞梵志經》） 《有𨻗竭經》一卷 《署杜乘婆羅門經》一卷 《佛在拘薩國經》一卷 《佛在優墮國經》一卷（經中寫作優隨） 《是時自梵守經》一卷 《有三方便經》一卷（舊錄說《三方便經》，法經錄說出自《七處三觀》） 《婆羅門不信重經》一卷 《佛告舍日經》一卷 《四意止經》一卷（舊錄說《四意止本行經》，法錄說出自《中阿含》） 《說人自說人骨不知腐經》一卷（《色比丘念》以下二十五經，安公說都出自《雜阿含》，現在查詢藏經中，單卷的《雜阿含》內都有這些經，大多是後人合併成卷的） 《雜阿含三十章經》一卷（法經錄說出自《雜阿含》異本） 《五十五法誡經》一卷（或者說《五十五法行》） 《一切義要》一卷 《說善惡道經》一卷 《愛慾聲經》一卷（一本作《愛慾一聲經》） 《摩訶遮曷旋經》一卷 《天王下作豬經》一卷 《始造浴佛時經》一卷 《十二賢者經》一卷 《佛並父弟調達（Devadatta）經》一卷（《五十五法》以下，安公說以上十經出自《阿毗曇（Abhidhamma）》，現在只有九本，一本進入重譯中，就是《魔王入目連（Maudgalyayana）腹經》） 《憂墮羅迦》
【English Translation】 English version: There are twenty-two Sutras in the lower section. Master An (referring to An Shigao, a translator of Buddhist scriptures in the Eastern Han Dynasty) said that this is one volume of the Agama Sutra, of which five Sutras are already complete, and the remaining ones now only have seventeen articles, recorded in the section of the Samyukta Agama: One volume of 'Sutra on the Arising of Thoughts of a Colored Bhikshu (Bhikkhu)' One volume of 'Sutra on Good and Evil Intentions' One volume of 'Sutra on the One Dharma Characteristic of a Bhikshu (Bhikkhu)' One volume of 'Sutra on the Root of Two Powers' One volume of 'Sutra on the Three Powers' One volume of 'Sutra on the Four Powers' One volume of 'Sutra on the Five Powers of Man' One volume of 'Sutra on the Assembly of Those Who Have Not Heard' (The old record says that the 'Sutra on the Assembly of Those Who Have Not Heard' and the 'Sutra on Corresponding Characteristics' are the same version) One volume of 'Sutra on the Heavenly Explanation of Why He Exists Among Men' (Or written as 'Supreme', which is incorrect) One volume of 'Sutra on the Tip of a Nail of Earth' One volume of 'Sutra on the Body Being Without Reversal' One volume of 'Sutra on the Lion King of Beasts' One volume of 'Sutra on the Asura's Son, the Brahmin' One volume of 'Sutra on the Brahmin's Son Named Invincible' One volume of 'Sutra on the Brahmin Who Heard of Birth' (The old record says 'Sutra on the Ascetic Who Heard of Birth') One volume of 'Sutra on Having Exhaustion' One volume of 'Sutra on the Brahmin Shu Du Cheng' One volume of 'Sutra on the Buddha Being in the Country of Kausala' One volume of 'Sutra on the Buddha Being in the Country of Udu' (Written as You Sui in the Sutra) One volume of 'Sutra on Self-Preservation at That Time' One volume of 'Sutra on the Three Expedient Means' (The old record says 'Sutra on the Three Expedient Means', the Dharma Sutra record says it comes from 'Seven Places and Three Contemplations') One volume of 'Sutra on the Brahmin Not Believing in Importance' One volume of 'Sutra on the Buddha Telling Sharira' One volume of 'Sutra on the Four Foundations of Mindfulness' (The old record says 'Sutra on the Original Practice of the Four Foundations of Mindfulness', the Dharma record says it comes from the 'Madhyama Agama') One volume of 'Sutra on Saying That People Themselves Say That Human Bones Do Not Know Decay' (The twenty-five Sutras from 'Colored Bhikshu (Bhikkhu) Thoughts' onwards, Master An said that they all come from the Samyukta Agama. Now, searching in the Tripitaka, the single-volume Samyukta Agama contains all these Sutras, mostly compiled into volumes by later people) One volume of 'Sutra on the Thirty Chapters of the Samyukta Agama' (The Dharma Sutra record says it comes from a different version of the Samyukta Agama) One volume of 'Sutra on the Fifty-Five Dharma Precepts' (Or said to be 'Fifty-Five Dharma Practices') One volume of 'Essentials of All Meanings' One volume of 'Sutra on Speaking of Good and Evil Paths' One volume of 'Sutra on the Sound of Love and Desire' (One version says 'Sutra on the One Sound of Love and Desire') One volume of 'Sutra on the Great Wheel of Covering' One volume of 'Sutra on the Heavenly King Descending to Become a Pig' One volume of 'Sutra on the Time of First Creating the Bathing of the Buddha' One volume of 'Sutra on the Twelve Sages' One volume of 'Sutra on the Buddha and His Father and Brother Devadatta' (Regarding the 'Fifty-Five Dharmas' and below, Master An said that the above ten Sutras come from the Abhidhamma. Now there are only nine copies, and one copy has entered retranslation, which is the 'Sutra on the Demon King Entering the Belly of Maudgalyayana') Udraka
葉經一卷四部本文經一卷(安公云上二經出長阿含一本云出阿毗曇)讓德經一卷有賢者法經一卷摩訶厥彌難問經一卷(或云大厥彌經)大本藏經一卷說阿難持戒經一卷阿難問何因緣持誡見世間貧亦現道貧經一卷給孤獨四姓家問應受施經一卷曉所諍不解經者經一卷(今疑上經字錯)奇異道家難問住處經一卷奇異道家難問法本經一卷賢者手力經一卷八法行經一卷憂多羅經一卷(或作夏字)栴檀調佛經一卷惡人經一卷難提和難經一卷(或云難提和羅經)四姓長者難經一卷(舊錄云四姓長者經)折佛經一卷道地經中要語章一卷(或云小道地經今疑支曜出者是)數練意章一卷(舊錄云數練經安公云上二經出生經祐按今生經無此章名)
右八十二部八十二卷(初拔陂等三經見在餘者並闕)並是僧祐錄中集安公古典經。既云。古典明是遠代。今者編于漢末以為失源。安公本錄古典總有九十二經。今以余之十經檢尋群錄。或標譯主或是別生。彼中既載故此除之。
通前舊失譯經五十九部七十六卷。總一百四十一部。一百五十八卷。併爲漢代失源云。
魏曹氏都洛陽
自文帝黃初元年庚子。至元帝咸熙二年乙酉。凡經五帝四十六年。沙門五人。所出經戒羯磨。總一十二部。合一十八卷(于中四部五卷見在八部一
【現代漢語翻譯】 葉經一卷四部，本文經一卷（安公說以上兩部經出自《長阿含經》的一個版本，也有說出自《阿毗曇》），讓德經一卷，有賢者法經一卷，摩訶厥彌難問經一卷（或稱《大厥彌經》），大本藏經一卷，說阿難持戒經一卷，阿難問何因緣持誡見世間貧亦現道貧經一卷，給孤獨四姓家問應受施經一卷，曉所諍不解經者經一卷（今疑上經字錯），奇異道家難問住處經一卷，奇異道家難問法本經一卷，賢者手力經一卷，八法行經一卷，憂多羅經一卷（或作夏字），栴檀調佛經一卷，惡人經一卷，難提和難經一卷（或稱《難提和羅經》），四姓長者難經一卷（舊錄云《四姓長者經》），折佛經一卷，道地經中要語章一卷（或稱《小道地經》，今疑支曜所出），數練意章一卷（舊錄云《數練經》，安公說以上兩部經出自《生經》，祐按今《生經》無此章名）。
以上共八十二部，八十二卷（最初的《拔陂》等三部經現存，其餘都已缺失），都是僧祐錄中收集的安公（指安世高）翻譯的古典經書。既然說是『古典』，明顯是遠古時代的。現在把它們編入漢末，是搞錯了源頭。安公的本錄中，古典經書總共有九十二部經。現在用剩餘的十部經來檢查各種目錄，有的標明了譯者，有的是單獨產生的。既然安公的目錄中已經記載了，所以這裡就去掉了。
連同之前舊的已遺失的譯經五十九部，七十六卷。總共一百四十一部，一百五十八卷。都算是漢代的已遺失源頭的經書。
魏曹氏都洛陽
從魏文帝黃初元年庚子年，到魏元帝咸熙二年乙酉年，總共經歷了五位皇帝，四十六年。沙門（指僧侶）翻譯的經、戒、羯磨（指佛教儀式）總共一十二部，合計一十八卷（其中四部五卷現存，八部一
【English Translation】 Ye Jing one scroll in four parts, Ben Wen Jing one scroll (An Gong (An Shigao) said that the above two sutras came from a version of the 'Chang A Han Jing' (Dirgha Agama Sutra), some say it came from the 'A Pi Tan' (Abhidhamma)), Rang De Jing one scroll, You Xianzhe Fa Jing one scroll, Mohe Jue Mi Nan Wen Jing one scroll (or called 'Da Jue Mi Jing'), Da Ben Zang Jing one scroll, Shuo Anan Chi Jie Jing one scroll, Anan Wen He Yinyuan Chi Jie Jian Shijian Pin Yi Xian Dao Pin Jing one scroll, Gi Gu Du Si Xing Jia Wen Ying Shou Shi Jing one scroll, Xiao Suo Zheng Bu Jie Jing Zhe Jing one scroll (now suspected that the word 'Jing' above is wrong), Qiyi Daojia Nan Wen Zhuchu Jing one scroll, Qiyi Daojia Nan Wen Faben Jing one scroll, Xianzhe Shou Li Jing one scroll, Ba Fa Xing Jing one scroll, You Tuoluo Jing one scroll (or written as 'Xia'), Zhan Tan Tiao Fo Jing one scroll, E Ren Jing one scroll, Nanti He Nan Jing one scroll (or called 'Nanti Heluo Jing'), Si Xing Zhangzhe Nan Jing one scroll (old record says 'Si Xing Zhangzhe Jing'), Zhe Fo Jing one scroll, Dao Di Jing Zhong Yao Yu Zhang one scroll (or called 'Xiao Dao Di Jing', now suspected to be translated by Zhi Yao), Shu Lian Yi Zhang one scroll (old record says 'Shu Lian Jing', An Gong said that the above two sutras came from 'Sheng Jing', You noted that there is no such chapter name in 'Sheng Jing' now).
The above are a total of eighty-two sutras, eighty-two scrolls (the initial 'Ba Pi' and other three sutras are extant, the rest are missing), all of which are the classical sutras translated by An Gong (An Shigao) collected in the Seng You Lu. Since it is said to be 'classical', it is obviously from ancient times. Now it is a mistake to include them in the late Han Dynasty. In An Gong's original record, there are a total of ninety-two classical sutras. Now, using the remaining ten sutras to check various catalogs, some indicate the translator, and some are produced separately. Since An Gong's catalog has already recorded them, they are removed here.
Including the previous old lost translated sutras, fifty-nine sutras, seventy-six scrolls. A total of one hundred and forty-one sutras, one hundred and fifty-eight scrolls. All are considered to be lost sutras from the Han Dynasty.
Wei Cao family established the capital in Luoyang
From the first year of the Huangchu era of Emperor Wen of Wei, Gengzi year, to the second year of the Xianxi era of Emperor Yuan of Wei, Yiyou year, a total of five emperors and forty-six years were experienced. The sutras, precepts, and karmas (Buddhist rituals) translated by the Shamen (monks) totaled twelve sutras, totaling eighteen scrolls (of which four sutras and five scrolls are extant, eight sutras and one
十三卷闕本)。(曹魏)沙門曇柯迦羅(一部一卷戒)沙門康僧鎧(三部四卷經羯磨)沙門曇無諦(一部一卷羯磨)沙門白廷(五部七卷經)沙門安法賢(二部五卷經)僧祇戒本一卷(初出見竺道祖魏世錄)
右一部一卷本闕。
沙門曇柯迦羅。魏云法時。中印度人。家世大富常修梵福。迦羅幼而才悟質像過人。讀書一覽皆文義通暢。善學四韋陀論。風雲星宿圖讖運變莫不該綜。自言天下文理畢己心腹。至年二十五入一僧坊看。遇見法勝毗曇。聊取覽之茫然不解。慇勤重省更增惛漠。乃嘆曰。吾積學多年。浪志墳典遊刃經籍。義不再思文無重覽。今睹佛書頓出情外。當理致鉤深別有精要。於是赍牒入房請一比丘略為解釋。遂深悟因果妙達三世。始知佛教宏曠俗書所不能及。乃棄捨世榮出家精苦。誦大小乘經及諸部毗尼。常貴游化不樂專守。以文帝黃初三年壬寅來至洛陽。於時魏境雖有佛法。而道風訛替。亦有眾僧未稟歸戒。止以剃落為殊俗耳。設復齋懺事同祠祀。迦羅既至大行佛法。諸僧請出毗尼。迦羅以律藏曲制文言繁廣。佛教未昌必不承用。遂以齊王芳嘉平二年庚午。于洛陽白馬寺出僧祇戒心且備朝夕。於是更集梵僧立羯磨受戒。東夏戒律始自乎此。迦羅后不知所終。郁伽長者所問經一卷(或二卷第
【現代漢語翻譯】 現代漢語譯本： 十三卷闕本)。(曹魏)沙門曇柯迦羅（一部一卷戒，Shramana Dharmakala，曹魏時期的僧侶，以戒律著稱）沙門康僧鎧（三部四卷經羯磨，Shramana Kang Senghai，以翻譯經典和羯磨著稱）沙門曇無諦（一部一卷羯磨，Shramana Dharmamati，以羯磨著稱）沙門白廷（五部七卷經，Shramana Bai Ting，以翻譯經典著稱）沙門安法賢（二部五卷經，Shramana An Faxian，以翻譯經典著稱）僧祇戒本一卷（初出見竺道祖魏世錄，僧祇部的戒律根本，最初由竺道祖在魏朝時期發現）。
右一部一卷本闕。
沙門曇柯迦羅。魏云法時（Dharmakala的另一種稱呼）。中印度人。家世大富，常修梵福。迦羅幼而才悟，質像過人。讀書一覽，皆文義通暢。善學四韋陀論（Four Vedas，古印度婆羅門教的根本經典）。風雲星宿，圖讖運變，莫不該綜。自言天下文理，畢己心腹。至年二十五，入一僧坊看。遇見法勝毗曇（Dharma-vijaya-abhidharma，佛教的論藏），聊取覽之，茫然不解。慇勤重省，更增惛漠。乃嘆曰：『吾積學多年，浪志墳典，遊刃經籍，義不再思，文無重覽。今睹佛書，頓出情外。當理致鉤深，別有精要。』於是赍牒入房，請一比丘略為解釋。遂深悟因果，妙達三世。始知佛教宏曠，俗書所不能及。乃棄捨世榮，出家精苦。誦大小乘經及諸部毗尼（Vinaya，佛教的戒律）。常貴游化，不樂專守。以文帝黃初三年壬寅，來至洛陽。於時魏境雖有佛法，而道風訛替。亦有眾僧未稟歸戒，止以剃落為殊俗耳。設復齋懺，事同祠祀。迦羅既至，大行佛法。諸僧請出毗尼。迦羅以律藏曲制，文言繁廣，佛教未昌，必不承用。遂以齊王芳嘉平二年庚午，于洛陽白馬寺出僧祇戒心，且備朝夕。於是更集梵僧，立羯磨（Karma，佛教的儀式）受戒。東夏戒律，始自乎此。迦羅后不知所終。郁伽長者所問經一卷（或二卷第，Ugra-pariprccha，一部佛經）。
【English Translation】 English version: Thirteen scrolls are missing). (Cao Wei Dynasty) Shramana Dharmakala (one scroll of precepts), Shramana Kang Senghai (four scrolls of Sutra-Karma in three parts), Shramana Dharmamati (one scroll of Karma), Shramana Bai Ting (seven scrolls of Sutras in five parts), Shramana An Faxian (five scrolls of Sutras in two parts), Sanghika Vinaya (one scroll, first discovered by Zhu Daozu during the Wei Dynasty).
The one scroll mentioned above is missing.
Shramana Dharmakala, known as Fashi during the Wei Dynasty, was from Central India. His family was wealthy and constantly cultivated merit. Dharmakala was intelligent from a young age and possessed extraordinary qualities. He could understand the meaning of texts at a glance. He was skilled in the Four Vedas. He had a comprehensive understanding of wind, clouds, stars, prophecies, and changes. He claimed to have mastered all the principles of the world. At the age of twenty-five, he visited a monastery. He encountered Dharma-vijaya-abhidharma and tried to read it, but he was confused. He repeatedly tried to understand it, but he became even more confused. He exclaimed, 'I have studied for many years and have mastered numerous classics. I can understand texts without thinking twice. But now, when I see Buddhist scriptures, I am completely lost. The principles must be profound and have essential meanings.' Therefore, he took a letter and entered a room to ask a Bhikkhu to explain it to him. He then deeply understood cause and effect and mastered the three realms. He realized that Buddhism was vast and could not be compared to secular books. He abandoned worldly glory and became a diligent monk. He recited the Mahayana and Hinayana sutras and various Vinayas. He valued traveling and transforming others and did not like to stay in one place. In the third year of the Huangchu era of Emperor Wen of the Wei Dynasty, he came to Luoyang. At that time, although there was Buddhism in the Wei Dynasty, the teachings were corrupted. Some monks had not received the precepts and only shaved their heads to appear different. Their fasting and repentance were similar to sacrifices. When Dharmakala arrived, he greatly promoted Buddhism. The monks asked him to produce the Vinaya. Dharmakala believed that the Vinaya was complex and the language was extensive, and Buddhism was not yet prosperous, so it would not be accepted. Therefore, in the second year of the Jiaping era of King Fang of Qi, he produced the Sanghika Vinaya at the White Horse Temple in Luoyang and prepared for morning and evening rituals. Then, he gathered Brahmin monks and established Karma to receive the precepts. The precepts of the Eastern Xia began from this. Dharmakala's whereabouts are unknown after that. Ugra-pariprccha (one or two scrolls).
三譯一名郁伽羅越問菩薩行經嘉平四年出見竺道祖魏錄今編入寶積即第十九會是)無量壽經二卷(第四譯見竺道晉世雜錄及寶唱錄與世高出者小異又與寶積無量壽等同本)四分雜羯磨一卷(題云曇無德律部雜羯磨以結戒場為首新附)
右三部四卷其本並在。
沙門康僧鎧印度人也。廣學群經義暢幽旨。以嘉平四年壬申。于洛陽白馬寺譯郁伽長者經等三部。高僧傳中雲譯四部不具顯名。竺道祖魏晉錄僧祐寶唱梁代錄等。及長房道宣靖邁三錄並云二部。餘二既不顯名。校閱未見。今更得一部。余欠一經。檢亦未獲。曇無德羯磨一卷(題云羯磨一卷出曇無德律以結大界為首見竺道祖魏錄)
右一部一卷其本見在。
沙門曇無諦亦云曇諦。魏云法實。安息國人。善學律藏妙達幽微。以高貴鄉公正元元年甲戌屆于洛汭。于白馬寺譯曇無德羯磨一部。無量清凈平等覺經二卷(第五齣與漢世支讖等所出及寶積無量壽會並本同文異見竺道祖晉世雜錄及僧祐錄)叉須賴經一卷(一本無叉字祐錄作又初出見竺道祖及僧祐錄)菩薩修行經一卷(一名長者威施所問菩薩修行經一名長者修行經第二齣見始興寶唱二錄)除災患經一卷(見僧祐錄初出與除恐災患經同本)首楞嚴經二卷(第五齣與漢世支讖等所出本同文異見竺
【現代漢語翻譯】 現代漢語譯本 《郁伽羅越問菩薩行經》三譯本一卷（嘉平四年譯出，見竺道祖《魏錄》，今編入《寶積經》，即第十九會）。《無量壽經》二卷（第四譯本，見竺道祖《晉世雜錄》及寶唱錄，與支婁迦讖譯本略有差異，又與《寶積經·無量壽會》等同本）。《四分雜羯磨》一卷（題云曇無德律部雜羯磨，以結戒場為首，新附）。
以上三部四卷，其梵文字都在。
沙門康僧鎧是印度人，廣泛學習各種經典，精通深奧的旨意。于嘉平四年壬申年，在洛陽白馬寺翻譯《郁伽長者經》等三部經典。《高僧傳》中說他翻譯了四部，但沒有完全列出名字。竺道祖的《魏晉錄》、僧祐、寶唱的梁代錄等，以及長房、道宣、靖邁的三錄都說是兩部。其餘兩部既然沒有顯明名字，校對查閱也沒有見到。現在又得到一部，還欠缺一部經，查閱也沒有找到。《曇無德羯磨》一卷（題云《羯磨》一卷，出自《曇無德律》，以結大界為首，見竺道祖《魏錄》）。
以上一部一卷，其梵文字現在還在。
沙門曇無諦，也叫曇諦，魏代稱他為法實，是安息國人。擅長學習律藏，精妙通達幽微之處。在高貴鄉公正元元年甲戌年到達洛陽，在白馬寺翻譯《曇無德羯磨》一部。《無量清凈平等覺經》二卷（第五譯本，與漢代支婁迦讖等所出，及《寶積經·無量壽會》是同本，文字略有差異，見竺道祖《晉世雜錄》及僧祐錄）。《叉須賴經》一卷（一個版本沒有『叉』字，僧祐錄作《又初出》，見竺道祖及僧祐錄）。《菩薩修行經》一卷（一名《長者威施所問菩薩修行經》，一名《長者修行經》，第二譯本，見始興寶唱二錄）。《除災患經》一卷（見僧祐錄，初譯本與《除恐災患經》同本）。《首楞嚴經》二卷（第五譯本，與漢代支婁迦讖等所出是同本，文字略有差異，見竺
【English Translation】 English version 'Yuqieluo Yue Wen Pusa Xing Jing' (郁伽羅越問菩薩行經) Three Translations, one scroll (translated in the fourth year of Jiaping, see Zhu Daozu's 'Wei Lu', now included in the 'Baoji Jing' (寶積經), i.e., the nineteenth assembly). 'Wuliangshou Jing' (無量壽經) Two scrolls (the fourth translation, see Zhu Daozu's 'Jin Shi Za Lu' and Baochang's record, slightly different from Zhi Loujiachen's translation, and the same as 'Baoji Jing: Wuliangshou Hui'). 'Sifen Za Jiemo' (四分雜羯磨) One scroll (titled 'Tan Wude Lu Bu Za Jiemo', starting with the establishment of the ordination platform, newly attached).
The above three parts, four scrolls, their original Sanskrit texts are all present.
The Shramana Kang Senghai (康僧鎧) was an Indian. He extensively studied various scriptures and was proficient in profound meanings. In the fourth year of Jiaping, Ren Shen year, he translated three scriptures including the 'Yuqie Zhangzhe Jing' (郁伽長者經) at the Baima Temple in Luoyang. The 'Gaoseng Zhuan' (高僧傳) states that he translated four parts, but did not fully list the names. Zhu Daozu's 'Wei Jin Lu', Sengyou, Baochang's Liang Dynasty records, and Changfang, Daoxuan, and Jingmai's three records all say two parts. Since the remaining two parts do not have clear names, they have not been found after checking and reviewing. Now another part has been obtained, and one scripture is still missing, and it has not been found after checking. 'Tan Wude Jiemo' (曇無德羯磨) One scroll (titled 'Jiemo' one scroll, from 'Tan Wude Lu', starting with the establishment of the great boundary, see Zhu Daozu's 'Wei Lu').
The above one part, one scroll, its Sanskrit text is still present.
The Shramana Tan Wudi (曇無諦), also known as Tan Di, was called Fa Shi in the Wei Dynasty. He was from the country of Anxi. He was good at studying the Vinaya Pitaka and was exquisitely versed in subtle points. In the first year of Zhengyuan of Gaogui Township, Jiaxu year, he arrived in Luoyang and translated one part of 'Tan Wude Jiemo' at the Baima Temple. 'Wuliang Qingjing Pingdeng Jue Jing' (無量清凈平等覺經) Two scrolls (the fifth translation, the same as Zhi Loujiachen's translation in the Han Dynasty and 'Baoji Jing: Wuliangshou Hui', with slight differences in wording, see Zhu Daozu's 'Jin Shi Za Lu' and Sengyou's record). 'Cha Xulai Jing' (叉須賴經) One scroll (one version does not have the character 'Cha', Sengyou's record says 'You Chu Chu', see Zhu Daozu and Sengyou's record). 'Pusa Xiuxing Jing' (菩薩修行經) One scroll (also known as 'Zhangzhe Weishe Suowen Pusa Xiuxing Jing', also known as 'Zhangzhe Xiuxing Jing', the second translation, see Shixing Baochang's two records). 'Chu Zai Huan Jing' (除災患經) One scroll (see Sengyou's record, the first translation is the same as 'Chu Kong Zai Huan Jing'). 'Shou Lengyan Jing' (首楞嚴經) Two scrolls (the fifth translation, the same as Zhi Loujiachen's translation in the Han Dynasty, with slight differences in wording, see Zhu
道祖晉世雜錄及僧祐錄)
右五部七卷其本並闕。
沙門白延西域人也。才明蓋世深解逾倫。以高貴鄉公甘露三年戊寅。游化洛陽止白馬寺。出無量清凈等經五部。長房等錄又有平等覺經一卷。亦云白延所出。今以此經即是無量清凈平等覺經。但名有廣略故不復存也。羅摩伽經三卷(見竺道祖寶唱法上靈祐等四錄是華嚴經入法界品少分初出)大般涅槃經二卷(第二齣略大本前數品為此二卷見竺道祖魏錄)
右二部五卷其本並闕。
沙門安法賢西域人。藝業克深慧解尤峻。振錫游邦自遠而至。譯羅摩伽等經二部。群錄並云魏世。不辯何帝之年。今依編于末。又別錄亦載諸失譯經。總于吳錄后列。
開元釋教錄卷第一 總錄之一 大正藏第 55 冊 No. 2154 開元釋教錄
開元釋教錄卷第二
庚午歲西崇福寺沙門智升撰
總括群經錄上之二
吳孫氏。前都武昌。后都建業
從孫權(謚大祖文皇帝)黃武元年壬寅。至孫皓(無謚)天紀四年庚子。凡經四主五十九年。緇素五人。所出經等並及失譯。總一百八十九部。四百一十七卷(于中六十一部九十二卷見在一百二十八部三百二十五卷闕本)。吳沙門維祇難(二部六卷經集)沙門竺律炎(四部
【現代漢語翻譯】 現代漢語譯本： 《道祖晉世雜錄》及《僧祐錄》
以上五部七卷，其原本均已缺失。
沙門白延是西域人，才智超群，理解深刻。在高貴鄉公甘露三年戊寅年，遊歷教化于洛陽，居住在白馬寺。譯出《無量清凈》等經五部。《長房等錄》中還有《平等覺經》一卷，也說是白延所出。現在認為此經就是《無量清凈平等覺經》，只是名稱有詳略之分，因此不再重複收錄。還有《羅摩伽經》三卷（見竺道祖、寶唱、法上、靈祐等四錄，是《華嚴經·入法界品》的少部分，最初譯出），《大般涅槃經》二卷（第二次譯出，略本，大本的前幾品，為此二卷，見竺道祖《魏錄》）。
以上二部五卷，其原本均已缺失。
沙門安法賢是西域人，技藝精深，智慧高超。他雲遊四方，從遙遠的地方來到中土，翻譯了《羅摩伽》等經二部。各錄都說是魏世所譯，但沒有說明是哪個皇帝的年號。現在按照順序編排在最後。另外，其他目錄也記載了一些失譯的經，都列在《吳錄》之後。
《開元釋教錄》卷第一 總錄之一 《大正藏》第55冊 No. 2154 《開元釋教錄》
《開元釋教錄》卷第二
庚午年西崇福寺沙門智升撰
總括群經錄上之二
吳孫氏，先前都於武昌，後來都於建業。
從孫權（謚大祖文皇帝）黃武元年壬寅年，到孫皓（無謚）天紀四年庚子年，總共經歷了四位君主，五十九年。僧俗五人，所譯出的經等以及失譯的，總共一百八十九部，四百一十七卷（其中六十一部九十二卷現存，一百二十八部三百二十五卷缺失）。吳沙門維祇難（Vighna）（二部六卷經集），沙門竺律炎（Dharmaraksa）（四部
【English Translation】 English version: Dao Zu Jin Shi Za Lu and Seng You Lu
The above five sections, seven volumes in total, are all missing their original texts.
Shramana Bai Yan (白延), a person from the Western Regions, possessed outstanding talent and profound understanding. In the year of Wu Yin, the third year of Ganlu (甘露) during the reign of Duke Gaogui Xiang (高貴鄉公) , he traveled and propagated teachings in Luoyang, residing at the White Horse Temple (白馬寺). He translated five sections of scriptures, including the 'Immeasurable Purity' (無量清凈) Sutra. The records of Changfang (長房) and others also mention a one-volume 'Equal Enlightenment' (平等覺) Sutra, also said to be translated by Bai Yan. It is now considered that this sutra is the 'Immeasurable Purity Equal Enlightenment' Sutra, only with variations in the length of the name, so it is not recorded again. There is also the three-volume 'Luo Mo Jia' (羅摩伽) Sutra (see the records of Zhu Daozu (竺道祖), Baochang (寶唱), Fashang (法上), Lingyou (靈祐), etc., which is a small part of the 'Entering the Dharma Realm' (入法界品) chapter of the Avatamsaka Sutra (華嚴經), initially translated), and the two-volume 'Great Nirvana' (大般涅槃) Sutra (translated for the second time, an abridged version, the first few chapters of the large version, constituting these two volumes, see Zhu Daozu's 'Wei Record' (魏錄)).
The above two sections, five volumes in total, are all missing their original texts.
Shramana An Faxian (安法賢), a person from the Western Regions, was skilled in arts and possessed profound wisdom. He traveled around the country, arriving from afar, and translated two sections of scriptures, including the 'Luo Mo Jia' (羅摩伽) Sutra. All records state that it was translated during the Wei Dynasty, but without specifying the reign of which emperor. It is now arranged at the end according to the sequence. In addition, other catalogs also record some lost translations of scriptures, which are all listed after the 'Wu Record' (吳錄).
Kaiyuan Shijiao Lu, Volume 1, General Catalog 1 Taisho Tripitaka, Volume 55, No. 2154, Kaiyuan Shijiao Lu
Kaiyuan Shijiao Lu, Volume 2
Compiled by Shramana Zhisheng (智升) of Xichongfu Temple (西崇福寺) in the year of Gengwu
General Compilation of Sutras, Part 2
The Sun family of Wu, initially based in Wuchang (武昌), later in Jianye (建業).
From the first year of Huangwu (黃武) (Renyin year) of Sun Quan (孫權) (posthumously named Emperor Daizu Wen (大祖文皇帝)), to the fourth year of Tianji (天紀) (Gengzi year) of Sun Hao (孫皓) (no posthumous title), a total of four rulers and fifty-nine years. Five monks and laypeople translated scriptures and other texts, including lost translations, totaling one hundred and eighty-nine sections, four hundred and seventeen volumes (of which sixty-one sections, ninety-two volumes are extant, and one hundred and twenty-eight sections, three hundred and twenty-five volumes are missing). Shramana Vighna (維祇難) of Wu (two sections, six volumes of scripture collections), Shramana Dharmaraksa (竺律炎) (four sections
六卷經集)優婆塞支謙(八十八部一百一十八卷經律集)沙門康僧會(七部二十卷經集)沙門支強梁接(一部六卷經)魏吳兩代諸失譯經(八十七部二百六十一卷)阿差末菩薩經四卷(初出與西晉法護阿差末及無盡意經等並同本見吳別二錄)法句經二卷(初出亦云法句集尊者法救撰與律炎支謙共出見僧祐錄吳錄云竺卷未詳)
右二部六卷(法句經二卷見在阿差末四卷闕本)。
沙門維祇難吳云障礙。本印度人。世奉異道以火祠為上。時有天竺沙門。習學小乘多行道術。經遠行逼暮欲寄難家宿。難家既奉異道猜忌釋子。乃處之門外露地而宿。沙門夜密加咒術。令難家所事之火歘然變滅。於是舉家共出啟請沙門入室供養。沙門還以咒術變火令生。難既睹沙門神力勝己。即于佛法大生信樂。乃捨本所事出家為道。依此沙門以為和上。受學三藏妙善四含。游化諸國莫不皆奉。與同伴竺律炎發自西域因到江左。以孫權黃武三年甲辰。于武昌郡共竺律炎出阿差末等經二部。而祇難及炎既未善方音。翻梵之際頗有不盡。志存義本辭近樸質。摩登伽經三卷(見法上錄與支謙共出與舍頭諫經等同本或二卷第四譯)三摩竭經一卷(初出見始興錄與分和檀王經同本異出一名須摩提女經一名難國王經一名恕和檀王經)佛醫經一卷(
【現代漢語翻譯】 現代漢語譯本： 六卷經集：優婆塞支謙（八十八部一百一十八卷經律集），沙門康僧會（七部二十卷經集），沙門支強梁接（一部六卷經），魏吳兩代諸失譯經（八十七部二百六十一卷），阿差末菩薩經四卷（最初出現，與西晉法護的阿差末及無盡意經等併爲同本，見吳別二錄），法句經二卷（最初出現，也說法句集是尊者法救撰寫，與律炎支謙共同譯出，見僧祐錄，吳錄云是竺卷，未詳）。
右二部六卷（法句經二卷現存，阿差末四卷缺失）。
沙門維祇難，吳語中意為『障礙』。本是印度人。世代信奉其他宗教，以火祭為至上。當時有一位天竺沙門，學習小乘佛法，經常修行道術。一次遠行，天色已晚，想在維祇難家借宿。維祇難家既然信奉其他宗教，猜忌釋迦牟尼的弟子，就讓他在門外露天住宿。沙門夜裡秘密地施加咒術，使維祇難家所祭祀的火焰突然熄滅。於是全家一起出來，請求沙門進入室內供養。沙門又用咒術使火焰復燃。維祇難看到沙門的神力勝過自己，就對佛法產生了極大的信仰和喜悅。於是捨棄了原本所信奉的宗教，出家修道，依止這位沙門作為和尚，學習三藏，精通四含。遊歷教化各國，沒有不信奉佛法的。與同伴竺律炎從西域出發，因此來到江左。在孫權黃武三年甲辰，于武昌郡與竺律炎共同譯出阿差末等經二部。但維祇難和竺律炎因為不熟悉當地的語言，翻譯梵文時頗有不足之處。他們注重義理的根本，文辭比較樸實。摩登伽經三卷（見法上錄，與支謙共同譯出，與舍頭諫經等同本，或為二卷，第四次翻譯），三摩竭經一卷（最初出現，見始興錄，與分和檀王經同本異出，一名須摩提女經，一名難國王經，一名恕和檀王經），佛醫經一卷。
【English Translation】 English version: Six-fascicle Sutra Collection: Upasaka Zhi Qian (88 works in 118 fascicles of Sutras and Vinaya), Shramana Kang Senghui (7 works in 20 fascicles of Sutras), Shramana Zhi Qiangliangjie (1 work in 6 fascicles of Sutras), Lost Translations from the Wei and Wu Dynasties (87 works in 261 fascicles), Acha Mo Bodhisattva Sutra in 4 fascicles (first appeared, and is the same original as the Acha Mo and Endless Intent Sutra of Dharmaraksha in the Western Jin Dynasty, see Wu's Separate Records), Dharmapada Sutra in 2 fascicles (first appeared, also said that the Dharmapada Collection was written by Venerable Dharmatrata, jointly translated by Luyan Zhiqian, see Sengyou's Records, Wu's Records say it is a Zhujuan, details unknown).
Right, two works in six fascicles (Dharmapada Sutra in 2 fascicles is extant, Acha Mo in 4 fascicles is missing).
Shramana Vighnanandi (Vighnanandi meaning 'obstacle' in Wu dialect). Originally from India. His family traditionally worshipped other religions, considering fire sacrifice as supreme. At that time, there was an Indian Shramana, studying Hinayana Buddhism, often practicing Daoist arts. Once, traveling far, it was getting late, and he wanted to lodge at Vighnanandi's house. Since Vighnanandi's family worshipped other religions, they suspected Shakyamuni's disciples, so they let him stay outside the door in the open. At night, the Shramana secretly cast spells, causing the fire worshipped by Vighnanandi's family to suddenly extinguish. Thereupon, the whole family came out together, requesting the Shramana to enter the room for offerings. The Shramana then used spells to rekindle the fire. Vighnanandi, seeing that the Shramana's divine power surpassed his own, developed great faith and joy in Buddhism. Therefore, he abandoned the religion he originally believed in, became a monk, relying on this Shramana as his preceptor, studying the Tripitaka, and mastering the Four Agamas. He traveled and taught in various countries, and none did not believe in Buddhism. Together with his companion Zhu Luyan, they set out from the Western Regions, thus arriving in Jiangzuo. In the third year of Huangwu of Sun Quan, Jia Chen, in Wuchang County, he and Zhu Luyan jointly translated two works including the Acha Mo Sutra. However, because Vighnanandi and Zhu Luyan were not familiar with the local language, there were many shortcomings in the translation of Sanskrit. They focused on the fundamental meaning, and the words were relatively simple. Matangi Sutra in 3 fascicles (see Fa Shang's Records, jointly translated with Zhi Qian, the same original as the Shetou Jian Sutra, etc., or 2 fascicles, the fourth translation), Samakasha Sutra in 1 fascicle (first appeared, see Shixing's Records, the same original but different edition as the Fenhe Tanwang Sutra, also named Sumati Girl Sutra, also named Nan King Sutra, also named Shuhe Tanwang Sutra), Buddha's Medicine Sutra in 1 fascicle.
與支越共出非是全典從大經略出或云佛醫王經見寶唱錄)梵志經一卷(見始興錄)
右四部六卷(前三部五卷見在後一部一卷闕本)。
沙門竺律炎印度人也。解行清厲內外博通。與維祗難同遊吳境。維祗卒后。以孫權黃龍二年庚戌。于楊都譯摩登伽等經四部。其名群錄不同。或云將炎。或云持炎。或云律炎。未詳孰是故備列之。大明度無極經四卷(第二齣或六卷亦直云大明度經與道行小品等同本見竺道祖魏吳錄及僧祐等錄)阿彌陀經二卷(內題云佛說諸佛阿彌陀三邪三佛薩棲檀過度人道經第三齣亦名無量壽見竺道祖僧祐二錄與世高等譯小異)菩薩本業經一卷(亦直名本業經亦名凈行品經是華嚴凈行品異譯見僧祐錄長房錄中本業之外別載凈行品者誤也)維摩詰經二卷(維摩詰說不思議法門之稱一名佛法普入道門三昧經第二齣或三卷見竺道祖僧祐二錄與漢佛調等譯少異)慧印三昧經一卷(亦直云慧印經一名寶田慧印三昧經初出與如來智印經同本見道祖僧祐二錄)九色鹿經一卷(出六度集異譯見法上錄)老女人經一卷(安公云出阿毗曇吳錄直云老女經或云老母經初出見僧祐錄)犢子經一卷(見法上錄初出與乳光佛經等同本)貝多樹下思惟十二因緣經一卷(見長房錄第三齣與唐譯緣起聖道經等同本)了本生死經
【現代漢語翻譯】 與支越共同翻譯的，並非出自完整的經典，而是從大經節略而出，或者說是《佛醫王經》（見寶唱錄）。《梵志經》一卷（見始興錄）。
以上四部共六卷（前三部五卷現存，后一部一卷缺失）。
沙門竺律炎（Dharmaraksa）是印度人。他修行嚴謹，內外學識淵博。與維祗難（Vighna）一同來到吳國。維祗難去世后，孫權黃龍二年庚戌年，他在楊都翻譯了《摩登伽經》等四部經典。關於他的名字，各處記載不同，有的說是將炎，有的說是持炎，有的說是律炎。無法確定哪個正確，所以都列出來。《大明度無極經》四卷（第二次翻譯，或有六卷本，也直接稱為《大明度經》，與《道行般若經》、《小品般若經》等同本，見竺道祖《魏吳錄》及僧祐等錄）。《阿彌陀經》二卷（經內題為《佛說諸佛阿彌陀三耶三佛薩棲檀過度人道經》，第三次翻譯，也名《無量壽經》，見竺道祖、僧祐二錄，與支謙等翻譯的略有不同）。《菩薩本業經》一卷（也直接名為《本業經》，也名《凈行品經》，是《華嚴經·凈行品》的異譯，見僧祐錄，長房錄中在本業之外另載凈行品是錯誤的）。《維摩詰經》二卷（《維摩詰所說不思議法門經》，一名《佛法普入道門三昧經》，第二次翻譯，或有三卷本，見竺道祖、僧祐二錄，與漢代的安世高等翻譯的略有不同）。《慧印三昧經》一卷（也直接稱為《慧印經》，一名《寶田慧印三昧經》，初次翻譯，與《如來智印經》同本，見道祖、僧祐二錄）。《九色鹿經》一卷（出自《六度集經》的異譯，見法上錄）。《老女人經》一卷（安公說是出自《阿毗曇》，吳錄直接稱為《老女經》，或稱《老母經》，初次翻譯，見僧祐錄）。《犢子經》一卷（見法上錄，初次翻譯，與《乳光佛經》等同本）。《貝多樹下思惟十二因緣經》一卷（見長房錄，第三次翻譯，與唐譯《緣起聖道經》等同本）。《了本生死經》
【English Translation】 Translated in collaboration with Zhi Yue, this is not from a complete canon but abridged from a larger sutra, or said to be the 'Buddha Physician King Sutra' (seen in Baochang's Record). 'Brahmin Sutra,' one fascicle (seen in Shixing's Record).
The above four sections comprise six fascicles (the first three sections, five fascicles, are extant; the last section, one fascicle, is missing).
The śrāmaṇa Dharmaraksa (竺律炎) was an Indian. He was rigorous in practice and erudite in both internal and external knowledge. He traveled to the Wu territory with Vighna (維祗難). After Vighna's death, in the gengxu year, the second year of the Huanglong era of Sun Quan, he translated four sutras including the 'Matangi Sutra' in Yangdu. Regarding his name, records vary, some saying Jiang Yan, some saying Chi Yan, and some saying Lü Yan. It is uncertain which is correct, so all are listed. 'Great Brightness Limitless Sutra,' four fascicles (second translation, or there is a six-fascicle version, also directly called 'Great Brightness Sutra,' which is the same as the 'Perfection of Wisdom Sutra' and 'Smaller Perfection of Wisdom Sutra,' seen in Zhu Daozu's 'Wei Wu Record' and Sengyou's Record, etc.). 'Amitabha Sutra,' two fascicles (the title inside the sutra is 'Buddha Speaks the Sutra of the Buddhas Amitabha Samyaksambuddha Sukhavati Crossing Over Human Paths,' third translation, also named 'Immeasurable Life Sutra,' seen in Zhu Daozu's and Sengyou's Records, slightly different from Zhi Qian's translation, etc.). 'Bodhisattva Fundamental Karma Sutra,' one fascicle (also directly named 'Fundamental Karma Sutra,' also named 'Pure Conduct Chapter Sutra,' which is a different translation of the 'Pure Conduct Chapter' of the 'Avatamsaka Sutra,' seen in Sengyou's Record; Changfang's Record mistakenly lists the 'Pure Conduct Chapter' separately from the Fundamental Karma). 'Vimalakirti Sutra,' two fascicles ('Vimalakirti's Discourse on the Inconceivable Dharma Door Sutra,' also named 'Sutra of the Universal Entrance to the Path of the Dharma of the Buddha Samadhi,' second translation, or there is a three-fascicle version, seen in Zhu Daozu's and Sengyou's Records, slightly different from An Shigao's translation, etc. of the Han dynasty). 'Wisdom Seal Samadhi Sutra,' one fascicle (also directly called 'Wisdom Seal Sutra,' also named 'Treasure Field Wisdom Seal Samadhi Sutra,' first translation, the same as the 'Tathagata Wisdom Seal Sutra,' seen in Daozu's and Sengyou's Records). 'Nine-Colored Deer Sutra,' one fascicle (from a different translation of the 'Collection of Six Perfections,' seen in Fashang's Record). 'Old Woman Sutra,' one fascicle (An Gong said it is from the 'Abhidhamma,' the Wu Record directly calls it 'Old Woman Sutra,' or 'Old Mother Sutra,' first translation, seen in Sengyou's Record). 'Calf Sutra,' one fascicle (seen in Fashang's Record, first translation, the same as the 'Milk Light Buddha Sutra,' etc.). 'Sutra on Contemplating the Twelve Nidanas Under the Banyan Tree,' one fascicle (seen in Changfang's Record, third translation, the same as the Tang translation 'Sutra on the Holy Path of Dependent Origination,' etc.). 'Sutra on Understanding the Fundamental Birth and Death'
一卷(安公云出生經祐按五卷生經無此名見僧祐錄與稻芉經同本異出謙自注並制序安公序雲漢末出謙注)龍施女經一卷(初出與龍施菩薩本起經同本祐云別錄所載安錄無)八吉詳神咒經一卷(初出或無神字或云八吉祥經與八陽神咒經等同本房云見古錄)無量門微密持經一卷(亦直云微密持經一名成道降魔得一切智經初出與出生無量門持經等同本見僧睿二秦錄及僧祐錄)華積陀羅尼神咒經一卷(見寶唱錄或無神字與華聚陀羅尼等同本)持句神咒經一卷(初出見長房錄與陀鄰尼缽經等同本亦云出陀羅尼句)私訶昧經一卷(第二齣或云私訶末一名菩薩道樹亦名道樹三昧見道安支敏度僧祐等三錄祐云此經即是菩薩道樹)菩薩生地經一卷(一名差摩竭經初出見竺道祖吳錄及僧祐錄)孛經一卷(亦云孛抄經祐云今孛經一卷即是第二齣見僧祐錄及別錄)月明菩薩經一卷(或加三昧字一名月明童子經一名月明童男經見僧祐錄)三品弟子經一卷(一名弟子學有三輩經見長房錄)法律三昧經一卷(亦直云法律經第二齣見長房錄)梵志阿颰經一卷(一名阿颰摩納經安錄直云阿拔經亦名佛開解梵志阿颰經出長阿含第十三卷異譯見長房錄)梵網六十二見經一卷(一名梵網經房云見別錄出長阿含第十四卷異譯)七知經一卷(或作七智見長房錄出中阿
【現代漢語翻譯】 現代漢語譯本 《龍施女經》一卷 (安公（道安）說《出生經》有五卷，但祐（僧祐）考證認為《生經》沒有這個名字，見於僧祐的目錄，與《稻芉經》是同本異出。謙（竺謙）自己作了註釋和序言，道安的序言說此經是漢末出現的，由謙註釋) 《龍施女經》一卷 (最初出現時與《龍施菩薩本起經》是同本。祐說別錄有記載，道安的目錄沒有) 《八吉詳神咒經》一卷 (最初出現時或者沒有『神』字，或者稱為《八吉祥經》，與《八陽神咒經》等是同本。房（長房）說見於古錄) 《無量門微密持經》一卷 (也直接稱為《微密持經》，一名《成道降魔得一切智經》。最初出現時與《出生無量門持經》等是同本，見於僧睿的《二秦錄》及僧祐的目錄) 《華積陀羅尼神咒經》一卷 (見於寶唱的目錄，或者沒有『神』字，與《華聚陀羅尼》等是同本) 《持句神咒經》一卷 (最初出現，見於長房的目錄，與《陀鄰尼缽經》等是同本，也稱為《出陀羅尼句》) 《私訶昧經》一卷 (第二次出現，或者稱為《私訶末》，一名《菩薩道樹》，也名《道樹三昧》，見於道安、支敏度、僧祐等三人的目錄。祐說此經就是《菩薩道樹》) 《菩薩生地經》一卷 (一名《差摩竭經》，最初出現，見於竺道祖的吳錄及僧祐的目錄) 《孛經》一卷 (也稱為《孛抄經》。祐說現在的《孛經》一卷就是第二次出現的，見於僧祐的目錄及別錄) 《月明菩薩經》一卷 (或者加上『三昧』二字，一名《月明童子經》，一名《月明童男經》，見於僧祐的目錄) 《三品弟子經》一卷 (一名《弟子學有三輩經》，見於長房的目錄) 《法律三昧經》一卷 (也直接稱為《法律經》，第二次出現，見於長房的目錄) 《梵志阿颰經》一卷 (一名《阿颰摩納經》，道安的目錄直接稱為《阿拔經》，也名《佛開解梵志阿颰經》，出自《長阿含經》第十三卷的異譯，見於長房的目錄) 《梵網六十二見經》一卷 (一名《梵網經》，房說見於別錄，出自《長阿含經》第十四卷的異譯) 《七知經》一卷 (或者寫作《七智》，見長房的目錄，出自《中阿含經》)
【English Translation】 English version The Sutra of Dragon Alms Girl, one scroll (An Gong (Dao An) said that the 'Birth Sutra' has five scrolls, but You (Seng You) verified that the 'Birth Sutra' does not have this name, as seen in Seng You's catalog, and it is the same origin but different versions as the 'Daogan Sutra'. Qian (Zhu Qian) himself made annotations and a preface. Dao An's preface said that this sutra appeared at the end of the Han Dynasty and was annotated by Qian) The Sutra of Dragon Alms Girl, one scroll (Initially appeared with the 'Original Sutra of Dragon Alms Bodhisattva' as the same origin. You said that Bielu has records, but Dao An's catalog does not) The Sutra of Eight Auspicious Divine Spells, one scroll (Initially appeared without the word 'Divine', or called the 'Eight Auspicious Sutra', which is the same origin as the 'Eight Yang Divine Spell Sutra', etc. Fang (Chang Fang) said it is found in ancient records) The Sutra of Immeasurable Gate Subtle Holding, one scroll (Also directly called the 'Subtle Holding Sutra', also known as the 'Sutra of Achieving the Way, Subduing Demons, and Obtaining All Wisdom'. Initially appeared with the 'Sutra of Birth Immeasurable Gate Holding' as the same origin, as seen in Seng Rui's 'Two Qin Records' and Seng You's catalog) The Sutra of Flower Accumulation Dharani Divine Spell, one scroll (Found in Bao Chang's catalog, or without the word 'Divine', which is the same origin as the 'Flower Gathering Dharani') The Sutra of Holding Sentences Divine Spell, one scroll (Initially appeared, found in Chang Fang's catalog, which is the same origin as the 'Tuolinipati Sutra', also called 'Out of Dharani Sentences') The Sutra of Siha Mei, one scroll (Appeared for the second time, or called 'Siha Mo', also known as 'Bodhisattva Way Tree', also known as 'Way Tree Samadhi', found in the catalogs of Dao An, Zhi Mindu, Seng You, etc. You said that this sutra is the 'Bodhisattva Way Tree') The Sutra of Bodhisattva Birth Land, one scroll (Also known as the 'Chamo Jie Sutra', initially appeared, found in Zhu Daozu's Wu Record and Seng You's catalog) The Sutra of Bo, one scroll (Also called the 'Bo Copy Sutra'. You said that the current 'Bo Sutra' is the second appearance, found in Seng You's catalog and Bielu) The Sutra of Moonlight Bodhisattva, one scroll (Or add the words 'Samadhi', also known as the 'Sutra of Moonlight Boy', also known as the 'Sutra of Moonlight Boy', found in Seng You's catalog) The Sutra of Three Grades of Disciples, one scroll (Also known as the 'Sutra of Disciples Learning with Three Levels', found in Chang Fang's catalog) The Sutra of Law Samadhi, one scroll (Also directly called the 'Law Sutra', appeared for the second time, found in Chang Fang's catalog) The Sutra of Brahman A-ba, one scroll (Also known as the 'A-ba Manava Sutra', Dao An's catalog directly calls it the 'A-ba Sutra', also known as the 'Buddha's Explanation of Brahman A-ba Sutra', from the different translation of the thirteenth scroll of the 'Long Agama Sutra', found in Chang Fang's catalog) The Sutra of Sixty-Two Views of Brahma Net, one scroll (Also known as the 'Brahma Net Sutra', Fang said it is found in Bielu, from the different translation of the fourteenth scroll of the 'Long Agama Sutra') The Sutra of Seven Knowledges, one scroll (Or written as 'Seven Wisdoms', found in Chang Fang's catalog, from the 'Middle Agama Sutra')
含第一卷異譯)釋摩男本經一卷(祐錄無本字一名五陰因事經安錄云出中阿含第二十五異譯見竺道祖吳錄及僧祐錄)諸法本經一卷(出中阿含第二十八異譯見長房錄)弊魔試目連經一卷(一名魔嬈亂房云見舊錄出中阿含第三十卷異譯)賴吒和羅經一卷(或云羅漢賴吒和羅經與後漢支曜出者少異出中阿含第三十一異譯祐云別錄所載安錄中無)梵摩喻經一卷(或作渝字見道祖僧祐二錄出中阿含第四十一異譯)齋經一卷(一名持齋經見別錄及僧祐錄出中阿含第五十五異譯)須摩提女經一卷(出增一阿含第二十二異譯見長房錄)不自守意經一卷(或無意字或云自守亦不自守經出雜阿含第十一卷異譯見長房錄)五母子經一卷(見長房錄初出與沙彌羅經同本)太子瑞應本起經二卷(黃武年譯第四齣亦云太子本起瑞應亦直云瑞應本起與孟詳出者小異陳郡謝鏘吳郡張洗等筆受魏河東王桓詳定見始興僧祐二錄)龍王兄弟經一卷(一名難龍王經或無王字一名降龍王經初出見長房錄)長者音悅經一卷(一云長者音悅不蘭迦葉經亦直云音悅經初出見長房錄)七女經一卷(亦云七女本經安公云出阿毗曇初出見僧祐錄)八師經一卷(見竺道祖吳錄及僧祐錄初出)蓱沙王五愿經一卷(或作瓶字一名弗沙迦王經見長房錄初出安公云出中阿含檢無)義足經
【現代漢語翻譯】 現代漢語譯本 《釋摩男本經》一卷 (祐錄中沒有『本』字，又名《五陰因事經》。安錄記載出自《中阿含》第二十五，為異譯本。見竺道祖吳錄及僧祐錄) 《諸法本經》一卷 (出自《中阿含》第二十八，為異譯本。見長房錄) 《弊魔試目連經》一卷 (又名《魔嬈亂房云》，見舊錄，出自《中阿含》第三十卷，為異譯本) 《賴吒和羅經》一卷 (或稱《羅漢賴吒和羅經》，與後漢支曜所譯略有不同，出自《中阿含》第三十一，為異譯本。祐云別錄所載，安錄中沒有) 《梵摩喻經》一卷 (或作『渝』字，見道祖、僧祐二錄，出自《中阿含》第四十一，為異譯本) 《齋經》一卷 (又名《持齋經》，見別錄及僧祐錄，出自《中阿含》第五十五，為異譯本) 《須摩提女經》一卷 (出自《增一阿含》第二十二，為異譯本。見長房錄) 《不自守意經》一卷 (或無『意』字，或云《自守亦不自守經》，出自《雜阿含》第十一卷，為異譯本。見長房錄) 《五母子經》一卷 (見長房錄，初出時與《沙彌羅經》同本) 《太子瑞應本起經》二卷 (黃武年譯，第四次譯出，也稱《太子本起瑞應》，或直稱《瑞應本起》，與孟詳所譯略有不同。陳郡謝鏘、吳郡張洗等筆受，魏河東王桓詳定，見始興僧祐二錄) 《龍王兄弟經》一卷 (又名《難龍王經》，或無『王』字，又名《降龍王經》，初出，見長房錄) 《長者音悅經》一卷 (一云《長者音悅不蘭迦葉經》，或直稱《音悅經》，初出，見長房錄) 《七女經》一卷 (也稱《七女本經》，安公云出自《阿毗曇》，初出，見僧祐錄) 《八師經》一卷 (見竺道祖吳錄及僧祐錄，初出) 《蓱沙王五愿經》一卷 (或作『瓶』字，又名《弗沙迦王經》，見長房錄，初出，安公云出自《中阿含》，但查無) 《義足經》
【English Translation】 English version The 'Shimo Nan Ben Jing' (釋摩男本經) One scroll (The 'You Lu' doesn't include the character 'Ben (本)', also known as 'Wu Yin Yin Shi Jing (五陰因事經)'. The 'An Lu' records that it comes from the twenty-fifth of 'Zhong A Han (中阿含)', which is a different translation. See 'Zhu Daozu Wu Lu' and 'Seng You Lu') The 'Zhu Fa Ben Jing' (諸法本經) One scroll (Comes from the twenty-eighth of 'Zhong A Han (中阿含)', which is a different translation. See 'Chang Fang Lu') The 'Bi Mo Shi Mu Lian Jing' (弊魔試目連經) One scroll (Also known as 'Mo Rao Luan Fang Yun (魔嬈亂房雲)', see old records, comes from the thirtieth scroll of 'Zhong A Han (中阿含)', which is a different translation) The 'Lai Zha He Luo Jing' (賴吒和羅經) One scroll (Or called 'Luo Han Lai Zha He Luo Jing (羅漢賴吒和羅經)', slightly different from the translation by Zhi Yao of the Later Han Dynasty, comes from the thirty-first of 'Zhong A Han (中阿含)', which is a different translation. You Yun is recorded in 'Bie Lu', but not in 'An Lu') The 'Fan Mo Yu Jing' (梵摩喻經) One scroll (Or written as 'Yu (渝)', see 'Dao Zu' and 'Seng You' records, comes from the forty-first of 'Zhong A Han (中阿含)', which is a different translation) The 'Zhai Jing' (齋經) One scroll (Also known as 'Chi Zhai Jing (持齋經)', see 'Bie Lu' and 'Seng You Lu', comes from the fifty-fifth of 'Zhong A Han (中阿含)', which is a different translation) The 'Xu Mo Ti Nu Jing' (須摩提女經) One scroll (Comes from the twenty-second of 'Zeng Yi A Han (增一阿含)', which is a different translation. See 'Chang Fang Lu') The 'Bu Zi Shou Yi Jing' (不自守意經) One scroll (Or without the character 'Yi (意)', or called 'Zi Shou Yi Bu Zi Shou Jing (自守亦不自守經)', comes from the eleventh scroll of 'Za A Han (雜阿含)', which is a different translation. See 'Chang Fang Lu') The 'Wu Mu Zi Jing' (五母子經) One scroll (See 'Chang Fang Lu', initially the same as 'Sha Mi Luo Jing (沙彌羅經)') The 'Tai Zi Rui Ying Ben Qi Jing' (太子瑞應本起經) Two scrolls (Translated in the Huangwu year, the fourth translation, also called 'Tai Zi Ben Qi Rui Ying (太子本起瑞應)', or directly called 'Rui Ying Ben Qi (瑞應本起)', slightly different from the translation by Meng Xiang. Xie Qiang of Chen Commandery, Zhang Xi of Wu Commandery, etc. wrote it down, Huan of the Wei Hedong King carefully revised it, see 'Shi Xing Seng You' records) The 'Long Wang Xiong Di Jing' (龍王兄弟經) One scroll (Also known as 'Nan Long Wang Jing (難龍王經)', or without the character 'Wang (王)', also known as 'Xiang Long Wang Jing (降龍王經)', first published, see 'Chang Fang Lu') The 'Zhang Zhe Yin Yue Jing' (長者音悅經) One scroll (One says 'Zhang Zhe Yin Yue Bu Lan Jia Ye Jing (長者音悅不蘭迦葉經)', or directly called 'Yin Yue Jing (音悅經)', first published, see 'Chang Fang Lu') The 'Qi Nu Jing' (七女經) One scroll (Also called 'Qi Nu Ben Jing (七女本經)', An Gong said it comes from 'A Pi Tan (阿毗曇)', first published, see 'Seng You Lu') The 'Ba Shi Jing' (八師經) One scroll (See 'Zhu Daozu Wu Lu' and 'Seng You Lu', first published) The 'Ping Sha Wang Wu Yuan Jing' (蓱沙王五願經) One scroll (Or written as 'Ping (瓶)', also known as 'Fu Sha Jia Wang Jing (弗沙迦王經)', see 'Chang Fang Lu', first published, An Gong said it comes from 'Zhong A Han (中阿含)', but not found) The 'Yi Zu Jing' (義足經)
二卷(見竺道祖吳錄及僧祐寶唱二錄初出有一十六經)須摩提長者經一卷(一名會諸佛前亦名如來所說示現眾生見長房錄)阿難四事經一卷(見僧祐錄及別錄)未生怨經一卷(見長房錄)四愿經一卷(見竺道祖吳錄及僧祐錄)里氏梵志經一卷(房云見別錄)猘狗經一卷(見長房錄)孫多耶致經一卷(或云梵志孫多耶致經見長房錄安公云出中阿含檢無)戒銷災經一卷(亦云戒銷伏災經見舊錄)撰集百緣經十卷(見內典錄)菩薩本緣經二卷(亦云菩薩本緣集經或二卷或四卷天竺沙門僧伽斯那撰見長房錄)惟日雜難經一卷(見長房錄上見存已下闕)摩訶般若波羅蜜咒經一卷(或無摩訶字見寶唱錄)法鏡經二卷(或一卷第二齣祐云見別錄安錄中無又長房等錄更有郁伽長者經二卷亦云謙譯即是此經不合過載)阿阇世王女阿術達菩薩經一卷(初出見長房錄)阿差末菩薩經四卷(見吳錄第三齣與維祇難所譯本同文異)小阿差末經二卷(見別錄及僧祐錄既加小字與次前經應非同本)大般泥洹經二卷(第三齣此略大本序分哀嘆品為二卷后三紙小異耳見竺道祖吳錄安公云出長阿含祐云今長阿含與此異)佛以三車喚經一卷(見長房錄云出法華應出第二卷譬喻品)不莊校女經一卷(初出見寶唱錄)須賴經一卷(或雲鬚賴菩薩經第三齣與白延等出
【現代漢語翻譯】 《須摩提長者經》一卷 (一名會諸佛前，亦名如來所說示現眾生見，長房錄) 《阿難四事經》一卷 (見僧祐錄及別錄) 《未生怨經》一卷 (見長房錄) 《四愿經》一卷 (見竺道祖吳錄及僧祐錄) 《里氏梵志經》一卷 (房云見別錄) 《猘狗經》一卷 (見長房錄) 《孫多耶致經》一卷 (或云梵志孫多耶致經，見長房錄，安公云出中阿含檢無) 《戒銷災經》一卷 (亦云戒銷伏災經，見舊錄) 《撰集百緣經》十卷 (見內典錄) 《菩薩本緣經》二卷 (亦云菩薩本緣集經，或二卷或四卷，天竺沙門僧伽斯那(Sanghasena)撰，見長房錄) 《惟日雜難經》一卷 (見長房錄，上見存已下闕) 《摩訶般若波羅蜜咒經》一卷 (或無摩訶字，見寶唱錄) 《法鏡經》二卷 (或一卷，第二齣，祐云見別錄，安錄中無。又長房等錄更有《郁伽長者經》二卷，亦云謙譯，即是此經，不合過載) 《阿阇世王女阿術達菩薩經》一卷 (初出見長房錄) 《阿差末菩薩經》四卷 (見吳錄，第三齣，與維祇難(Vighnan)所譯本同文異) 《小阿差末經》二卷 (見別錄及僧祐錄，既加小字，與次前經應非同本) 《大般泥洹經》二卷 (第三齣，此略大本序分哀嘆品為二卷，后三紙小異耳，見竺道祖吳錄，安公云出長阿含，祐云今長阿含與此異) 《佛以三車喚經》一卷 (見長房錄云出法華，應出第二卷譬喻品) 《不莊校女經》一卷 (初出見寶唱錄) 《須賴經》一卷 (或雲鬚賴菩薩經，第三齣，與白延等出)
【English Translation】 'Sumāghati Elder Sutra', one volume (also known as 'Meeting Before All Buddhas', also known as 'The Manifestation of Beings Seen by the Thus Come One', recorded in Changfang's record). 'Ānanda's Four Matters Sutra', one volume (see Sengyou's record and separate records). 'Ajatasattu Sutra', one volume (see Changfang's record). 'Four Vows Sutra', one volume (see Zhu Daozu's Wu record and Sengyou's record). 'Li Clan Brahmin Sutra', one volume (Fang Yun sees separate records). 'Mad Dog Sutra', one volume (see Changfang's record). 'Sundara Samudra Sutra', one volume (or 'Brahmin Sundara Samudra Sutra', see Changfang's record, Master An says it's from the Middle Agama but not found). 'Sutra of Eliminating Disasters Through Precepts', one volume (also known as 'Sutra of Subduing Disasters Through Precepts', see old records). 'Collected Sutra of a Hundred Causes', ten volumes (see Inner Canon Records). 'Bodhisattva's Original Causes Sutra', two volumes (also known as 'Collected Sutra of Bodhisattva's Original Causes', either two or four volumes, compiled by Indian monk Sanghasena, see Changfang's record). 'Only Sun Miscellaneous Difficulties Sutra', one volume (see Changfang's record, the above is extant, the following is missing). 'Mahā Prajñāpāramitā Mantra Sutra', one volume (possibly without the word 'Mahā', see Baochang's record). 'Mirror of Dharma Sutra', two volumes (or one volume, the second edition, You Yun sees separate records, not in An's record. Also, Changfang's records have 'Ugra Elder Sutra', two volumes, also said to be translated by Qian, which is this sutra and should not be duplicated). 'Ājātasattu's Daughter, Āshukada Bodhisattva Sutra', one volume (first edition, see Changfang's record). 'Ākshaymati Bodhisattva Sutra', four volumes (see Wu record, the third edition, the text is different from the version translated by Vighnan). 'Small Ākshaymati Sutra', two volumes (see separate records and Sengyou's record, since 'small' is added, it should not be the same as the previous sutra). 'Great Nirvana Sutra', two volumes (the third edition, this abbreviates the introduction and lamentation chapters of the large version into two volumes, the last three pages are slightly different, see Zhu Daozu's Wu record, Master An says it's from the Long Agama, You Yun says the current Long Agama is different from this). 'The Buddha Calls with Three Carts Sutra', one volume (see Changfang's record, said to be from the Lotus Sutra, should be from the second chapter, Parable). 'Sutra of the Unadorned Woman', one volume (first edition, see Baochang's record). 'Surata Sutra', one volume (or 'Surata Bodhisattva Sutra', the third edition, published with Bai Yan, etc.)
者同本別譯見竺道祖吳錄及僧祐錄)菩薩修行經一卷(初出見寶唱錄)演道俗業經一卷(初出見舊錄或無業字)方等首楞嚴經二卷(黃武年譯第二齣與後漢支纖等出者同本見竺道祖吳錄安錄中無祐無方等字云見別錄)惟明二十偈經一卷(初出或無經字見僧祐錄)法滅盡經一卷(初出或云法沒盡或云空寂菩薩所問經見長房錄)七佛神咒經一卷(一本無經字見長房錄)摩訶精進經一卷(亦云大精進經見長房錄)十二門大方等經一卷(安錄無祐云見別錄)佛從上所行三十偈經一卷(或無經字見僧祐錄)四十二章經一卷(第二齣與摩騰譯者小異文義允正辭句可觀見別錄)禪秘要經四卷(或無經字初出見吳別二錄)堅意經一卷(或云堅心經第二齣見長房錄)勸進學道經一卷(一本無勸字初出見長房錄)恒水戒經一卷(或無戒字第二齣見舊錄)七漏經一卷(房云見別錄)悔過法經一卷(或無法字一名序十方禮拜悔過文見僧祐錄)賢者德經一卷(見僧祐錄)梵志結凈經一卷(見長房錄)阿質國王經一卷(見長房錄)惟婁王師子潼譬喻經一卷(一本無譬喻字見長房錄)藍達王經一卷(一云目連功德經亦云目連因緣功德經見吳錄)百喻經一卷(見長房錄)五陰事經一卷(見長房錄)魔化作比丘經一卷(見長房錄)優多羅母經一卷(一本無
【現代漢語翻譯】 現代漢語譯本： 《菩薩修行經》一卷 (早期譯本，見於寶唱錄) 《演道俗業經》一卷 (早期譯本，見於舊錄，或無『業』字) 《方等首楞嚴經》二卷 (黃武年間翻譯，為第二次譯出，與後漢時期支讖等人所譯為同一版本，見於竺道祖吳錄，安錄中無『方等』字樣，稱見於別錄) 《惟明二十偈經》一卷 (早期譯本，或無『經』字，見於僧祐錄) 《法滅盡經》一卷 (早期譯本，或稱《法沒盡經》，或稱《空寂菩薩所問經》，見於長房錄) 《七佛神咒經》一卷 (一個版本無『經』字，見於長房錄) 《摩訶精進經》一卷 (亦稱《大精進經》，見於長房錄) 《十二門大方等經》一卷 (安錄無僧祐錄，稱見於別錄) 《佛從上所行三十偈經》一卷 (或無『經』字，見於僧祐錄) 《四十二章經》一卷 (第二次譯出，與迦葉摩騰所譯略有差異，文義允當，辭句可觀，見於別錄) 《禪秘要經》四卷 (或無『經』字，早期譯本，見於吳別二錄) 《堅意經》一卷 (或稱《堅心經》，第二次譯出，見於長房錄) 《勸進學道經》一卷 (一個版本無『勸』字，早期譯本，見於長房錄) 《恒水戒經》一卷 (或無『戒』字，第二次譯出，見於舊錄) 《七漏經》一卷 (長房錄稱見於別錄) 《悔過法經》一卷 (或無法字，一名《序十方禮拜悔過文》，見於僧祐錄) 《賢者德經》一卷 (見於僧祐錄) 《梵志結凈經》一卷 (見於長房錄) 《阿質國王經》一卷 (見於長房錄) 《惟婁王師子潼譬喻經》一卷 (一個版本無『譬喻』字，見於長房錄) 《藍達王經》一卷 (一稱《目連功德經》，亦稱《目連因緣功德經》，見於吳錄) 《百喻經》一卷 (見於長房錄) 《五陰事經》一卷 (見於長房錄) 《魔化作比丘經》一卷 (見於長房錄) 《優多羅母經》一卷 (一個版本無『
【English Translation】 English version: 'Bodhisattva Practice Sutra', one scroll (Early translation, found in Baochang's Record) 'Sutra on Expounding the Worldly and Religious Karma', one scroll (Early translation, found in the Old Record, or without the word 'Karma') 'Śūraṅgama Sutra of the Square Canon', two scrolls (Translated during the Huangwu period, the second translation, the same version as translated by Zhi Qian and others during the Later Han Dynasty, found in Zhu Daozu's Wu Record, An Record does not have the words 'Square Canon', says it is found in a separate record) 'Twenty Verses of Vimalakīrti Sutra', one scroll (Early translation, or without the word 'Sutra', found in Sengyou's Record) 'Sutra of the Extinction of the Dharma', one scroll (Early translation, or called 'Sutra of the Destruction of the Dharma', or 'Sutra of Questions by the Empty and Silent Bodhisattva', found in Changfang's Record) 'Seven Buddhas' Divine Mantra Sutra', one scroll (One version without the word 'Sutra', found in Changfang's Record) 'Mahāprayatna Sutra', one scroll (Also called 'Great Diligence Sutra', found in Changfang's Record) 'Twelve Gates of the Great Square Canon Sutra', one scroll (An Record does not have Sengyou's Record, says it is found in a separate record) 'Thirty Verses of the Buddha's Conduct from Above Sutra', one scroll (Or without the word 'Sutra', found in Sengyou's Record) 'Sutra of Forty-Two Chapters', one scroll (Second translation, slightly different from the translation by Kāśyapa Mātanga, the meaning is appropriate, the wording is admirable, found in a separate record) 'Dhyāna Essential Secret Sutra', four scrolls (Or without the word 'Sutra', early translation, found in Wu and Separate Records) 'Sutra of Firm Intention', one scroll (Or called 'Sutra of Firm Mind', second translation, found in Changfang's Record) 'Sutra of Encouraging the Study of the Way', one scroll (One version without the word 'Encouraging', early translation, found in Changfang's Record) 'Ganges River Precept Sutra', one scroll (Or without the word 'Precept', second translation, found in the Old Record) 'Seven Leaks Sutra', one scroll (Changfang's Record says it is found in a separate record) 'Sutra of Repentance Dharma', one scroll (Or without the word Dharma, also named 'Preface to the Repentance Text of Prostrating to the Ten Directions', found in Sengyou's Record) 'Sutra of the Virtues of the Wise', one scroll (Found in Sengyou's Record) 'Sutra of the Brahmin's Purification Knot', one scroll (Found in Changfang's Record) 'King Ajātaśatru Sutra', one scroll (Found in Changfang's Record) 'Sutra of the Lion Simile of King Videlu', one scroll (One version without the word 'Simile', found in Changfang's Record) 'King Lamba Sutra', one scroll (Also called 'Maudgalyāyana's Merit Sutra', also called 'Maudgalyāyana's Karma Merit Sutra', found in Wu Record) 'Sutra of a Hundred Parables', one scroll (Found in Changfang's Record) 'Sutra of the Five Aggregates', one scroll (Found in Changfang's Record) 'Sutra of the Demon Transforming into a Bhikṣu', one scroll (Found in Changfang's Record) 'Mother of Uttarā Sutra', one scroll (One version without the
母字見僧祐錄)人民求愿經一卷(見長房錄)修行方便經二卷(亦云修行方便禪經見吳錄)法句經二卷(第二齣亦法句集見別錄及僧祐錄)
右八十八部一百一十八卷(惟日雜難經上五十一部六十九卷見在摩訶般若咒下三十七部四十九卷闕本)。
優婆塞支謙字恭明。一名越。大月支人也。祖父法度以漢靈帝世率國人數百歸化。拜率善中郎將。越年七歲騎竹馬戲于鄰家。為狗所嚙脛骨傷碎。鄰人慾殺狗取肝傅瘡。越曰。天生此物為人守吠。若不往君舍狗終不見嚙。此則失在於我不關於狗。若殺之得差尚不可為。況於我無益而空招大罪。且畜生無知豈可理責。由是鄰人感其言至遂不復殺。十歲學漢書。十三學婆羅門書。並得精妙兼通六國語音。初桓靈世支讖譯出法典。有支亮字紀明。資學于讖。謙又受業于亮。博覽經籍莫不明練。世間藝術多所綜習。其為人細長黑瘦。眼多白而睛黃。時人為之語曰。支郎眼中黃形體雖細是智囊。其本奉大法精練經旨。獻帝之末漢室大亂。與鄉人數十共奔于吳。初發日唯有一被。有一客隨之大寒無被。越呼客共眠。夜將半客奪其被而去。明旦同侶問被所在。越曰。昨夜為客所奪。同侶咸曰。何不相告。答曰。我若告發卿等必以劫罪罪之。豈宜以一被而殺一人乎。遠近聞者莫不
【現代漢語翻譯】 現代漢語譯本： 《母字見僧祐錄》人民求愿經一卷（見長房錄），修行方便經二卷（亦云修行方便禪經，見吳錄），法句經二卷（第二齣，亦法句集，見別錄及僧祐錄）。
右八十八部一百一十八卷（惟日雜難經上五十一部六十九卷見在，摩訶般若咒下三十七部四十九卷闕本）。
優婆塞（Upasaka，在家男居士）支謙，字恭明，一名越，大月支人也。祖父法度以漢靈帝世率國人數百歸化，拜率善中郎將。越年七歲，騎竹馬戲于鄰家，為狗所嚙，脛骨傷碎。鄰人慾殺狗取肝傅瘡，越曰：『天生此物，為人守吠。若不往君舍，狗終不見嚙。此則失在於我，不關於狗。若殺之得差，尚不可為，況於我無益而空招大罪。且畜生無知，豈可理責。』由是鄰人感其言至，遂不復殺。十歲學漢書，十三學婆羅門書，並得精妙，兼通六國語音。初桓靈世，支讖（Lokaksema）譯出法典，有支亮字紀明，資學于讖。謙又受業于亮，博覽經籍，莫不明練。世間藝術，多所綜習。其為人細長黑瘦，眼多白而睛黃。時人為之語曰：『支郎眼中黃，形體雖細是智囊。』其本奉大法，精練經旨。獻帝之末，漢室大亂，與鄉人數十共奔于吳。初發日，唯有一被。有一客隨之，大寒無被。越呼客共眠。夜將半，客奪其被而去。明旦同侶問被所在。越曰：『昨夜為客所奪。』同侶咸曰：『何不相告？』答曰：『我若告發，卿等必以劫罪罪之。豈宜以一被而殺一人乎？』遠近聞者莫不
【English Translation】 English version: 《Mu Zi Jian Seng You Lu》[Mother Character Seen in Seng You's Record] People Seeking Wishes Sutra, one scroll (seen in Chang Fang's Record); Sutra on the Expedient Means of Practice, two scrolls (also called Sutra on the Expedient Means of Dhyana Practice, seen in Wu's Record); Dharmapada Sutra, two scrolls (second edition, also Dharmapada Collection, seen in Other Records and Seng You's Record).
In total, eighty-eight sections, one hundred and eighteen scrolls (only the upper fifty-one sections, sixty-nine scrolls of the Daily Miscellaneous Difficulties Sutra are extant; the thirty-seven sections, forty-nine scrolls under the Great Prajna Mantra are missing).
Upasaka (Upasaka, a male lay Buddhist) Zhi Qian, styled Gongming, also named Yue, was a person from the Great Yuezhi. His grandfather, Fadu, led several hundred people from his country to submit to the Han during the reign of Emperor Ling of Han, and was appointed as the Zhonglang General Who Leads to Goodness. When Yue was seven years old, he was playing with a bamboo horse at a neighbor's house and was bitten by a dog, shattering his shinbone. The neighbor wanted to kill the dog and use its liver to apply to the wound, but Yue said, 'Heaven created this creature to guard and bark for people. If I hadn't gone to your house, the dog would never have bitten me. The fault lies with me, not with the dog. Even if killing it would heal me, it shouldn't be done, let alone being of no benefit to me and only incurring a great sin. Moreover, animals are ignorant, how can they be reasonably blamed?' Thereupon, the neighbor was moved by his words and did not kill the dog. At the age of ten, he studied the Han books, and at thirteen, he studied the Brahmanical books, achieving excellence in both and being proficient in the languages of six countries. Earlier, during the reigns of Emperors Huan and Ling, Lokaksema (Zhi Chen) translated the Dharma texts. There was Zhi Liang, styled Jiming, who studied under Lokaksema. Qian also studied under Liang, extensively reading the scriptures and being clear and proficient in all of them. He was well-versed in many worldly arts. He was slender, dark, and thin, with mostly white eyes and yellow pupils. People at the time said of him, 'Zhi Lang has yellow eyes, his physique is thin, but he is a treasure trove of wisdom.' He originally revered the Great Dharma and was skilled in the meaning of the scriptures. At the end of Emperor Xian's reign, the Han Dynasty was in great turmoil, and he fled to Wu with dozens of people from his village. On the day of their departure, he only had one blanket. A guest followed him, and it was very cold without a blanket. Yue called the guest to sleep with him. In the middle of the night, the guest took his blanket and left. The next morning, his companions asked where the blanket was. Yue said, 'It was taken by the guest last night.' His companions all said, 'Why didn't you tell us?' He replied, 'If I had told you, you would have certainly punished him with the crime of robbery. How could I kill a person for the sake of a blanket?' Those who heard of this far and near were all
歎服。后吳主孫權聞其博學有才慧即召見之。因問經中深隱之義。越應機釋難無疑不折。權大悅拜為博士。使輔導東宮甚加寵祑。越以大教雖行而經多梵文莫有解者。既善華戎之語。乃收集眾本譯為吳言。從權黃武二年癸卯至亮建興二年癸酉三十餘載。譯大明度等經八十八部。曲得聖義辭旨文雅。又依無量壽中本起經制贊菩薩連句梵唄三契。注了本生死經。皆行於世。后太子登位。遂隱於穹隘山不交世務。從竺法蘭道人更練五戒。凡所游從皆沙門而已。后卒于山中。春秋六十。吳主孫亮與眾僧書曰支恭明不救所疾。其業履沖素始終可高。為之惻愴不能已已。其為時所惜如此謙所出經部卷多少諸說不定。其僧祐三藏記唯載三十六部。祐錄謙傳云出二十七經。慧皎高僧傳乃有四十九經。長房錄中便載一百二十九部。今以房錄所載多是別生或異名過載。今隨次刪之如后所述。鹿子經(與西晉竺法護所出鹿母經文同)申日經(亦與法護所出月光童子經同)出家功德經(今有兩本一是秦譯附於秦錄一從賢愚抄出今附別生錄中)金剛清凈經(亦云金剛三昧本姓清凈不滅不壞經後漢失譯錄中覆載詳文非是支謙所出今移附秦錄)大慈無減經寶女問三十二相經魔女聞佛說法得男身經(大慈無減等三經並出大集經)寶海寂志成就大悲經(出
【現代漢語翻譯】 歎服。后吳主孫權聞其博學有才慧，即召見之。因問經中深隱之義。支謙應機釋難，無疑不折。孫權大悅，拜為博士，使輔導東宮，甚加寵祑。支謙以大教雖行，而經多梵文，莫有解者。既善華戎之語，乃收集眾本譯為吳言。從孫權黃武二年癸卯至孫亮建興二年癸酉，三十餘載，譯《大明度》等經八十八部。曲得聖義，辭旨文雅。又依《無量壽中本起經》制贊菩薩連句梵唄三契，注《了本生死經》，皆行於世。后太子孫登位，遂隱於穹隘山，不交世務。從竺法蘭道人更練五戒。凡所游從，皆沙門而已。后卒于山中，春秋六十。吳主孫亮與眾僧書曰：『支恭明不救所疾，其業履沖素，始終可高，為之惻愴不能已已。』其為時所惜如此。謙所出經部卷多少，諸說不定。其僧祐《三藏記》唯載三十六部。《祐錄謙傳》云出二十七經。《慧皎高僧傳》乃有四十九經。《長房錄》中便載一百二十九部。今以房錄所載多是別生或異名過載。今隨次刪之如后所述：《鹿子經》(與西晉竺法護所出《鹿母經》文同)，《申日經》(亦與法護所出《月光童子經》同)，《出家功德經》(今有兩本，一是秦譯附於秦錄，一從《賢愚經》抄出，今附別生錄中)，《金剛清凈經》(亦云《金剛三昧本姓清凈不滅不壞經》，後漢失譯錄中覆載，詳文非是支謙所出，今移附秦錄)，《大慈無減經》，《寶女問三十二相經》，《魔女聞佛說法得男身經》(《大慈無減》等三經並出《大集經》)，《寶海寂志成就大悲經》 現代漢語譯本： 人們都歎服他。後來吳國的君主孫權聽說他博學且有才華和智慧，就召見了他。孫權詢問佛經中深奧隱晦的含義。支謙隨機應變地解釋疑難，沒有絲毫的遲疑和錯誤。孫權非常高興，任命他為博士，讓他輔導東宮的太子，對他非常寵信。支謙認為佛教教義雖然在傳播，但是很多佛經都是梵文，沒有人能夠理解。他既精通漢族和少數民族的語言，於是就收集各種版本的佛經，翻譯成吳語。從孫權黃武二年癸卯年到孫亮建興二年癸酉年，三十多年間，翻譯了《大明度經》等八十八部佛經。透徹地領會了佛經的精髓，文辭旨意典雅優美。他又根據《無量壽經中本起經》創作了讚美菩薩的連句梵唄三契，註釋了《了本生死經》，都在世間流傳。後來太子孫登即位，支謙就隱居在穹隘山，不與世事交往。跟隨竺法蘭道人重新修習五戒。凡是他交往的人，都是僧人。後來在山中去世，享年六十歲。吳主孫亮給眾僧寫信說：『支恭明沒有能夠從疾病中康復，他的事業和品行純潔高尚，始終值得稱讚，為此感到悲傷不已。』當時的人們都如此惋惜他。關於支謙所翻譯的佛經的部數和卷數，各種說法不一。僧祐的《三藏記》只記載了三十六部。《祐錄謙傳》說他翻譯了二十七部佛經。《慧皎高僧傳》記載了四十九部佛經。《長房錄》中就記載了一百二十九部。現在認為《長房錄》中所記載的很多是別生經或者異名重複記載的。現在按照順序刪除，如下所述：《鹿子經》(與西晉竺法護所翻譯的《鹿母經》內容相同)，《申日經》(也與竺法護所翻譯的《月光童子經》相同)，《出家功德經》(現在有兩個版本，一個是秦朝翻譯的，附在秦錄中，一個是抄自《賢愚經》，現在附在別生錄中)，《金剛清凈經》(也叫《金剛三昧本姓清凈不滅不壞經》，後漢失譯錄中再次記載，詳細內容不是支謙所翻譯的，現在移到秦錄中)，《大慈無減經》，《寶女問三十二相經》，《魔女聞佛說法得男身經》(《大慈無減經》等三部經都出自《大集經》)，《寶海寂志成就大悲經》。
【English Translation】 Admiration. Later, Sun Quan (Lord of Wu), hearing of his extensive learning, talent, and wisdom, summoned him. He inquired about the profound and hidden meanings within the scriptures. Zhi Qian (name of the translator) readily provided explanations, resolving difficulties without doubt or hesitation. Sun Quan was greatly pleased and appointed him as a Doctor (Boshi), entrusting him with the guidance of the Crown Prince, bestowing upon him great favor and respect. Zhi Qian, observing that while the Great Teaching was being practiced, many scriptures were in Sanskrit and lacked interpreters, and being proficient in both Chinese and foreign languages, collected various versions and translated them into the Wu language. From the second year of Huangwu (223 AD) under Sun Quan to the second year of Jianxing (254 AD) under Sun Liang, over thirty years, he translated eighty-eight scriptures, including the Damingdu Jing (Great Brightness Sutra). He accurately grasped the sacred meanings, and his diction was elegant and refined. Furthermore, based on the Benqi Jing (Original Vow Sutra) within the Wuliangshou Jing (Infinite Life Sutra), he composed praises to the Bodhisattvas, creating three sections of Sanskrit chants. He also annotated the Liao Ben Shengsi Jing (Sutra on Understanding the Root of Birth and Death), all of which circulated in the world. Later, when Crown Prince Sun Deng ascended the throne, he retired to Qiong'ai Mountain, ceasing involvement in worldly affairs. He further practiced the Five Precepts under the guidance of the Dharma Master Zhu Falan (name of a monk). All his companions were solely shamen (monks). He later passed away in the mountains at the age of sixty. Sun Liang (Lord of Wu) wrote to the monastic community, saying, 'Zhi Gongming (Zhi Qian's courtesy name) could not be saved from his illness. His conduct was pure and simple, consistently admirable. I am deeply saddened and cannot cease my lament.' Such was the esteem in which he was held by his contemporaries. The number of scriptures and volumes translated by Zhi Qian varies according to different accounts. The Sanzang Ji (Record of the Tripitaka) by Sengyou (name of a monk) only records thirty-six works. The Biography of Zhi Qian in the You Lu (You's Record) mentions twenty-seven scriptures. The Gaoseng Zhuan (Biographies of Eminent Monks) by Huijiao (name of a monk) lists forty-nine scriptures. The Changfang Lu (Changfang's Record) even records one hundred and twenty-nine works. However, it is now believed that many of the works listed in the Changfang Lu are either separate editions or duplicate entries under different names. Therefore, they are now being sequentially removed as follows: Luzi Jing (Deer Son Sutra) (identical in content to the Lumu Jing (Deer Mother Sutra) translated by Zhu Fahu (name of a translator) of the Western Jin Dynasty), Shenri Jing (Sutra of the Day of Shen) (also identical to the Yueguang Tongzi Jing (Moonlight Boy Sutra) translated by Fahu), Chujia Gongde Jing (Merit of Renunciation Sutra) (there are now two versions, one translated during the Qin Dynasty and attached to the Qin Record, and one copied from the Xianyu Jing (Sutra of the Wise and Foolish), now attached to the Separate Edition Record), Jingang Qingjing Jing (Diamond Purity Sutra) (also known as Jingang Sanmei Benxing Qingjing Bu Mie Bu Huai Jing (Diamond Samadhi, Original Nature Pure, Non-Extinguishing, Non-Destructible Sutra), re-recorded in the Lost Translation Record of the Later Han Dynasty, but the detailed text is not by Zhi Qian, now moved to the Qin Record), Daci Wu Jian Jing (Great Compassion Without Diminishment Sutra), Baonü Wen Sanshier Xiang Jing (Precious Girl Asks About the Thirty-Two Marks Sutra), Monü Wen Foshuo Fa De Nanshen Jing (Demon Girl Hears the Buddha Preach and Obtains a Male Body Sutra) (the Daci Wu Jian Jing and the other two sutras all come from the Daji Jing (Great Collection Sutra)), Baohai Jizhi Chengjiu Dabei Jing (Precious Sea of Tranquil Will Accomplishes Great Compassion Sutra). English version:
悲華經)普廣菩薩經(即別行隨愿往生經是出灌頂經)摩調王經(出六度經)佛為訶利曠野鬼說法經(或云訶利出中阿含)枯樹經(或上加大字)鷹鷂獵經鴟鳥事經(枯樹等三經並出增一阿含)色無常經諸漏盡經(或無漏字)雪山無獼猴經(或作猿猴或無無字)無母子經不凈觀經三種良馬經四種良馬經壽命促經河中草龜經國王成就五法久存於世經佛為外道須深說離欲經(色無常等十一經並出雜阿含)是我所經梵志經(上二經並出生經)桀貪王經(出義足經)外道仙尼說度經度梵志經(上二經小乘抄)瞎鱉經梵志問佛世間增減經三魚失水經甘露道經降千梵志經梵志子死稻敗經護口意經梵志問佛師經法施勝經水上泡經(瞎鱉等十經並出出曜經)修行慈經(出修行道地經)度脫狗子經(出雜譬喻)
右大慈無減經等三十八部三十八卷。長房等錄並云謙譯。今按隋代二本眾經錄及新括出別生抄經等。此等並從諸經抄出。不合足為翻譯之數。今存實錄故並刪之。六度集經八卷(或九卷或云六度無極度經或云度無極集或云雜無極經見竺道祖吳錄及僧祐錄)舊雜譬喻經二卷(內典有舊字房錄中無亦云雜譬集經或無集字見高僧傳及長房錄)吳品經五卷(祐錄無經字云凡有十品第三齣房云即是小品般若見僧祐錄)菩薩凈行經二卷(
【現代漢語翻譯】 《悲華經》(Bei Hua Jing) (普廣菩薩經)(Pu Guang Pusa Jing) (即別行隨愿往生經，是出《灌頂經》)(Ji Bie Xing Sui Yuan Wang Sheng Jing, Shi Chu 'Guan Ding Jing')，《摩調王經》(Mo Tiao Wang Jing) (出《六度經》)(Chu 'Liu Du Jing')，《佛為訶利曠野鬼說法經》(Fo Wei He Li Kuang Ye Gui Shuo Fa Jing) (或云訶利，出《中阿含》)(Huo Yun He Li, Chu 'Zhong A Han')，《枯樹經》(Ku Shu Jing) (或上加大字)(Huo Shang Jia Da Zi)，《鷹鷂獵經》(Ying Yao Lie Jing)，《鴟鳥事經》(Chi Niao Shi Jing) (《枯樹》等三經並出《增一阿含》)( 'Ku Shu' Deng San Jing Bing Chu 'Zeng Yi A Han')，《色無常經》(Se Wu Chang Jing)，《諸漏盡經》(Zhu Lou Jin Jing) (或無漏字)(Huo Wu Lou Zi)，《雪山無獼猴經》(Xue Shan Wu Mi Hou Jing) (或作猿猴或無無字)(Huo Zuo Yuan Hou Huo Wu Wu Zi)，《無母子經》(Wu Mu Zi Jing)，《不凈觀經》(Bu Jing Guan Jing)，《三種良馬經》(San Zhong Liang Ma Jing)，《四種良馬經》(Si Zhong Liang Ma Jing)，《壽命促經》(Shou Ming Cu Jing)，《河中草龜經》(He Zhong Cao Gui Jing)，《國王成就五法久存於世經》(Guo Wang Cheng Jiu Wu Fa Jiu Cun Yu Shi Jing)，《佛為外道須深說離欲經》(Fo Wei Wai Dao Xu Shen Shuo Li Yu Jing) (《色無常》等十一經並出《雜阿含》)( 'Se Wu Chang' Deng Shi Yi Jing Bing Chu 'Za A Han')，《是我所經》(Shi Wo Suo Jing)，《梵志經》(Fan Zhi Jing) (上二經並出《生經》)(Shang Er Jing Bing Chu 'Sheng Jing')，《桀貪王經》(Jie Tan Wang Jing) (出《義足經》)(Chu 'Yi Zu Jing')，《外道仙尼說度經》(Wai Dao Xian Ni Shuo Du Jing)，《度梵志經》(Du Fan Zhi Jing) (上二經小乘抄)(Shang Er Jing Xiao Sheng Chao)，《瞎鱉經》(Xia Bie Jing)，《梵志問佛世間增減經》(Fan Zhi Wen Fo Shi Jian Zeng Jian Jing)，《三魚失水經》(San Yu Shi Shui Jing)，《甘露道經》(Gan Lu Dao Jing)，《降千梵志經》(Xiang Qian Fan Zhi Jing)，《梵志子死稻敗經》(Fan Zhi Zi Si Dao Bai Jing)，《護口意經》(Hu Kou Yi Jing)，《梵志問佛師經》(Fan Zhi Wen Fo Shi Jing)，《法施勝經》(Fa Shi Sheng Jing)，《水上泡經》(Shui Shang Pao Jing) (《瞎鱉》等十經並出《出曜經》)( 'Xia Bie' Deng Shi Jing Bing Chu 'Chu Yao Jing')，《修行慈經》(Xiu Xing Ci Jing) (出《修行道地經》)(Chu 'Xiu Xing Dao Di Jing')，《度脫狗子經》(Du Tuo Gou Zi Jing) (出《雜譬喻》)(Chu 'Za Pi Yu')。 右《大慈無減經》等三十八部三十八卷。長房等錄並云謙譯。今按隋代二本眾經錄及新括出別生抄經等。此等並從諸經抄出。不合足為翻譯之數。今存實錄故並刪之。《六度集經》八卷(或九卷或云《六度無極度經》或云《度無極集》或云《雜無極經》，見竺道祖吳錄及僧祐錄)(Liu Du Ji Jing)，舊《雜譬喻經》二卷(內典有舊字，房錄中無，亦云《雜譬集經》或無集字，見《高僧傳》及長房錄)(Za Pi Yu Jing)，《吳品經》五卷(祐錄無經字，云凡有十品，第三齣房云即是《小品般若》，見僧祐錄)(Wu Pin Jing)，《菩薩凈行經》二卷(Pusa Jing Xing Jing)
【English Translation】 'Bei Hua Jing' (Sutra of Great Compassion) (Pu Guang Pusa Jing) (Sutra of Universal Light Bodhisattva) (also known as 'Sutra of Rebirth According to Vow', extracted from 'Guan Ding Jing' (Consecration Sutra)), 'Mo Tiao Wang Jing' (Sutra of King Mo Tiao) (from 'Liu Du Jing' (Six Paramitas Sutra)), 'Fo Wei He Li Kuang Ye Gui Shuo Fa Jing' (The Buddha's Discourse to the Ghosts in the Wilderness of He Li) (He Li, from 'Zhong A Han' (Middle Length Agamas)), 'Ku Shu Jing' (Sutra of the Withered Tree) (sometimes with an additional large character), 'Ying Yao Lie Jing' (Sutra of the Falcon Hunting), 'Chi Niao Shi Jing' (Sutra of the Owl's Affairs) (the three sutras including 'Ku Shu' are from 'Zeng Yi A Han' (Ekottara Agama)), 'Se Wu Chang Jing' (Sutra of the Impermanence of Form), 'Zhu Lou Jin Jing' (Sutra of the Exhaustion of All Defilements) (sometimes without the word 'all'), 'Xue Shan Wu Mi Hou Jing' (Sutra of No Monkeys on Snow Mountain) (sometimes written as 'apes' or without the word 'no'), 'Wu Mu Zi Jing' (Sutra of No Mother and Child), 'Bu Jing Guan Jing' (Sutra of Impurity Contemplation), 'San Zhong Liang Ma Jing' (Sutra of Three Kinds of Good Horses), 'Si Zhong Liang Ma Jing' (Sutra of Four Kinds of Good Horses), 'Shou Ming Cu Jing' (Sutra of Short Life), 'He Zhong Cao Gui Jing' (Sutra of the Turtle in the River Grass), 'Guo Wang Cheng Jiu Wu Fa Jiu Cun Yu Shi Jing' (Sutra of the King Who Achieves Five Dharmas and Endures in the World for a Long Time), 'Fo Wei Wai Dao Xu Shen Shuo Li Yu Jing' (The Buddha's Discourse on Detachment to the Heretic Xu Shen) (the eleven sutras including 'Se Wu Chang' are from 'Za A Han' (Samyukta Agama)), 'Shi Wo Suo Jing' (Sutra of What is Mine), 'Fan Zhi Jing' (Sutra of the Brahmin) (the above two sutras are from 'Sheng Jing' (Birth Sutra)), 'Jie Tan Wang Jing' (Sutra of King Jie Tan) (from 'Yi Zu Jing' (Meaningful Foot Sutra)), 'Wai Dao Xian Ni Shuo Du Jing' (Sutra of the Heretical Female Ascetic's Discourse on Deliverance), 'Du Fan Zhi Jing' (Sutra of Delivering the Brahmin) (the above two sutras are from the Small Vehicle Compilation), 'Xia Bie Jing' (Sutra of the Blind Turtle), 'Fan Zhi Wen Fo Shi Jian Zeng Jian Jing' (Sutra of the Brahmin Asking the Buddha About the Increase and Decrease of the World), 'San Yu Shi Shui Jing' (Sutra of Three Fish Losing Water), 'Gan Lu Dao Jing' (Sutra of the Path of Ambrosia), 'Xiang Qian Fan Zhi Jing' (Sutra of Subduing a Thousand Brahmins), 'Fan Zhi Zi Si Dao Bai Jing' (Sutra of the Brahmin's Son Dying and the Rice Decaying), 'Hu Kou Yi Jing' (Sutra of Guarding the Mouth's Intent), 'Fan Zhi Wen Fo Shi Jing' (Sutra of the Brahmin Asking the Buddha About the Teacher), 'Fa Shi Sheng Jing' (Sutra of the Superiority of Dharma Giving), 'Shui Shang Pao Jing' (Sutra of the Water Bubble) (the ten sutras including 'Xia Bie' are from 'Chu Yao Jing' (Dharmapada Sutra)), 'Xiu Xing Ci Jing' (Sutra of Cultivating Loving-Kindness) (from 'Xiu Xing Dao Di Jing' (Sutra of the Practice of the Stages of the Path)), 'Du Tuo Gou Zi Jing' (Sutra of Delivering the Dog) (from 'Za Pi Yu' (Miscellaneous Similes)). On the right are thirty-eight sections in thirty-eight volumes, including the 'Da Ci Wu Jian Jing' (Sutra of Great Compassion Without Diminishment). The records of Chang Fang and others all say they were translated by Qian. Now, according to the two copies of the sutra records from the Sui Dynasty and the newly extracted separate compilation of sutras, these are all copied from various sutras and are not sufficient to be counted as translations. Now, the actual records are preserved, so they are all deleted. 'Liu Du Ji Jing' (Collection of Six Paramitas Sutras) in eight volumes (or nine volumes, or called 'Liu Du Wu Ji Du Jing' (Sutra of the Six Paramitas Without Limit), or called 'Du Wu Ji Ji' (Collection of Paramitas Without Limit), or called 'Za Wu Ji Jing' (Miscellaneous Sutra Without Limit), see the Wu Record of Zhu Daozu and the Record of Sengyou), old 'Za Pi Yu Jing' (Miscellaneous Similes Sutra) in two volumes (the inner canon has the word 'old', which is not in the Fang record, also called 'Za Pi Ji Jing' (Collection of Miscellaneous Similes Sutras) or without the word 'collection', see 'Biographies of Eminent Monks' and the record of Chang Fang), 'Wu Pin Jing' (Wu Section Sutra) in five volumes (the You record does not have the word 'sutra', saying there are ten sections in total, the third section from Fang says it is the 'Xiao Pin Ban Ruo' (Smaller Prajna Sutra), see the record of Sengyou), 'Pusa Jing Xing Jing' (Bodhisattva Pure Conduct Sutra) in two volumes.
是大集寶髻品異譯或直云凈律經云赤烏年出見竺道祖吳錄)權方便經一卷(與順權方便經等同本初出見吳錄及別記)菩薩二百五十法經一卷(或二卷以此替大僧二百五十戒示皓者是見高僧傳及長房錄)坐禪經一卷(見長房錄)
右七部二十卷(六度等二部十卷見在吳品等五部十卷闕本)。
沙門康僧會其先康居國人。世居印度。其父因商賈移于交址。會年十餘歲二親並亡。以至性奉孝服畢出家厲行甚峻。為人弘雅有識量篤志好學。明解三藏博覽六經。天文圖緯多所綜涉。辯于樞機善屬文翰。時孫權稱制江左而佛教未行。先有優婆塞支謙宣譯經典。既初染大法風化未全。僧會欲使道振江左。興立圖寺。乃杖錫東遊。以吳赤烏十年初達建業。營立茅茨設像行道。時吳國以初見沙門。睹形未及其道疑為矯異。有司奏曰。有胡人入境自稱沙門。容服非恒事應檢察。權曰。吾聞漢明夢神號稱為佛。彼之所事豈其遺風耶。即召會詰問。有何靈驗。會曰。如來遷跡忽逾千載。遺骨舍利神曜無方。昔阿育王起塔乃八萬四千。夫塔寺之興所以表遺化也。權以為夸誕。乃謂會曰。若能得舍利當爲造塔。如其虛妄國有常刑。會請期七日。乃謂其屬曰。法之興廢在此一舉。今不至誠后將何及。乃共潔齋靖室以銅瓶加持燒香禮請。七
【現代漢語翻譯】 現代漢語譯本： 《大集寶髻品異譯》或直接稱為《凈律經》，記載赤烏年間出現，見於竺道祖的《吳錄》。《權方便經》一卷（與《順權方便經》等同，最初出現于《吳錄》及《別記》）。《菩薩二百五十法經》一卷（或兩卷，用此代替大僧二百五十戒，示皓者可見於《高僧傳》及長房錄）。《坐禪經》一卷（見長房錄）。
以上七部共二十卷（《六度》等二部共十卷現存，《吳品》等五部共十卷缺失）。
沙門（佛教出家人的通稱）康僧會，其先祖是康居國（中亞古國）人，世代居住在印度。他的父親因為經商遷居到交址（古代地名，今越南北部）。康僧會十多歲時，父母雙亡，以極大的孝心守喪完畢后出家，嚴格奉行戒律。他為人弘大文雅，有見識和氣量，專心致志地好學，精通三藏（佛教經典的總稱），博覽六經（儒家經典的總稱），對天文、圖讖、緯書等都有廣泛涉獵。他善於辯論，文筆流暢。當時孫權稱帝于江左（長江下游地區），但佛教尚未流行。此前有優婆塞（在家男居士）支謙翻譯經典。由於大法初傳，風化尚未完全。康僧會想要使佛法在江左振興，興建寺廟。於是拄著錫杖向東遊歷，在吳國赤烏十年（公元247年）初到達建業（今南京）。他搭建茅屋，設定佛像，舉行佛事。當時吳國人初次見到沙門，看到他們的形貌服飾與常人不同，懷疑他們是裝模作樣。有關官員上奏說：『有胡人（古代對北方和西方少數民族的稱呼）入境，自稱沙門，容貌服飾與常人不同，應該加以檢查。』孫權說：『我聽說漢明帝（東漢皇帝）夢見神人，號稱為佛，他們所信奉的，難道是其遺風嗎？』於是召見康僧會，詢問他有何靈驗。康僧會說：『如來（佛的稱號）示寂已經超過千年，遺留的骨骼舍利（佛教聖物）具有神奇的光芒。過去阿育王（古印度孔雀王朝國王）建造了八萬四千座佛塔，佛塔寺廟的興建，正是爲了表彰佛的遺教。』孫權認為這是誇大其詞，於是對康僧會說：『如果能得到舍利，就為你建造佛塔，如果虛假，國家有常刑。』康僧會請求給他七天時間。然後對他的同伴說：『佛法的興盛或衰敗，就在此一舉。現在不至誠，以後怎麼辦？』於是大家一起齋戒，清理房間，用銅瓶加持，燒香禮拜祈請。七天
【English Translation】 English version: The 'Different Translation of the Jewel Crest Chapter of the Great Collection Sutra,' or directly called the 'Sutra of Pure Discipline,' records its appearance during the Chiwu era, as seen in Zhu Daozu's 'Wu Records.' The 'Sutra of Expedient Power' (one scroll, equivalent to the 'Sutra of Following Expedient Power,' initially appearing in the 'Wu Records' and 'Separate Records'). The 'Sutra of 250 Dharmas for Bodhisattvas' (one or two scrolls, used to replace the 250 precepts for great monks; this is mentioned by Shi Hao in the 'Biographies of Eminent Monks' and Changfang's Records). The 'Sutra of Seated Meditation' (one scroll, found in Changfang's Records).
The above seven sections comprise twenty scrolls (the two sections including the 'Six Perfections,' etc., totaling ten scrolls, are extant; the five sections including the 'Wu Section,' etc., totaling ten scrolls, are missing).
The Shramana (a general term for Buddhist monks) Kang Senghui, whose ancestors were from the country of Kangju (an ancient Central Asian kingdom), had lived in India for generations. His father moved to Jiaozhi (an ancient place name, present-day northern Vietnam) for business. When Kang Senghui was in his teens, both his parents passed away. After observing the mourning period with utmost filial piety, he renounced the world and strictly adhered to the precepts. He was broad-minded and elegant, with knowledge and magnanimity, dedicated to learning, and well-versed in the Tripitaka (the general term for Buddhist scriptures). He had extensively studied the Six Classics (the general term for Confucian classics) and had a wide range of knowledge in astronomy, divination charts, and apocryphal texts. He was skilled in debate and had fluent writing skills. At that time, Sun Quan had declared himself emperor in Jiangzuo (the lower reaches of the Yangtze River), but Buddhism was not yet popular. Previously, the Upasaka (male lay devotee) Zhi Qian had translated scriptures. Because the great Dharma was newly transmitted, its influence was not yet complete. Kang Senghui wanted to revitalize Buddhism in Jiangzuo and build temples. Therefore, he traveled eastward with his staff and arrived in Jianye (present-day Nanjing) in the tenth year of the Chiwu era (247 AD). He built thatched huts, set up Buddha statues, and performed Buddhist rituals. At that time, the people of Wu saw Shramanas for the first time. Seeing that their appearance and clothing were different from ordinary people, they suspected that they were pretending. Officials reported: 'A Hu person (an ancient term for northern and western ethnic minorities) has entered the country, claiming to be a Shramana. His appearance and clothing are different from ordinary people and should be investigated.' Sun Quan said: 'I have heard that Emperor Ming of the Han Dynasty (an emperor of the Eastern Han Dynasty) dreamed of a divine person called Buddha. Could what they believe in be a remnant of that?' Therefore, he summoned Kang Senghui and asked him what miraculous powers he possessed. Kang Senghui said: 'The Tathagata (an epithet of the Buddha) has passed away for over a thousand years, and the relics (sacred Buddhist objects) of his bones have miraculous radiance. In the past, King Ashoka (an ancient Indian Mauryan dynasty king) built 84,000 pagodas. The construction of pagodas and temples is precisely to commemorate the Buddha's teachings.' Sun Quan thought this was an exaggeration, so he said to Kang Senghui: 'If you can obtain relics, I will build a pagoda for you. If it is false, the state has fixed punishments.' Kang Senghui asked for seven days. Then he said to his companions: 'The rise or fall of the Dharma depends on this one action. If we are not sincere now, what will happen later?' So everyone fasted, cleaned the room, blessed it with a copper vase, and burned incense to pray. Seven days
日期畢寂然無應。求申二七亦復如之。權曰。此寔欺誑將欲加罪。更請三七。權又特聽。會謂法屬曰。宣尼有言文王既沒文不在茲乎。法雲應降而吾等無感何假王憲當以誓死為期耳。三七日暮猶無所見莫不震懼。既入五更忽聞瓶中槍然有聲。會自往視果獲舍利。明旦呈權。舉朝集觀五色光焰照曜瓶上。權自手執瓶寫于銅盤。舍利所沖盤即破碎。權肅然驚起曰。希有之瑞也。會進而言曰。舍利威神豈直光相而已。乃劫燒之火不能焚。金剛之杵不能碎。權命令試之。會更誓曰。法雲方被蒼生仰澤。愿更垂神蹟以廣示威靈。乃置舍利于鐵鉆上使力者擊之。於是砧錘俱陷舍利無損。權大嗟服即為建塔。以始有佛寺故號建初寺。因名其地為佛陀里。由是江左大法遂興。至孫皓即政法令苛虐廢棄淫祀。乃及佛寺並欲毀壞。皓曰。此由何而興。若其義教真正。與聖典相應者。當存奉其道。如其無實皆悉焚之。諸臣僉曰。佛之威力不同余神。康會感瑞大皇創寺。今若輕毀恐貽後悔。皓遣張昱詣寺誥會昱雅有才辯難問從橫。會應機騁詞文理鋒出。自旦至夕昱不能屈既退。會送于門時。寺側有淫祀者。昱曰。玄化既孚此輩何故近而不革。會曰。震霆破山聾者不聞非音之細。茍在理通則萬理懸應。如其阻塞則肝膽楚越。昱還嘆會才明。非臣所
測。愿天鑑察之。皓大集朝賢以馬車迎會。會就坐。皓問曰。佛教所明善惡報應何者是耶。會對曰。夫明主以孝慈訓世。則赤烏翔而老人見。仁德育物。則醴泉涌而嘉禾生。善既有瑞惡亦如之。故為惡于隱鬼得而殺之。為惡于顯人得而誅之。易稱積善餘慶。詩詠求福不回。雖儒典之格言即佛教之明訓。皓曰。若然則周孔已明何用佛教。會曰周孔所言略示近跡。至於釋教則備極幽微。故行惡則有地獄長苦。修善則有天宮永樂。舉茲以明勸助不亦大哉。皓當時無以折其言。皓雖聞正法而昏暴之性不勝其虐。后使宿衛兵入後宮治園。于地得一金像高數尺呈皓。皓使著不凈處至四月八日以穢汁灌之。共諸群臣笑以為樂。俄爾之間舉身大腫陰處尤痛叫呼徹天。太史占言。犯大神所為。即祈祀諸廟而苦痛彌劇。婇女先有奉法者。因問訊云。陛下就佛圖中求福不。皓舉頭問曰。佛神大耶。婇女云。佛為大聖天神所尊。皓為心悟具語意故。婇女即迎像置殿上。香湯洗數十過燒香懺悔。皓叩頭于枕自陳罪狀。有頃痛間遣使至寺問訊。諸道人請會說法。會即隨入。皓具問罪福之由。會為敷析詞甚精要。皓先有才解欣然大悅。因求看沙門戒。會以戒文秘禁不可輕宣。乃取本業百二十五愿分為二百五十事。行住坐臥皆愿眾生。皓見慈愿廣普益增
善意。即就會受五戒旬日疾瘳。乃于會所住更加修飾。號為天子寺。宣示宗室莫不必奉。會在吳朝亟說正法。以皓性兇粗不及妙義。唯敘報應近事以開其心。至吳天紀四年四月晧降晉。九月會遘疾而終。是歲晉武太康元年也。至晉成咸和中蘇峻作亂焚會所建塔。司空何充復更修造。平西將軍逍誘世不奉法傲篾三寶。入此寺謂諸道人曰。久聞此塔屢放光明。虛誕不經所未能信。若必自睹所不論耳。言竟塔即出五色光照曜堂剎。誘肅然毛豎由此信敬。于寺東更立小塔。遠由大聖神感近亦康會之力。故圖寫厥像傳之於今。孫綽為之贊曰。會公簫瑟寔惟令質。心無近累情有餘逸。厲此幽夜振彼尤黜。超然遠詣卓矣高出。會以權太元元年辛未。于所建立初寺譯六度等經七部。並妙得經體文義允正。又傳泥洹唄聲清靡哀亮一代模式。又長房等錄更有阿難念彌經鏡面王經。察微王經梵皇王經上之四經雖云會譯。然並出六度集中。不合為正譯之數。今載別生錄中。復有法鏡經註解二卷道樹經註解一卷安般經註解一卷。已上三經會兼制序。三經會雖註解本非僧會所翻。故亦不為會譯之數。兼前七部今並刪之。法華三昧經六卷(一本有正字初出與法護正法華等同本見竺道祖魏錄亦見始興錄)
右一部六卷本闕。
沙門支強梁接
【現代漢語翻譯】 現代漢語譯本： 『善意』。如果有人受持五戒，很快就會痊癒。於是就在聚會的地方加以修飾，命名為『天子寺』。向宗室宣佈，沒有誰不信奉。康僧會在吳國極力宣說正法，因為孫皓（Hao）（吳國末代皇帝）天性兇殘粗暴，不能理解精妙的義理，康僧會只敘述報應之類的近事來啓發他的心。到吳天紀四年四月，孫皓投降晉朝。九月，康僧會生病去世。那年是晉武帝太康元年。到晉成帝咸和年間，蘇峻作亂，焚燒了康僧會所建的塔。司空何充又重新修造。平西將軍逍誘（Xiao You）一向不信奉佛法，傲慢輕視三寶。進入這座寺廟，對眾僧人說：『早就聽說這座塔屢次放出光明，虛妄不實，我不能相信。如果我親眼看到，那就另當別論。』話音剛落，塔就放出五色光芒，照耀殿堂寺廟。逍誘頓時肅然起敬，毛髮直豎，從此信奉佛法。在寺廟東邊又建了一座小塔。這既是偉大聖人的神力感應，也是康僧會的力量。所以描繪他的畫像流傳至今。孫綽（Sun Chuo）為他作贊說：『康僧會清高脫俗，實在是一位傑出的人才。心中沒有世俗的牽累，情感有餘裕閒適。匡正這幽暗的世道，匡正那些邪惡的言論。超然遠舉，卓然高出。』康僧會在太元元年辛未年，在他最初建立的寺廟裡翻譯了《六度經》等七部經典，並且精妙地掌握了經文的體例，文辭義理允當純正。又傳授泥洹唄（Nirvana chant）的唱誦，聲音清澈哀婉，是那個時代的典範。又有長房（Chang Fang）等人記錄，還有《阿難念彌經》（Ananda Mindfulness Sutra）、《鏡面王經》（Mirror Faced King Sutra）、《察微王經》（King of Subtle Observation Sutra）、《梵皇王經》（Brahma King Sutra）這四部經，雖然說是康僧會翻譯的，但都出自《六度集經》中，不應算作正式翻譯的數目。現在記載在別生錄中。還有《法鏡經註解》（Commentary on the Dharma Mirror Sutra）二卷，《道樹經註解》（Commentary on the Bodhi Tree Sutra）一卷，《安般經註解》（Commentary on the Anapanasati Sutra）一卷。以上三部經，康僧會兼作序言。這三部經康僧會雖然作了註解，但原本不是康僧會所翻譯，所以也不算作康僧會的譯作。加上前面的七部，現在一併刪去。《法華三昧經》（Lotus Samadhi Sutra）六卷（一個版本有『正』字，最初出現時與竺法護（Zhu Fahu）的《正法華經》（Correct Dharma Lotus Sutra）等同本，見竺道祖（Zhu Daozu）的《魏錄》（Wei Records），也見《始興錄》（Shixing Records）） 右邊這部六卷本缺失。 沙門支強梁接（Zhi Qiangliangjie）
【English Translation】 English version: 'Good intention'. If someone observes the Five Precepts, they will quickly recover from illness. Therefore, he further embellished the meeting place and named it 'Son of Heaven Temple'. He announced to the imperial family that everyone must believe in it. Kang Senghui vigorously preached the Dharma in the Wu kingdom, because Sun Hao (last emperor of Wu) was by nature fierce and crude, unable to understand the subtle meanings. Kang Senghui only narrated stories of retribution and other recent events to enlighten his mind. In the fourth year of the Tianji era of Wu, Sun Hao surrendered to the Jin dynasty. In September, Kang Senghui fell ill and passed away. That year was the first year of the Taikang era of Emperor Wu of Jin. During the Xianhe era of Emperor Cheng of Jin, Su Jun rebelled and burned down the pagoda built by Kang Senghui. Sikong He Chong rebuilt it. General Pingxi Xiao You had never believed in the Dharma and was arrogant and disrespectful to the Three Jewels. Entering this temple, he said to the monks: 'I have long heard that this pagoda repeatedly emits light, which is false and untrue, and I cannot believe it. If I see it with my own eyes, then I will have a different opinion.' As soon as he finished speaking, the pagoda emitted five-colored light, illuminating the halls and temples. Xiao You was immediately respectful and his hair stood on end, and from then on he believed in the Dharma. He built a small pagoda to the east of the temple. This was both the miraculous response of the great sage and the power of Kang Senghui. Therefore, his portrait is drawn and passed down to this day. Sun Chuo wrote a eulogy for him, saying: 'Kang Senghui was pure and refined, truly an outstanding talent. His heart was free from worldly attachments, and his emotions were relaxed and at ease. He rectified this dark world and corrected those evil words. He transcended the mundane and stood out prominently.' In the Xinwei year of the Taiyuan era, Kang Senghui translated seven scriptures, including the 'Six Paramitas Sutra', in the first temple he built, and he skillfully mastered the style of the scriptures, and the words and meanings were appropriate and correct. He also transmitted the chanting of the Nirvana chant, the sound of which was clear, mournful, and bright, a model for the era. Furthermore, Chang Fang and others recorded that there were also the 'Ananda Mindfulness Sutra', 'Mirror Faced King Sutra', 'King of Subtle Observation Sutra', and 'Brahma King Sutra'. Although it is said that these four sutras were translated by Kang Senghui, they all come from the 'Collection of Six Paramitas Sutras' and should not be counted as formal translations. They are now recorded in the separate record. There are also two volumes of 'Commentary on the Dharma Mirror Sutra', one volume of 'Commentary on the Bodhi Tree Sutra', and one volume of 'Commentary on the Anapanasati Sutra'. Kang Senghui also wrote prefaces for the above three sutras. Although Kang Senghui wrote commentaries on these three sutras, the original texts were not translated by Kang Senghui, so they are not counted as Kang Senghui's translations. Including the previous seven, they are now all deleted. 'Lotus Samadhi Sutra', six volumes (one version has the character '正' (zheng, correct), which initially appeared with Zhu Fahu's 'Correct Dharma Lotus Sutra' as the same version, see Zhu Daozu's 'Wei Records', and also see 'Shixing Records') The six-volume version on the right is missing. Shramana Zhi Qiangliangjie
。吳云正無畏。西域人。以孫亮五鳳二年乙亥。于交州譯法華三昧經。沙門竺道馨筆受。長房內典二錄編于曹魏之代。今依交州及始興地割入吳錄。不思議功德諸佛所護念經二卷(出蟲經或云不思議功德或直云功德經)七佛父母姓字經一卷(舊錄云七佛姓字經出增一阿含第四十五異譯)雜阿含經一卷(見舊錄出雜阿含中異譯)阿毗曇甘露味論二卷(或無論字亦云甘露味阿毗曇或云甘露味經尊者瞿沙造)
上見存已下闕。蜀普曜經八卷(似是蜀土所出第一譯)長者子誓經一卷(見舊錄第二齣)無端底持經一卷(舊錄云無端底總持經第二齣)蜀首楞嚴經二卷(見舊錄似蜀土所出第三譯)后出首楞嚴經二卷(見舊錄云有十偈第四譯)阿惟越致轉經一十八卷(見舊錄)摩訶乘經十四卷(或云摩訶衍)摩訶衍優波提舍經五卷(祐云摩訶乘)三昧王經五卷梵王請問經五卷佛從兜率降中陰經四卷(出王宗錄)四天王經四卷(疑四部四本)魔王請問經四卷釋提桓因所問經三卷大梵天王請轉法輪經三卷法華光瑞菩薩現壽經三卷(今疑抄正法華)普賢菩薩答難二千經三卷梵天王請佛千首經二卷(又大梵天王經二卷似此)菩薩常行經一卷(見舊錄)熒火六度經一卷(舊錄有明度經一卷云一名熒火明度經)內禪波羅蜜經一卷(見舊錄)六
【現代漢語翻譯】 現代漢語譯本：吳云正無畏（譯者名），西域人。孫亮五鳳二年乙亥年，在交州翻譯《法華三昧經》，沙門竺道馨筆錄。長房《內典二錄》將其編入曹魏時期。現在根據交州和始興的地理劃分，將其歸入吳錄。《不思議功德諸佛所護念經》二卷（又名《出蟲經》，或稱《不思議功德經》，或簡稱《功德經》）。《七佛父母姓字經》一卷（舊錄記載為《七佛姓字經》，出自《增一阿含經》第四十五卷的異譯）。《雜阿含經》一卷（見舊錄，出自《雜阿含經》中的異譯）。《阿毗曇甘露味論》二卷（或無『論』字，也稱《甘露味阿毗曇》，或《甘露味經》，尊者瞿沙造）。
以上是現存的，以下缺失。《蜀普曜經》八卷（像是蜀地所出，第一譯本）。《長者子誓經》一卷（見舊錄第二齣）。《無端底持經》一卷（舊錄記載為《無端底總持經》，第二齣）。《蜀首楞嚴經》二卷（見舊錄，像是蜀地所出，第三譯本）。《后出首楞嚴經》二卷（見舊錄，有十偈，第四譯本）。《阿惟越致轉經》一十八卷（見舊錄）。《摩訶乘經》十四卷（或稱《摩訶衍》）。《摩訶衍優波提舍經》五卷（祐云：摩訶乘）。《三昧王經》五卷。《梵王請問經》五卷。《佛從兜率降中陰經》四卷（出自王宗錄）。《四天王經》四卷（疑為四部四本）。《魔王請問經》四卷。《釋提桓因所問經》三卷。《大梵天王請轉法輪經》三卷。《法華光瑞菩薩現壽經》三卷（現在懷疑是抄自《正法華經》）。《普賢菩薩答難二千經》三卷。《梵天王請佛千首經》二卷（又《大梵天王經》二卷，與此相似）。《菩薩常行經》一卷（見舊錄）。《熒火六度經》一卷（舊錄有《明度經》一卷，又名《熒火明度經》）。《內禪波羅蜜經》一卷（見舊錄）。
【English Translation】 English version: Wu Yunzheng Wuwei (translator's name), a person from the Western Regions. In the second year of Sun Liang's Wufeng era, Yihai year, he translated the 'Lotus Samadhi Sutra' in Jiaozhou, with the Shramana Zhu Daoxin taking notes. Changfang's 'Catalog of Inner Canons' included it in the Cao Wei period. Now, according to the geographical division of Jiaozhou and Shixing, it is classified into the Wu Records. 'The Sutra of Inconceivable Merits Protected by All Buddhas' in two volumes (also known as 'The Sutra of Expelling Insects', or 'The Sutra of Inconceivable Merits', or simply 'The Sutra of Merits'). 'The Sutra of the Names of the Parents of the Seven Buddhas' in one volume (the old record states 'The Sutra of the Names of the Seven Buddhas', from a different translation of the forty-fifth volume of the 'Ekottara Agama Sutra'). 'The Miscellaneous Agama Sutra' in one volume (see the old record, from a different translation in the 'Miscellaneous Agama Sutra'). 'The Abhidhamma Amrita Taste Treatise' in two volumes (or without the word 'Treatise', also called 'The Amrita Taste Abhidhamma', or 'The Amrita Taste Sutra', created by Venerable Ghosa).
The above are extant, the following are missing. 'The Shu Pradyota Sutra' in eight volumes (likely produced in the Shu region, the first translation). 'The Sutra of the Vow of the Elder's Son' in one volume (see the old record, second edition). 'The Sutra of the Unending Dharani' in one volume (the old record states 'The Sutra of the Unending Total Dharani', second edition). 'The Shu Shurangama Sutra' in two volumes (see the old record, likely produced in the Shu region, the third translation). 'The Later Shurangama Sutra' in two volumes (see the old record, with ten verses, the fourth translation). 'The Sutra of the Non-Regressing Wheel' in eighteen volumes (see the old record). 'The Mahayana Sutra' in fourteen volumes (or called 'Mahayana'). 'The Mahayana Upadesha Sutra' in five volumes (You says: Mahayana). 'The Samadhi King Sutra' in five volumes. 'The Brahma King's Questions Sutra' in five volumes. 'The Sutra of the Buddha Descending from Tushita into the Intermediate State' in four volumes (from the Wang Zong Record). 'The Sutra of the Four Heavenly Kings' in four volumes (suspected to be four parts in four copies). 'The Mara King's Questions Sutra' in four volumes. 'The Sutra of Questions Asked by Shakra Devanam Indra' in three volumes. 'The Sutra of the Great Brahma King Requesting the Turning of the Dharma Wheel' in three volumes. 'The Sutra of the Light and Auspicious Bodhisattva Manifesting Longevity from the Lotus Sutra' in three volumes (now suspected to be copied from the 'Correct Dharma Lotus Sutra'). 'The Sutra of the Two Thousand Questions Answered by Samantabhadra Bodhisattva' in three volumes. 'The Sutra of the Thousand Heads of the Buddha Requested by the Brahma King' in two volumes (also 'The Great Brahma King Sutra' in two volumes, similar to this). 'The Sutra of the Constant Practice of the Bodhisattva' in one volume (see the old record). 'The Six Paramita Sutra of the Firefly' in one volume (the old record has 'The Sutra of Brightness', also called 'The Six Paramita Sutra of the Firefly'). 'The Sutra of Inner Dhyana Paramita' in one volume (see the old record).
波羅蜜經一卷(見舊錄)大總持神咒經一卷(見舊錄亦云總持咒經)阿惟越致菩薩戒經一卷(舊錄無菩薩字)雜數經二十卷(見舊錄)那先譬喻經四卷(見舊錄)太子試藝本起經二卷深斷連經二卷摩訶目揵連與佛捔能經一卷(見舊錄)阿難得道經一卷(見舊錄)阿難般泥洹經一卷(見舊錄)阿那律念復生經一卷(見舊錄)沙門分衛見怪異經一卷(見舊錄)弟子本行經一卷(見舊錄高僧傳云白法祖譯)為壽盡天子說法經一卷(舊錄云命盡天子經)魔試佛經一卷(見舊錄)阿須倫問八事經一卷(舊錄云阿須倫所問八事經)摩竭王經一卷(舊錄云摩竭國王經)薩波達王經一卷(見舊錄祐錄云菩和達王經)年少王經一卷(見舊錄)是光大子經一卷(見舊錄)長者難提經一卷(見舊錄)女利行經一卷(見舊錄)四婦因緣經一卷(見舊錄)須多羅經一卷(舊錄雲鬚多羅入胎經)墮迦經一卷(見舊錄晉言堅強既曰晉言合編晉錄或作隋字)盤達龍王經一卷(見舊錄)牛米自供養經一卷(舊錄無養字)行牧食牛經一卷(見舊錄或作放字)墮釋迦牧牛經一卷(見舊錄或作隨字)法嚴經一卷(見舊錄疑即是等入法嚴經)壁四經一卷(見舊錄)止寺中經一卷(見舊錄)安般行道經一卷(見舊錄)解慧微妙經一卷(見舊錄)失道得道經一卷(見舊
【現代漢語翻譯】 現代漢語譯本 《波羅蜜經》一卷（見舊錄） 《大總持神咒經》一卷（見舊錄，亦云《總持咒經》） 《阿惟越致菩薩戒經》一卷（舊錄無『菩薩』二字） 《雜數經》二十卷（見舊錄） 《那先譬喻經》四卷（見舊錄） 《太子試藝本起經》二卷 《深斷連經》二卷 《摩訶目揵連與佛捔能經》一卷（見舊錄） 《阿難得道經》一卷（見舊錄） 《阿難般泥洹經》一卷（見舊錄） 《阿那律念復生經》一卷（見舊錄） 《沙門分衛見怪異經》一卷（見舊錄） 《弟子本行經》一卷（見舊錄，高僧傳云白法祖譯） 《為壽盡天子說法經》一卷（舊錄云《命盡天子經》） 《魔試佛經》一卷（見舊錄） 《阿須倫問八事經》一卷（舊錄云《阿須倫所問八事經》） 《摩竭王經》一卷（舊錄云《摩竭國王經》） 《薩波達王經》一卷（見舊錄，祐錄云《菩和達王經》） 《年少王經》一卷（見舊錄） 《是光大子經》一卷（見舊錄） 《長者難提經》一卷（見舊錄） 《女利行經》一卷（見舊錄） 《四婦因緣經》一卷（見舊錄） 《須多羅經》一卷（舊錄云《須多羅入胎經》） 《墮迦經》一卷（見舊錄，晉言堅強，既曰晉言，合編晉錄或作隋字） 《盤達龍王經》一卷（見舊錄） 《牛米自供養經》一卷（舊錄無『養』字） 《行牧食牛經》一卷（見舊錄，或作『放』字） 《墮釋迦牧牛經》一卷（見舊錄，或作『隨』字） 《法嚴經》一卷（見舊錄，疑即是《等入法嚴經》） 《壁四經》一卷（見舊錄） 《止寺中經》一卷（見舊錄） 《安般行道經》一卷（見舊錄） 《解慧微妙經》一卷（見舊錄） 《失道得道經》一卷（見舊錄）
【English Translation】 English version 'Paramita Sutra', one scroll (see old record) 'Great Dharani Mantra Sutra', one scroll (see old record, also called 'Total Retention Mantra Sutra') 'Avivartika Bodhisattva Precept Sutra', one scroll (old record without the word 'Bodhisattva') 'Miscellaneous Numbers Sutra', twenty scrolls (see old record) 'Nagasena's Parable Sutra', four scrolls (see old record) 'Sutra of the Origin of the Crown Prince's Skill Test', two scrolls 'Deep Severance Sutra', two scrolls 'Maha Maudgalyayana Competing with the Buddha Sutra', one scroll (see old record) 'Ananda's Enlightenment Sutra', one scroll (see old record) 'Ananda's Nirvana Sutra', one scroll (see old record) 'Aniruddha's Sutra of Remembering Rebirth', one scroll (see old record) 'Sramana's Sutra of Seeing Strange Things While Begging', one scroll (see old record) 'Sutra of the Disciples' Original Conduct', one scroll (see old record, the Biographies of Eminent Monks says it was translated by Bai Fazu) 'Sutra of Explaining the Dharma for the Dying Deva', one scroll (old record says 'Sutra of the Dying Deva') 'Mara's Temptation of the Buddha Sutra', one scroll (see old record) 'Asura's Sutra of Eight Questions', one scroll (old record says 'Sutra of Eight Questions Asked by Asura') 'Magadha King Sutra', one scroll (old record says 'Magadha Kingdom King Sutra') 'Sarpada King Sutra', one scroll (see old record, You Record says 'Puhoda King Sutra') 'Young King Sutra', one scroll (see old record) 'Sutra of Prince Shining Light', one scroll (see old record) 'Elder Nandika Sutra', one scroll (see old record) 'Sutra of Women's Beneficial Conduct', one scroll (see old record) 'Sutra of the Four Wives' Karma', one scroll (see old record) 'Sutra', one scroll (old record says 'Sutra of Entering the Womb') 'Draka Sutra', one scroll (see old record, translated as 'Strong' in Jin language, since it is said to be in Jin language, the combined Jin record may be written as Sui) 'Panda Dragon King Sutra', one scroll (see old record) 'Sutra of Self-Supply with Cow and Rice', one scroll (old record without the word 'Supply') 'Sutra of Herding and Feeding Cows', one scroll (see old record, sometimes written as 'Releasing') 'Sutra of the Fallen Shakya Herding Cows', one scroll (see old record, sometimes written as 'Following') 'Dharma Dignity Sutra', one scroll (see old record, suspected to be the 'Entering Dharma Dignity Sutra') 'Wall Four Sutra', one scroll (see old record) 'Sutra of Staying in the Temple', one scroll (see old record) 'Anapanasati Sutra', one scroll (see old record) 'Sutra of Subtle Understanding and Wisdom', one scroll (see old record) 'Sutra of Losing the Way and Finding the Way', one scroll (see old record)
錄)心情心識經一卷(見舊錄云有注)檢意向正經一卷(見舊錄)道德果證經一卷(見舊錄)父子因緣經一卷(見舊錄)小觀世樓炭經一卷(見舊錄)大四諦經一卷(見舊錄)五方便經一卷(見舊錄)五惟越羅名解說經一卷(見舊錄)五陰經一卷(見舊錄)中五濁世經一卷(見舊錄)大七車經一卷(見舊錄)八正邪經一卷(見舊錄祐云八正八邪經)八總持經一卷(見舊錄)八輦經一卷(見舊錄)大十二因緣經一卷(見舊錄)十八難經一卷(見舊錄)五十二章經一卷(見舊錄別有孝明四十二章經)百八愛經一卷(見舊錄似抄五蓋疑結經)小安般舟三昧經一卷(見舊錄)禪數經一卷(見舊錄)群生偈經一卷(見舊錄)大戒經一卷(見舊錄)衣服制經一卷(見舊錄)沙彌離威儀經一卷(見舊錄)道本五戒經一卷(見舊錄)威儀經一卷(見舊錄法經錄中無經字)雜譬喻經八十卷(見舊錄)
已上八十七部僧祐失譯錄並載。
右八十七部二百六十一卷(不思議等四部六卷見在蜀普曜等八十三部二百五十五卷闕本)。
長房等錄魏吳失譯。總有一百一十部一百九十一卷。云並是古舊二錄失譯諸經。今經附此以彰遠年無所依據。今以餘二十三部三十卷。或翻譯有源。或別名異號。或大部流出。或疑偽非真。今並刪
【現代漢語翻譯】 現代漢語譯本： 《心情心識經》一卷（舊錄記載有註釋） 《檢意向正經》一卷（舊錄記載） 《道德果證經》一卷（舊錄記載） 《父子因緣經》一卷（舊錄記載） 《小觀世樓炭經》一卷（舊錄記載） 《大四諦經》一卷（舊錄記載） 《五方便經》一卷（舊錄記載） 《五惟越羅名解說經》一卷（舊錄記載） 《五陰經》一卷（舊錄記載） 《中五濁世經》一卷（舊錄記載） 《大七車經》一卷（舊錄記載） 《八正邪經》一卷（舊錄記載，祐云：八正八邪經） 《八總持經》一卷（舊錄記載） 《八輦經》一卷（舊錄記載） 《大十二因緣經》一卷（舊錄記載） 《十八難經》一卷（舊錄記載） 《五十二章經》一卷（舊錄記載，另有《孝明四十二章經》） 《百八愛經》一卷（舊錄記載，疑似抄自《五蓋疑結經》） 《小安般舟三昧經》一卷（舊錄記載） 《禪數經》一卷（舊錄記載） 《群生偈經》一卷（舊錄記載） 《大戒經》一卷（舊錄記載） 《衣服制經》一卷（舊錄記載） 《沙彌離威儀經》一卷（舊錄記載） 《道本五戒經》一卷（舊錄記載） 《威儀經》一卷（舊錄記載，《法經錄》中無『經』字） 《雜譬喻經》八十卷（舊錄記載）
以上八十七部，是僧祐失譯錄中記載的。
右邊這八十七部，共二百六十一卷（《不思議》等四部六卷現存於蜀地，《普曜》等八十三部二百五十五卷缺失原本）。
長房等人的記錄中，魏吳時期失譯的經書總共有一百一十部，一百九十一卷。據說這些都是古舊二錄中失譯的經書。現在將這些經書附在此處，以表明年代久遠，無所依據。現在將剩餘的二十三部三十卷刪除，因為它們或者有翻譯來源，或者有別的名稱，或者從大部經書中流出，或者懷疑是偽造的，並非真實。
English version: 《Xin Qing Xin Shi Jing》 (Heart-Mind Consciousness Sutra) one scroll (old record says there are annotations) 《Jian Yi Xiang Zheng Jing》 (Examining Intentions and Correct Sutra) one scroll (old record) 《Dao De Guo Zheng Jing》 (Moral Fruit Verification Sutra) one scroll (old record) 《Fu Zi Yin Yuan Jing》 (Father and Son Karma Sutra) one scroll (old record) 《Xiao Guan Shi Lou Tan Jing》 (Small Observation World Lou Tan Sutra) one scroll (old record) 《Da Si Di Jing》 (Great Four Noble Truths Sutra) one scroll (old record) 《Wu Fang Bian Jing》 (Five Expedient Means Sutra) one scroll (old record) 《Wu Wei Yue Luo Ming Jie Shuo Jing》 (Five Only Beyond Explanation Sutra) one scroll (old record) 《Wu Yin Jing》 (Five Skandhas Sutra) one scroll (old record) 《Zhong Wu Zhuo Shi Jing》 (Middle Five Turbid Worlds Sutra) one scroll (old record) 《Da Qi Che Jing》 (Great Seven Chariots Sutra) one scroll (old record) 《Ba Zheng Xie Jing》 (Eight Right and Wrong Sutra) one scroll (old record, You Yun: Eight Righteous and Eight Evil Sutra) 《Ba Zong Chi Jing》 (Eight Dharani Sutra) one scroll (old record) 《Ba Nian Jing》 (Eight Carriage Sutra) one scroll (old record) 《Da Shi Er Yin Yuan Jing》 (Great Twelve Nidanas Sutra) one scroll (old record) 《Shi Ba Nan Jing》 (Eighteen Difficulties Sutra) one scroll (old record) 《Wu Shi Er Zhang Jing》 (Forty-Two Chapters Sutra) one scroll (old record, another 《Xiao Ming Si Shi Er Zhang Jing》 (Emperor Xiao Ming's Forty-Two Chapters Sutra)) 《Bai Ba Ai Jing》 (One Hundred and Eight Loves Sutra) one scroll (old record, seems copied from 《Wu Gai Yi Jie Jing》 (Five Coverings Doubt Knot Sutra)) 《Xiao An Ban Zhou San Mei Jing》 (Small Anban Boat Samadhi Sutra) one scroll (old record) 《Chan Shu Jing》 (Dhyana Number Sutra) one scroll (old record) 《Qun Sheng Jie Jing》 (Sentient Beings Gatha Sutra) one scroll (old record) 《Da Jie Jing》 (Great Precepts Sutra) one scroll (old record) 《Yi Fu Zhi Jing》 (Clothing Regulations Sutra) one scroll (old record) 《Sha Mi Li Wei Yi Jing》 (Sramanera Leaving Dignity Sutra) one scroll (old record) 《Dao Ben Wu Jie Jing》 (Five Precepts Root of the Path Sutra) one scroll (old record) 《Wei Yi Jing》 (Dignity Sutra) one scroll (old record, the character 'Jing' (Sutra) is missing in the 《Fa Jing Lu》 (Dharma Sutra Record)) 《Za Pi Yu Jing》 (Miscellaneous Parables Sutra) eighty scrolls (old record)
The above eighty-seven sections are recorded in Sengyou's lost translation records.
The eighty-seven sections on the right, totaling two hundred and sixty-one scrolls (《Bu Si Yi》 (Inconceivable) and other four sections, six scrolls, are currently in Shu, 《Pu Yao》 (Universal Radiance) and other eighty-three sections, two hundred and fifty-five scrolls, are missing the original copies).
In Changfang's records, there are a total of one hundred and ten sections and one hundred and ninety-one scrolls of sutras lost in translation during the Wei and Wu periods. It is said that these are all sutras lost in translation in the old records. Now these sutras are attached here to show that they are ancient and have no basis. Now the remaining twenty-three sections and thirty scrolls are deleted because they either have a translation source, or have other names, or flow out of large sutras, or are suspected of being forged and are not true.
【English Translation】 English version: 《Xin Qing Xin Shi Jing》 (Heart-Mind Consciousness Sutra) one scroll (old record says there are annotations) 《Jian Yi Xiang Zheng Jing》 (Examining Intentions and Correct Sutra) one scroll (old record) 《Dao De Guo Zheng Jing》 (Moral Fruit Verification Sutra) one scroll (old record) 《Fu Zi Yin Yuan Jing》 (Father and Son Karma Sutra) one scroll (old record) 《Xiao Guan Shi Lou Tan Jing》 (Small Observation World Lou Tan Sutra) one scroll (old record) 《Da Si Di Jing》 (Great Four Noble Truths Sutra) one scroll (old record) 《Wu Fang Bian Jing》 (Five Expedient Means Sutra) one scroll (old record) 《Wu Wei Yue Luo Ming Jie Shuo Jing》 (Five Only Beyond Explanation Sutra) one scroll (old record) 《Wu Yin Jing》 (Five Skandhas Sutra) one scroll (old record) 《Zhong Wu Zhuo Shi Jing》 (Middle Five Turbid Worlds Sutra) one scroll (old record) 《Da Qi Che Jing》 (Great Seven Chariots Sutra) one scroll (old record) 《Ba Zheng Xie Jing》 (Eight Right and Wrong Sutra) one scroll (old record, You Yun: Eight Righteous and Eight Evil Sutra) 《Ba Zong Chi Jing》 (Eight Dharani Sutra) one scroll (old record) 《Ba Nian Jing》 (Eight Carriage Sutra) one scroll (old record) 《Da Shi Er Yin Yuan Jing》 (Great Twelve Nidanas Sutra) one scroll (old record) 《Shi Ba Nan Jing》 (Eighteen Difficulties Sutra) one scroll (old record) 《Wu Shi Er Zhang Jing》 (Forty-Two Chapters Sutra) one scroll (old record, another 《Xiao Ming Si Shi Er Zhang Jing》 (Emperor Xiao Ming's Forty-Two Chapters Sutra)) 《Bai Ba Ai Jing》 (One Hundred and Eight Loves Sutra) one scroll (old record, seems copied from 《Wu Gai Yi Jie Jing》 (Five Coverings Doubt Knot Sutra)) 《Xiao An Ban Zhou San Mei Jing》 (Small Anban Boat Samadhi Sutra) one scroll (old record) 《Chan Shu Jing》 (Dhyana Number Sutra) one scroll (old record) 《Qun Sheng Jie Jing》 (Sentient Beings Gatha Sutra) one scroll (old record) 《Da Jie Jing》 (Great Precepts Sutra) one scroll (old record) 《Yi Fu Zhi Jing》 (Clothing Regulations Sutra) one scroll (old record) 《Sha Mi Li Wei Yi Jing》 (Sramanera Leaving Dignity Sutra) one scroll (old record) 《Dao Ben Wu Jie Jing》 (Five Precepts Root of the Path Sutra) one scroll (old record) 《Wei Yi Jing》 (Dignity Sutra) one scroll (old record, the character 'Jing' (Sutra) is missing in the 《Fa Jing Lu》 (Dharma Sutra Record)) 《Za Pi Yu Jing》 (Miscellaneous Parables Sutra) eighty scrolls (old record)
The above eighty-seven sections are recorded in Sengyou's lost translation records.
The eighty-seven sections on the right, totaling two hundred and sixty-one scrolls (《Bu Si Yi》 (Inconceivable) and other four sections, six scrolls, are currently in Shu, 《Pu Yao》 (Universal Radiance) and other eighty-three sections, two hundred and fifty-five scrolls, are missing the original copies).
In Changfang's records, there are a total of one hundred and ten sections and one hundred and ninety-one scrolls of sutras lost in translation during the Wei and Wu periods. It is said that these are all sutras lost in translation in the old records. Now these sutras are attached here to show that they are ancient and have no basis. Now the remaining twenty-three sections and thirty scrolls are deleted because they either have a translation source, or have other names, or flow out of large sutras, or are suspected of being forged and are not true.
除庶免繁雜。備述如左。不退轉輪經四卷(北涼失譯中有此中覆載故知是重僧祐錄雲安公涼土異經今存涼錄此中除之)小本起經二卷(後漢支曜譯)四輩經(或云四輩弟子經亦云四輩學經法上錄云西晉竺法護譯)逮慧三昧經(一名文殊師利問菩薩十事行經單卷月燈經異名)禪行斂意經(亦云禪行檢意經阿那律八唸經異名)濡首菩薩經二卷(即濡首菩薩清凈分衛經是此名但略耳)度無極譬經三卷(或四卷出大品經)尸呵遍王經(或作尼字)太子法慧經(或作惠字尸呵等二經出六度集經)淫人曳踵行經(出義足經)人詐名為道經貧女聽經蛇嚙命終經(亦云貧女聽經蛇嚙命終生天經)國王癡夫人經賣智慧經初受道經學經福經(學福共是一經)八部僧行名經化譬經(亦云化喻經人詐名等八經並出雜譬喻)五百婆羅門問有無經(五百梵志經異名)薩和菩薩經(亦云國王薩和菩經)慧定普遍神通菩薩經(亦云慧定普遍國土神通菩薩經)貧女人經(亦云貧女難陀經)阿秋那經(亦云阿秋那三昧經五百婆羅門等五經並在疑偽錄)
西晉司馬氏都洛陽(亦云北晉)
起武帝太始元年乙酉至慜帝建興四年景子。凡經四帝五十二年。緇素一十二人。所出經戒集等及新舊集失譯諸經。總三百三十部合五百九十卷(于中一百五十六部
【現代漢語翻譯】 以下列出的是經過整理刪減后，不再重複繁雜的經目： 《不退轉輪經》四卷 (北涼時期失譯的經中重複記載了此經，因此可知是重複的。僧祐的目錄記載安公在涼州翻譯了此經，現在涼州的目錄中已經刪除此經) 《小本起經》二卷 (後漢時期支曜翻譯) 《四輩經》(或稱《四輩弟子經》，也稱《四輩學經》。法上目錄記載西晉竺法護翻譯) 《逮慧三昧經》(又名《文殊師利問菩薩十事行經》，單卷，是《月燈經》的別名) 《禪行斂意經》(也稱《禪行檢意經》，是《阿那律八唸經》的別名) 《濡首菩薩經》二卷 (即《濡首菩薩清凈分衛經》，只是此名簡略) 《度無極譬經》三卷 (或四卷，出自《大品經》) 《尸呵遍王經》(或寫作《尼呵遍王經》) 《太子法慧經》(或寫作《太子法惠經》，《尸呵遍王經》等二經出自《六度集經》) 《淫人曳踵行經》(出自《義足經》) 《人詐名為道經》、《貧女聽經蛇嚙命終經》(也稱《貧女聽經蛇嚙命終生天經》) 《國王癡夫人經》、《賣智慧經》、《初受道經》、《學經福經》(《學經》和《福經》是同一部經) 《八部僧行名經》、《化譬經》(也稱《化喻經》，《人詐名為道經》等八部經都出自《雜譬喻經》) 《五百婆羅門問有無經》(《五百梵志經》的別名) 《薩和菩薩經》(也稱《國王薩和菩薩經》) 《慧定普遍神通菩薩經》(也稱《慧定普遍國土神通菩薩經》) 《貧女人經》(也稱《貧女難陀經》) 《阿秋那經》(也稱《阿秋那三昧經》，《五百婆羅門問有無經》等五部經都記載在疑偽錄中)
西晉司馬氏在洛陽建都 (也稱北晉)
從武帝太始元年乙酉年到愍帝建興四年庚子年，共經歷了四位皇帝，五十二年。僧人和俗人共十二人，所翻譯的經、戒律、合集等，以及新舊合集和失譯的經書，總共有三百三十部，合計五百九十卷 (其中一百五十六部
【English Translation】 The following is a list of scriptures that have been reorganized and reduced to eliminate repetition and complexity: 'Bu Tui Zhuan Lun Jing' (《不退轉輪經》) Four volumes (This scripture is repeatedly recorded in the scriptures lost in translation during the Northern Liang period, so it is known to be a duplicate. Sengyou's catalog records that An Gong translated this scripture in Liangzhou, and this scripture has now been removed from the Liangzhou catalog). 'Xiao Ben Qi Jing' (《小本起經》) Two volumes (Translated by Zhi Yao in the Later Han Dynasty). 'Si Bei Jing' (《四輩經》) (Also known as 'Si Bei Di Zi Jing' (《四輩弟子經》), or 'Si Bei Xue Jing' (《四輩學經》). Fa Shang's catalog records that it was translated by Zhu Fahu in the Western Jin Dynasty). 'Dai Hui San Mei Jing' (《逮慧三昧經》) (Also known as 'Wen Shu Shi Li Wen Pu Sa Shi Shi Xing Jing' (《文殊師利問菩薩十事行經》), single volume, is another name for 'Yue Deng Jing' (《月燈經》)). 'Chan Xing Lian Yi Jing' (《禪行斂意經》) (Also known as 'Chan Xing Jian Yi Jing' (《禪行檢意經》), is another name for 'A Na Lu Ba Nian Jing' (《阿那律八唸經》)). 'Ru Shou Pu Sa Jing' (《濡首菩薩經》) Two volumes (That is, 'Ru Shou Pu Sa Qing Jing Fen Wei Jing' (《濡首菩薩清凈分衛經》), but this name is abbreviated). 'Du Wu Ji Pi Jing' (《度無極譬經》) Three volumes (Or four volumes, from 'Da Pin Jing' (《大品經》)). 'Shi He Bian Wang Jing' (《尸呵遍王經》) (Or written as 'Ni He Bian Wang Jing' (《尼呵遍王經》)). 'Tai Zi Fa Hui Jing' (《太子法慧經》) (Or written as 'Tai Zi Fa Hui Jing' (《太子法惠經》), 'Shi He Bian Wang Jing' (《尸呵遍王經》) and other two scriptures are from 'Liu Du Ji Jing' (《六度集經》)). 'Yin Ren Ye Zhong Xing Jing' (《淫人曳踵行經》) (From 'Yi Zu Jing' (《義足經》)). 'Ren Zha Ming Wei Dao Jing' (《人詐名為道經》), 'Pin Nv Ting Jing She Nie Ming Zhong Jing' (《貧女聽經蛇嚙命終經》) (Also known as 'Pin Nv Ting Jing She Nie Ming Zhong Sheng Tian Jing' (《貧女聽經蛇嚙命終生天經》)). 'Guo Wang Chi Fu Ren Jing' (《國王癡夫人經》), 'Mai Zhi Hui Jing' (《賣智慧經》), 'Chu Shou Dao Jing' (《初受道經》), 'Xue Jing Fu Jing' (《學經福經》) ('Xue Jing' (《學經》) and 'Fu Jing' (《福經》) are the same scripture). 'Ba Bu Seng Xing Ming Jing' (《八部僧行名經》), 'Hua Pi Jing' (《化譬經》) (Also known as 'Hua Yu Jing' (《化喻經》), 'Ren Zha Ming Wei Dao Jing' (《人詐名為道經》) and other eight scriptures are all from 'Za Pi Yu Jing' (《雜譬喻經》)). 'Wu Bai Po Luo Men Wen You Wu Jing' (《五百婆羅門問有無經》) (Another name for 'Wu Bai Fan Zhi Jing' (《五百梵志經》)). 'Sa He Pu Sa Jing' (《薩和菩薩經》) (Also known as 'Guo Wang Sa He Pu Sa Jing' (《國王薩和菩薩經》)). 'Hui Ding Pu Bian Shen Tong Pu Sa Jing' (《慧定普遍神通菩薩經》) (Also known as 'Hui Ding Pu Bian Guo Tu Shen Tong Pu Sa Jing' (《慧定普遍國土神通菩薩經》)). 'Pin Nv Ren Jing' (《貧女人經》) (Also known as 'Pin Nv Nan Tuo Jing' (《貧女難陀經》)). 'A Qiu Na Jing' (《阿秋那經》) (Also known as 'A Qiu Na San Mei Jing' (《阿秋那三昧經》), 'Wu Bai Po Luo Men Wen You Wu Jing' (《五百婆羅門問有無經》) and other five scriptures are all recorded in the Doubtful and Spurious Records).
The Sima family of the Western Jin Dynasty established their capital in Luoyang (also known as the Northern Jin).
From the first year of Emperor Wu's Tai Shi reign (Yi You year) to the fourth year of Emperor Min's Jian Xing reign (Geng Zi year), a total of four emperors reigned for fifty-two years. Twelve monks and laypeople translated scriptures, precepts, collections, etc., as well as old and new collections and scriptures lost in translation, totaling 330 volumes in 590 volumes (of which 156
三百二十一卷見在一百七十七部二百六十九卷闕本)。西晉沙門竺法護(一百七十五部三百五十四卷經戒集)沙門強梁婁至(一部一卷集)沙門安法欽(五部一十六卷經集)沙門無羅叉(一部三十卷經)優婆塞竺叔蘭(二部五卷經)沙門白法祖(一十六部一十八卷經)沙門釋法立(四部一十二卷經集)沙門釋法炬(四十部五十卷經律)清信士聶承遠(二部三卷經)清信士聶道真(二十四部三十六卷經律)沙門支法度(四部五卷經)沙門若羅嚴(一部一卷經)
新舊諸失譯經(五十八部五十九卷五十五部五十六卷新附三部三卷舊集)光贊般若波羅蜜經十五卷(初出或十卷與大般若第二會及放光大品並同本亦云光贊摩訶般若經凡二十七品太康七年十一月二十五日出見道安錄及僧祐錄)密跡金剛力士經七卷(或五卷或四卷或八卷太康元年十月八日出亦直云密跡經見支敏度竺道祖及僧祐三錄今編入寶積當第三會)菩薩說夢經二卷(見法上錄今編入寶積當第四會改名凈居天子會法上錄云護公所出詳文乃非且依上錄為定)寶髻菩薩所問經二卷(一名菩薩凈行經舊錄直云寶髻經是別譯大集寶髻品太熙元年七月十四日出見道真僧祐二錄今入寶積當四十七會)普門品經一卷(初出亦云普門經與寶積文殊普門會等同本太康八年正月十
【現代漢語翻譯】 現代漢語譯本：三百二十一卷（現存一百七十七部，二百六十九卷缺失）。西晉沙門竺法護（Zhu Fahu）（一百七十五部，三百五十四卷經戒集），沙門強梁婁至（Qiangliang Louzhi）（一部一卷集），沙門安法欽（An Faqin）（五部一十六卷經集），沙門無羅叉（Wuluocha）（一部三十卷經），優婆塞竺叔蘭（Zhu Shulan）（二部五卷經），沙門白法祖（Bai Fazu）（一十六部一十八卷經），沙門釋法立（Shi Fali）（四部一十二卷經集），沙門釋法炬（Shi Faju）（四十部五十卷經律），清信士聶承遠（Nie Chengyuan）（二部三卷經），清信士聶道真（Nie Daozhen）（二十四部三十六卷經律），沙門支法度（Zhi Fadu）（四部五卷經），沙門若羅嚴（Ruo Luoyan）（一部一卷經）。
新舊諸失譯經（五十八部五十九卷，五十五部五十六卷，新附三部三卷舊集）：光贊般若波羅蜜經十五卷（初出或十卷，與大般若第二會及放光大品並同本，亦云光贊摩訶般若經，凡二十七品，太康七年十一月二十五日出，見道安錄及僧祐錄）。密跡金剛力士經七卷（或五卷，或四卷，或八卷，太康元年十月八日出，亦直云密跡經，見支敏度、竺道祖及僧祐三錄，今編入寶積，當第三會）。菩薩說夢經二卷（見法上錄，今編入寶積，當第四會，改名凈居天子會，法上錄云護公所出，詳文乃非，且依上錄為定）。寶髻菩薩所問經二卷（一名菩薩凈行經，舊錄直云寶髻經，是別譯大集寶髻品，太熙元年七月十四日出，見道真、僧祐二錄，今入寶積，當四十七會）。普門品經一卷（初出亦云普門經，與寶積文殊普門會等同本，太康八年正月二十）
【English Translation】 English version: Three hundred and twenty-one fascicles (currently 177 works extant, 269 fascicles missing). The Śrāmaṇa Zhu Fahu (竺法護) (175 works, 354 fascicles of scriptures and precepts) of the Western Jin Dynasty; the Śrāmaṇa Qiangliang Louzhi (強梁婁至) (1 work, 1 fascicle collection); the Śrāmaṇa An Faqin (安法欽) (5 works, 16 fascicles of scripture collection); the Śrāmaṇa Wuluocha (無羅叉) (1 work, 30 fascicles of scriptures); the Upāsaka Zhu Shulan (竺叔蘭) (2 works, 5 fascicles of scriptures); the Śrāmaṇa Bai Fazu (白法祖) (16 works, 18 fascicles of scriptures); the Śrāmaṇa Shi Fali (釋法立) (4 works, 12 fascicles of scripture collection); the Śrāmaṇa Shi Faju (釋法炬) (40 works, 50 fascicles of scriptures and Vinaya); the pure believer Nie Chengyuan (聶承遠) (2 works, 3 fascicles of scriptures); the pure believer Nie Daozhen (聶道真) (24 works, 36 fascicles of scriptures and Vinaya); the Śrāmaṇa Zhi Fadu (支法度) (4 works, 5 fascicles of scriptures); the Śrāmaṇa Ruo Luoyan (若羅嚴) (1 work, 1 fascicle of scriptures).
Newly translated and old lost translations (58 works, 59 fascicles; 55 works, 56 fascicles; newly added 3 works, 3 fascicles in the old collection): Guangzan Prajñāpāramitā Sūtra (光贊般若波羅蜜經) in 15 fascicles (initially appeared as either 10 fascicles, being the same text as the second assembly of the Mahāprajñāpāramitā Sūtra and the Fangguang Da Pin, also called Guangzan Mahāprajñā Sūtra, with a total of 27 chapters, appeared on the 25th day of the 11th month of the 7th year of the Taikang era, recorded in the catalogs of Dao'an and Sengyou). Miji Jingang Lishi Jing (密跡金剛力士經) in 7 fascicles (or 5 fascicles, or 4 fascicles, or 8 fascicles, appeared on the 8th day of the 10th month of the 1st year of the Taikang era, also simply called Miji Jing, recorded in the catalogs of Zhi Mindu, Zhu Daozu, and Sengyou, now compiled into the Ratnakūṭa Sūtra, as the third assembly). Bodhisattva Shuomeng Jing (菩薩說夢經) in 2 fascicles (recorded in the catalog of Fa Shang, now compiled into the Ratnakūṭa Sūtra, as the fourth assembly, renamed Jingju Tianzi Hui, Fa Shang's catalog states it was produced by Hu Gong, but detailed examination reveals it is not, so it is determined according to the above catalog). Baoji Pusa Suowen Jing (寶髻菩薩所問經) in 2 fascicles (also named Bodhisattva Jingxing Jing, the old record simply calls it Baoji Jing, which is a separate translation of the Ratnakūṭa Sūtra's Baoji chapter, appeared on the 14th day of the 7th month of the 1st year of the Taixi era, recorded in the catalogs of Daozhen and Sengyou, now included in the Ratnakūṭa Sūtra, as the forty-seventh assembly). Pumen Pin Jing (普門品經) in 1 fascicle (initially appeared also called Pumen Jing, being the same text as the Ratnakūṭa Sūtra's Manjushri Pumen assembly, etc., on the 20th day of the 1st month of the 8th year of the Taikang era)
一日出見聶道真錄及僧祐錄)胞胎經一卷(舊錄云胞胎受身經太安二年八月一日出與寶積處胎會同本見聶道真錄及僧祐錄)文殊師利佛土嚴凈經二卷(或直云嚴凈凈土經亦云佛土嚴凈經太熙元年譯初出與寶積文殊授記會等同本見竺道祖晉世雜錄及僧祐錄)郁迦羅越問菩薩行經一卷(或云郁伽長者經即大郁伽經或二卷第四齣與安玄法鏡及寶積鬱伽長者會等同本見道安敏度僧祐三錄)幻士仁賢經一卷(或云仁賢幻士經初出與寶積授幻師記會同本見聶道真錄及僧祐錄)須摩提經一卷(初出亦直雲鬚摩提菩薩經與寶積妙慧會等同本見聶道真竺道祖僧祐等三錄)阿阇貰王女阿術達菩薩經一卷(第二齣亦云阿阇貰女經亦云阿述達女經建武元年譯見真敏祐等三錄祐房二錄別存無憂施經祐錄更載阿阇貰王女經二俱誤也)離垢施女經一卷(初出太康十年十二月二日出與寶積無垢施會等同本見道真僧祐二錄內典錄內更載無垢施應辯經者誤也彼道真譯如后所顯)如幻三昧經二卷(第二齣或三卷或四卷與寶積善住意會等同本見僧祐錄)太子刷護經一卷(初出見法上錄與寶積阿阇世王子會等同本)慧上菩薩問大善權經二卷(第二齣或一卷太康六年六月十七日出或云大善權經或云慧上菩薩經或云善權方便經或云善權方便所度無極經見真祐二錄)彌勒
【現代漢語翻譯】 現代漢語譯本 一日出見聶道真錄及僧祐錄：《胞胎經》一卷（舊錄云《胞胎受身經》，太安二年八月一日出，與《寶積經》處胎會同本，見聶道真錄及僧祐錄）。 《文殊師利佛土嚴凈經》二卷（或直云《嚴凈經》、《凈土經》，亦云《佛土嚴凈經》，太熙元年譯，初出，與《寶積經》文殊授記會等同本，見竺道祖晉世雜錄及僧祐錄）。 《郁迦羅越問菩薩行經》一卷（或云《郁伽長者經》，即《大郁伽經》，或二卷，第四齣，與安玄《法鏡經》及《寶積經》郁伽長者會等同本，見道安、敏度、僧祐三錄）。 《幻士仁賢經》一卷（或云《仁賢幻士經》，初出，與《寶積經》授幻師記會同本，見聶道真錄及僧祐錄）。 《須摩提經》一卷（初出，亦直云《須摩提菩薩經》，與《寶積經》妙慧會等同本，見聶道真、竺道祖、僧祐等三錄）。 《阿阇貰王女阿術達菩薩經》一卷（第二齣，亦云《阿阇貰女經》，亦云《阿述達女經》，建武元年譯，見真、敏、祐等三錄。祐、房二錄別存《無憂施經》，祐錄更載《阿阇貰王女經》，二俱誤也）。 《離垢施女經》一卷（初出，太康十年十二月二日出，與《寶積經》無垢施會等同本，見道真、僧祐二錄。《內典錄》內更載《無垢施應辯經》者誤也，彼道真譯如后所顯）。 《如幻三昧經》二卷（第二齣，或三卷或四卷，與《寶積經》善住意會等同本，見僧祐錄）。 《太子刷護經》一卷（初出，見法上錄，與《寶積經》阿阇世王子會等同本）。 《慧上菩薩問大善權經》二卷（第二齣，或一卷，太康六年六月十七日出，或云《大善權經》，或云《慧上菩薩經》，或云《善權方便經》，或云《善權方便所度無極經》，見真、祐二錄）。 彌勒
【English Translation】 English version One day, I saw in the records of Nie Daozhen and Sengyou: The Bao Tai Jing (Fetus Scripture) in one scroll (Old records say Bao Tai Shou Shen Jing (Scripture on Receiving a Body in the Womb), appeared on August 1st of the second year of the Tai'an era, and is the same as the chapter on dwelling in the womb in the Ratnakuta Sutra (Collection of Jewels Sutra), as seen in the records of Nie Daozhen and Sengyou). The Manjushri Buddha Land Adornment and Purity Sutra in two scrolls (Sometimes simply called Adornment and Purity Sutra, Pure Land Sutra, or Buddha Land Adornment and Purity Sutra, translated in the first year of the Tai'xi era, first appeared and is the same as the chapter on Manjushri's prediction in the Ratnakuta Sutra, as seen in the miscellaneous records of the Jin Dynasty by Zhu Daozu and the records of Sengyou). The Ugrapariprccha Sutra (Inquiry of Ugra) in one scroll (Sometimes called Ugra the Householder Sutra, which is the Great Ugra Sutra, or in two scrolls, appeared for the fourth time, and is the same as An Xuan's Dharma Mirror Sutra and the chapter on Ugra the Householder in the Ratnakuta Sutra, as seen in the three records of Dao'an, Mindu, and Sengyou). The Ghosaka-Visuddha Sutra (Virtuous and Wise Illusionist Sutra) in one scroll (Sometimes called Ren Xian Huan Shi Jing (Virtuous and Wise Illusionist Sutra), first appeared and is the same as the chapter on the prediction of the illusionist in the Ratnakuta Sutra, as seen in the records of Nie Daozhen and Sengyou). The Sumati Sutra in one scroll (First appeared, also simply called Sumati Bodhisattva Sutra, and is the same as the chapter on Wonderful Wisdom in the Ratnakuta Sutra, as seen in the three records of Nie Daozhen, Zhu Daozu, and Sengyou). The Ajatashatru's Daughter, Asukadatta Bodhisattva Sutra in one scroll (Appeared for the second time, also called Ajatashatru's Daughter Sutra, or Asukadatta Daughter Sutra, translated in the first year of the Jianwu era, as seen in the three records of Zhen, Min, and You. The two records of You and Fang separately preserve the Worry-Free Giving Sutra, and You's record further contains the Ajatashatru's Daughter Sutra, both of which are incorrect). The Vimaladatta Sutra (Immaculate Giving Daughter Sutra) in one scroll (First appeared on December 2nd of the tenth year of the Tai'kang era, and is the same as the chapter on Immaculate Giving in the Ratnakuta Sutra, as seen in the two records of Daozhen and Sengyou. The Catalogue of Inner Canons mistakenly includes the Immaculate Giving Eloquence Sutra, which was translated by Daozhen as shown later). The Like-an-Illusion Samadhi Sutra in two scrolls (Appeared for the second time, or in three or four scrolls, and is the same as the chapter on Good Dwelling Intent in the Ratnakuta Sutra, as seen in the records of Sengyou). The Crown Prince Shua Hu Sutra in one scroll (First appeared, as seen in the record of Fa Shang, and is the same as the chapter on Prince Ajatasatru in the Ratnakuta Sutra). The Great Good Power Sutra Questioned by Bodhisattva Wisdom Supreme in two scrolls (Appeared for the second time, or in one scroll, appeared on June 17th of the sixth year of the Tai'kang era, or called Great Good Power Sutra, or Bodhisattva Wisdom Supreme Sutra, or Skillful Means Sutra, or Limitless Sutra Delivered by Skillful Means, as seen in the two records of Zhen and You). Maitreya
菩薩所問本願經一卷(初出太安二年五月十一日譯或無所問二字亦云彌勒本願經一名彌勒難經與寶積彌勒所問會等同本見道真道祖僧祐三錄)阿差末經七卷(題云晉曰無盡意或四卷或五卷出大集第三譯元嘉元年十一月一日出或加菩薩字見真祐二錄祐房二錄過載無盡意經四卷誤也)大哀經八卷(舊錄云如來大哀經元康元年七月七日出八月二十三已訖有二十八品是大集初品別譯或六卷或七卷見竺道祖晉世雜錄及僧祐錄)寶女所問經三卷(太康八年四月二十七日出是大集寶女品異譯或四卷亦直云寶女問慧經亦云寶女三昧經見道袒僧祐二錄)無言童子經二卷(或云無言菩薩經是大集無言品異譯或一卷見聶道真錄及僧祐錄)菩薩十住行道品一卷(是華嚴十住品異譯見隋沙門法經錄祐房二錄直云菩薩十住即此行道品是)漸備一切智德經五卷(一名十住又名大慧光三昧或十卷元康元年十一月二十一日出是華嚴十地品異譯見聶道真及僧祐二錄)等目菩薩所問三昧經二卷(一名普賢菩薩定意或直云等目菩薩經或三卷是新華嚴十定品異譯舊經無此品見僧祐錄)如來興顯經四卷(一名興顯如幻經元康元年十二月二十五日出是華嚴經如來性起品及十忍品異譯見聶道真及僧祐二錄)度世品經六卷(或云度世經或五卷元康元年四月十三日出是華嚴離
【現代漢語翻譯】 現代漢語譯本 《菩薩所問本願經》一卷（最初于太安二年五月十一日翻譯，或無『所問』二字，亦稱《彌勒本願經》，又名《彌勒難經》，與《寶積經·彌勒所問會》等同本。見道真、道祖、僧祐三錄）。 《阿差末經》七卷（題為晉譯《無盡意》，或四卷或五卷，出自《大集經》第三，元嘉元年十一月一日出。或加『菩薩』二字。見真、祐二錄，祐房二錄過載《無盡意經》四卷，誤也）。 《大哀經》八卷（舊錄云《如來大哀經》，元康元年七月七日出，八月二十三日已訖，有二十八品，是《大集經》初品別譯，或六卷或七卷。見竺道祖《晉世雜錄》及僧祐錄）。 《寶女所問經》三卷（太康八年四月二十七日出，是《大集經·寶女品》異譯，或四卷，亦直云《寶女問慧經》，亦云《寶女三昧經》。見道袒、僧祐二錄）。 《無言童子經》二卷（或云《無言菩薩經》，是《大集經·無言品》異譯，或一卷。見聶道真錄及僧祐錄）。 《菩薩十住行道品》一卷（是《華嚴經·十住品》異譯。見隋沙門法經錄，祐房二錄直云《菩薩十住》，即此行道品是）。 《漸備一切智德經》五卷（一名《十住》，又名《大慧光三昧》，或十卷，元康元年十一月二十一日出，是《華嚴經·十地品》異譯。見聶道真及僧祐二錄）。 《等目菩薩所問三昧經》二卷（一名《普賢菩薩定意》，或直云《等目菩薩經》，或三卷，是新《華嚴經·十定品》異譯，舊經無此品。見僧祐錄）。 《如來興顯經》四卷（一名《興顯如幻經》，元康元年十二月二十五日出，是《華嚴經·如來性起品》及《十忍品》異譯。見聶道真及僧祐二錄）。 《度世品經》六卷（或云《度世經》，或五卷，元康元年四月十三日出，是《華嚴經·離世間品》異譯）。
【English Translation】 English version 'Bodhisattva's Questions on Original Vows Sutra', one fascicle (first translated on the 11th day of the 5th month of the Tai'an 2nd year; or without the words 'Questions on', also called 'Maitreya's Original Vows Sutra', also known as 'Maitreya's Difficult Questions Sutra', equivalent to the 'Maitreya's Questions Assembly' in the 'Ratnakuta Sutra'. See Daozhen, Daozu, and Sengyou's records). 'Akshayamati Sutra', seven fascicles (titled as Jin translation of 'Inexhaustible Intent', either four or five fascicles, from the third of the 'Mahasamghata Sutra', appeared on the 1st day of the 11th month of the Yuanjia 1st year. Or with the addition of the words 'Bodhisattva'. See Zhen and You's records; Youfang's records mistakenly re-listed 'Inexhaustible Intent Sutra' in four fascicles). 'Great Compassion Sutra', eight fascicles (old records say 'Tathagata's Great Compassion Sutra', appeared on the 7th day of the 7th month of the Yuankang 1st year, completed on the 23rd day of the 8th month, with twenty-eight chapters, a separate translation of the first chapter of the 'Mahasamghata Sutra', either six or seven fascicles. See Zhu Daozu's 'Miscellaneous Records of the Jin Dynasty' and Sengyou's records). 'Questions of the Jewel Woman Sutra', three fascicles (appeared on the 27th day of the 4th month of the Taikang 8th year, a different translation of the 'Jewel Woman Chapter' of the 'Mahasamghata Sutra', either four fascicles, also directly called 'Jewel Woman's Questions on Wisdom Sutra', also called 'Jewel Woman Samadhi Sutra'. See Daotan and Sengyou's records). 'Sutra of the Silent Youth', two fascicles (or called 'Sutra of the Silent Bodhisattva', a different translation of the 'Silent Chapter' of the 'Mahasamghata Sutra', either one fascicle. See Nie Daozhen's record and Sengyou's record). 'Chapter on the Practice of the Ten Abodes of Bodhisattvas', one fascicle (a different translation of the 'Ten Abodes Chapter' of the 'Avatamsaka Sutra'. See the record of the Shramana Fajing of the Sui Dynasty; Youfang's records directly call it 'Ten Abodes of Bodhisattvas', which is this chapter on practice). 'Sutra on Gradually Completing All Wisdom and Virtue', five fascicles (also named 'Ten Abodes', also named 'Great Wisdom Light Samadhi', or ten fascicles, appeared on the 21st day of the 11th month of the Yuankang 1st year, a different translation of the 'Ten Grounds Chapter' of the 'Avatamsaka Sutra'. See Nie Daozhen and Sengyou's records). 'Samadhi Sutra on the Questions of the Samantamukha Bodhisattva', two fascicles (also named 'Samantabhadra Bodhisattva's Concentration', or directly called 'Samantamukha Bodhisattva Sutra', or three fascicles, a different translation of the new 'Ten Samadhis Chapter' of the 'Avatamsaka Sutra', the old sutra does not have this chapter. See Sengyou's record). 'Tathagata's Rising and Manifestation Sutra', four fascicles (also named 'Rising and Manifestation Like Illusion Sutra', appeared on the 25th day of the 12th month of the Yuankang 1st year, a different translation of the 'Tathagata's Nature Arising Chapter' and the 'Ten Forbearances Chapter' of the 'Avatamsaka Sutra'. See Nie Daozhen and Sengyou's records). 'Chapter on Crossing the World Sutra', six fascicles (or called 'Crossing the World Sutra', or five fascicles, appeared on the 13th day of the 4th month of the Yuankang 1st year, a different translation of the 'Leaving the World Chapter' of the 'Avatamsaka Sutra').
世間品異譯見聶道真僧祐二錄)方等般泥洹經二卷(初出與隋譯四童子經同本或無般字或三卷或云大般泥洹經太始五年七月二十三日出見道真僧祐二錄)普曜經八卷(一名方等本起安公云出方等部永嘉二年五月于天水寺出第二譯沙門康殊白法巨等筆受見古真祐三錄)正法華經十卷(或云方等正法華或七卷二十七品太康七年八月十日出第三譯清信士張士明張仲正聶承遠等筆受見真祐二錄)大方等頂王經一卷(初出安公云出方等部亦直雲頂王經一名維摩詰子問經亦云善思童子經凡四名見支敏度錄及僧祐錄)佛升忉利天為母說法經二卷(初出或三卷亦云佛升忉利天品經與道神足經等同本太始年出見聶道真及僧祐錄)阿惟越致遮經三卷(初出或四卷或云阿惟越致經太康五年十月十四日于燉煌出與不退轉經廣博嚴凈經同本異譯見真祐二錄)等集眾德三昧經三卷(初出舊錄云等集眾德經或直云等集經與集一切福德經等同本或二卷見聶道真錄及僧祐錄)持心梵天經四卷(一名莊嚴佛法又名等御諸法凡十七品或六卷初出或加所問二字或直云持心經太康七年三月十日出聶承遠筆受見舊真祐三錄)持人菩薩經四卷(初云持人菩薩所問陰種諸入以了道慧經初出或三卷與持世經同本異出見僧祐錄)濟諸方等學經一卷(天竺薩和鞞日僧迦或無學字
【現代漢語翻譯】 現代漢語譯本 《世間品異譯》見聶道真、僧祐二錄。 《方等般泥洹經》二卷（最初譯出，與隋譯《四童子經》同本，或無『般』字，或為三卷，或稱《大般泥洹經》。太始五年七月二十三日譯出，見道真、僧祐二錄）。 《普曜經》八卷（一名《方等本起》。安世高說出自方等部。永嘉二年五月于天水寺譯出，為第二次翻譯。沙門康殊、白法巨等筆受，見古真、祐三錄）。 《正法華經》十卷（或稱《方等正法華》，或七卷二十七品。太康七年八月十日譯出，為第三次翻譯。清信士張士明、張仲正、聶承遠等筆受，見真、祐二錄）。 《大方等頂王經》一卷（最初譯出，安世高說出自方等部，也直接稱為《頂王經》，一名《維摩詰子問經》，也稱《善思童子經》，共有四個名稱，見支敏度錄及僧祐錄）。 《佛升忉利天為母說法經》二卷（最初譯出，或為三卷，也稱《佛升忉利天品經》，與《道神足經》等同本。太始年譯出，見聶道真及僧祐錄）。 《阿惟越致遮經》三卷（最初譯出，或為四卷，或稱《阿惟越致經》。太康五年十月十四日于敦煌譯出，與《不退轉經》、《廣博嚴凈經》同本異譯，見真、祐二錄）。 《等集眾德三昧經》三卷（最初譯出，舊錄記載為《等集眾德經》，或直接稱為《等集經》，與《集一切福德經》等同本，或為二卷，見聶道真錄及僧祐錄）。 《持心梵天經》四卷（一名《莊嚴佛法》，又名《等御諸法》，共有十七品或六卷。最初譯出，或加上『所問』二字，或直接稱為《持心經》。太康七年三月十日譯出，聶承遠筆受，見舊真、祐三錄）。 《持人菩薩經》四卷（最初稱為《持人菩薩所問陰種諸入以了道慧經》。最初譯出，或為三卷，與《持世經》同本異出，見僧祐錄）。 《濟諸方等學經》一卷（天竺薩和鞞日僧迦，或無『學』字）。
【English Translation】 English version 'Different Translations of the Chapter on the World' are found in the records of Nie Daozhen and Sengyou. The 'Fangdeng Banniwan Sutra' (方等般泥洹經) in two volumes (first translated, with the same source as the Sui translation of the 'Sutra of the Four Children' (四童子經), sometimes without the character 'Ban' (般), sometimes in three volumes, or called the 'Great Banniwan Sutra' (大般泥洹經). Translated on the 23rd day of the seventh month of the Tai Shi (太始) year, see the records of Daozhen and Sengyou). The 'P耀 Sutra' (普曜經) in eight volumes (also known as 'Fangdeng Benqi' (方等本起). An Shigao (安世高) said it came from the Fangdeng (方等) section. Translated in the fifth month of the Yongjia (永嘉) second year at Tianshui Temple (天水寺), the second translation. The Shramanas Kang Shu (康殊), Bai Faju (白法巨), etc. took notes, see the ancient Zhen and You three records). The 'Zheng Fa Hua Sutra' (正法華經) in ten volumes (or called 'Fangdeng Zheng Fa Hua' (方等正法華), or seven volumes and twenty-seven chapters. Translated on the 10th day of the eighth month of the Taikang (太康) seventh year, the third translation. Lay devotees Zhang Shiming (張士明), Zhang Zhongzheng (張仲正), Nie Chengyuan (聶承遠), etc. took notes, see the Zhen and You two records). The 'Great Fangdeng Crown King Sutra' (大方等頂王經) in one volume (first translated, An Shigao said it came from the Fangdeng section, also directly called the 'Crown King Sutra' (頂王經), also known as the 'Vimalakirti's Son's Question Sutra' (維摩詰子問經), also called the 'Good Thinking Child Sutra' (善思童子經), with a total of four names, see the records of Zhi Mindu and Sengyou). The 'Buddha Ascends to Trayastrimsa Heaven to Preach to His Mother Sutra' (佛升忉利天為母說法經) in two volumes (first translated, or in three volumes, also called the 'Buddha Ascends to Trayastrimsa Heaven Chapter Sutra' (佛升忉利天品經), with the same source as the 'Daoshen Foot Sutra' (道神足經), etc. Translated in the Tai Shi year, see the records of Nie Daozhen and Sengyou). The 'Awei Yuezhi Zhe Sutra' (阿惟越致遮經) in three volumes (first translated, or in four volumes, or called the 'Awei Yuezhi Sutra' (阿惟越致經). Translated on the 14th day of the tenth month of the Taikang fifth year in Dunhuang (敦煌), with the same source and different translations as the 'Non-Retrogressing Sutra' (不退轉經) and the 'Vast and Pure Sutra' (廣博嚴淨經), see the Zhen and You two records). The 'Sutra of the Samadhi of Equal Gathering of All Virtues' (等集眾德三昧經) in three volumes (first translated, the old records record it as the 'Sutra of Equal Gathering of All Virtues' (等集眾德經), or directly called the 'Sutra of Equal Gathering' (等集經), with the same source as the 'Sutra of Gathering All Merits' (集一切福德經), etc., or in two volumes, see the records of Nie Daozhen and Sengyou). The 'Heart-Holding Brahma Sutra' (持心梵天經) in four volumes (also known as 'Adorning the Buddha Dharma' (莊嚴佛法), also known as 'Equally Governing All Dharmas' (等御諸法), with a total of seventeen chapters or six volumes. First translated, or with the addition of the two characters 'Asked' (所問), or directly called the 'Heart-Holding Sutra' (持心經). Translated on the 10th day of the third month of the Taikang seventh year, Nie Chengyuan took notes, see the old Zhen and You three records). The 'Holding Person Bodhisattva Sutra' (持人菩薩經) in four volumes (initially called the 'Holding Person Bodhisattva's Questions on the Yin, Seeds, and Entrances to Understand the Path of Wisdom Sutra' (持人菩薩所問陰種諸入以了道慧經). First translated, or in three volumes, with the same source and different versions as the 'Holding World Sutra' (持世經), see the records of Sengyou). The 'Saving All Fangdeng Learning Sutra' (濟諸方等學經) in one volume (Indian Sawa Biri Sangha (薩和鞞日僧迦), or without the character 'Learning' (學)).
初出與方廣總持經同本見竺道祖錄及僧祐錄)文殊師利現寶藏經三卷(初出或無現字與方廣寶篋經等同本太始六年十月出或二卷亦直云寶藏經見僧祐錄長房錄中別載寶藏經二卷誤之甚也)無極寶三昧經一卷(初出或云無極寶經與寶如來三昧同本永嘉元年三月三日出見別錄及聶道真僧祐二錄)普超三昧經三卷(第二齣或四卷一名阿阇世王品太康七年十二月二十七日出或無三昧字或上加文殊師利安錄云更出阿阇世王經見祖祐二錄)無所希望經一卷(第二齣或作悕字一名象步經與象腋經等同本見聶道真錄及僧祐錄)大凈法門經一卷(題云大凈法門品上金光首女所問溥首童真所開化經初出與大莊嚴法門經等同本建興元年十二月二十六日出見聶道真及僧祐二錄)順權方便經二卷(一名轉女身菩薩經或作惟權舊錄云順權女經亦云隨權女經第二齣或一卷見道真僧祐二錄祐房二錄別存隨權女經誤也)太子沐魄經一卷(第三齣六度集第四卷異譯或作暮魄見僧祐錄)月光童子經一卷(初出一名月明童子經或名申日經與德護長者經等同本見僧祐錄)乳光佛經一卷(第二齣亦云乳光經與犢子經等同本異出見僧祐錄)無垢賢女經一卷(第二齣或名胎藏經與轉女身經等同本見聶道真錄祐房二錄載胎藏經即此無垢賢女經是)決定總經一卷(初出或云決
【現代漢語翻譯】 現代漢語譯本 《文殊師利現寶藏經》三卷（初出，或無『現』字，與《方廣寶篋經》等同本，太始六年十月出，或二卷，亦直云《寶藏經》，見僧祐錄。長房錄中別載《寶藏經》二卷，誤之甚也。） 《無極寶三昧經》一卷（初出，或云《無極寶經》，與《寶如來三昧》同本，永嘉元年三月三日出，見別錄及聶道真、僧祐二錄。） 《普超三昧經》三卷（第二齣，或四卷，一名《阿阇世王品》（Ajatasattu），太康七年十二月二十七日出，或無『三昧』字，或上加『文殊師利』，安錄云更出《阿阇世王經》，見祖、祐二錄。） 《無所希望經》一卷（第二齣，或作『悕』字，一名《象步經》，與《象腋經》等同本，見聶道真錄及僧祐錄。） 《大凈法門經》一卷（題云《大凈法門品上金光首女所問溥首童真所開化經》，初出，與《大莊嚴法門經》等同本，建興元年十二月二十六日出，見聶道真及僧祐二錄。） 《順權方便經》二卷（一名《轉女身菩薩經》，或作《惟權》，舊錄云《順權女經》，亦云《隨權女經》，第二齣，或一卷，見道真、僧祐二錄。祐、房二錄別存《隨權女經》，誤也。） 《太子沐魄經》一卷（第三齣，《六度集》第四卷異譯，或作『暮魄』，見僧祐錄。） 《月光童子經》一卷（初出，一名《月明童子經》，或名《申日經》，與《德護長者經》等同本，見僧祐錄。） 《乳光佛經》一卷（第二齣，亦云《乳光經》，與《犢子經》等同本異出，見僧祐錄。） 《無垢賢女經》一卷（第二齣，或名《胎藏經》，與《轉女身經》等同本，見聶道真錄、祐、房二錄載《胎藏經》即此《無垢賢女經》是。） 《決定總經》一卷（初出，或云《決》
【English Translation】 English version 'Manjusri Appears Treasure Store Sutra', three fascicles (First edition, or without the word 'Appears'. Same origin as 'Fang Guang Bao Qie Sutra', etc. Appeared in October of the sixth year of Tai Shi, or two fascicles, also directly called 'Treasure Store Sutra', see Seng You's record. Chang Fang's record separately records 'Treasure Store Sutra' in two fascicles, which is a big mistake.) 'Limitless Treasure Samadhi Sutra', one fascicle (First edition, or called 'Limitless Treasure Sutra'. Same origin as 'Buddha Treasure Samadhi', appeared on March 3rd of the first year of Yongjia, see separate records and Nie Daozhen's and Seng You's records.) 'Universal Transcendence Samadhi Sutra', three fascicles (Second edition, or four fascicles, also named 'Ajatasattu Chapter' (Ajatasattu), appeared on December 27th of the seventh year of Taikang, or without the word 'Samadhi', or with 'Manjusri' added above. An's record says that 'Ajatasattu Sutra' was re-edited, see Zu's and You's records.) 'Sutra of No Expectations', one fascicle (Second edition, or written as 'Xi'. Also named 'Elephant Step Sutra', same origin as 'Elephant Axilla Sutra', etc., see Nie Daozhen's record and Seng You's record.) 'Great Pure Dharma Gate Sutra', one fascicle (Titled 'Great Pure Dharma Gate Chapter, Sutra of Pu Shou Boy's Enlightenment Questioned by Jin Guang Shou Woman', first edition, same origin as 'Great Solemn Dharma Gate Sutra', etc., appeared on December 26th of the first year of Jianxing, see Nie Daozhen's and Seng You's records.) 'Expedient Means Sutra', two fascicles (Also named 'Turning Woman's Body Bodhisattva Sutra', or written as 'Wei Quan'. Old record says 'Following Expedient Woman Sutra', also called 'Following Expedient Woman Sutra', second edition, or one fascicle, see Daozhen's and Seng You's records. You's and Fang's records separately preserve 'Following Expedient Woman Sutra', which is a mistake.) 'Crown Prince's Bathing Spirit Sutra', one fascicle (Third edition, different translation of the fourth fascicle of 'Collection of Six Paramitas', or written as 'Mu Po', see Seng You's record.) 'Moonlight Boy Sutra', one fascicle (First edition, also named 'Moon Bright Boy Sutra', or named 'Shen Ri Sutra', same origin as 'De Hu Elder Sutra', etc., see Seng You's record.) 'Milk Light Buddha Sutra', one fascicle (Second edition, also called 'Milk Light Sutra', different edition of the same origin as 'Calf Sutra', see Seng You's record.) 'Immaculate Virtuous Woman Sutra', one fascicle (Second edition, or named 'Garbha Sutra', same origin as 'Turning Woman's Body Sutra', etc., see Nie Daozhen's record. You's and Fang's records record 'Garbha Sutra', which is this 'Immaculate Virtuous Woman Sutra'.) 'Definitive Summary Sutra', one fascicle (First edition, or called 'Jue')
總持經與謗佛經同本見僧祐錄)如來獨證自誓三昧經一卷(亦云搏證自誓三昧經或云如來自誓三昧經第二齣與漢安世高自誓三昧經同本見僧祐錄)龍施菩薩本起經一卷(舊錄雲龍施本經或雲龍施女經第二齣與龍施女經同本見僧祐錄)八陽神咒經一卷(亦直云八陽經第二齣與八吉祥咒經等同本見長房錄)盂蘭盆經一卷(亦云盂蘭經與報恩奉盆經同本見長房錄)四不可得經一卷(第二齣見聶道真正度僧祐等三錄)梵女首意經一卷(初出一名首意女經見僧祐錄)寶網經一卷(初出亦云寶網童子經見聶道真僧祐二錄)菩薩行五十緣身經一卷(初出舊錄云菩薩緣身五十事經亦云五十緣身行經見竺道祖錄及僧祐錄)須真天子經三卷(初出或二卷或加所問二字亦云問四事經太始三年十一月八日于長安青門外白馬寺出安文惠等傳聶承遠等筆受至十二月十三日訖見道祖僧祐二錄)海龍王經四卷(初出或三卷太康六年七月十日出見聶道真錄及僧祐錄)諸佛要集經二卷(天竺曰佛陀僧祇提亦直云要集經初出見僧祐錄)賢劫經十三卷(題云颰陀劫三昧晉曰賢劫定意經永康元年七月二十一日出趙文龍筆受初出或七卷或十卷見道真僧祐二錄房等別存颰陀劫三昧經誤也)弘道廣顯三昧經四卷(一名阿耨達龍王所問決諸狐疑清凈品亦名入金剛問定意經凡
【現代漢語翻譯】 現代漢語譯本 《總持經》與《謗佛經》同本（見僧祐錄）。《如來獨證自誓三昧經》一卷（亦稱《搏證自誓三昧經》或《如來自誓三昧經》，第二齣，與漢安世高譯《自誓三昧經》同本，見僧祐錄）。 《龍施菩薩本起經》一卷（舊錄云《龍施本經》或《龍施女經》，第二齣，與《龍施女經》同本，見僧祐錄）。《八陽神咒經》一卷（亦直稱《八陽經》，第二齣，與《八吉祥咒經》等同本，見長房錄）。 《盂蘭盆經》一卷（亦稱《盂蘭經》，與《報恩奉盆經》同本，見長房錄）。《四不可得經》一卷（第二齣，見聶道真、正度、僧祐等三錄）。 《梵女首意經》一卷（初出，一名《首意女經》，見僧祐錄）。《寶網經》一卷（初出，亦稱《寶網童子經》，見聶道真、僧祐二錄）。 《菩薩行五十緣身經》一卷（初出，舊錄云《菩薩緣身五十事經》亦云《五十緣身行經》，見竺道祖錄及僧祐錄）。《須真天子經》三卷（初出，或二卷，或加「所問」二字，亦稱《問四事經》，太始三年十一月八日于長安青門外白馬寺出，安文惠等傳，聶承遠等筆受，至十二月十三日訖，見道祖、僧祐二錄）。 《海龍王經》四卷（初出，或三卷，太康六年七月十日出，見聶道真錄及僧祐錄）。《諸佛要集經》二卷（天竺曰佛陀僧祇提（Buddha Samgiti），亦直稱《要集經》，初出，見僧祐錄）。 《賢劫經》十三卷（題云《颰陀劫三昧》，晉曰《賢劫定意經》，永康元年七月二十一日出，趙文龍筆受，初出或七卷或十卷，見道真、僧祐二錄，房等別存《颰陀劫三昧經》誤也）。《弘道廣顯三昧經》四卷（一名《阿耨達龍王（Anavatapta）所問決諸狐疑清凈品》，亦名《入金剛問定意經》凡
【English Translation】 English version The Sarvasamgraha Sutra is the same as the Slander of Buddha Sutra (see Sengyou's Record). The Tathāgata's Unique Attainment of Self-Vow Samādhi Sutra, one fascicle (also called Firm Attainment of Self-Vow Samādhi Sutra or Tathāgata's Self-Vow Samādhi Sutra, second appearance, same as An Shih-kao's translation of the Self-Vow Samādhi Sutra from the Han dynasty, see Sengyou's Record). The Original Story of Nāga-Datta Bodhisattva Sutra, one fascicle (old record says Nāga-Datta Sutra or Nāga-Datta's Daughter Sutra, second appearance, same as the Nāga-Datta's Daughter Sutra, see Sengyou's Record). The Eight-Yang Divine Mantra Sutra, one fascicle (also simply called Eight-Yang Sutra, second appearance, same as the Eight Auspicious Mantra Sutra, etc., see Changfang's Record). The Ullambana Sutra, one fascicle (also called Ullamba Sutra, same as the Repaying Kindness Offering Basin Sutra, see Changfang's Record). The Four Unattainable Things Sutra, one fascicle (second appearance, see Nie Daozhen, Zhengdu, Sengyou's three records). The Brahmin Girl's Initial Thought Sutra, one fascicle (first appearance, also named Initial Thought Girl Sutra, see Sengyou's Record). The Jewel Net Sutra, one fascicle (first appearance, also called Jewel Net Youth Sutra, see Nie Daozhen, Sengyou's two records). The Bodhisattva's Practice of Fifty Conditions of the Body Sutra, one fascicle (first appearance, old record says Bodhisattva's Fifty Matters of the Body Sutra also called Fifty Conditions of the Body Practice Sutra, see Zhu Daozu's record and Sengyou's Record). The Sūrya-satya Deva Sutra, three fascicles (first appearance, or two fascicles, or with the addition of the words 'What Was Asked', also called Sutra on Four Questions, appeared on the eighth day of the eleventh month of the third year of the Tai-shi era at the White Horse Temple outside the Qingmen gate of Chang'an, transmitted by An Wenhui, etc., written down by Nie Chengyuan, etc., completed on the thirteenth day of the twelfth month, see Daozu, Sengyou's two records). The Sāgara-nāgarāja Sutra, four fascicles (first appearance, or three fascicles, appeared on the tenth day of the seventh month of the sixth year of the Tai-kang era, see Nie Daozhen's record and Sengyou's Record). The Essential Collection of All Buddhas Sutra, two fascicles (in Sanskrit called Buddha Samgiti, also simply called Essential Collection Sutra, first appearance, see Sengyou's Record). The Bhadrakalpika Sutra, thirteen fascicles (titled Bhadrakalpika Samādhi, in the Jin dynasty called Samādhi of the Meaning of the Worthy Aeon, appeared on the twenty-first day of the seventh month of the first year of the Yongkang era, written down by Zhao Wenlong, first appearance or seven fascicles or ten fascicles, see Daozhen, Sengyou's two records, Fang, etc., separately preserving the Bhadrakalpika Samādhi Sutra is a mistake). The Vast and Manifest Samādhi Sutra of Spreading the Way, four fascicles (also named Anavatapta Nāgarāja's Purity Chapter on Resolving All Doubts, also named Entering the Vajra Questioning Samādhi, altogether
十二品或二卷永嘉二年三月出見真祐二錄內典中別載阿耨達經誤也)心明經一卷(一名心明女梵志婦飯汁施經見僧祐錄)滅十方冥經一卷(光熙元年八月十四日出或云十方滅冥經見聶道真錄及僧祐錄)鹿母經一卷(又別有鹿子經一卷與此全同見僧祐錄)魔逆經一卷(太康十年十二月二日于洛陽城四白馬寺出聶道真筆受見僧祐錄及經後記)德光太子經一卷(或云賴吒和羅所問光德太子經太始六年九月三十日出見竺道祖錄及僧祐錄)般泥洹后灌臘經一卷(或云般泥洹后四輩灌臘經亦直云灌像經見長房錄)四輩經一卷(或云四輩弟子經亦云四輩學經見法上錄)當來變經一卷(或云當來變識經見道真僧祐二錄)過去佛分衛經一卷(舊錄云過世佛分衛經見僧祐錄)文殊師利凈律經一卷(初出又直云凈律經太康十年四月八日于白馬寺出先遇西域寂志誦出經本后尚有數品其人忘但宣憶者道真筆授見祖祐二錄)文殊悔過經一卷(初出或加師利字亦云文殊五體悔過經見僧祐錄)離睡經一卷(出中阿含第二十卷異譯見長房錄)受歲經一卷(出中阿含第二十三卷初異譯見長房錄)樂想經一卷(出中阿含第二十六異譯見長房錄)尊上經一卷(出中阿含第四十三異譯見長房錄)意經一卷(出中阿含第四十五異譯見長房錄)應法經一卷(亦出中阿含
【現代漢語翻譯】 現代漢語譯本： 《心明經》一卷（一名《心明女梵志婦飯汁施經》，見僧祐錄）。 《滅十方冥經》一卷（光熙元年八月十四日出，或云《十方滅冥經》，見聶道真錄及僧祐錄）。 《鹿母經》一卷（又別有《鹿子經》一卷，與此全同，見僧祐錄）。 《魔逆經》一卷（太康十年十二月二日于洛陽城四白馬寺出，聶道真筆受，見僧祐錄及經後記）。 《德光太子經》一卷（或云《賴吒和羅（Rattha和羅，人名）所問光德太子經》，太始六年九月三十日出，見竺道祖錄及僧祐錄）。 《般泥洹（Parinirvana，般涅槃）后灌臘經》一卷（或云《般泥洹后四輩灌臘經》，亦直云《灌像經》，見長房錄）。 《四輩經》一卷（或云《四輩弟子經》，亦云《四輩學經》，見法上錄）。 《當來變經》一卷（或云《當來變識經》，見道真僧祐二錄）。 《過去佛分衛經》一卷（舊錄云《過世佛分衛經》，見僧祐錄）。 《文殊師利（Manjusri，文殊菩薩）凈律經》一卷（初出，又直云《凈律經》，太康十年四月八日于白馬寺出，先遇西域寂志誦出經本，后尚有數品，其人忘，但宣憶者道真筆授，見祖祐二錄）。 《文殊悔過經》一卷（初出，或加師利字，亦云《文殊五體悔過經》，見僧祐錄）。 《離睡經》一卷（出《中阿含》第二十卷異譯，見長房錄）。 《受歲經》一卷（出《中阿含》第二十三卷初異譯，見長房錄）。 《樂想經》一卷（出《中阿含》第二十六異譯，見長房錄）。 《尊上經》一卷（出《中阿含》第四十三異譯，見長房錄）。 《意經》一卷（出《中阿含》第四十五異譯，見長房錄）。 《應法經》一卷（亦出《中阿含》）。
【English Translation】 English version: 'Xin Ming Jing' (Heart Bright Sutra) one scroll (also known as 'Xin Ming Nu Fanzhi Fu Fan Zhi Shi Jing' (Sutra of the Rice Gruel Offering by the Brahmin Woman Xin Ming), see Sengyou Lu). 'Mie Shi Fang Ming Jing' (Sutra of Eradicating Darkness in the Ten Directions) one scroll (appeared on the 14th day of the 8th month of the Guangxi era, or said to be 'Shi Fang Mie Ming Jing' (Sutra of Eradicating Darkness in the Ten Directions), see Nie Daozhen Lu and Sengyou Lu). 'Lu Mu Jing' (Deer Mother Sutra) one scroll (also another 'Lu Zi Jing' (Deer Child Sutra) one scroll, completely identical to this, see Sengyou Lu). 'Mo Ni Jing' (Demon Rebellion Sutra) one scroll (appeared on the 2nd day of the 12th month of the Taikang era at the Four White Horse Temple in Luoyang City, dictated by Nie Daozhen, see Sengyou Lu and postscript of the sutra). 'De Guang Tai Zi Jing' (Sutra of Prince De Guang) one scroll (or said to be 'Guang De Tai Zi Jing' (Sutra of Prince Guang De) asked by Rattha和羅, appeared on the 30th day of the 9th month of the Taishi era, see Zhu Daozu Lu and Sengyou Lu). 'Ban Ni Huan (Parinirvana) Hou Guan La Jing' (Sutra of Bathing the Wax Image After Parinirvana) one scroll (or said to be 'Ban Ni Huan Hou Si Bei Guan La Jing' (Sutra of Bathing the Wax Image by the Four Groups After Parinirvana), also simply called 'Guan Xiang Jing' (Sutra of Bathing the Image), see Changfang Lu). 'Si Bei Jing' (Sutra of the Four Groups) one scroll (or said to be 'Si Bei Di Zi Jing' (Sutra of the Four Groups of Disciples), also called 'Si Bei Xue Jing' (Sutra of Learning by the Four Groups), see Fa Shang Lu). 'Dang Lai Bian Jing' (Sutra of Future Changes) one scroll (or said to be 'Dang Lai Bian Shi Jing' (Sutra of Future Changes in Consciousness), see Daozhen Sengyou two records). 'Guo Qu Fo Fen Wei Jing' (Sutra of Alms Distribution by Past Buddhas) one scroll (old record says 'Guo Shi Fo Fen Wei Jing' (Sutra of Alms Distribution by Past Buddhas), see Sengyou Lu). 'Manjusri (Manjusri) Jing Lu Jing' (Manjusri Pure Vinaya Sutra) one scroll (first appeared, also simply called 'Jing Lu Jing' (Pure Vinaya Sutra), appeared on the 8th day of the 4th month of the Taikang era at the White Horse Temple, first encountered a monk from the Western Regions, Jizhi, who recited the sutra text, later there were still several chapters, the person forgot, but the one who declared and remembered dictated it to Daozhen, see Zu You two records). 'Manjusri Hui Guo Jing' (Manjusri Repentance Sutra) one scroll (first appeared, or with the addition of the character 'Shili', also called 'Manjusri Wu Ti Hui Guo Jing' (Manjusri Five-Body Repentance Sutra), see Sengyou Lu). 'Li Shui Jing' (Sutra of Leaving Sleep) one scroll (excerpted from the different translation of the twentieth scroll of the 'Madhyama Agama', see Changfang Lu). 'Shou Sui Jing' (Sutra of Receiving the Year) one scroll (excerpted from the initial different translation of the twenty-third scroll of the 'Madhyama Agama', see Changfang Lu). 'Le Xiang Jing' (Sutra of Joyful Thoughts) one scroll (excerpted from the different translation of the twenty-sixth scroll of the 'Madhyama Agama', see Changfang Lu). 'Zun Shang Jing' (Sutra of the Honored One) one scroll (excerpted from the different translation of the forty-third scroll of the 'Madhyama Agama', see Changfang Lu). 'Yi Jing' (Sutra of Intention) one scroll (excerpted from the different translation of the forty-fifth scroll of the 'Madhyama Agama', see Changfang Lu). 'Ying Fa Jing' (Sutra of Appropriate Dharma) one scroll (also excerpted from the 'Madhyama Agama').
第四十五異譯見長房錄)鴦崛摩經一卷(或作魔字或云指髻經或云指鬘經出增一阿含第三十一異譯見道真僧祐二錄)力士移山經一卷(亦直云移山經見僧祐錄出增一阿含第三十六異譯)四未曾有法經一卷(或無法字亦云四未有經見長房錄亦出增一阿含第三十六異譯)聖法印經一卷(天竺名阿遮曇摩文圖出雜阿含第三或無法字亦云慧印經元康四年十二月五日于酒泉郡出竺法首筆受見道真寶唱僧祐三錄)舍頭諫經一卷(題云舍頭諫晉曰太子二十八宿經一名虎耳經與摩登伽經等同本第五齣與漢世高出者少異見道安錄祐云虎耳意經)所欲致患經一卷(初出太安三年正月譯見道真王宗僧祐三錄)琉璃王經一卷(第二齣或作流離見僧祐錄)生經五卷(初出或四卷太康六年正月十九日出有五十五經見聶道真錄及僧祐錄)分別經一卷(舊云與阿難分別經等同本者非也見長房錄)五百弟子自說本起經一卷(太安二年五月譯或云佛五百弟子自說本起舊錄云五百弟子自說本末經亦云五百弟子本起經見道真僧祐二錄)大迦葉本經一卷(或云迦葉本經見僧祐錄)四自侵經一卷(安康云出阿毗曇見僧祐錄)身觀經一卷(云出雜阿含檢無見長房錄)修行道地經六經(初卷題云榆遮伽復彌經晉曰修行道地太康五年二月二十三日出或七卷二十七品第三齣亦
【現代漢語翻譯】 現代漢語譯本 《第四十五異譯見長房錄》鴦崛摩經一卷（或作魔字，或云指髻經，或云指鬘經，出自《增一阿含》第三十一，異譯見道真、僧祐二錄） 力士移山經一卷（亦直云移山經，見僧祐錄，出自《增一阿含》第三十六異譯） 四未曾有法經一卷（或無法字，亦云四未有經，見長房錄，亦出自《增一阿含》第三十六異譯） 聖法印經一卷（天竺名阿遮曇摩文圖（Dharma Mudra），出自《雜阿含》第三，或無法字，亦云慧印經，元康四年十二月五日于酒泉郡出，竺法首筆受，見道真、寶唱、僧祐三錄） 舍頭諫經一卷（題云舍頭諫，晉曰太子二十八宿經，一名虎耳經，與摩登伽經等同本第五，出與漢世高出者少異，見道安錄，祐云虎耳意經） 所欲致患經一卷（初出太安三年正月譯，見道真、王宗、僧祐三錄） 琉璃王經一卷（第二齣，或作流離，見僧祐錄） 生經五卷（初出或四卷，太康六年正月十九日出，有五十五經，見聶道真錄及僧祐錄） 分別經一卷（舊云與阿難分別經等同本者非也，見長房錄） 五百弟子自說本起經一卷（太安二年五月譯，或云佛五百弟子自說本起，舊錄云五百弟子自說本末經，亦云五百弟子本起經，見道真、僧祐二錄） 大迦葉本經一卷（或云迦葉本經，見僧祐錄） 四自侵經一卷（安康云出阿毗曇（Abhidhamma），見僧祐錄） 身觀經一卷（云出雜阿含，檢無，見長房錄） 修行道地經六經（初卷題云榆遮伽復彌經，晉曰修行道地，太康五年二月二十三日出，或七卷二十七品，第三齣亦
【English Translation】 English version 《Forty-fifth Different Translation Recorded by Changfang》Aṅgulimāla Sūtra, one fascicle (sometimes written with the character 'demon,' or called 'Topknot Sūtra,' or 'Garland of Fingers Sūtra,' from Ekottara Āgama 31, different translations recorded by Daozhen and Sengyou) Li Shi Yi Shan Jing (Strongman Moving Mountain Sūtra), one fascicle (also directly called 'Moving Mountain Sūtra,' recorded by Sengyou, from Ekottara Āgama 36, different translation) Four Unprecedented Dharmas Sūtra, one fascicle (sometimes without the character 'Dharma,' also called 'Four Unprecedented Sūtra,' recorded by Changfang, also from Ekottara Āgama 36, different translation) Holy Dharma Seal Sūtra, one fascicle (Sanskrit name: Ācāra Dharma Mudrā, from Saṃyukta Āgama 3, sometimes without the character 'Dharma,' also called 'Wisdom Seal Sūtra,' produced in Jiuquan Prefecture on December 5th of the fourth year of Yuankang, dictated by Zhu Fashou, recorded by Daozhen, Baochang, and Sengyou) Śirovāda Sūtra, one fascicle (titled Śirovāda, Jin dynasty called it 'Twenty-eight Constellations Sūtra of the Crown Prince,' also named 'Tiger Ear Sūtra,' of the same origin as the Mātangī Sūtra, the fifth version, slightly different from the earlier versions in the Han dynasty, recorded by Daoan, You said it is the 'Tiger Ear Meaning Sūtra') Suo Yu Zhi Huan Jing (Sūtra on the Diseases One Desires), one fascicle (first produced and translated in the first month of the third year of Tai'an, recorded by Daozhen, Wang Zong, and Sengyou) Rājā Prasenajit Sūtra, one fascicle (second version, sometimes written as 'Flowing Glass,' recorded by Sengyou) Sheng Jing (Birth Sūtra), five fascicles (first produced in four or five fascicles, produced on January 19th of the sixth year of Taikang, containing fifty-five sūtras, recorded by Nie Daozhen and Sengyou) Fen Bie Jing (Discrimination Sūtra), one fascicle (the old version says it is the same as the Ānanda Discrimination Sūtra, which is incorrect, recorded by Changfang) Five Hundred Disciples Speaking of Their Origins Sūtra, one fascicle (translated in the fifth month of the second year of Tai'an, sometimes called 'Buddha's Five Hundred Disciples Speaking of Their Origins,' the old record says 'Five Hundred Disciples Speaking of Their Beginnings and Ends Sūtra,' also called 'Five Hundred Disciples' Origins Sūtra,' recorded by Daozhen and Sengyou) Mahākāśyapa's Original Sūtra, one fascicle (or called 'Kāśyapa's Original Sūtra,' recorded by Sengyou) Four Self-Aggression Sūtra, one fascicle (Ankang says it is from the Abhidhamma, recorded by Sengyou) Body Contemplation Sūtra, one fascicle (said to be from the Saṃyukta Āgama, but not found upon inspection, recorded by Changfang) Xiū Xíng Dào Dì Jīng (Sūtra on the Practice of the Path to the Ground), six fascicles (the first fascicle is titled 'Yuzhejia Fumi Jing,' Jin dynasty called it 'Sūtra on the Practice of the Path to the Ground,' produced on February 23rd of the fifth year of Taikang, or seven fascicles and twenty-seven sections, the third version also
直云修行經見祐唱二錄)法觀經一卷(見長房錄)
上見存已下闕。新道行經十卷(亦名小品或七卷祐云更出小品太始八年譯第四齣與舊道行等同本房錄更載小品七卷誤也見祐房二錄藏中者非此本先闕)仁王般若經一卷(或二卷三十一紙初出房云見晉世雜錄)無量壽經二卷(一名無量清凈平等覺經永嘉二年正月二十一日出第六譯與漢世高支讖等所出本同文異見竺道祖錄及僧祐錄)菩薩藏經三卷(初出見長房錄)般舟三昧經二卷(安公錄云更出般舟三昧經第五齣見僧祐錄)菩薩十地經一卷(亦云大方廣經亦直云十地經初出見僧祐錄)薩蕓芬陀利經六卷(太始元年譯見竺道祖晉世雜錄第二齣隋錄云薩曇蕓者恐誤祐錄中無)維摩詰所說法門經一卷(太安二年四月一日譯第四齣見聶道真錄祐錄直云維摩詰經祐錄又有刪維摩詰經祐云意謂先出維摩繁重護刪出逸偈也)閑居經一卷(與悲華經等同本異譯初出見僧祐錄)更出阿阇世王經二卷(第四齣見僧祐錄若準安錄但有更出阿阇世王經無普超三昧祐房二錄雙載二經既梵本同不合再出)彌勒成佛經一卷(初出一名彌勒當來下生經太安二年出一十七紙見聶道真錄及僧祐錄)十二因緣經一卷(第四齣亦云貝多樹下思惟十二因緣見僧祐錄)溫室洗浴眾僧經一卷(第二齣亦直云溫室經見
【現代漢語翻譯】 現代漢語譯本： 《直云修行經》見祐唱二錄。 《法觀經》一卷（見長房錄）。
（以上見存，以下闕。） 《新道行經》十卷（亦名《小品》，或七卷。祐云：更出《小品》。太始八年譯，第四齣，與舊《道行》等同本。房錄更載《小品》七卷，誤也。見祐房二錄，藏中者非此本，先闕。） 《仁王般若經》一卷（或二卷，三十一紙。初出房云：見晉世雜錄）。 《無量壽經》二卷（一名《無量清凈平等覺經》。永嘉二年正月二十一日出，第六譯，與漢世高支讖（Kao Chih-ch'ien）等所出本同文異。見竺道祖錄及僧祐錄）。 《菩薩藏經》三卷（初出見長房錄）。 《般舟三昧經》二卷（安公錄云：更出《般舟三昧經》。第五齣見僧祐錄）。 《菩薩十地經》一卷（亦云《大方廣經》，亦直云《十地經》。初出見僧祐錄）。 《薩蕓芬陀利經》六卷（太始元年譯，見竺道祖《晉世雜錄》。第二齣，隋錄云薩曇蕓者恐誤，祐錄中無）。 《維摩詰所說法門經》一卷（太安二年四月一日譯，第四齣見聶道真錄。祐錄直云《維摩詰經》。祐錄又有刪《維摩詰經》，祐云：意謂先出維摩繁重，護刪出逸偈也）。 《閑居經》一卷（與《悲華經》等同本異譯。初出見僧祐錄）。 《更出阿阇世王經》二卷（第四齣見僧祐錄。若準安錄，但有《更出阿阇世王經》，無《普超三昧》。祐房二錄雙載二經，既梵本同，不合再出）。 《彌勒成佛經》一卷（初出一名《彌勒當來下生經》。太安二年出一十七紙，見聶道真錄及僧祐錄）。 《十二因緣經》一卷（第四齣，亦云《貝多樹下思惟十二因緣》。見僧祐錄）。 《溫室洗浴眾僧經》一卷（第二齣，亦直云《溫室經》。見僧祐錄）。
【English Translation】 English version: 'Zhi Yun Xiu Xing Jing' (Directly Speaking of Practice Sutra) - See You Chang's Two Records. 'Fa Guan Jing' (Dharma Observation Sutra) - One scroll (See Chang Fang's Record).
(The above is extant, the following is missing.) 'Xin Dao Xing Jing' (New Sutra on the Path of Practice) - Ten scrolls (Also known as 'Xiao Pin' (Smaller Collection), or seven scrolls. You says: Further edition of 'Xiao Pin'. Translated in the eighth year of the Tai Shi era, the fourth edition, the same as the old 'Dao Xing'. Fang's record also lists 'Xiao Pin' as seven scrolls, which is an error. See You and Fang's two records, the one in the collection is not this version, it is missing first.) 'Ren Wang Ban Ruo Jing' (Benevolent Kings Prajna Sutra) - One scroll (Or two scrolls, thirty-one pages. First edition, Fang says: See Miscellaneous Records of the Jin Dynasty). 'Wu Liang Shou Jing' (Infinite Life Sutra) - Two scrolls (Also named 'Wu Liang Qing Jing Ping Deng Jue Jing' (Infinite Pure and Equal Enlightenment Sutra). Published on the 21st day of the first month of the second year of Yongjia, the sixth translation, with the same text but different wording as the version by Kao Chih-ch'ien (高支讖) and others in the Han Dynasty. See Zhu Daozu's Record and Seng You's Record). 'Pu Sa Zang Jing' (Bodhisattva Pitaka Sutra) - Three scrolls (First edition, see Chang Fang's Record). 'Ban Zhou San Mei Jing' (Pratyutpanna Samadhi Sutra) - Two scrolls (An Gong's record says: Further edition of 'Ban Zhou San Mei Jing'. Fifth edition, see Seng You's Record). 'Pu Sa Shi Di Jing' (Bodhisattva Ten Grounds Sutra) - One scroll (Also called 'Da Fang Guang Jing' (Great Vaipulya Sutra), also directly called 'Shi Di Jing' (Ten Grounds Sutra). First edition, see Seng You's Record). 'Sa Yun Fen Tuo Li Jing' (Sārvastivādin Vinaya Sutra) - Six scrolls (Translated in the first year of the Tai Shi era, see Zhu Daozu's 'Miscellaneous Records of the Jin Dynasty'. Second edition, the Sui record says that 'Sa Tan Yun' is likely an error, not in You's record). 'Wei Mo Jie Suo Shuo Fa Men Jing' (Vimalakirti Nirdesa Sutra) - One scroll (Translated on the first day of the fourth month of the second year of Tai An, the fourth edition, see Nie Daozhen's Record. You's record directly calls it 'Wei Mo Jie Jing' (Vimalakirti Sutra). You's record also has an abridged 'Wei Mo Jie Jing', You says: It means that the previously published Vimalakirti was cumbersome, so it was abridged and some verses were omitted). 'Xian Ju Jing' (Secluded Dwelling Sutra) - One scroll (Same as 'Bei Hua Jing' (Karunapundarika Sutra) and others, same text but different translations. First edition, see Seng You's Record). 'Geng Chu A She Shi Wang Jing' (Further Edition of Ajatasatru Sutra) - Two scrolls (Fourth edition, see Seng You's Record. According to An's record, there is only 'Geng Chu A She Shi Wang Jing', not 'Pu Chao San Mei' (Universal Transcendence Samadhi). You and Fang's two records both list the two sutras, but since the Sanskrit versions are the same, they should not be re-edited). 'Mi Le Cheng Fo Jing' (Maitreya's Buddhahood Sutra) - One scroll (First edition, also named 'Mi Le Dang Lai Xia Sheng Jing' (Maitreya's Descent to Earth Sutra). Published in the second year of Tai An, seventeen pages, see Nie Daozhen's Record and Seng You's Record). 'Shi Er Yin Yuan Jing' (Twelve Nidanas Sutra) - One scroll (Fourth edition, also called 'Bei Duo Shu Xia Si Wei Shi Er Yin Yuan' (Thinking about the Twelve Nidanas under the Betel Nut Tree). See Seng You's Record). 'Wen Shi Xi Yu Zhong Seng Jing' (Bathing Monks in the Hot House Sutra) - One scroll (Second edition, also directly called 'Wen Shi Jing' (Hot House Sutra). See Seng You's Record).
聶道真錄及僧祐錄)百佛名經一卷(初出祐無經字見僧祐錄)光世音大勢至受決經一卷(初出元康年出亦直云觀世音受記經見聶道真僧祐二錄)◎◎勇伏定經二卷(安公云更出首楞嚴也康元年四月九日出聶承遠筆受第六譯見道真僧祐二錄祐房二錄更載首楞嚴二卷者誤也)無思議光孩童菩薩經一卷(亦云無思議孩童經亦名無思議光經舊錄直云孩童經初出見僧祐錄)超日明三昧經二卷(太始七年正月譯初出或三卷或直云超日明經見聶道真錄及僧祐錄)照明三昧經一卷(初出見僧祐錄)惟明三十偈經一卷(或無經字第二齣與吳代支謙出者本同見長房錄)法沒盡經一卷(或云空寂菩薩所問經第二齣與支謙出者同本或云法滅盡經見僧祐錄)諸神咒經三卷(見僧祐錄)文殊師利菩薩經一卷(見長房錄)小郁伽經一卷(與大郁伽經不同見僧祐錄或作迦字)諸方佛名功德經一卷(祐無功德字見僧祐長房二錄)十方佛名經一卷(祐無經字見僧祐長房二錄)慈仁問八十種好經一卷(或直云八十種好經見道安錄及長房錄)三十二相因緣經一卷(或云菩薩三十二相經見道安錄及長房錄)嚴凈定經一卷(一名序世經見僧祐錄)寶施女經一卷(一名須摩提法律三昧見僧祐錄及道真錄)金益長者子經一卷(見僧祐錄)離垢蓋經一卷(見僧祐錄)慧明經
【現代漢語翻譯】 現代漢語譯本 《聶道真錄》及《僧祐錄》記載： 《百佛名經》一卷（最初出現于《僧祐錄》，但沒有『經』字）。 《光世音大勢至受決經》一卷（最初出現于元康年間，也直接稱為《觀世音受記經》，見於《聶道真錄》和《僧祐錄》）。 《勇伏定經》二卷（安世高說與《首楞嚴經》同出。康元年四月九日譯出，聶承遠筆受，第六次翻譯，見於《道真錄》和《僧祐錄》。《祐房錄》誤載為《首楞嚴經》二卷）。 《無思議光孩童菩薩經》一卷（也稱為《無思議孩童經》或《無思議光經》，舊錄直接稱為《孩童經》，最初出現于《僧祐錄》）。 《超日明三昧經》二卷（太始七年正月翻譯，最初出現，或為三卷，或直接稱為《超日明經》，見於《聶道真錄》及《僧祐錄》）。 《照明三昧經》一卷（最初出現于《僧祐錄》）。 《惟明三十偈經》一卷（或沒有『經』字，第二次出現，與吳代支謙所出版本相同，見於《長房錄》）。 《法沒盡經》一卷（或稱《空寂菩薩所問經》，第二次出現，與支謙所出版本同本，或稱《法滅盡經》，見於《僧祐錄》）。 《諸神咒經》三卷（見於《僧祐錄》）。 《文殊師利菩薩經》一卷（見於《長房錄》）。 《小郁伽經》一卷（與《大郁伽經》不同，見於《僧祐錄》，或寫作『迦』字）。 《諸方佛名功德經》一卷（《僧祐錄》沒有『功德』二字，見於《僧祐錄》《長房錄》）。 《十方佛名經》一卷（《僧祐錄》沒有『經』字，見於《僧祐錄》《長房錄》）。 《慈仁問八十種好經》一卷（或直接稱為《八十種好經》，見於《道安錄》及《長房錄》）。 《三十二相因緣經》一卷（或稱《菩薩三十二相經》，見於《道安錄》及《長房錄》）。 《嚴凈定經》一卷（一名《序世經》，見於《僧祐錄》）。 《寶施女經》一卷（一名《須摩提法律三昧》，見於《僧祐錄》及《道真錄》）。 《金益長者子經》一卷（見於《僧祐錄》）。 《離垢蓋經》一卷（見於《僧祐錄》）。 《慧明經》
【English Translation】 English version According to 'Nie Daozhen Lu' and 'Sengyou Lu': 'Bain Fo Ming Jing' (Sutra of the Names of One Hundred Buddhas) one volume (First appeared in 'Sengyou Lu', but without the word 'Jing' (Sutra)). 'Guangshiyin Da Shizhi Shou Jue Jing' (Sutra of the Prediction of Avalokitesvara and Mahasthamaprapta) one volume (First appeared during the Yuankang era, also directly called 'Guanshiyin Shou Ji Jing' (Sutra of Avalokitesvara's Prediction), found in 'Nie Daozhen Lu' and 'Sengyou Lu'). 'Yong Fu Ding Jing' (Sutra of Courageous Subjugation and Samadhi) two volumes (An Shigao said it came out with the 'Shurangama Sutra'. Translated on April 9th of the Yuankang first year, recorded by Nie Chengyuan, the sixth translation, found in 'Daozhen Lu' and 'Sengyou Lu'. 'Youfang Lu' mistakenly recorded it as two volumes of the 'Shurangama Sutra'). 'Wu Si Yi Guang Haitong Pusa Jing' (Sutra of the Inconceivable Light Child Bodhisattva) one volume (Also called 'Wu Si Yi Haitong Jing' (Sutra of the Inconceivable Child) or 'Wu Si Yi Guang Jing' (Sutra of Inconceivable Light), the old record directly called it 'Haitong Jing' (Sutra of the Child), first appeared in 'Sengyou Lu'). 'Chao Ri Ming Sanmei Jing' (Sutra of Transcending the Sun's Brightness Samadhi) two volumes (Translated in the first month of the Taishi seventh year, first appeared, either in three volumes or directly called 'Chao Ri Ming Jing' (Sutra of Transcending the Sun's Brightness), found in 'Nie Daozhen Lu' and 'Sengyou Lu'). 'Zhao Ming Sanmei Jing' (Sutra of Illuminating Samadhi) one volume (First appeared in 'Sengyou Lu'). 'Wei Ming Sanshi Ji Jing' (Sutra of Thirty Verses of Wei Ming) one volume (Or without the word 'Jing' (Sutra), appeared for the second time, the same as the version by Zhi Qian of the Wu Dynasty, found in 'Changfang Lu'). 'Fa Mo Jin Jing' (Sutra of the Dharma's Extinction) one volume (Or called 'Kong Ji Pusa Suo Wen Jing' (Sutra of Questions by the Empty Stillness Bodhisattva), appeared for the second time, the same as the version by Zhi Qian, or called 'Fa Mie Jin Jing' (Sutra of the Dharma's Destruction), found in 'Sengyou Lu'). 'Zhu Shen Zhou Jing' (Sutra of Various Divine Dharanis) three volumes (Found in 'Sengyou Lu'). 'Wenshushili Pusa Jing' (Sutra of Manjushri Bodhisattva) one volume (Found in 'Changfang Lu'). 'Xiao Yuqie Jing' (Smaller Ugra Sutra) one volume (Different from the 'Da Yuqie Jing' (Larger Ugra Sutra), found in 'Sengyou Lu', sometimes written with the character '迦'). 'Zhu Fang Fo Ming Gongde Jing' (Sutra of the Merits of the Names of Buddhas in Various Directions) one volume ('Sengyou Lu' does not have the words 'Gongde' (Merits), found in 'Sengyou Lu' and 'Changfang Lu'). 'Shi Fang Fo Ming Jing' (Sutra of the Names of Buddhas in the Ten Directions) one volume ('Sengyou Lu' does not have the word 'Jing' (Sutra), found in 'Sengyou Lu' and 'Changfang Lu'). 'Ciren Wen Ba Shi Zhong Hao Jing' (Sutra of Compassionate Inquiry into the Eighty Excellent Characteristics) one volume (Or directly called 'Ba Shi Zhong Hao Jing' (Sutra of the Eighty Excellent Characteristics), found in 'Daoan Lu' and 'Changfang Lu'). 'San Shi Er Xiang Yinyuan Jing' (Sutra of the Causes and Conditions of the Thirty-Two Marks) one volume (Or called 'Pusa San Shi Er Xiang Jing' (Sutra of the Thirty-Two Marks of a Bodhisattva), found in 'Daoan Lu' and 'Changfang Lu'). 'Yan Jing Ding Jing' (Sutra of Solemn Purity and Samadhi) one volume (Also named 'Xu Shi Jing' (Sutra of Orderly World), found in 'Sengyou Lu'). 'Bao Shi Nv Jing' (Sutra of the Jewel-Giving Woman) one volume (Also named 'Suma Ti Falü Sanmei' (Sumati Dharma Samadhi), found in 'Sengyou Lu' and 'Daozhen Lu'). 'Jin Yi Zhangzhe Zi Jing' (Sutra of the Golden Benefit Elder's Son) one volume (Found in 'Sengyou Lu'). 'Li Gou Gai Jing' (Sutra of Removing the Stains and Coverings) one volume (Found in 'Sengyou Lu'). 'Hui Ming Jing' (Sutra of Wisdom's Brightness)
一卷(見僧祐錄)眾祐經一卷(見僧祐錄)三轉日明經一卷(祐錄云月明見僧祐錄)十等藏經一卷(見僧祐錄)決道俗經一卷(見僧祐錄)殖眾德本經一卷(見僧祐錄)小法沒盡經一卷(見僧祐錄)猛施經一卷(舊錄云猛施道地經見僧祐錄)目連上凈居天經一卷(一本無天字房云出佛本行集經見僧祐錄)菩薩齋法經一卷(或無經字或無法字一名菩薩正齋經一名持齋經一名賢首菩薩齋法經初出見僧祐長房二錄別載菩薩齋經誤也)舍利弗悔過經一卷(第二齣亦直云悔過經見僧祐錄)佛悔過經一卷(見僧祐錄)大六向拜經一卷(舊錄無大字太安元年譯或云尸迦羅越六向拜經出長阿含第十一異譯見支敏度僧祐寶唱三錄)六十二見經一卷(亦云梵網六十二見經見道祖僧祐二錄出長阿含第十四異譯)樓炭經六卷(或五卷或八卷初出是長阿含第四分記世經異譯見聶道真錄及僧祐錄安公云出方等部者不然也)普法義經一卷(亦云普義經第二齣與漢代世高出者大同小異見聶道真錄及僧祐錄)舍利弗目連游諸國經一卷(或云舍利弗摩目建連游諸四衢經出增一阿含第四十一異譯見僧祐錄)捺女耆域經一卷(或云捺女經太安年譯第二齣見聶道真錄及僧祐錄)七女本經一卷(或云奈女經太安年譯第二齣見聶道真錄及僧祐錄)五蓋疑結失行經一卷(
【現代漢語翻譯】 現代漢語譯本 《眾祐經》一卷（見《僧祐錄》）。 《三轉日明經》一卷（《祐錄》中記載為《月明經》，見《僧祐錄》）。 《十等藏經》一卷（見《僧祐錄》）。 《決道俗經》一卷（見《僧祐錄》）。 《殖眾德本經》一卷（見《僧祐錄》）。 《小法沒盡經》一卷（見《僧祐錄》）。 《猛施經》一卷（舊錄記載為《猛施道地經》，見《僧祐錄》）。 《目連上凈居天經》一卷（一個版本沒有『天』字，房錄記載出自《佛本行集經》，見《僧祐錄》）。 《菩薩齋法經》一卷（或沒有『經』字，或沒有『法』字，一名《菩薩正齋經》，一名《持齋經》，一名《賢首菩薩齋法經》，初出，見僧祐長房二錄分別記載《菩薩齋經》，是錯誤的）。 《舍利弗悔過經》一卷（第二次出現，也直接稱為《悔過經》，見《僧祐錄》）。 《佛悔過經》一卷（見《僧祐錄》）。 《大六向拜經》一卷（舊錄沒有『大』字，太安元年翻譯，或稱《尸迦羅越六向拜經》，出自《長阿含經》第十一，異譯本，見支敏度、僧祐、寶唱三錄）。 《六十二見經》一卷（也稱《梵網六十二見經》，見道祖、僧祐二錄，出自《長阿含經》第十四，異譯本）。 《樓炭經》六卷（或五卷，或八卷，初出是《長阿含經》第四分《記世經》的異譯本，見聶道真錄及《僧祐錄》，安公認為是出自方等部，是不對的）。 《普法義經》一卷（也稱《普義經》，第二次出現，與漢代支婁迦讖（Lokaksema）翻譯的版本大同小異，見聶道真錄及《僧祐錄》）。 《舍利弗目連游諸國經》一卷（或稱《舍利弗摩目建連游諸四衢經》，出自《增一阿含經》第四十一，異譯本，見《僧祐錄》）。 《捺女耆域經》一卷（或稱《捺女經》，太安年翻譯，第二次出現，見聶道真錄及《僧祐錄》）。 《七女本經》一卷（或稱《奈女經》，太安年翻譯，第二次出現，見聶道真錄及《僧祐錄》）。 《五蓋疑結失行經》一卷
【English Translation】 English version The Sutra of Multitudes of Blessings, one fascicle (seen in the 'Records of Sengyou'). The Sutra of the Threefold Revolving Sun's Brightness, one fascicle (the 'Records of You' record it as the 'Sutra of the Moon's Brightness', seen in the 'Records of Sengyou'). The Sutra of the Tenfold Treasury, one fascicle (seen in the 'Records of Sengyou'). The Sutra of Resolving the Path for Monastics and Laity, one fascicle (seen in the 'Records of Sengyou'). The Sutra of Planting the Roots of Numerous Virtues, one fascicle (seen in the 'Records of Sengyou'). The Sutra of the Exhaustion of Minor Dharmas, one fascicle (seen in the 'Records of Sengyou'). The Sutra of Fierce Giving, one fascicle (old records say 'Sutra of the Path-Ground of Fierce Giving', seen in the 'Records of Sengyou'). The Sutra of Maudgalyāyana Ascending to the Pure Abode Heaven, one fascicle (one version lacks the word 'Heaven', Fang's record says it comes from the 'Collected Sutra on the Fundamental Practices of the Buddha', seen in the 'Records of Sengyou'). The Sutra of the Bodhisattva's Fasting Method, one fascicle (sometimes lacking the word 'Sutra' or 'Method', also named 'Sutra of the Bodhisattva's Proper Fast', also named 'Sutra of Upholding the Fast', also named 'Sutra of the Fasting Method of the Bodhisattva Worthy Head', first appearing, seen in the separate records of Sengyou's Longfang, the record of 'Sutra of the Bodhisattva's Fast' is mistaken). The Sutra of Śāriputra's Repentance, one fascicle (second appearance, also directly called 'Sutra of Repentance', seen in the 'Records of Sengyou'). The Sutra of the Buddha's Repentance, one fascicle (seen in the 'Records of Sengyou'). The Sutra of the Great Six Directions of Worship, one fascicle (old records lack the word 'Great', translated in the Tai'an era, or called 'Śigalovāda Sutra of the Six Directions of Worship', from the eleventh section of the 'Dīrgha Āgama', a different translation, seen in the records of Zhi Mindu, Sengyou, and Baochang). The Sutra of the Sixty-Two Views, one fascicle (also called 'Brahmajāla Sutra of the Sixty-Two Views', seen in the records of Daozu and Sengyou, from the fourteenth section of the 'Dīrgha Āgama', a different translation). The Sutra of the Laṃkāvatāra, six fascicles (or five fascicles, or eight fascicles, the first appearance is a different translation of the fourth section of the 'Dīrgha Āgama', the 'Sutra on the Record of the World', seen in the records of Nie Daozhen and the 'Records of Sengyou', Master An believes it comes from the Vaipulya section, which is incorrect). The Sutra of Universal Dharma Meaning, one fascicle (also called 'Sutra of Universal Meaning', second appearance, largely similar to the version translated by Lokaksema (Zhī Lóujiāchèn) in the Han dynasty, with minor differences, seen in the records of Nie Daozhen and the 'Records of Sengyou'). The Sutra of Śāriputra and Maudgalyāyana Traveling to Various Countries, one fascicle (or called 'Sutra of Śāriputra and Mahāmaudgalyāyana Traveling to the Four Crossroads', from the forty-first section of the 'Ekottara Āgama', a different translation, seen in the 'Records of Sengyou'). The Sutra of Nanda's Wife Jīvika, one fascicle (or called 'Sutra of Nanda's Wife', translated in the Tai'an era, second appearance, seen in the records of Nie Daozhen and the 'Records of Sengyou'). The Sutra of the Seven Daughters' Fundamental, one fascicle (or called 'Sutra of the Seven Daughters', translated in the Tai'an era, second appearance, seen in the records of Nie Daozhen and the 'Records of Sengyou'). The Sutra of the Five Coverings, Doubts, Knots, and Loss of Conduct, one fascicle
永寧二年四月十二日出第一譯安公云不似護公出見聶道真錄及僧祐錄)佛為菩薩五夢經一卷(太安二年五月譯第二齣一名佛五夢經一名太子五夢經一名仙人五夢經見舊錄及道真僧祐二錄)摩目揵連本經一卷(一名有訶字無揵字見僧祐錄)五福施經一卷(見僧祐錄)觀行不移四事經一卷(見僧祐錄)四婦喻經一卷(見僧祐錄)廬夷亙經一卷(見僧祐錄)廅羅王經一卷(見僧祐錄)檀若經一卷(見僧祐錄)龍施經一卷(今疑是龍施菩薩本起經見僧祐錄)給孤獨明德經一卷(舊錄給孤獨氏經見僧祐錄)龍王兄弟陀達誡王經一卷(見僧祐錄)勸化王經一卷(見僧祐錄)雁王經一卷(見僧祐錄)雁王五百雁俱經一卷(見僧祐錄)解無常經一卷(見僧祐錄)城喻經一卷(見僧祐錄)降龍經一卷(見長房錄)邪法經一卷(見長房錄)犯罪經一卷(見長房錄)苦應經一卷(見長房錄)三品修行經一卷(亦云三品悔過經安公云近代人合大修行經見僧祐長房二錄別存三品悔過經誤也)夫那羅經一卷(見長房錄)賈客經二卷(見僧祐錄)沙門果證經一卷(見僧祐錄今疑與寂志果經同本)貧女為國王夫人經一卷(見長房錄)誡王經一卷(見僧祐錄)誡具經一卷(見僧祐錄)誡羅云經一卷(見僧祐錄)比丘尼戒一卷(祐云比丘尼戒經出十誦律與曇
【現代漢語翻譯】 現代漢語譯本： 永寧二年四月十二日，第一次翻譯由安公完成，他說這不像護公翻譯的。（見聶道真錄及僧祐錄） 《佛為菩薩五夢經》一卷（太安二年五月第二次翻譯，又名《佛五夢經》、《太子五夢經》、《仙人五夢經》，見舊錄及道真、僧祐二錄） 《摩目揵連本經》一卷（又名《有訶字無揵字》，見僧祐錄） 《五福施經》一卷（見僧祐錄） 《觀行不移四事經》一卷（見僧祐錄） 《四婦喻經》一卷（見僧祐錄） 《廬夷亙經》一卷（見僧祐錄） 《廅羅王經》一卷（見僧祐錄） 《檀若經》一卷（見僧祐錄） 《龍施經》一卷（今疑是《龍施菩薩本起經》，見僧祐錄） 《給孤獨明德經》一卷（舊錄《給孤獨氏經》，見僧祐錄） 《龍王兄弟陀達誡王經》一卷（見僧祐錄） 《勸化王經》一卷（見僧祐錄） 《雁王經》一卷（見僧祐錄） 《雁王五百雁俱經》一卷（見僧祐錄） 《解無常經》一卷（見僧祐錄） 《城喻經》一卷（見僧祐錄） 《降龍經》一卷（見長房錄） 《邪法經》一卷（見長房錄） 《犯罪經》一卷（見長房錄） 《苦應經》一卷（見長房錄） 《三品修行經》一卷（亦云《三品悔過經》，安公說近代人合《大修行經》，見僧祐、長房二錄，別存《三品悔過經》是錯誤的） 《夫那羅經》一卷（見長房錄） 《賈客經》二卷（見僧祐錄） 《沙門果證經》一卷（見僧祐錄，今疑與《寂志果經》同本） 《貧女為國王夫人經》一卷（見長房錄） 《誡王經》一卷（見僧祐錄） 《誡具經》一卷（見僧祐錄） 《誡羅云經》一卷（見僧祐錄） 《比丘尼戒》一卷（僧祐說《比丘尼戒經》出自《十誦律》，與曇——）
English version: On the twelfth day of the fourth month of the Yongning second year, the first translation was completed by Master An, who said it was unlike the translation by Master Hu. (See 'Records of Nie Daozhen' and 'Records of Sengyou') 'Buddha's Five Dreams for Bodhisattvas Sutra', one scroll (Second translation in the fifth month of the Tai'an second year, also named 'Buddha's Five Dreams Sutra', 'Crown Prince's Five Dreams Sutra', 'Immortal's Five Dreams Sutra', see old records and the records of Daozhen and Sengyou) 'Maha Maudgalyayana Original Sutra', one scroll (Also named 'Having the character He, without the character Jian', see 'Records of Sengyou') 'Five Blessings Giving Sutra', one scroll (See 'Records of Sengyou') 'Observing Conduct Without Changing Four Matters Sutra', one scroll (See 'Records of Sengyou') 'Four Wives Parable Sutra', one scroll (See 'Records of Sengyou') 'Lu Yi Geng Sutra', one scroll (See 'Records of Sengyou') 'E Luo King Sutra', one scroll (See 'Records of Sengyou') 'Dana Sutra', one scroll (See 'Records of Sengyou') 'Dragon Giving Sutra', one scroll (Now suspected to be 'Original Sutra of Dragon Giving Bodhisattva', see 'Records of Sengyou') 'Anathapindada's Bright Virtue Sutra', one scroll (Old record 'Anathapindada's Sutra', see 'Records of Sengyou') 'Dragon King Brothers, Tuoda Admonishing King Sutra', one scroll (See 'Records of Sengyou') 'Exhorting King Sutra', one scroll (See 'Records of Sengyou') 'Goose King Sutra', one scroll (See 'Records of Sengyou') 'Goose King and Five Hundred Geese Together Sutra', one scroll (See 'Records of Sengyou') 'Understanding Impermanence Sutra', one scroll (See 'Records of Sengyou') 'City Parable Sutra', one scroll (See 'Records of Sengyou') 'Subduing the Dragon Sutra', one scroll (See 'Records of Changfang') 'Heretical Dharma Sutra', one scroll (See 'Records of Changfang') 'Committing Offenses Sutra', one scroll (See 'Records of Changfang') 'Suffering Response Sutra', one scroll (See 'Records of Changfang') 'Three Grades of Practice Sutra', one scroll (Also called 'Three Grades of Repentance Sutra', Master An said that modern people combined the 'Great Practice Sutra', see the records of Sengyou and Changfang, separately preserving the 'Three Grades of Repentance Sutra' is a mistake) 'Fu Na Luo Sutra', one scroll (See 'Records of Changfang') 'Merchant Sutra', two scrolls (See 'Records of Sengyou') 'Shramana Fruit Attainment Sutra', one scroll (See 'Records of Sengyou', now suspected to be the same as 'Quiet Resolve Fruit Sutra') 'Poor Woman Becoming the King's Wife Sutra', one scroll (See 'Records of Changfang') 'Admonishing the King Sutra', one scroll (See 'Records of Sengyou') 'Admonishing Ju Sutra', one scroll (See 'Records of Sengyou') 'Admonishing Rahula Sutra', one scroll (See 'Records of Sengyou') 'Bhikkhuni Precepts', one scroll (Sengyou said the 'Bhikkhuni Precepts Sutra' comes from the 'Ten Recitations Vinaya', and with Tan—)
【English Translation】 English version: On the twelfth day of the fourth month of the Yongning second year, the first translation was completed by Master An, who said it was unlike the translation by Master Hu. (See 'Records of Nie Daozhen' and 'Records of Sengyou') 'Buddha's Five Dreams for Bodhisattvas Sutra', one scroll (Second translation in the fifth month of the Tai'an second year, also named 'Buddha's Five Dreams Sutra', 'Crown Prince's Five Dreams Sutra', 'Immortal's Five Dreams Sutra', see old records and the records of Daozhen and Sengyou) 'Maha Maudgalyayana Original Sutra', one scroll (Also named 'Having the character He, without the character Jian', see 'Records of Sengyou') 'Five Blessings Giving Sutra', one scroll (See 'Records of Sengyou') 'Observing Conduct Without Changing Four Matters Sutra', one scroll (See 'Records of Sengyou') 'Four Wives Parable Sutra', one scroll (See 'Records of Sengyou') 'Lu Yi Geng Sutra', one scroll (See 'Records of Sengyou') 'E Luo King Sutra', one scroll (See 'Records of Sengyou') 'Dana Sutra', one scroll (See 'Records of Sengyou') 'Dragon Giving Sutra', one scroll (Now suspected to be 'Original Sutra of Dragon Giving Bodhisattva', see 'Records of Sengyou') 'Anathapindada's Bright Virtue Sutra', one scroll (Old record 'Anathapindada's Sutra', see 'Records of Sengyou') 'Dragon King Brothers, Tuoda Admonishing King Sutra', one scroll (See 'Records of Sengyou') 'Exhorting King Sutra', one scroll (See 'Records of Sengyou') 'Goose King Sutra', one scroll (See 'Records of Sengyou') 'Goose King and Five Hundred Geese Together Sutra', one scroll (See 'Records of Sengyou') 'Understanding Impermanence Sutra', one scroll (See 'Records of Sengyou') 'City Parable Sutra', one scroll (See 'Records of Sengyou') 'Subduing the Dragon Sutra', one scroll (See 'Records of Changfang') 'Heretical Dharma Sutra', one scroll (See 'Records of Changfang') 'Committing Offenses Sutra', one scroll (See 'Records of Changfang') 'Suffering Response Sutra', one scroll (See 'Records of Changfang') 'Three Grades of Practice Sutra', one scroll (Also called 'Three Grades of Repentance Sutra', Master An said that modern people combined the 'Great Practice Sutra', see the records of Sengyou and Changfang, separately preserving the 'Three Grades of Repentance Sutra' is a mistake) 'Fu Na Luo Sutra', one scroll (See 'Records of Changfang') 'Merchant Sutra', two scrolls (See 'Records of Sengyou') 'Shramana Fruit Attainment Sutra', one scroll (See 'Records of Sengyou', now suspected to be the same as 'Quiet Resolve Fruit Sutra') 'Poor Woman Becoming the King's Wife Sutra', one scroll (See 'Records of Changfang') 'Admonishing the King Sutra', one scroll (See 'Records of Sengyou') 'Admonishing Ju Sutra', one scroll (See 'Records of Sengyou') 'Admonishing Rahula Sutra', one scroll (See 'Records of Sengyou') 'Bhikkhuni Precepts', one scroll (Sengyou said the 'Bhikkhuni Precepts Sutra' comes from the 'Ten Recitations Vinaya', and with Tan—)
摩持所出少異初出見僧祐錄)迦葉結集傳經一卷(或無傳字舊錄云迦葉結經或云結集戒經祐云迦葉集結經第二齣見道真僧祐二錄)耆阇崛山解一卷(見僧祐錄)雜譬喻三百五十首經二十五卷(祐云譬喻三百首經見僧祐錄房云見別錄)
右一百七十五部三百五十四卷(法觀經上九十一部二百八卷見在新道行經下八十四部一百四十六卷闕本)。
沙門竺曇摩羅察。晉言法護。其先月氏國人。本姓支氏。世居燉煌郡。年八歲出家事外國沙門竺高座為師。遂稱竺姓(秦晉已前沙門多隨師稱姓后因彌天道安遂總稱釋氏)誦經日萬言過目則能。而天性純懿操行精苦。篤志好學萬里尋師。是以博覽六經游心七籍。雖世務譭譽未嘗介抱。是時晉武之世。寺廟影象雖崇京邑。而方等深經蘊在蔥外。護乃慨然發憤志弘大道。遂隨師至西域歷游諸國。外國異言三十六種書護皆遍學。貫綜詁訓音義字型無不備曉。遂大赍梵經還歸東夏。自燉煌至長安。後到洛陽及往江左。沿路傳譯寫為晉文。起武帝太始二年景戌至慜帝建興元年癸酉。出光贊般若等經一百七十五部。清信士聶承遠。及子道真竺法首。陳士倫孫伯虎虞世雅等。皆共承護旨執筆詳校。而護孜孜所務唯以弘通為業。終身寫譯勞不告倦。經法所以廣流東夏者護之力也。末隱居
【現代漢語翻譯】 現代漢語譯本： 摩持所出（與最初版本略有不同，見僧祐的記錄）《迦葉結集傳經》一卷（或無『傳』字，舊記錄稱《迦葉結經》，或稱《結集戒經》，僧祐認為《迦葉集結經》第二齣，見道真、僧祐二人的記錄）。 《耆阇崛山解》一卷（見僧祐的記錄）。《雜譬喻三百五十首經》二十五卷（僧祐認為《譬喻三百首經》，見僧祐的記錄，房玄齡認為見於別錄）。
以上共一百七十五部，三百五十四卷（法觀經上九十一部二百八卷，見在新道行經下八十四部一百四十六卷，有缺本）。
沙門竺曇摩羅察，晉地稱其為法護，其祖先是月氏國人，原本姓支，世代居住在敦煌郡。八歲時出家，侍奉外國沙門竺高座為師，於是就稱竺姓（秦晉之前的沙門大多隨師父的姓，後來因為彌天道安，就都總稱為釋氏）。誦經每日萬言，看過一遍就能記住。天性純真善良，操行精進刻苦，立志好學，不遠萬里尋訪名師。因此博覽六經，用心研究諸子百家。雖然世俗的事務和譭譽，從未放在心上。當時正值晉武帝時期，寺廟和佛像雖然在京城興盛，但深奧的佛經卻蘊藏在蔥嶺之外。法護於是慨然奮發，立志弘揚大道。於是跟隨師父到西域，遊歷各國。外國的各種語言有三十六種，法護都普遍學習。貫通理解訓詁、音義、字型，沒有不精通的。於是大量攜帶梵經返回東夏。從敦煌到長安，後來到洛陽以及前往江左。沿路翻譯，寫成晉地的文字。從武帝太始二年景戌年到愍帝建興元年癸酉年，翻譯出《光贊般若》等經書一百七十五部。清信士聶承遠以及兒子道真、竺法首，陳士倫、孫伯虎、虞世雅等人，都共同秉承法護的旨意，執筆詳細校對。而法護孜孜不倦地致力於弘揚佛法。終身從事翻譯，勞累也不說倦。佛經能夠廣泛流傳到東夏，都是法護的功勞。晚年隱居。
【English Translation】 English version: Mo Chi's version (slightly different from the original, see Sengyou's records): Kasyapa's Compilation and Transmission of Sutras, one fascicle (or without the word 'Transmission', old records call it Kasyapa's Sutras, or Compilation of Precept Sutras, Sengyou considers Kasyapa's Compilation of Sutras the second version, see Daozhen and Sengyou's records). Explanation of Grdhrakuta Mountain, one fascicle (see Sengyou's records). Miscellaneous Parables, Three Hundred and Fifty Verses Sutra, twenty-five fascicles (Sengyou considers it Parables, Three Hundred Verses Sutra, see Sengyou's records, Fang Xuanling considers it to be in a separate record).
The above totals one hundred and seventy-five texts, three hundred and fifty-four fascicles (ninety-one texts and two hundred and eight fascicles from the upper part of the Faguan Sutra, eighty-four texts and one hundred and forty-six fascicles from the lower part of the New Daoxing Sutra, some are missing).
The sramana (monk) Z竺曇摩羅察 (Zhu Tanmuluocha), known in Jin as 法護 (Fahu, Dharma Raksha), his ancestors were from the Yuezhi (an ancient Indo-European people) kingdom, originally surnamed 支 (Zhi), and had lived in Dunhuang (a city in Gansu province) for generations. At the age of eight, he left home to become a monk, serving the foreign sramana 竺高座 (Zhu Gaozuo) as his teacher, and thus took the surname Zhu (before the Qin and Jin dynasties, sramanas mostly took their teacher's surname, later, due to Mitian Dao'an, they were all generally called Shi). He recited ten thousand words of scripture daily, and could remember them after reading them once. His nature was pure and kind, his conduct diligent and assiduous, and he was determined to learn, seeking teachers from afar. Therefore, he extensively studied the Six Classics and devoted himself to the study of various schools of thought. Although worldly affairs and praise or criticism never concerned him. At that time, during the reign of Emperor Wu of Jin, although temples and Buddha images flourished in the capital, profound Buddhist scriptures were hidden beyond the Congling Mountains (Pamir Mountains). Fahu then resolutely aspired to promote the Great Way. So he followed his teacher to the Western Regions and traveled to various countries. He learned thirty-six kinds of foreign languages. He thoroughly understood the exegesis, phonology, semantics, and writing systems, and was proficient in everything. He then brought back a large number of Sanskrit scriptures to the Eastern Xia (China). From Dunhuang to Chang'an, and later to Luoyang and Jiangzuo (regions south of the Yangtze River). He translated along the way, writing in the Jin script. From the second year of the Taishi era of Emperor Wu, the year of Jingshu, to the first year of the Jianxing era of Emperor Min, the year of Guiyou, he translated one hundred and seventy-five scriptures such as the Guangzan Prajna. The devout laymen Nie Chengyuan, and his sons Daozhen and Zhu Fashou, Chen Shilun, Sun Bohu, Yu Shiya, and others, all followed Fahu's intentions, and carefully proofread the texts. Fahu was tirelessly dedicated to promoting Buddhism. He devoted his life to translation, never tiring of the labor. The widespread dissemination of Buddhist scriptures in the Eastern Xia was due to Fahu's efforts. In his later years, he lived in seclusion.
深山。山有清澗恒取澡漱。後有採薪者。穢其水側俄頃而燥。護乃徘徊嘆曰。人之無德遂使清泉輟流。水若永竭真無以自給。正當移去耳。言訖而泉流滿澗。其幽誠所感皆此類也。故支遁為之像贊云。護公澄寂道德淵美微吟。穹谷枯泉漱水邈矣。護公天挺弘懿濯足流沙領拔玄致。后立寺于長安青門外精勤行道。於是德化遐布聲蓋四遠。僧徒數千咸共宗事。及晉惠西幸長安。關中蕭條百姓流移。護與門徒避地東下至澠池。遘疾而卒。春秋七十有八(護於懷愍之世仍更出經傳云。惠帝西幸長安。護公避亂東出至澠池卒者或未然也。護世居燉煌而化道周洽。時人咸謂之燉煌菩薩也。眾錄或云月支菩薩。亦云天竺菩薩者。斯皆重其德稱美其號也。然法護者。此土翻名曇摩羅剎。西方梵稱。而梁僧祐錄及隋法經錄內立為二人云各別出經小非詳審也。今詳檢群錄。護所出經多少不定。長房錄中其數彌眾。今細尋括多是別生等經。有非護公所出不可足為正譯之數。今為實錄故總刪之如后所述)。師子月佛本生經(或無本字房等諸錄云護公譯詳文乃非今為失譯編于秦錄)法社經(世注為疑曾見其本是人所造今編疑錄)寶女問慧經梵王變身經(上二經出大集)四自在神通經(出自在王經)金剛藏菩薩行經(出斬備經)光世音經(出正法華
【現代漢語翻譯】 現代漢語譯本： 深山中，有一處清澈的澗水，Dharmaraksa（曇摩羅剎，意為法護）經常取用它來洗漱。後來，有個砍柴的人弄髒了澗水旁邊的地方，不久水就乾涸了。Dharmaraksa（曇摩羅剎，意為法護）於是徘徊嘆息道：『人們沒有德行，竟然使清澈的泉水停止流淌。水如果永遠乾涸，我真的無法自給自足了，看來我應該搬走了。』說完，泉水就又流滿了山澗。他那幽深誠摯的心所感應到的，都是這類事情。所以，支遁為他作像贊說道：『Dharmaraksa（曇摩羅剎，意為法護）心境澄澈寂靜，道德深厚美好，在空曠的山谷中輕聲吟唱，用乾涸的泉水洗漱，多麼高遠啊！Dharmaraksa（曇摩羅剎，意為法護）天性弘大美好，在流沙中洗腳，領悟並提升了玄妙的意境。』後來，他在長安青門外建立寺廟，精進勤奮地修行。於是，他的德行教化遠播四方，聲名蓋過遠方各地。僧徒數千人，都共同尊奉他。等到晉惠帝向西遷都長安，關中地區蕭條冷落，百姓流離失所。Dharmaraksa（曇摩羅剎，意為法護）和他的門徒避難向東遷徙，到達澠池，在那裡生病去世，享年七十八歲。（關於Dharmaraksa（曇摩羅剎，意為法護）在懷愍年間仍然不斷翻譯經書的說法，以及惠帝西遷長安，Dharmaraksa（曇摩羅剎，意為法護）避亂向東遷徙到澠池去世的說法，可能並非事實。Dharmaraksa（曇摩羅剎，意為法護）世居敦煌，他的教化普及周遍，當時的人們都稱他為『敦煌菩薩』。一些記錄中說他是『月支菩薩』，也有說是『天竺菩薩』的，這些都是因為重視他的德行，讚美他的稱號。然而，Dharmaraksa（曇摩羅剎，意為法護），在這個地方翻譯的名字是曇摩羅剎，是西方的梵語稱呼。而梁朝僧祐的記錄以及隋朝法經的記錄中，將他列為兩個人，說他們各自翻譯了經書，這不太詳細審慎。現在詳細檢查各種記錄，Dharmaraksa（曇摩羅剎，意為法護）所翻譯的經書數量多少不定。長房的記錄中，數量非常多。現在仔細尋找，發現很多是別生等經，不是Dharmaraksa（曇摩羅剎，意為法護）所翻譯的，不能完全作為正確的翻譯數量。現在爲了真實記錄，所以總共刪除了，如下所述）。《師子月佛本生經》（或者沒有『本』字，房等各種記錄說是Dharmaraksa（曇摩羅剎，意為法護）翻譯的，詳細檢視內容，發現不是，現在作為失譯，編入秦錄）《法社經》（世人認為是偽經，曾經見過它的原本，是人造的，現在編入疑偽錄）《寶女問慧經》《梵王變身經》（以上兩部經出自《大集經》）《四自在神通經》（出自《自在王經》）《金剛藏菩薩行經》（出自《斬備經》）《光世音經》（出自《正法華經》）
【English Translation】 English version: In a deep mountain, there was a clear stream where Dharmaraksa (Dharmaraksa, meaning 'Dharma Protector') often bathed and washed. Later, a woodcutter soiled the area beside the stream, and soon the water dried up. Dharmaraksa (Dharmaraksa, meaning 'Dharma Protector') then paced back and forth, sighing, 'People's lack of virtue has caused the clear spring to cease flowing. If the water dries up forever, I truly cannot sustain myself; it seems I should move away.' As soon as he finished speaking, the spring flowed full again. All that his profound sincerity moved were things of this kind. Therefore, Zhi Dun composed a eulogy for his image, saying, 'Dharmaraksa (Dharmaraksa, meaning 'Dharma Protector') is clear and still in mind, his virtue is deep and beautiful, softly chanting in the empty valley, washing with the dried-up spring, how lofty!' Dharmaraksa (Dharmaraksa, meaning 'Dharma Protector') is naturally magnanimous and virtuous, washing his feet in the flowing sands, comprehending and elevating the profound meaning. Later, he established a temple outside the Qingmen gate of Chang'an, diligently practicing the Way. Thus, his virtuous teachings spread far and wide, his reputation surpassing distant regions. Thousands of monks all revered and served him. When Emperor Hui of Jin moved the capital west to Chang'an, the Guanzhong region became desolate, and the people were displaced. Dharmaraksa (Dharmaraksa, meaning 'Dharma Protector') and his disciples sought refuge by moving east, reaching Mianchi, where he fell ill and passed away at the age of seventy-eight. (Regarding the claim that Dharmaraksa (Dharmaraksa, meaning 'Dharma Protector') continued to translate scriptures during the Huai and Min eras, and that Emperor Hui moved the capital west to Chang'an, and Dharmaraksa (Dharmaraksa, meaning 'Dharma Protector') fled east to Mianchi to escape the chaos and died, these claims may not be true. Dharmaraksa (Dharmaraksa, meaning 'Dharma Protector') lived in Dunhuang, and his teachings were widespread. People at the time called him the 'Bodhisattva of Dunhuang.' Some records say he was the 'Yuezhi Bodhisattva,' and others say he was the 'Indian Bodhisattva,' all because they valued his virtue and praised his title. However, Dharmaraksa (Dharmaraksa, meaning 'Dharma Protector'), the translated name in this land is Tánmóluóchà, which is the Western Sanskrit term. However, the records of Monk You of the Liang Dynasty and the records of Fa Jing of the Sui Dynasty list him as two people, saying that they each translated scriptures, which is not very detailed or careful. Now, after carefully examining various records, the number of scriptures translated by Dharmaraksa (Dharmaraksa, meaning 'Dharma Protector') is uncertain. In the records of Changfang, the number is very large. Now, upon careful examination, many are 'Separate Birth' scriptures, which were not translated by Dharmaraksa (Dharmaraksa, meaning 'Dharma Protector') and cannot be fully counted as correct translations. Now, for the sake of accurate recording, they have all been deleted, as described below.) 'The Jataka of Lion-Moon Buddha' (or without the word 'Jataka', various records such as Fang's say it was translated by Dharmaraksa (Dharmaraksa, meaning 'Dharma Protector'), but upon detailed examination of the content, it is not, and is now classified as a lost translation and included in the Qin records) 'The Dharma Assembly Sutra' (the world considers it apocryphal, having seen its original, which was man-made, and is now included in the Apocryphal Records) 'The Sutra of the Jewel Woman's Questions on Wisdom' 'The Sutra of Brahma King's Transformation' (the above two sutras are from 'The Great Collection Sutra') 'The Sutra of the Four Self-Existing Spiritual Powers' (from 'The Sutra of the Self-Existing King') 'The Sutra of the Practices of Vajragarbha Bodhisattva' (from 'The Sutra of Cutting Preparations') 'The Sutra of Avalokiteshvara' (from 'The Saddharma Puṇḍarīka Sutra')
經)寶日光明菩薩經(亦云寶日光明菩薩問蓮華國相貌經出悲華經)普首童真經(或作溥字出普超經)隨藍本經馬王經彌勒為女身經摩調王經(隨藍等四經並出六度集)菩薩悔過法經(或無經字出龍樹十住論)人從所來經(亦云人所從來出人本欲生經)貧窮經何苦經(貧窮等二經並出中阿含)七寶經(出增一阿含經)醫王經悉鞞梨天子詣佛說偈經四種人經(醫王等三經並出雜阿含)閑居經總持經(或云佛心總持)腹使經蜜具經雜贊經(閑居等五經並出生經)女人慾熾荒迷經多聞經寤意經(已上三經並出出曜經)
寶女下二十七經並是別生抄經從大部出。今並刪之。眾經目錄一卷(護公自撰非梵本翻敘目錄中列此不復存也)十二游經一卷(初出)
右一部一卷本闕。
沙門強梁婁至。晉言真喜。西域人。志情曠放。弘化在懷。以武帝太康二年辛丑。于廣州譯。
十二游經一部見始興錄及寶唱錄。道神足無極變化經四卷(第二齣一名合道神足經或三卷與竺法護所出佛升忉利天為母說法經同本異譯見竺道祖錄)阿育王傳七卷(或加大字亦云大阿育王經或五卷初出與梁譯育王經同本光熙年譯見竺道祖錄)文殊師利現寶藏經二卷(初出亦云示現寶藏經或三卷與寶篋經等同本太安年譯見竺道祖錄)阿阇貰
【現代漢語翻譯】 現代漢語譯本 《寶日光明菩薩經》（也稱為《寶日光明菩薩問蓮華國相貌經》，出自《悲華經》），《普首童真經》（或寫作《溥首童真經》，出自《普超經》），《隨藍本經》，《馬王經》，《彌勒為女身經》，《摩調王經》（《隨藍》等四經都出自《六度集》），《菩薩悔過法經》（或者沒有『經』字，出自《龍樹十住論》），《人從所來經》（也稱為《人所從來》，出自《人本欲生經》），《貧窮經》，《何苦經》（《貧窮》等二經都出自《中阿含》），《七寶經》（出自《增一阿含經》），《醫王經》，《悉鞞梨天子詣佛說偈經》，《四種人經》（《醫王》等三經都出自《雜阿含》），《閑居經》，《總持經》（或稱《佛心總持》），《腹使經》，《蜜具經》，《雜贊經》（《閑居》等五經都出自《生經》），《女人慾熾荒迷經》，《多聞經》，《寤意經》（以上三經都出自《出曜經》）。
《寶女下二十七經》都是別生抄經，從大部中摘出，現在都刪去了。《眾經目錄》一卷（護公自己撰寫，不是梵本翻譯，敘述目錄中列出，現在也不存在了），《十二游經》一卷（最初出現）。
右邊這一部一卷本缺失。
沙門強梁婁至（Qiangliang Louzhi），晉代人稱他為真喜（Zhenxi），是西域人。他志向曠達，心懷弘揚佛法的願望。在晉武帝太康二年辛丑年，于廣州翻譯。
《十二游經》一部見於《始興錄》和《寶唱錄》。《道神足無極變化經》四卷（第二次出現，一名《合道神足經》，或者三卷，與竺法護（Zhu Fahu）所譯的《佛升忉利天為母說法經》同本異譯，見於《竺道祖錄》），《阿育王傳》七卷（或者加上『大』字，也稱為《大阿育王經》，或者五卷，最初出現，與梁代所譯的《育王經》同本，光熙年翻譯，見於《竺道祖錄》），《文殊師利現寶藏經》二卷（最初出現，也稱為《示現寶藏經》，或者三卷，與《寶篋經》等同本，太安年翻譯，見於《竺道祖錄》），《阿阇貰（A'sheshi）》
【English Translation】 English version 'Bao Ri Guang Ming Pu Sa Jing' (寶日光明菩薩經) (also known as 'Bao Ri Guang Ming Pu Sa Wen Lian Hua Guo Xiang Mao Jing' (寶日光明菩薩問蓮華國相貌經), from the 'Bei Hua Jing' (悲華經)), 'Pu Shou Tong Zhen Jing' (普首童真經) (or written as 'Pu Shou Tong Zhen Jing' (溥首童真經), from the 'Pu Chao Jing' (普超經)), 'Sui Lan Ben Jing' (隨藍本經), 'Ma Wang Jing' (馬王經), 'Mi Le Wei Nv Shen Jing' (彌勒為女身經), 'Mo Tiao Wang Jing' (摩調王經) (the four sutras including 'Sui Lan' (隨藍) are all from the 'Liu Du Ji' (六度集)), 'Pu Sa Hui Guo Fa Jing' (菩薩悔過法經) (or without the word 'Jing' (經), from the 'Long Shu Shi Zhu Lun' (龍樹十住論)), 'Ren Cong Suo Lai Jing' (人從所來經) (also known as 'Ren Suo Cong Lai' (人所從來), from the 'Ren Ben Yu Sheng Jing' (人本欲生經)), 'Pin Qiong Jing' (貧窮經), 'He Ku Jing' (何苦經) (the two sutras including 'Pin Qiong' (貧窮) are all from the 'Zhong A Han' (中阿含)), 'Qi Bao Jing' (七寶經) (from the 'Zeng Yi A Han Jing' (增一阿含經)), 'Yi Wang Jing' (醫王經), 'Xi Pi Li Tian Zi Yi Fo Shuo Ji Jing' (悉鞞梨天子詣佛說偈經), 'Si Zhong Ren Jing' (四種人經) (the three sutras including 'Yi Wang' (醫王) are all from the 'Za A Han' (雜阿含)), 'Xian Ju Jing' (閑居經), 'Zong Chi Jing' (總持經) (or called 'Fo Xin Zong Chi' (佛心總持)), 'Fu Shi Jing' (腹使經), 'Mi Ju Jing' (蜜具經), 'Za Zan Jing' (雜贊經) (the five sutras including 'Xian Ju' (閑居) are all from the 'Sheng Jing' (生經)), 'Nv Ren Yu Chi Huang Mi Jing' (女人慾熾荒迷經), 'Duo Wen Jing' (多聞經), 'Wu Yi Jing' (寤意經) (the above three sutras are all from the 'Chu Yao Jing' (出曜經)).
The 'Bao Nv Xia Er Shi Qi Jing' (寶女下二十七經) are all separately copied sutras, extracted from larger works, and are now all deleted. 'Zhong Jing Mu Lu' (眾經目錄) one volume (written by Hu Gong (護公) himself, not translated from Sanskrit, listed in the narrative catalog, and no longer exists), 'Shi Er You Jing' (十二游經) one volume (first appeared).
The one-volume edition on the right is missing.
Shramana Qiangliang Louzhi (強梁婁至), known as Zhenxi (真喜) in the Jin dynasty, was a person from the Western Regions. He had broad aspirations and a desire to promote Buddhism. He translated in Guangzhou in the Xin Chou year, the second year of the Taikang era of Emperor Wu of Jin.
The 'Shi Er You Jing' (十二游經) one part is found in the 'Shixing Lu' (始興錄) and 'Baochang Lu' (寶唱錄). 'Dao Shen Zu Wu Ji Bian Hua Jing' (道神足無極變化經) four volumes (second appearance, also named 'He Dao Shen Zu Jing' (合道神足經), or three volumes, with the 'Fo Sheng Daoli Tian Wei Mu Shuo Fa Jing' (佛升忉利天為母說法經) translated by Zhu Fahu (竺法護) being the same text with different translations, found in the 'Zhu Daozu Lu' (竺道祖錄)), 'Ayu Wang Zhuan' (阿育王傳) seven volumes (or with the addition of the word 'Da' (大), also known as 'Da Ayu Wang Jing' (大阿育王經), or five volumes, first appearance, with the 'Yu Wang Jing' (育王經) translated in the Liang dynasty being the same text, translated in the Guangxi year, found in the 'Zhu Daozu Lu' (竺道祖錄)), 'Wen Shu Shi Li Xian Bao Zang Jing' (文殊師利現寶藏經) two volumes (first appearance, also known as 'Shi Xian Bao Zang Jing' (示現寶藏經), or three volumes, with the 'Baoqie Jing' (寶篋經) etc. being the same text, translated in the Taian year, found in the 'Zhu Daozu Lu' (竺道祖錄)), 'A'sheshi (阿阇貰)'
王經二卷(太康年譯見竺道祖錄第三齣與普超經等同本)阿難目佉經一卷(第三齣與微密持經等同本異譯見竺道祖錄)
右五部一十六卷(前二部十一卷見在後三部五卷闕本)。
沙門安法欽。安息國人。學贍眾經幽鑒無滯。以武帝太康二年辛丑訖惠帝光熙元年丙寅。于洛陽譯。道神足等經五部。放光般若波羅蜜經三十卷(第二齣與光贊大品等同本或二十卷亦云放光摩訶般若經亦云摩訶般若放光經元康元年出日經後記)
右一部三十卷其本見在。
沙門無羅叉(經後記云無叉羅)于闐國人。以惠帝元康元年辛亥五月十五日于陳留倉恒(經記作垣)水南寺譯放光經一部。至十二月二十四日訖。河南居士竺叔蘭口傳。祝太玄周玄明筆受。其經梵本。元是穎川沙門朱士衡。嘗于洛陽講道行經。至於深義往往不通。每嘆此經大乘之要而譯理不盡。誓志捐身發心尋取。遂以曹魏甘露五年庚辰。發跡雍州西度流沙至於闐國。寫得正品梵文九十章六十萬余言。以晉太康三年壬寅。遣弟子弗如檀(晉言法饒)等十人送還洛陽。未發之間于闐小乘學眾。遂以白王云。漢地沙門欲以婆羅門書惑亂正典。王為地主若不禁之將斷大法聾盲漢地王之咎也。王即不聽赍經。士衡憤慨乃求燒經為證。王欲試驗乃積薪殿庭以火
【現代漢語翻譯】 現代漢語譯本： 《王經》二卷（太康年間翻譯，見竺道祖錄第三齣，與《普超經》等同本）。《阿難目佉經》一卷（第三齣，與《微密持經》等同本異譯，見竺道祖錄）。
右五部，共一十六卷（前二部十一卷現存，后三部五卷缺本）。
沙門安法欽，安息國人。學識淵博，精通眾多經典，理解深刻透徹。從武帝太康二年辛丑年到惠帝光熙元年丙寅年，在洛陽翻譯《道神足》等經五部。《放光般若波羅蜜經》三十卷（第二齣，與《光贊大品》等同本，或二十卷，也稱《放光摩訶般若經》，也稱《摩訶般若放光經》，元康元年出，日經後記）。
右一部，共三十卷，其梵文字現存。
沙門無羅叉（經後記作無叉羅），于闐國人。在惠帝元康元年辛亥年五月十五日，于陳留倉恒（經記作垣）水南寺翻譯《放光經》一部，至十二月二十四日完成。河南居士竺叔蘭口述，祝太玄、周玄明筆受。這部經的梵文字，原本是穎川沙門朱士衡，曾經在洛陽講道行經，但對於深奧的義理往往不能通達。他常常感嘆這部經是大乘的要旨，但翻譯的義理不夠詳盡。於是立下誓願，捨身發心去尋取梵文字。於是在曹魏甘露五年庚辰年，從雍州出發，向西經過流沙，到達于闐國，抄得正品梵文九十章，六十萬餘字。在晉太康三年壬寅年，派遣弟子弗如檀（晉語意為法饒）等十人送回洛陽。未出發之前，于闐的小乘學眾，於是稟告國王說：『漢地的沙門想要用婆羅門的書籍迷惑擾亂正典。國王作為地主，如果不禁止他們，將會斷絕大法，使漢地國王聾盲。』國王便不聽任他們攜帶經書。朱士衡憤慨，於是請求燒經作為證明。國王想要試驗，於是堆積柴火在殿庭上點火
【English Translation】 English version: 《Wang Jing》 in two volumes (translated during the Taikang era, found in the third edition of Zhu Daozu's records, and is the same version as the 《Pu Chao Jing》). 《Ananda-mukha Sutra》 in one volume (third edition, same version but different translation as the 《Vimalakirti-nirdesa Sutra》, found in Zhu Daozu's records).
The above five sections, totaling sixteen volumes (the first two sections, eleven volumes, are extant; the latter three sections, five volumes, are missing).
The Shramana An Faqin, a native of Parthia (Anxi Guo). He was learned and well-versed in numerous scriptures, with profound and unobstructed understanding. From the second year of the Taikang era of Emperor Wu (Xin Chou year) to the first year of the Guangxi era of Emperor Hui (Bing Yin year), he translated five sections of scriptures, including 《Dao Shen Zu》, in Luoyang. 《Prajnaparamita Sutra of the Light Emission》 in thirty volumes (second edition, same version as the 《Guang Zan Da Pin》, or twenty volumes, also called 《Mahaprajnaparamita Sutra of the Light Emission》, also called 《Mahaprajnaparamita Sutra of the Light Emission》, produced in the Yuankang first year, recorded in the postscript of the Ri Jing).
The above one section, totaling thirty volumes, the original Sanskrit text is extant.
The Shramana Wu Luocha (the postscript of the sutra says Wu Chaluo), a native of Khotan (Yutian Guo). On the fifteenth day of the fifth month of the Xinhai year, the first year of the Yuankang era of Emperor Hui, at the South Temple of Cangheng (recorded as Yuan in the sutra) in Chenliu, he translated one section of the 《Light Emission Sutra》, completing it on the twenty-fourth day of the twelfth month. The layperson Zhu Shulan of Henan orally transmitted it, and Zhu Taixuan and Zhou Xuanming wrote it down. The Sanskrit text of this sutra was originally from the Shramana Zhu Shiheng of Yingchuan, who once lectured on the Dao and practiced the sutra in Luoyang, but often could not understand the profound meanings. He often lamented that this sutra was the essence of Mahayana, but the translated meanings were not exhaustive. Therefore, he made a vow to give up his life and seek the Sanskrit text. Thus, in the Gengchen year, the fifth year of the Ganlu era of the Cao Wei dynasty, he set out from Yongzhou, passed through the quicksand to the west, and arrived in Khotan, where he copied the authentic Sanskrit text of ninety chapters, with more than six hundred thousand words. In the Renyin year, the third year of the Taikang era of the Jin dynasty, he sent his disciples Furu Tan (translated as Fa Rao in Jin) and others back to Luoyang. Before they set off, the Hinayana followers of Khotan reported to the king, saying: 'The Shramanas of the Han land want to use Brahmanical books to confuse and disturb the orthodox scriptures. If the king, as the lord of the land, does not prohibit them, he will cut off the great Dharma and make the king of the Han land deaf and blind.' The king then did not allow them to carry the scriptures. Zhu Shiheng was indignant, so he requested to burn the scriptures as proof. The king wanted to test him, so he piled up firewood in the palace courtyard and lit it
燒之。士衡臨階而誓曰。若大法應流漢地者經當不燒。若其無應命也如何。言已投經不損一字。皮牒如故更覺光鮮。大眾駭服稱其神感。遂送達到洛陽住三年。復至許昌二年。后至陳留水南寺。眾請無羅叉等譯出。而竺道祖僧祐王宗寶唱李廓法上靈裕等諸錄。並云朱士衡出者。此蓋據其元尋之人推功歸之耳。今據經後記支敏度錄諸雜目等。乃是無叉羅竺叔蘭等共譯。其朱士衡停在於闐年八十而卒。依西方阇維法薪盡火滅而屍骸猶全。眾咸驚異乃咒曰。若真得道法當毀壞。應聲碎散。遂斂骨起塔焉。既在於闐終亡。其經定非其譯也。異毗摩羅詰經三卷(祐云異維摩詰經或作思字或二卷元康六年譯第三齣與佛調支謙等所出本同文異見道祖僧祐二錄)首楞嚴經二卷(元康元年出第七譯與支讖支謙白延法護等所出本同文異見聶道真錄及僧祐錄)
右二部五卷其本並闕。
優婆塞竺叔蘭(今準僧祐錄中朱士行傳竺叔蘭傳放光經後記支敏度合首楞嚴記皆云叔蘭是白衣居士長房內典等錄云是沙門首誤也)。
本天竺人。祖父婁陀篤志好學清簡有節操。時國王無道百姓思亂。有賊臣將兵得罪懼誅。以其國豪呼與共反。婁陀怒曰。君出於微賤而任居要職。不能以德報恩。而反為逆謀乎。我寧守忠而死不反而生也。反者
【現代漢語翻譯】 現代漢語譯本 焚燒這些經書。朱士衡走到臺階前發誓說：『如果大法應該在漢地流傳，那麼這些經書應當不會被燒燬。如果不是這樣，那就聽天由命吧。』說完，便將經書投入火中，結果經書沒有損壞一個字，皮質書皮像原來一樣，而且更加光鮮。大眾驚駭佩服，稱這是神蹟感應。於是將經書送到洛陽，住了三年。又到許昌住了兩年。後來到了陳留水南寺。大眾請無羅叉（Mukharaksa，人名）等人翻譯出來。而竺道祖、僧祐、王宗寶、李廓、法上、靈裕等人的記錄，都說是朱士衡翻譯的。這大概是根據最初尋找經書的人，把功勞歸於他罷了。現在根據經書後面的記載、支敏度的記錄以及其他雜目等，實際上是無叉羅（Mukharaksa）和竺叔蘭（Dharmaraksa）等人共同翻譯的。朱士衡停留在於闐（Khotan）八十年後去世。按照西方的阇維（cremation）法，柴火燒盡，火焰熄滅，但屍骸仍然完整。眾人非常驚異，於是唸咒說：『如果真的得道，屍體應當毀壞。』話音剛落，屍體就碎散了。於是收斂骨頭，建造佛塔。既然他最終死在於闐，那麼這些經書肯定不是他翻譯的。《異毗摩羅詰經》（Vimalakirti-nirdesa Sutra）三卷（僧祐說《異維摩詰經》，或者寫作『思』字，或者兩卷，元康六年翻譯，第三卷與佛調、支謙等人所出的版本內容相同，文字不同，見竺道祖、僧祐的記錄）。《首楞嚴經》（Surangama Sutra）二卷（元康元年出，第七次翻譯，與支讖、支謙、白延、法護等人所出的版本內容相同，文字不同，見聶道真的記錄以及僧祐的記錄）。 右邊這兩部經書共五卷，其原本都已缺失。 優婆塞（Upasaka，男居士）竺叔蘭（現在根據僧祐的記錄中《朱士行傳》、《竺叔蘭傳》、《放光經後記》、《支敏度合首楞嚴記》都說竺叔蘭是白衣居士，長房內典等記錄說是沙門，這是錯誤的）。 他是天竺（India）人。他的祖父婁陀（Loutuo）篤志好學，清廉簡樸，有節操。當時國王無道，百姓想要作亂。有個賊臣率兵，因為犯了罪害怕被誅殺，就以國家豪強的名義，呼籲大家一起造反。婁陀憤怒地說：『你出身卑微，卻擔任要職，不能用恩德來報答國家，反而要進行叛逆的陰謀嗎？我寧願堅守忠義而死，也不願背叛國家而生！』造反的人……
【English Translation】 English version They burned them. Zhu Shiheng, facing the steps, made a vow, saying, 'If the Great Dharma should flow into the Han lands, then these scriptures should not be burned. If there is no such response, then let fate decide.' Having spoken, he threw the scriptures into the fire, and not a single word was damaged. The leather covers remained as before, and even appeared more radiant. The assembly was astonished and admired, proclaiming it a divine response. Thereupon, they sent the scriptures to Luoyang, where they resided for three years. They then went to Xuchang for two years. Later, they arrived at the South Water Temple in Chenliu. The assembly requested Mukharaksa (無羅叉, a person's name) and others to translate them. However, the records of Zhu Daozu, Sengyou, Wang Zongbao, Li Kuo, Fa Shang, Lingyu, and others all state that Zhu Shiheng translated them. This was likely based on the person who initially sought the scriptures, attributing the merit to him. Now, according to the notes at the end of the scriptures, the records of Zhi Mindu, and other miscellaneous notes, it was actually Mukharaksa (無叉羅) and Dharmaraksa (竺叔蘭) and others who jointly translated them. Zhu Shiheng remained in Khotan (于闐) until he passed away at the age of eighty. According to the Western cremation (阇維) method, the firewood was exhausted, and the flames extinguished, yet his corpse remained intact. The assembly was greatly astonished, and they chanted a mantra, saying, 'If he has truly attained the Way, his body should be destroyed.' In response, the corpse shattered into pieces. Thereupon, they collected the bones and built a stupa. Since he ultimately died in Khotan, these scriptures were definitely not translated by him. The Vimalakirti-nirdesa Sutra (異毗摩羅詰經) in three scrolls (Sengyou says 'The Different Vimalakirti Sutra,' or written with the character '思,' or in two scrolls, translated in the sixth year of the Yuan Kang era, the third scroll having the same content but different wording as the versions produced by Fotiao, Zhi Qian, and others, as seen in the records of Zhu Daozu and Sengyou). The Surangama Sutra (首楞嚴經) in two scrolls (produced in the first year of the Yuan Kang era, the seventh translation, having the same content but different wording as the versions produced by Zhichen, Zhi Qian, Bai Yan, Fahu, and others, as seen in the records of Nie Daozhen and Sengyou). The above two sets of scriptures, totaling five scrolls, are missing their original texts. Upasaka (優婆塞, a male lay Buddhist) Dharmaraksa (竺叔蘭) (Now, according to the records of Sengyou, the biographies of Zhu Shiheng and Dharmaraksa, the postscript to the Fangguang Jing, and the combined records of Zhi Mindu and the Shoulengyan Jing, all state that Dharmaraksa was a lay Buddhist, while the records of Changfang Neidian and others state that he was a Shramana, which is incorrect). He was a native of India (天竺). His grandfather, Loutuo (婁陀), was devoted to learning, upright and simple, and had integrity. At that time, the king was immoral, and the people desired to rebel. A treacherous minister led troops, fearing punishment for his crimes, and in the name of the country's powerful figures, called for everyone to revolt together. Loutuo angrily said, 'You were born of humble origins, yet you hold an important position. You cannot repay the country with virtue, but instead, you plot rebellious schemes? I would rather uphold loyalty and die than betray the country and live!' The rebels...
懼謀泄即殺之而作亂。婁陀子達摩尸羅(晉言法首)先在他國。其婦兄二人併爲沙門聞父被害國內大亂。即與二沙門奔晉居於河南生叔蘭。叔蘭幼而聰辯。從二舅咨受經法一聞而悟。善梵晉語及書亦兼諸文史。然性頗輕躁遊獵無度。嘗單騎逐鹿值虎墮馬折其右臂。久之乃差后馳騁不已。母數訶諫終不改。為之蔬食乃止。性嗜酒飲至五六升方暢。嘗大醉臥于路傍。仍入河南郡門喚呼。吏錄送河南獄。時河南尹樂廣與賓客共酣已醉謂蘭曰。君僑客何以學人飲酒。叔蘭曰。杜康釀酒天下共飲何有僑舊。廣又曰。飲酒可爾何以狂亂乎。答曰。民雖狂而不亂。猶府君雖醉而不狂。廣大呼。時坐客曰。外國人那得面白。叔蘭曰。河南人面黑尚不疑。仆面白復何怪耶。於是賓主嘆其機辯遂釋之。頃之無疾暴亡三日還蘇。自說入一朱門金銀為堂。見一人自云是其祖父。謂叔蘭曰。吾修善累年今受此報。汝罪人何得來耶。時守門人以杖驅之入竹林中。見其獵伴為鷹犬所啄嚙流血號叫求救于叔蘭。叔蘭走避數十步值牛頭人慾叉之。叔蘭曰。我累世佛弟子常供二沙門何罪見治。牛頭人答。此雖受福不關獵罪。俄而見其兩舅來。語牛頭曰。我等二人恒受其供。惡少善多可得相免。遂隨道人歸。既而還蘇。於是改節修慈專志經法。以晉惠帝元康元
【現代漢語翻譯】 現代漢語譯本： 擔心陰謀泄露就會殺人作亂。婁陀子達摩尸羅（晉代譯為法首）先前在其他國家。他的妻子的兩個哥哥都是沙門，聽說父親被害，國內大亂。就和這兩個沙門一起逃到晉朝，住在河南，生下了叔蘭。叔蘭從小就聰明有辯才，跟隨兩個舅舅學習經法，一聽就明白。精通梵語和晉語，以及書法，也兼通各種文史。然而性格頗為輕浮急躁，遊獵沒有節制。曾經獨自騎馬追逐鹿，遇到老虎，從馬上摔下來，折斷了右臂。過了很久才好，之後仍然不停地馳騁。母親多次呵斥勸諫，始終不改。為他準備素食才停止。他喜歡喝酒，喝到五六升才暢快。曾經大醉，躺在路旁。仍然進入河南郡的衙門呼喊。官吏把他抓起來送到河南監獄。當時河南尹樂廣和賓客一起喝得正高興，已經喝醉了，對叔蘭說：『你是外地來的客人，為什麼學人喝酒？』叔蘭說：『杜康釀酒，天下人共同飲用，哪裡有什麼外地人和本地人之分？』樂廣又說：『喝酒可以，為什麼狂亂呢？』回答說：『我雖然狂而不亂，就像您雖然醉而不狂。』樂廣高聲叫好。當時在座的客人說：『外國人怎麼會面色白皙？』叔蘭說：『河南人面色黑尚且不被懷疑，我面色白皙又有什麼奇怪的呢？』於是賓主都讚歎他的機智善辯，就釋放了他。不久，沒有疾病突然死亡，三天後又甦醒過來。自己說進入一個紅色大門，金銀做堂。看見一個人自稱是他的祖父。對叔蘭說：『我修善多年，現在得到這樣的報應。你是有罪的人，怎麼能來這裡呢？』當時守門人用棍子驅趕他，進入竹林中。看見他的獵伴被鷹犬啄咬，流血號叫，向叔蘭求救。叔蘭逃避了幾十步，遇到牛頭人想要用叉子叉他。叔蘭說：『我累世都是佛弟子，經常供養兩個沙門，有什麼罪過要被懲治？』牛頭人回答說：『這雖然是受福，但與獵殺的罪過無關。』一會兒，看見他的兩個舅舅來了。對牛頭人說：『我們兩人一直接受他的供養。惡少善多，可以得到免除。』於是就跟隨道人回去了。不久就甦醒過來。於是改變節操，修行慈悲，專心致志于經法。以晉惠帝元康元年 擔心陰謀泄露就會殺人作亂。婁陀子達摩尸羅（晉代譯為法首）先前在其他國家。他的妻子的兩個哥哥都是沙門，聽說父親被害，國內大亂。就和這兩個沙門一起逃到晉朝，住在河南，生下了叔蘭。叔蘭從小就聰明有辯才，跟隨兩個舅舅學習經法，一聽就明白。精通梵語和晉語，以及書法，也兼通各種文史。然而性格頗為輕浮急躁，遊獵沒有節制。曾經獨自騎馬追逐鹿，遇到老虎，從馬上摔下來，折斷了右臂。過了很久才好，之後仍然不停地馳騁。母親多次呵斥勸諫，始終不改。為他準備素食才停止。他喜歡喝酒，喝到五六升才暢快。曾經大醉，躺在路旁。仍然進入河南郡的衙門呼喊。官吏把他抓起來送到河南監獄。當時河南尹樂廣和賓客一起喝得正高興，已經喝醉了，對叔蘭說：『你是外地來的客人，為什麼學人喝酒？』叔蘭說：『杜康釀酒，天下人共同飲用，哪裡有什麼外地人和本地人之分？』樂廣又說：『喝酒可以，為什麼狂亂呢？』回答說：『我雖然狂而不亂，就像您雖然醉而不狂。』樂廣高聲叫好。當時在座的客人說：『外國人怎麼會面色白皙？』叔蘭說：『河南人面色黑尚且不被懷疑，我面色白皙又有什麼奇怪的呢？』於是賓主都讚歎他的機智善辯，就釋放了他。不久，沒有疾病突然死亡，三天後又甦醒過來。自己說進入一個紅色大門，金銀做堂。看見一個人自稱是他的祖父。對叔蘭說：『我修善多年，現在得到這樣的報應。你是有罪的人，怎麼能來這裡呢？』當時守門人用棍子驅趕他，進入竹林中。看見他的獵伴被鷹犬啄咬，流血號叫，向叔蘭求救。叔蘭逃避了幾十步，遇到牛頭人想要用叉子叉他。叔蘭說：『我累世都是佛弟子，經常供養兩個沙門，有什麼罪過要被懲治？』牛頭人回答說：『這雖然是受福，但與獵殺的罪過無關。』一會兒，看見他的兩個舅舅來了。對牛頭人說：『我們兩人一直接受他的供養。惡少善多，可以得到免除。』於是就跟隨道人回去了。不久就甦醒過來。於是改變節操，修行慈悲，專心致志于經法。以晉惠帝元康元年
【English Translation】 English version: Fearing that the conspiracy would be leaked, they would kill and rebel. Lou Tuo Zi Dharmaśīla (婁陀子達摩尸羅) (translated in the Jin Dynasty as 'Head of Dharma') was previously in another country. His wife's two elder brothers were both Śrāmaṇas (沙門), and upon hearing that their father had been killed and the country was in great turmoil, they fled to Jin (晉) with the two Śrāmaṇas, residing in Henan (河南), where Shu Lan (叔蘭) was born. Shu Lan was intelligent and eloquent from a young age, and he studied the scriptures with his two maternal uncles, understanding them upon hearing them once. He was proficient in Sanskrit and Jin languages, as well as calligraphy, and was also versed in various literary and historical texts. However, his personality was somewhat frivolous and impetuous, and his hunting was unrestrained. Once, while chasing a deer alone on horseback, he encountered a tiger, fell from his horse, and broke his right arm. It took a long time to heal, and afterwards he continued to gallop about. His mother repeatedly scolded and admonished him, but he never changed. She prepared vegetarian meals for him, and only then did he stop. He loved to drink alcohol, and only felt satisfied after drinking five or six liters. Once, he was very drunk and lay by the roadside. He still entered the yamen (衙門) of Henan Prefecture and shouted. The officials arrested him and sent him to Henan prison. At that time, Yue Guang (樂廣), the Prefect of Henan, was drinking merrily with guests and was already drunk. He said to Shu Lan, 'You are a guest from another place, why do you imitate people in drinking alcohol?' Shu Lan said, 'Du Kang (杜康) brewed wine, and people all over the world drink it together, so how can there be a distinction between guests from other places and locals?' Yue Guang then said, 'Drinking alcohol is fine, but why are you acting wildly?' He replied, 'Although I am wild, I am not disorderly, just as you are drunk but not crazy.' Yue Guang applauded loudly. At that time, a guest present said, 'How can a foreigner have a fair complexion?' Shu Lan said, 'The people of Henan are not suspected even though their faces are dark, so why is it strange that my face is fair?' Thereupon, the host and guests all praised his wit and eloquence, and released him. Soon after, he died suddenly without illness, and after three days he revived. He himself said that he entered a red gate, with gold and silver as the hall. He saw a person who claimed to be his grandfather. He said to Shu Lan, 'I have cultivated goodness for many years, and now I receive this reward. You are a sinful person, how can you come here?' At that time, the gatekeeper drove him away with a stick, and he entered a bamboo forest. He saw his hunting companions being pecked and bitten by hawks and dogs, bleeding and crying for help from Shu Lan. Shu Lan fled dozens of steps and encountered a bull-headed man who wanted to stab him with a fork. Shu Lan said, 'I have been a Buddhist disciple for generations and often make offerings to two Śrāmaṇas, what crime have I committed to be punished?' The bull-headed man replied, 'Although this is receiving blessings, it is unrelated to the sin of hunting.' After a while, he saw his two maternal uncles coming. They said to the bull-headed man, 'We two have always received his offerings. His evil is little and his good is much, so he can be exempted.' Thereupon, he followed the Daoists back. Soon after, he revived. Thereupon, he changed his conduct, cultivated compassion, and devoted himself to the scriptures. In the first year of the Yuankang (元康) era of Emperor Hui of Jin (晉惠帝) Fearing that the conspiracy would be leaked, they would kill and rebel. Lou Tuo Zi Dharmaśīla (婁陀子達摩尸羅) (translated in the Jin Dynasty as 'Head of Dharma') was previously in another country. His wife's two elder brothers were both Śrāmaṇas (沙門), and upon hearing that their father had been killed and the country was in great turmoil, they fled to Jin (晉) with the two Śrāmaṇas, residing in Henan (河南), where Shu Lan (叔蘭) was born. Shu Lan was intelligent and eloquent from a young age, and he studied the scriptures with his two maternal uncles, understanding them upon hearing them once. He was proficient in Sanskrit and Jin languages, as well as calligraphy, and was also versed in various literary and historical texts. However, his personality was somewhat frivolous and impetuous, and his hunting was unrestrained. Once, while chasing a deer alone on horseback, he encountered a tiger, fell from his horse, and broke his right arm. It took a long time to heal, and afterwards he continued to gallop about. His mother repeatedly scolded and admonished him, but he never changed. She prepared vegetarian meals for him, and only then did he stop. He loved to drink alcohol, and only felt satisfied after drinking five or six liters. Once, he was very drunk and lay by the roadside. He still entered the yamen (衙門) of Henan Prefecture and shouted. The officials arrested him and sent him to Henan prison. At that time, Yue Guang (樂廣), the Prefect of Henan, was drinking merrily with guests and was already drunk. He said to Shu Lan, 'You are a guest from another place, why do you imitate people in drinking alcohol?' Shu Lan said, 'Du Kang (杜康) brewed wine, and people all over the world drink it together, so how can there be a distinction between guests from other places and locals?' Yue Guang then said, 'Drinking alcohol is fine, but why are you acting wildly?' He replied, 'Although I am wild, I am not disorderly, just as you are drunk but not crazy.' Yue Guang applauded loudly. At that time, a guest present said, 'How can a foreigner have a fair complexion?' Shu Lan said, 'The people of Henan are not suspected even though their faces are dark, so why is it strange that my face is fair?' Thereupon, the host and guests all praised his wit and eloquence, and released him. Soon after, he died suddenly without illness, and after three days he revived. He himself said that he entered a red gate, with gold and silver as the hall. He saw a person who claimed to be his grandfather. He said to Shu Lan, 'I have cultivated goodness for many years, and now I receive this reward. You are a sinful person, how can you come here?' At that time, the gatekeeper drove him away with a stick, and he entered a bamboo forest. He saw his hunting companions being pecked and bitten by hawks and dogs, bleeding and crying for help from Shu Lan. Shu Lan fled dozens of steps and encountered a bull-headed man who wanted to stab him with a fork. Shu Lan said, 'I have been a Buddhist disciple for generations and often make offerings to two Śrāmaṇas, what crime have I committed to be punished?' The bull-headed man replied, 'Although this is receiving blessings, it is unrelated to the sin of hunting.' After a while, he saw his two maternal uncles coming. They said to the bull-headed man, 'We two have always received his offerings. His evil is little and his good is much, so he can be exempted.' Thereupon, he followed the Daoists back. Soon after, he revived. Thereupon, he changed his conduct, cultivated compassion, and devoted himself to the scriptures. In the first year of the Yuankang (元康) era of Emperor Hui of Jin (晉惠帝)
年。與無羅叉出放光經。後於洛陽自出異毗摩詰等經二部。既學兼梵晉故譯義精允。后遭母艱三月便欲葬。有鄰人告曰。今歲月不便可待來年。叔蘭曰。夫生者必有一死。死者不復再生。人神異涂。理之然也。若使亡母棲靈有地則烏鳥之心畢矣。若待來年恐逃走無地何暇奉營乎。遂即葬畢。明年石勒果作亂寇賊蹤橫。因避地奔荊州。后無疾忽告知識曰。吾將死矣。數日便卒。識者以為知命。菩薩逝經一卷(第三齣亦云誓童子經或直名逝經與長者子制經等同本見長房錄)菩薩修行經一卷(第三齣亦云威施長者問觀身行經亦云長者修行經見長房錄)佛般泥洹經一卷(出長阿含是初分遊行經異譯亦直雲泥洹經見長房錄)大愛道般泥洹經一卷(出增一阿含第五十卷異譯)賢者五福經一卷(見長房錄)
上見在已下闕。嚴凈佛土經二卷(第二齣亦云凈土經與文殊佛土嚴凈經等同本見長房錄)郁伽羅越問菩薩經一卷(第五齣與漢安公所出法鏡經等同本見長房錄)等集三昧經一卷(第二齣見長房錄)無量破魔陀羅尼經一卷(第四齣與微密持經等同本異譯)大方等如來藏經一卷(第二齣見長房錄)惟逮菩薩經一卷(見高僧傳及僧祐錄)檀特陀羅尼經一卷(見長房錄)如來興顯經一卷(見長房錄)善權經一卷(見長房錄)海龍王經
【現代漢語翻譯】 現代漢語譯本：
年。與無羅叉出《放光經》。後於洛陽自出《異毗摩詰經》等經二部。既學兼梵晉，故譯義精允。后遭母喪，三月便欲安葬。有鄰人告知說：『今年月不宜，可待來年。』叔蘭說：『人活著必定會死，死了不能復生。人神異途，這是理所當然的。如果亡母的靈魂有安息之處，那麼我像烏鴉反哺的心願也算完成了。如果等到來年，恐怕（母親的靈魂）逃走無地，哪裡還有時間來奉養呢？』於是立即安葬完畢。第二年，石勒果然作亂，寇賊橫行。因此避難奔往荊州。後來無病忽然告訴相識的人說：『我將要死了。』幾天後便去世了。認識他的人認為他有預知的能力。《菩薩逝經》一卷（第三次出的也叫《誓童子經》，或者直接叫《逝經》，與《長者子制經》等是同一個版本，見長房錄）。《菩薩修行經》一卷（第三次出的也叫《威施長者問觀身行經》，也叫《長者修行經》，見長房錄）。《佛般泥洹經》一卷（出自《長阿含》，是《初分**經》的異譯，也直接叫《泥洹經》，見長房錄）。《大愛道般泥洹經》一卷（出自《增一阿含》第五十卷的異譯）。《賢者五福經》一卷（見長房錄）。 上面所列的經書現在還在，下面這些已經缺失。《嚴凈佛土經》二卷（第二次出的也叫《凈土經》，與《文殊佛土嚴凈經》等是同一個版本，見長房錄）。《郁伽羅越問菩薩經》一卷（第五次出的與漢安公所出的《法鏡經》是同一個版本，見長房錄）。《等集三昧經》一卷（第二次出，見長房錄）。《無量破魔陀羅尼經》一卷（第四次出的與《微密持經》等是同一個版本，異譯）。《大方等如來藏經》一卷（第二次出，見長房錄）。《惟逮菩薩經》一卷（見《高僧傳》及僧祐錄）。《檀特陀羅尼經》一卷（見長房錄）。《如來興顯經》一卷（見長房錄）。《善權經》一卷（見長房錄）。《海龍王經》
【English Translation】 English version:
Year. He also translated the Fang Guang Jing (放光經, Sutra of Releasing Light) with Wu Luochā (無羅叉). Later, in Luoyang, he independently translated two parts of scriptures, including the Yi Pí Mó Ji Jing (異毗摩詰經, Different Vimalakirti Sutra). Having studied both Sanskrit and Chinese, his translations were accurate and refined. Later, upon the death of his mother, he intended to bury her after three months. A neighbor advised him, saying, 'This year is not auspicious; you should wait until next year.' Shūlán (叔蘭) said, 'Those who are born must die, and the dead cannot be reborn. Humans and spirits travel different paths; this is the natural order. If my deceased mother's spirit has a place to rest, then my filial piety, like a crow feeding its parent, will be fulfilled. If we wait until next year, I fear her spirit will have nowhere to escape; how then can I properly care for her?' So he immediately completed the burial. The following year, Shí Lè (石勒) indeed started a rebellion, and bandits roamed freely. Therefore, he fled to Jingzhou (荊州) to seek refuge. Later, without illness, he suddenly told his acquaintances, 'I am about to die.' He passed away a few days later. Those who knew him believed he had the ability to foresee his death. Bodhisattva's Departure Sutra, one scroll (the third edition is also called Oath of the Boy Sutra or simply Departure Sutra, which is the same version as Eldest Son's System Sutra, see Changfang's Record). Bodhisattva Practice Sutra, one scroll (the third edition is also called Vimalakirti Asks About Observing the Body Practice Sutra, also called Eldest's Practice Sutra, see Changfang's Record). Buddha's Parinirvana Sutra, one scroll (from the Long Agama, it is a different translation of the First Part ** Sutra, also simply called Nirvana Sutra, see Changfang's Record). Mahaprajapati's Parinirvana Sutra, one scroll (from the fiftieth scroll of the Ekottara Agama, a different translation). Worthy One's Five Blessings Sutra, one scroll (see Changfang's Record). The above-mentioned scriptures are still extant; the following are missing. Adornment of the Buddha Land Sutra, two scrolls (the second edition is also called Pure Land Sutra, which is the same version as Manjushri's Buddha Land Adornment Sutra, see Changfang's Record). Ugra Questions the Bodhisattva Sutra, one scroll (the fifth edition is the same version as the Mirror of Dharma Sutra translated by Duke Han An, see Changfang's Record). Samadhi Sutra of Equal Gathering, one scroll (second edition, see Changfang's Record). Immeasurable Breaking of Mara Dharani Sutra, one scroll (the fourth edition is a different translation of the Secret Holding Sutra). Great Vaipulya Tathagatagarbha Sutra, one scroll (second edition, see Changfang's Record). Weide Bodhisattva Sutra, one scroll (see Biographies of Eminent Monks and Sengyou's Record). Danta Dharani Sutra, one scroll (see Changfang's Record). Tathagata's Rising and Manifestation Sutra, one scroll (see Changfang's Record). Skillful Means Sutra, one scroll (see Changfang's Record). Sea Dragon King Sutra
一卷(見長房錄)持心梵志經一卷(見長房錄)
右一十六部一十八卷(賢者五福上五部六卷見在嚴凈佛土下十一部十二卷闕本)。
沙門白遠字法祖本姓萬氏。河內人父威達以儒雅知名。州府辟命皆不行。祖少發道心啟父出家。詞理切至父不能奪。遂改服從道。祖才思俊徹敏朗絕倫。誦經日八九千言。研味方等妙入幽微。世俗墳索多所該貫。乃于長安造筑精舍以講習為業。白黑宗稟幾亙千人。晉惠之末太宰河間王颙鎮關中。虛心敬重待以師友之敬。每至閑辰靜夜輒談講道德。於時西府初建俊乂甚盛。能言之士咸伏其遠達。祖既博涉多聞善通梵晉之語。于惠帝代譯菩薩逝經等一十六部。后忽謂弟子及諸道人云。我數日對當至。便辭別作素書分佈經像及資財訖。時張輔為秦州刺史祖與俱往。明晨詣輔共語。忽忤輔意遂為所害。時人以為知宿命矣。后少時有人姓李名通。死而更蘇云。見祖法師在閻羅王處為王講首楞嚴經。云講竟應往忉利天。又見祭酒王浮及道士基公。次被杻械求祖懺悔。昔祖平素之日與浮每爭邪正。浮屢屈既瞋不自忍。乃作老子化胡經以誣謗佛法。殃有所歸故死方思悔耳。又長房等錄更有七經亦云祖出。今以並是別生故刪不立。謂。佛問四童子經調伏王子道心經(已上二經並出大集)五百王
【現代漢語翻譯】 現代漢語譯本： 《持心梵志經》一卷（見長房錄）。
以上共計十六部，一十八卷（《賢者五福經》上五部六卷，現存於《嚴凈佛土經》下十一部十二卷，有缺本）。
沙門白遠，字法祖，本姓萬氏，是河內人。他的父親萬威達以儒雅聞名，州府多次徵召他，他都沒有應允。法祖從小就立下修道的決心，向父親請求出家。他的言辭懇切至極，父親無法阻止，於是他改換服裝跟隨他修道。法祖才思敏捷，聰慧過人，每天能誦讀八九千字的經文，研習方等經典，深入幽微之處。世俗的典籍也多有涉獵。於是在長安建造精舍，以講經說法為業。跟隨他學習的僧人和俗人有數千人。晉惠帝末年，太宰河間王颙鎮守關中，虛心敬重他，以師友之禮相待。每到空閑的夜晚，就與他談論道德。當時西府剛剛建立，俊才賢士很多，能言善辯的人都佩服法祖的遠見卓識。法祖博學多聞，精通梵語和漢語，在惠帝時期翻譯了《菩薩逝經》等十六部經典。後來忽然對弟子和眾位道人說：『我數日後將要離世。』於是辭別眾人，寫下遺囑，分發經書佛像和財物。當時張輔擔任秦州刺史，法祖與他一同前往。第二天早晨去拜訪張輔，與他交談。忽然觸犯了張輔的意願，於是被張輔所殺害。當時的人們認為他預知了自己的命運。後來不久，有一個人姓李名通，死後又復活，說：『看見法祖法師在閻羅王那裡為閻羅王講解《首楞嚴經》，說講解完畢后應該前往忉利天。』又看見祭酒王浮和道士基公，被戴上刑具，請求法祖懺悔。以前法祖在世的時候，經常與王浮爭論邪正。王浮多次理屈詞窮，心中惱怒不能自已，於是撰寫《老子化胡經》來誣衊誹謗佛法。罪有應得，所以死後才後悔。另外，長房等人的記錄中還有七部經也說是法祖翻譯的。現在因為這些經書的來源不明，所以刪除不予採納。包括：《佛問四童子經》、《調伏王子道心經》（以上兩部經都出自《大集經》）、《五百王...
【English Translation】 English version: The Sutra of the Brahmacarin Holding the Mind, one fascicle (see Changfang's Record).
The above totals sixteen works in eighteen fascicles (The Sutra of the Five Blessings of the Wise, the first five works in six fascicles, currently in the Sutra of the Pure Land of Adornment, the latter eleven works in twelve fascicles, with missing copies).
The śrāmaṇa Bai Yuan, styled Fazu, originally surnamed Wan, was a native of Henan. His father, Wei Da, was known for his Confucian elegance. The state and local governments repeatedly summoned him, but he did not accept. Fazu, from a young age, resolved to cultivate the Way and requested his father to allow him to leave home. His words were so earnest that his father could not refuse, so he changed his clothes and followed him to cultivate the Way. Fazu was quick-witted and exceptionally intelligent. He could recite eight or nine thousand words of scripture a day, studying the Vaipulya sutras and deeply entering into their subtle meanings. He was also well-versed in secular texts. Therefore, he built a精舍(jīngshè, a refined dwelling, often a monastery) in Chang'an and made lecturing his profession. Monks and laypeople who followed him numbered in the thousands. At the end of the reign of Emperor Hui of Jin, the Grand Protector, Prince Hejian, Yong, was stationed in Guanzhong. He respected him with an open mind and treated him with the respect due to a teacher and friend. Whenever he had free time at night, he would discuss morality with him. At that time, the Western government had just been established, and there were many talented and virtuous people. Those skilled in speech admired Fazu's far-reaching knowledge. Fazu was learned and knowledgeable, and he was fluent in both Sanskrit and Chinese. During the reign of Emperor Hui, he translated sixteen works, including the Bodhisattva's Departure Sutra. Later, he suddenly said to his disciples and fellow practitioners: 'I will be leaving this world in a few days.' So he bid farewell to everyone, wrote a will, and distributed scriptures, Buddha images, and wealth. At that time, Zhang Fu was the governor of Qinzhou, and Fazu went with him. The next morning, he visited Zhang Fu and spoke with him. Suddenly, he offended Zhang Fu's intentions, and so he was killed by Zhang Fu. People at the time thought that he knew his own destiny. Not long after, a man named Li Tong died and then came back to life, saying: 'I saw Dharma Master Fazu in Yama's court, lecturing the Śūraṅgama Sūtra to Yama, saying that after the lecture he should go to the Trāyastriṃśa Heaven.' He also saw Libationer Wang Fu and Daoist Ji Gong, wearing shackles, begging Fazu for repentance. In the past, when Fazu was alive, he often argued with Wang Fu about what was right and wrong. Wang Fu was often at a loss for words, and he was angry and could not restrain himself, so he wrote the Laozi Huahu Jing to slander and defame the Buddha Dharma. His sins deserved retribution, so he regretted it only after death. In addition, the records of Changfang and others also say that seven other sutras were translated by Fazu. Now, because the origins of these sutras are unclear, they have been deleted and not adopted, including: The Sutra of the Buddha Asking the Four Children, The Sutra of Taming the Mind of the Prince, (both of these sutras are from the Mahāsaṃnipāta Sūtra), Five Hundred Kings...
子作凈土愿經(或作幼童出普超經)三幼童經(或作幼童出普超經)二童子見佛說偈供養經(出雜阿含)五百幼童經(亦云童子)首達經(亦云惟先首達經上二經並出生經)諸德福田經一卷(初出或云諸福田經或直云福田經立與法炬共出見僧祐錄)樓炭經六卷(第二齣或云大樓炭經出長阿含與第四分記世經同本異出與法護所出五卷者少異或五卷或八卷見僧祐錄)法句譬喻經四卷(第二齣一名法句本末經亦云法喻經或四卷或六卷立與法炬共出見僧祐錄)大方等如來藏經一卷(舊錄云佛藏方等經初出見僧祐錄)
右四部一十二卷(前三部十一卷見在後一部一卷闕本)。
沙門釋法立。不知何許人也。智道弘拔。悟物為先。于惠帝代。共法炬等。于洛陽譯諸德福田等經四部。優填王經一卷(與寶積優陀延王會同本初出見長房錄)前世三轉經一卷(初出與銀色女經同本見長房錄)阿阇世王受決經一卷(初出與採蓮違王經同本見長房錄)灌洗佛形像經一卷(初出亦云四月八日灌經亦直云灌經與摩訶剎頭經同本見長房錄)恒水經一卷(亦云恒河喻經出中阿含第九卷異譯見長房錄)頂生王故事經一卷(亦直雲頂生王經出中阿含第十一異譯見長房錄)求欲經一卷(出中阿含第二十二異譯見長房錄)苦陰因事經一卷(出中阿
【現代漢語翻譯】 現代漢語譯本 《子作凈土愿經》（或作《幼童出普超經》），《三幼童經》（或作《幼童出普超經》），《二童子見佛說偈供養經》（出自《雜阿含》），《五百幼童經》（亦云《童子》），《首達經》（亦云《惟先首達經》，以上兩經並出生經），《諸德福田經》一卷（初出，或云《諸福田經》，或直云《福田經》，法立與法炬共出，見僧祐錄）。《樓炭經》六卷（第二齣，或云《大樓炭經》，出《長阿含》，與《第四分記世經》同本異出，與法護所出五卷者少異，或五卷或八卷，見僧祐錄）。《法句譬喻經》四卷（第二齣，一名《法句本末經》，亦云《法喻經》，或四卷或六卷，法立與法炬共出，見僧祐錄）。《大方等如來藏經》一卷（舊錄云《佛藏方等經》，初出，見僧祐錄）。
右四部，一十二卷（前三部十一卷見在，后一部一卷闕本）。
沙門釋法立，不知何許人也。智道弘拔，悟物為先。于惠帝代，共法炬等，于洛陽譯《諸德福田》等經四部。《優填王經》一卷（與《寶積優陀延王會》同本，初出，見長房錄）。《前世三轉經》一卷（初出，與《銀色女經》同本，見長房錄）。《阿阇世王受決經》一卷（初出，與《採蓮違王經》同本，見長房錄）。《灌洗佛形像經》一卷（初出，亦云《四月八日灌經》，亦直云《灌經》，與《摩訶剎頭經》同本，見長房錄）。《恒水經》一卷（亦云《恒河喻經》，出《中阿含》第九卷異譯，見長房錄）。《頂生王故事經》一卷（亦直云《頂生王經》，出《中阿含》第十一異譯，見長房錄）。《求欲經》一卷（出《中阿含》第二十二異譯，見長房錄）。《苦陰因事經》一卷（出《中阿含》）
【English Translation】 English version 'Zi Zuo Jing Tu Yuan Jing' (or 'You Tong Chu Pu Chao Jing'), 'San You Tong Jing' (or 'You Tong Chu Pu Chao Jing'), 'Er Tong Zi Jian Fo Shuo Ji Gong Yang Jing' (from 'Za A Han'), 'Wu Bai You Tong Jing' (also called 'Tong Zi'), 'Shou Da Jing' (also called 'Wei Xian Shou Da Jing', the above two sutras and the birth sutra), 'Zhu De Fu Tian Jing' one volume (first edition, or called 'Zhu Fu Tian Jing', or directly called 'Fu Tian Jing', Fa Li and Fa Ju jointly published, see Seng You Lu). 'Lou Tan Jing' six volumes (second edition, or called 'Da Lou Tan Jing', from 'Chang A Han', same origin but different translation from 'Di Si Fen Ji Shi Jing', slightly different from the five volumes published by Fa Hu, or five volumes or eight volumes, see Seng You Lu). 'Fa Ju Pi Yu Jing' four volumes (second edition, also named 'Fa Ju Ben Mo Jing', also called 'Fa Yu Jing', or four volumes or six volumes, Fa Li and Fa Ju jointly published, see Seng You Lu). 'Da Fang Deng Ru Lai Zang Jing' one volume (old record says 'Fo Zang Fang Deng Jing', first edition, see Seng You Lu).
Right four parts, twelve volumes (the first three parts, eleven volumes, are extant, the last part, one volume, is missing).
Shramana釋法立(Shi Fa Li), it is not known where he is from. His wisdom and path were profound and far-reaching, and he prioritized understanding things. During the time of Emperor Hui, together with 法炬(Fa Ju) and others, he translated four parts of sutras such as 'Zhu De Fu Tian' in Luoyang. 'You Tian Wang Jing' one volume (same origin as 'Bao Ji You Tuo Yan Wang Hui', first edition, see Chang Fang Lu). 'Qian Shi San Zhuan Jing' one volume (first edition, same origin as 'Yin Se Nu Jing', see Chang Fang Lu). 'A She Shi Wang Shou Jue Jing' one volume (first edition, same origin as 'Cai Lian Wei Wang Jing', see Chang Fang Lu). 'Guan Xi Fo Xing Xiang Jing' one volume (first edition, also called 'Si Yue Ba Ri Guan Jing', also directly called 'Guan Jing', same origin as 'Mo He Cha Tou Jing', see Chang Fang Lu). 'Heng Shui Jing' one volume (also called 'Heng He Yu Jing', from 'Zhong A Han' ninth volume different translation, see Chang Fang Lu). 'Ding Sheng Wang Gu Shi Jing' one volume (also directly called 'Ding Sheng Wang Jing', from 'Zhong A Han' eleventh different translation, see Chang Fang Lu). 'Qiu Yu Jing' one volume (from 'Zhong A Han' twenty-second different translation, see Chang Fang Lu). 'Ku Yin Yin Shi Jing' one volume (from 'Zhong A Han')
含第二十五異譯見長房錄)瞻婆比丘經一卷(或作瞻波出中阿含第二十九異譯見長房錄)伏淫經一卷(出中阿含第三十卷異譯見長房錄)數經一卷(出中阿含第三十五卷異譯見長房錄)波斯匿王太后崩塵土坌身經一卷(出增一阿含第十八卷異譯見長房錄又有波斯匿王喪母經即此塵土坌身經是無繁過載)頻毗娑羅王詣佛供養經一卷(亦云頻婆出增一阿含第二十六異譯見長房錄)鴦崛髻經一卷(與竺法護指髻經大同小異出增一阿含第三十一異譯見長房錄)難提釋經一卷(出雜阿含第三十卷異譯見長房錄)相應相可經一卷(出單卷雜阿含經異譯見長房錄)慢法經一卷(第二齣與阿難分別經等同本見長房錄)法海經一卷(第二齣與海八德經同本見長房錄)阿阇世王問五逆經一卷(第二齣見長房錄)羅云忍辱經一卷(或直云忍辱經見長房錄)佛為年少比丘說正事經一卷(見長房錄)沙曷比丘功德經一卷(房云見舊錄)群牛譬經一卷(見長房錄)比丘避女惡名欲自殺經一卷(見長房錄)
上見存已下闕。福田經一卷(一名諸德福田經第二齣與法立譯者少異見竺道祖晉錄)諸經菩薩名經二卷(見長房錄)正意經一卷(見長房彔彔中注云第二齣未詳何者為初譯本)明帝釋施經一卷(見長房錄)樓炭經八卷(第三齣是長阿含第四分
【現代漢語翻譯】 現代漢語譯本： 《瞻婆比丘經》一卷（或作《瞻波》，是《中阿含經》第二十九篇的異譯本，見長房錄）。 《伏淫經》一卷（出自《中阿含經》第三十卷的異譯本，見長房錄）。 《數經》一卷（出自《中阿含經》第三十五卷的異譯本，見長房錄）。 《波斯匿王（Prasenajit）太后崩塵土坌身經》一卷（出自《增一阿含經》第十八卷的異譯本，見長房錄。又有《波斯匿王喪母經》，即此《塵土坌身經》，內容無繁重刪改）。 《頻毗娑羅王（Bimbisara）詣佛供養經》一卷（也稱《頻婆》，出自《增一阿含經》第二十六篇的異譯本，見長房錄）。 《鴦崛髻（Angulimala）經》一卷（與竺法護（Dharmaraksa）譯的《指髻經》大同小異，出自《增一阿含經》第三十一篇的異譯本，見長房錄）。 《難提釋（Nandaka）經》一卷（出自《雜阿含經》第三十卷的異譯本，見長房錄）。 《相應相可經》一卷（出自單卷的《雜阿含經》的異譯本，見長房錄）。 《慢法經》一卷（第二種版本，與《阿難分別經》等同，見長房錄）。 《法海經》一卷（第二種版本，與《海八德經》同本，見長房錄）。 《阿阇世王（Ajatasattu）問五逆經》一卷（第二種版本，見長房錄）。 《羅云（Rahula）忍辱經》一卷（或直接稱《忍辱經》，見長房錄）。 《佛為年少比丘說正事經》一卷（見長房錄）。 《沙曷（Sahas）比丘功德經》一卷（房玄齡說見舊錄）。 《群牛譬經》一卷（見長房錄）。 《比丘避女惡名欲自殺經》一卷（見長房錄）。 以上是現存的，以下缺失。 《福田經》一卷（一名《諸德福田經》，第二種版本，與法立的譯本略有不同，見竺道祖《晉錄》）。 《諸經菩薩名經》二卷（見長房錄）。 《正意經》一卷（見長房錄，錄中註明是第二種版本，未詳哪一個是初譯本）。 《明帝釋施經》一卷（見長房錄）。 《樓炭經》八卷（第三種版本，是《長阿含經》第四分）。
【English Translation】 English version: 'Champaka Bhikkhu Sutra' one fascicle (or 'Champa', a different translation of the 29th chapter of the 'Madhyama Agama Sutra', see Changfang's Record). 'Subduing Lust Sutra' one fascicle (from a different translation of the 30th chapter of the 'Madhyama Agama Sutra', see Changfang's Record). 'Number Sutra' one fascicle (from a different translation of the 35th chapter of the 'Madhyama Agama Sutra', see Changfang's Record). 'King Prasenajit's Mother Passing Away and Dust Covering Her Body Sutra' one fascicle (from a different translation of the 18th chapter of the 'Ekottara Agama Sutra', see Changfang's Record. Also, there is 'King Prasenajit's Mother's Funeral Sutra', which is this 'Dust Covering Her Body Sutra', with no significant changes). 'King Bimbisara Visiting the Buddha and Making Offerings Sutra' one fascicle (also called 'Bimba', from a different translation of the 26th chapter of the 'Ekottara Agama Sutra', see Changfang's Record). 'Angulimala Sutra' one fascicle (very similar to Dharmaraksa's 'Finger Garland Sutra', from a different translation of the 31st chapter of the 'Ekottara Agama Sutra', see Changfang's Record). 'Nandaka Sutra' one fascicle (from a different translation of the 30th chapter of the 'Samyukta Agama Sutra', see Changfang's Record). 'Corresponding and Agreeable Sutra' one fascicle (from a different translation of a single-fascicle 'Samyukta Agama Sutra', see Changfang's Record). 'Sutra on Disrespecting the Dharma' one fascicle (second version, identical to the 'Ananda's Explanation Sutra', see Changfang's Record). 'Ocean of Dharma Sutra' one fascicle (second version, same as the 'Sutra on the Eight Virtues of the Ocean', see Changfang's Record). 'King Ajatasattu Asking About the Five Heinous Offenses Sutra' one fascicle (second version, see Changfang's Record). 'Rahula's Patience Sutra' one fascicle (or simply 'Patience Sutra', see Changfang's Record). 'The Buddha Speaking of Righteous Matters for Young Bhikkhus Sutra' one fascicle (see Changfang's Record). 'Sahas Bhikkhu's Merits Sutra' one fascicle (Fang Xuanling said it is found in the old records). 'Cattle Parable Sutra' one fascicle (see Changfang's Record). 'Bhikkhu Avoiding Bad Reputation with Women and Wanting to Commit Suicide Sutra' one fascicle (see Changfang's Record). The above are extant, the following are missing. 'Field of Merit Sutra' one fascicle (also called 'Sutra on the Fields of Merit of Various Virtues', second version, slightly different from Fa Li's translation, see Zhu Daozu's 'Jin Record'). 'Sutra on the Names of Bodhisattvas in Various Sutras' two fascicles (see Changfang's Record). 'Right Intention Sutra' one fascicle (see Changfang's Record, the record notes that it is the second version, it is not known which is the first translation). 'Emperor Shakra's Giving Sutra' one fascicle (see Changfang's Record). 'Loutan Sutra' eight fascicles (third version, is the fourth part of the 'Dirgha Agama Sutra').
記世經異譯與法護法立所出者大同先共法立出立以意未悉故廣之見敏度寶唱二錄)凈飯王般泥洹經一卷(初出見長房錄)貧窮老公經一卷(初出見法上錄)危脆經一卷(見長房錄)大蛇譬喻經一卷(亦直云大蛇經房云見舊錄)羅漢迦留陀夷經一卷(或無羅漢字見長房錄)爪甲擎土譬經一卷(亦云爪甲取土經房云見舊錄)衰利經一卷(見長房錄)眾生未然三界經一卷(見長房錄)求欲說法經一卷(見長房錄)羅旬喻經一卷(今疑是別生經中羅彌壽經異名見長房錄)遺教法律經三卷(一名遺教法律三昧經一云遺教三昧經或二卷見始興錄)
右四十部五十卷(比丘避女上二十四部二十四卷見在福田經下一十六部二十六卷闕本)。
沙門釋法炬。亦未詳氏族。器量高峙游化在懷。于惠帝代初與法立同共出經。法立沒後炬遂自譯優填王等經四十部。又長房等錄更有諸經並云炬出。今以皆是別生之經錄家誤上。今並刪之如后所述。時非時經(亦直云時經準經後記非法炬譯如后所述) 魔女聞佛說法得男身經(出大集經)大悲比丘本願經(出悲華經)往古造行經舉缽經(上二經並出普超三昧經)以金貢太山贖罪經調達教人為惡經(上二經並出六度集)佛降鴦崛魔人民歡喜經鴦崛魔歸化經(或云婦死應誤上二經並出鴦崛魔
羅經)韋提希子月夜問夫人經(或作天人出長阿含)福行經惡道經(一名惡意經或作要意應誤也錄中惡道惡意二名雙載者非也)息恚經柔軟經受持經名稱經浮彌經(福行下七經並出中阿含)飛鳥喻經積木燒燃經(一名大枯樹經)波斯匿王詣佛有五威儀經增一阿含經(飛鳥喻等四經並出增一阿含)普施經差摩比丘喻重病經佛為比丘說燒頭喻經優陀夷坐樹下寂靜調伏經佛為比丘說大力經四大色身生厭離經異信異欲經佛為比丘說三法經葉喻多少經佛為比丘說極深險難處經佛為諸比丘說莫思惟世間經(或云莫思惟世間思惟經)眾生身穢經眼色相系經比丘於色厭離經舍諸世務經嬰兒喻經轉輪聖王七寶現世間經向邪違法經田夫喻經信人者生五種過患經少多制戒經無始本際經羅漢遇瓶沙王經尊者瞿低迦獨一思惟經人民疾疫受三歸經恒水流澍經(或作流樹)灰河經(一名塵灰河譬喻經錄中二名別載誤也)波斯匿王祖母命終經鑄金喻經木杵喻經金師精舍尊者病經群羊喻經處中行道經波斯匿王女命過詣佛經比丘問佛名經優婆塞命終經(普施下三十五經並出雜阿含)比丘分衛經和難經邪業自活經比丘各言志經和難釋經比丘疾病經無懼經毒草喻經毒喻經馬喻經(比丘分衛下十經並出生經)譬喻六人經(出罵意經)阿阇世王問瞋恨從何生經摩訶比
【現代漢語翻譯】 現代漢語譯本 《羅經》(Luojing)；《韋提希子月夜問夫人經》(Weitixizi Yuèyè Wèn Fūrén Jīng)（或作《天人出長阿含》）；《福行經》(Fúxíng Jīng)；《惡道經》(Èdào Jīng)（一名《惡意經》，或作《要意經》，應為筆誤，目錄中《惡道》、《惡意》二名並列者非是）；《息恚經》(Xīhuì Jīng)；《柔軟經》(Róuruǎn Jīng)；《受持經》(Shòuchí Jīng)；《名稱經》(Míngchēng Jīng)；《浮彌經》(Fúmí Jīng)（《福行經》下七經均出自《中阿含》）。 《飛鳥喻經》(Fēiniǎo Yù Jīng)；《積木燒燃經》(Jīmù Shāorán Jīng)（一名《大枯樹經》）；《波斯匿王詣佛有五威儀經》(Bōsì nìwáng Yì Fó Yǒu Wǔ Wēiyí Jīng)；《增一阿含經》(Zēngyī Āhán Jīng)（《飛鳥喻經》等四經均出自《增一阿含》）。 《普施經》(Pǔshī Jīng)；《差摩比丘喻重病經》(Chāimó Bǐqiū Yù Zhòngbìng Jīng)；《佛為比丘說燒頭喻經》(Fó Wèi Bǐqiū Shuō Shāotóu Yù Jīng)；《優陀夷坐樹下寂靜調伏經》(Yōtuóyí Zuò Shùxià Jìjìng Tiáofú Jīng)；《佛為比丘說大力經》(Fó Wèi Bǐqiū Shuō Dàlì Jīng)；《四大色身生厭離經》(Sìdà Sèsēn Shēng Yànlí Jīng)；《異信異欲經》(Yìxìn Yìyù Jīng)；《佛為比丘說三法經》(Fó Wèi Bǐqiū Shuō Sānfǎ Jīng)；《葉喻多少經》(Yè Yù Duōshǎo Jīng)；《佛為比丘說極深險難處經》(Fó Wèi Bǐqiū Shuō Jí Shēnxiǎn Nánchù Jīng)；《佛為諸比丘說莫思惟世間經》(Fó Wèi Zhū Bǐqiū Shuō Mò Sīwéi Shìjiān Jīng)（或云《莫思惟世間思惟經》）；《眾生身穢經》(Zhòngshēng Shēn Huì Jīng)；《眼色相系經》(Yǎnsè Xiāngxì Jīng)；《比丘於色厭離經》(Bǐqiū Yú Sè Yànlí Jīng)；《舍諸世務經》(Shě Zhū Shìwù Jīng)；《嬰兒喻經》(Yīngér Yù Jīng)；《轉輪聖王七寶現世間經》(Zhuǎnlún Shèngwáng Qībāo Xiàn Shìjiān Jīng)；《向邪違法經》(Xiàngxié Wéifǎ Jīng)；《田夫喻經》(Tiánfū Yù Jīng)；《信人者生五種過患經》(Xìnrén Zhě Shēng Wǔzhǒng Guòhuàn Jīng)；《少多制戒經》(Shǎoduō Zhìjiè Jīng)；《無始本際經》(Wúshǐ Běnjì Jīng)；《羅漢遇瓶沙王經》(Luóhàn Yù Píngshāwáng Jīng)；《尊者瞿低迦獨一思惟經》(Zūnzhě Qújījiā Dúyī Sīwéi Jīng)；《人民疾疫受三歸經》(Rénmín Jíyì Shòu Sānguī Jīng)；《恒水流澍經》(Héngshuǐ Liúzhù Jīng)（或作《流樹》）；《灰河經》(Huīhé Jīng)（一名《塵灰河譬喻經》，目錄中二名分列有誤）；《波斯匿王祖母命終經》(Bōsì nìwáng Zǔmǔ Mìngzhōng Jīng)；《鑄金喻經》(Zhùjīn Yù Jīng)；《木杵喻經》(Mùchǔ Yù Jīng)；《金師精舍尊者病經》(Jīnshī Jīngshě Zūnzhě Bìng Jīng)；《群羊喻經》(Qúnyáng Yù Jīng)；《處中行道經》(Chǔzhōng Xíngdào Jīng)；《波斯匿王女命過詣佛經》(Bōsì nìwáng Nǚ Mìngguò Yì Fó Jīng)；《比丘問佛名經》(Bǐqiū Wèn Fómíng Jīng)；《優婆塞命終經》(Yōupósāi Mìngzhōng Jīng)（《普施經》下三十五經均出自《雜阿含》）。 《比丘分衛經》(Bǐqiū Fènwèi Jīng)；《和難經》(Hénán Jīng)；《邪業自活經》(Xiéyè Zìhuó Jīng)；《比丘各言志經》(Bǐqiū Gè Yánzhì Jīng)；《和難釋經》(Hénán Shì Jīng)；《比丘疾病經》(Bǐqiū Jíbìng Jīng)；《無懼經》(Wújù Jīng)；《毒草喻經》(Dúcǎo Yù Jīng)；《毒喻經》(Dú Yù Jīng)；《馬喻經》(Mǎ Yù Jīng)（《比丘分衛經》下十經均出自《生經》）。 《譬喻六人經》(Pìyù Liùrén Jīng)（出自《罵意經》）；《阿阇世王問瞋恨從何生經》(Āshéshìwáng Wèn Chēnhèn Cóng Héshēng Jīng)；《摩訶比》(Móhē Bǐ)
【English Translation】 English version 'Luojing' (Name of a sutra); 'Weitixizi Yuèyè Wèn Fūrén Jīng' (Weitixizi Asking the Lady on a Moonlit Night Sutra) (also known as 'Tianren Chu Chang Ahan'); 'Fúxíng Jīng' (Meritorious Conduct Sutra); 'Èdào Jīng' (Evil Paths Sutra) (also known as 'Malicious Intent Sutra', or 'Yàoyì Jīng', likely a mistake; the catalog listing both 'Èdào' and 'Èyì' as separate names is incorrect); 'Xīhuì Jīng' (Cessation of Anger Sutra); 'Róuruǎn Jīng' (Gentleness Sutra); 'Shòuchí Jīng' (Acceptance and Upholding Sutra); 'Míngchēng Jīng' (Names Sutra); 'Fúmí Jīng' (Fúmí Sutra) (The seven sutras following 'Fúxíng Jīng' all originate from the 'Madhyama Agama'). 'Fēiniǎo Yù Jīng' (Flying Bird Parable Sutra); 'Jīmù Shāorán Jīng' (Burning Pile of Wood Sutra) (also known as 'Dà Kūshù Jīng' - Great Dry Tree Sutra); 'Bōsì nìwáng Yì Fó Yǒu Wǔ Wēiyí Jīng' (King Pasenadi Visiting the Buddha with Five Dignified Manners Sutra); 'Zēngyī Āhán Jīng' (Ekottara Agama) (The four sutras including 'Fēiniǎo Yù Jīng' all originate from the 'Ekottara Agama'). 'Pǔshī Jīng' (Universal Giving Sutra); 'Chāimó Bǐqiū Yù Zhòngbìng Jīng' (Chaimo Bhikkhu Parable of Serious Illness Sutra); 'Fó Wèi Bǐqiū Shuō Shāotóu Yù Jīng' (The Buddha Speaks the Burning Head Parable for Bhikkhus Sutra); 'Yōtuóyí Zuò Shùxià Jìjìng Tiáofú Jīng' (Udayi Sitting Under a Tree in Tranquil Subduing Sutra); 'Fó Wèi Bǐqiū Shuō Dàlì Jīng' (The Buddha Speaks the Great Strength Sutra for Bhikkhus); 'Sìdà Sèsēn Shēng Yànlí Jīng' (Four Great Material Elements Giving Rise to Disgust Sutra); 'Yìxìn Yìyù Jīng' (Different Beliefs and Desires Sutra); 'Fó Wèi Bǐqiū Shuō Sānfǎ Jīng' (The Buddha Speaks the Three Dharmas Sutra for Bhikkhus); 'Yè Yù Duōshǎo Jīng' (Leaf Parable of More or Less Sutra); 'Fó Wèi Bǐqiū Shuō Jí Shēnxiǎn Nánchù Jīng' (The Buddha Speaks of Extremely Deep and Dangerous Places Sutra for Bhikkhus); 'Fó Wèi Zhū Bǐqiū Shuō Mò Sīwéi Shìjiān Jīng' (The Buddha Speaks to All Bhikkhus Not to Contemplate the World Sutra) (or 'Mò Sīwéi Shìjiān Sīwéi Jīng' - Not to Contemplate the World Contemplation Sutra); 'Zhòngshēng Shēn Huì Jīng' (Sentient Beings' Filthy Body Sutra); 'Yǎnsè Xiāngxì Jīng' (Eye and Color Interdependence Sutra); 'Bǐqiū Yú Sè Yànlí Jīng' (Bhikkhu's Disgust with Form Sutra); 'Shě Zhū Shìwù Jīng' (Abandoning All Worldly Affairs Sutra); 'Yīngér Yù Jīng' (Infant Parable Sutra); 'Zhuǎnlún Shèngwáng Qībāo Xiàn Shìjiān Jīng' (Wheel-Turning Sage King's Seven Treasures Appearing in the World Sutra); 'Xiàngxié Wéifǎ Jīng' (Turning to Evil and Violating the Dharma Sutra); 'Tiánfū Yù Jīng' (Farmer Parable Sutra); 'Xìnrén Zhě Shēng Wǔzhǒng Guòhuàn Jīng' (Believing People Gives Rise to Five Kinds of Faults Sutra); 'Shǎoduō Zhìjiè Jīng' (More or Less Precepts Sutra); 'Wúshǐ Běnjì Jīng' (No Beginning Ultimate Limit Sutra); 'Luóhàn Yù Píngshāwáng Jīng' (Arhat Meeting King Bimbisara Sutra); 'Zūnzhě Qújījiā Dúyī Sīwéi Jīng' (Venerable Gotika's Solitary Contemplation Sutra); 'Rénmín Jíyì Shòu Sānguī Jīng' (People Receiving the Three Refuges During an Epidemic Sutra); 'Héngshuǐ Liúzhù Jīng' (Ganges River Flowing Sutra) (or 'Liúshù' - Flowing Tree); 'Huīhé Jīng' (Ash River Sutra) (also known as 'Chénhuīhé Pìyù Jīng' - Dust and Ash River Parable Sutra, the catalog listing the two names separately is incorrect); 'Bōsì nìwáng Zǔmǔ Mìngzhōng Jīng' (King Pasenadi's Grandmother's Death Sutra); 'Zhùjīn Yù Jīng' (Casting Gold Parable Sutra); 'Mùchǔ Yù Jīng' (Wooden Pestle Parable Sutra); 'Jīnshī Jīngshě Zūnzhě Bìng Jīng' (Venerable's Illness at the Goldsmith's Monastery Sutra); 'Qúnyáng Yù Jīng' (Flock of Sheep Parable Sutra); 'Chǔzhōng Xíngdào Jīng' (Middle Path Practice Sutra); 'Bōsì nìwáng Nǚ Mìngguò Yì Fó Jīng' (King Pasenadi's Daughter's Death and Visit to the Buddha Sutra); 'Bǐqiū Wèn Fómíng Jīng' (Bhikkhu Asking the Buddha's Name Sutra); 'Yōupósāi Mìngzhōng Jīng' (Upasaka's Death Sutra) (The thirty-five sutras following 'Pǔshī Jīng' all originate from the 'Samyukta Agama'). 'Bǐqiū Fènwèi Jīng' (Bhikkhu Alms Round Sutra); 'Hénán Jīng' (Hénán Sutra); 'Xiéyè Zìhuó Jīng' (Wrong Livelihood Sutra); 'Bǐqiū Gè Yánzhì Jīng' (Bhikkhus Each Expressing Their Aspirations Sutra); 'Hénán Shì Jīng' (Explanation of Hénán Sutra); 'Bǐqiū Jíbìng Jīng' (Bhikkhu's Illness Sutra); 'Wújù Jīng' (Fearlessness Sutra); 'Dúcǎo Yù Jīng' (Poisonous Grass Parable Sutra); 'Dú Yù Jīng' (Poison Parable Sutra); 'Mǎ Yù Jīng' (Horse Parable Sutra) (The ten sutras following 'Bǐqiū Fènwèi Jīng' all originate from the 'Sheng Jing'). 'Pìyù Liùrén Jīng' (Parable of Six People Sutra) (From the 'Mà Yì Jīng' - Cursing Intent Sutra); 'Āshéshìwáng Wèn Chēnhèn Cóng Héshēng Jīng' (King Ajatasattu Asking Where Does Anger Arise From Sutra); 'Móhē Bǐ' (Maha Bhikkhu)
丘經調達喻經(阿阇世等三經小乘抄經)栴檀涂塔經(出百緣經)無常經比丘求證人經阿梵和利比丘無常經比丘問佛何故舍世學道經佛看病比丘不受長者請經坐禪比丘命過生天經放逸經深淺學比丘經拘提比丘經波利比丘謗梵行經北方世利經流離王攻釋子經信能渡河經有眾生三世作惡經聰明比丘經說法難值經調達問佛顏色經(無常下一十七經並出出曜經)曉食經(出修行道地經)須河喻經(出雜譬喻)
魔女下八十九經並從大經抄出別生錄載此中除之。超日明三昧經二卷(第二齣或直云超日明經或三卷此經護公先出梵文而辭義煩重承遠詳整文偈刪改勝前見高僧傳及僧祐錄)越難經一卷(一名曰難長者經一名難經初出見長房錄)
右二部三卷其本並在。
清信士聶承遠。明解有才篤志務法。護公出經多參正文句兼執筆承旨。後於惠帝代自譯超日明等經二部。又長房等錄云。承遠更譯迦葉詰阿難經。此乃雜譬喻抄非是別翻。又漢世佛調世高及此承遠三錄俱載誤之甚也。無垢施菩薩分別應辯經一卷(第二齣與法護離垢施經等同本亦云分別應報今編入寶積當第三十三會余錄有云竺法護出者誤也見長房錄)諸菩薩求佛本業經一卷(或無諸字是華嚴凈行品異譯見長房錄)文殊師利般涅槃經一卷(見長房錄)異出菩
【現代漢語翻譯】 丘經調達喻經（提婆達多譬喻經，阿阇世等三經小乘抄經）栴檀涂塔經（出自《百緣經》）無常經比丘求證人經阿梵和利比丘無常經比丘問佛何故舍世學道經佛看病比丘不受長者請經坐禪比丘命過生天經放逸經深淺學比丘經拘提比丘經波利比丘謗梵行經北方世利經流離王攻釋子經信能渡河經有眾生三世作惡經聰明比丘經說法難值經調達問佛顏色經（無常之後的十七部經都出自《出曜經》）曉食經（出自《修行道地經》）須河喻經（出自《雜譬喻》）。
魔女之後的八十九部經都是從大經中抄出，別生錄中記載將這些經書從目錄中去除。《超日明三昧經》二卷（第二種版本或直接稱為《超日明經》，或分為三卷。此經由護公先翻譯梵文版本，但辭義繁重，承遠詳細整理文句和偈頌，修改後勝過之前的版本，見《高僧傳》及僧祐的記錄）。《越難經》一卷（一名《曰難長者經》，一名《難經》，最初的版本見長房的記錄）。
以上兩部分共三卷，其原本都在。
清信士聶承遠，明解有才，篤志務法。護公翻譯的經書多有參考正文，兼任執筆承旨。後來在惠帝時期親自翻譯《超日明》等經書兩部。另外，長房等人的記錄說，承遠還翻譯了《迦葉詰阿難經》。這只是《雜譬喻》的抄本，不是單獨的翻譯。而且漢代的佛調、世高以及承遠的三種記錄都記載有誤。 《無垢施菩薩分別應辯經》一卷（第二種版本與法護的《離垢施經》等同本，也稱為《分別應報》，現在編入《寶積經》的第三十三會，其他記錄有說是竺法護翻譯的，是錯誤的，見長房的記錄）。《諸菩薩求佛本業經》一卷（或者沒有「諸」字，是《華嚴經·凈行品》的異譯，見長房的記錄）。《文殊師利般涅槃經》一卷（見長房的記錄）。異出菩
【English Translation】 Qiu Jing Tiao Da Yu Jing (Devadatta Parable Sutra, Ajashe and other three sutras, excerpts from Hinayana sutras), Sandalwood Painted Pagoda Sutra (from the 'Hundred Parable Sutra'), Impermanence Sutra, Bhikshu Seeking Enlightenment Sutra, Afanheli Bhikshu Impermanence Sutra, Bhikshu Asks Buddha Why Abandon the World to Study the Way Sutra, Buddha Visits Sick Bhikshu Sutra, Bhikshu Refuses Elder's Invitation Sutra, Meditating Bhikshu Dies and is Reborn in Heaven Sutra, Negligence Sutra, Shallow and Deep Learning Bhikshu Sutra, Juti Bhikshu Sutra, Poli Bhikshu Slanders Pure Conduct Sutra, Northern World Benefit Sutra, King Liuli Attacks the Shakya Clan Sutra, Faith Can Cross the River Sutra, Beings Commit Evil in Three Lifetimes Sutra, Intelligent Bhikshu Sutra, Difficult to Encounter Dharma Teaching Sutra, Devadatta Asks Buddha About His Complexion Sutra (The seventeen sutras after Impermanence are all from the 'Chu Yao Jing'), Xiao Shi Jing (from the 'Practice Path Land Sutra'), Xu He Yu Jing (from 'Miscellaneous Parables').
The eighty-nine sutras after the Demon Woman are all copied from the Great Sutras. The 'Separate Birth Record' records that these sutras should be removed from the catalog. 'Surpassing Sun Bright Samadhi Sutra' two volumes (the second version is either directly called 'Surpassing Sun Bright Sutra', or divided into three volumes. This sutra was first translated into Sanskrit by Hugong, but the wording was cumbersome. Cheng Yuan carefully organized the sentences and verses, and the revised version is better than the previous one, see 'Biographies of Eminent Monks' and Sengyou's records). 'Yue Nan Sutra' one volume (also named 'Yue Nan Elder Sutra', also named 'Nan Sutra', the earliest version is found in Changfang's records).
The above two parts have a total of three volumes, and the original versions are all there.
Layman Nie Chengyuan, intelligent and talented, devoted to the Dharma. Hugong's translated sutras often refer to the correct text, and he also served as a scribe. Later, during the reign of Emperor Hui, he personally translated two sutras including 'Surpassing Sun Bright'. In addition, Changfang and others recorded that Chengyuan also translated the 'Kasyapa Questions Ananda Sutra'. This is just a copy of 'Miscellaneous Parables', not a separate translation. Moreover, the three records of Fodiao, Shigao, and Chengyuan in the Han Dynasty are all mistakenly recorded. 'Immaculate Giving Bodhisattva Distinguishing Appropriate Eloquence Sutra' one volume (the second version is the same as Fahus 'Immaculate Giving Sutra', also called 'Distinguishing Appropriate Retribution', now compiled into the thirty-third assembly of the 'Ratnakuta Sutra'. Other records say that it was translated by Zhu Fahu, which is a mistake, see Changfang's records). 'All Bodhisattvas Seeking the Original Karma of the Buddha Sutra' one volume (or without the word 'All', it is a different translation of the 'Pure Conduct Chapter' of the 'Avatamsaka Sutra', see Changfang's records). 'Manjushri Nirvana Sutra' one volume (see Changfang's records). Different Outpouring Bodhi
薩本起經一卷(或無起字見長房錄)三曼陀颰陀羅菩薩經一卷(見長房錄)菩薩受齋經一卷(第二齣見長房錄)
上見存已下闕。大方廣菩薩十地經一卷(第二齣與法護譯者大同小異見長房錄)菩薩十法住經一卷(是華嚴十住品異譯第三齣見長房錄)十住經十二卷(是華嚴十地品異譯第二齣見長房錄)菩薩緣身五十事經一卷(第二齣與五十緣身經大同小異見長房錄)觀世音受記經一卷(第二齣見長房錄)諸佛要集經二卷(第二齣見長房錄)寂音菩薩愿經一卷(見長房錄)菩薩求五眼法經一卷(祐無經字或云五眼文見長房錄)菩薩道行六法經一卷(見長房錄)菩薩初地經一卷(見長房錄)菩薩十道地經一卷(有云是前譯菩薩十地見長房錄)文殊師利與離意女論議極似維摩經一卷(見長房錄)菩薩雜行法一卷(見長房錄)菩薩所行四法一卷(見長房錄)菩薩宿命經一卷(見長房錄)文殊師利凈律經一卷(第二齣與法護譯小異見長房錄)菩薩戒獨受壇文一卷(見長房錄)菩薩懺悔法一卷(云異出本見長房錄)
右二十四部三十六卷(菩薩受齋上六部六卷見在大方廣下一十八部三十卷闕本)。
清信士聶道真即承遠息。父子清悟皆以度語為業。從武帝太康初至懷帝永嘉末。其間詢稟咨承法護筆受之外。及護
【現代漢語翻譯】 現代漢語譯本： 《薩本起經》一卷（或無『起』字，見長房錄）。《三曼陀颰陀羅菩薩經》一卷（見長房錄）。《菩薩受齋經》一卷（第二齣，見長房錄）。
以上經書現存，以下缺失。《大方廣菩薩十地經》一卷（第二齣，與法護譯本大同小異，見長房錄）。《菩薩十法住經》一卷（是《華嚴經·十住品》的異譯，第三齣，見長房錄）。《十住經》十二卷（是《華嚴經·十地品》的異譯，第二齣，見長房錄）。《菩薩緣身五十事經》一卷（第二齣，與《五十緣身經》大同小異，見長房錄）。《觀世音受記經》一卷（第二齣，見長房錄）。《諸佛要集經》二卷（第二齣，見長房錄）。《寂音菩薩愿經》一卷（見長房錄）。《菩薩求五眼法經》一卷（祐錄無『經』字，或云『五眼文』，見長房錄）。《菩薩道行六法經》一卷（見長房錄）。《菩薩初地經》一卷（見長房錄）。《菩薩十道地經》一卷（有說與前譯《菩薩十地經》相同，見長房錄）。《文殊師利與離意女論議》極似《維摩經》一卷（見長房錄）。《菩薩雜行法》一卷（見長房錄）。《菩薩所行四法》一卷（見長房錄）。《菩薩宿命經》一卷（見長房錄）。《文殊師利凈律經》一卷（第二齣，與法護譯本小異，見長房錄）。《菩薩戒獨受壇文》一卷（見長房錄）。《菩薩懺悔法》一卷（云是異出本，見長房錄）。
右列共二十四部，三十六卷（《菩薩受齋》以上六部六卷現存，《大方廣》以下十八部三十卷缺失）。
清信士聶道真，即承遠的兒子。父子清明聰慧，都以翻譯為業。從武帝太康初年到懷帝永嘉末年，其間諮詢稟承法護的筆受，以及法護……
【English Translation】 English version: 《Sāběnqǐ Sutra》, one volume (or without the character 'qǐ', see Changfang Record). 《Samantabhadra Bodhisattva Sutra》, one volume (see Changfang Record). 《Bodhisattva Receiving the Fasting Sutra》, one volume (second edition, see Changfang Record).
The above sutras are extant, the following are missing. 《Mahāvaipulya Bodhisattva Bhūmi Sutra》, one volume (second edition, largely the same as Dharmarakṣa's translation, with minor differences, see Changfang Record). 《Bodhisattva's Ten Abodes Sutra》, one volume (a different translation of the 'Ten Abodes' chapter of the Avataṃsaka Sutra, third edition, see Changfang Record). 《Ten Abodes Sutra》, twelve volumes (a different translation of the 'Ten Bhūmis' chapter of the Avataṃsaka Sutra, second edition, see Changfang Record). 《Bodhisattva's Fifty Matters Related to the Body Sutra》, one volume (second edition, largely the same as the 《Fifty Matters Related to the Body Sutra》, with minor differences, see Changfang Record). 《Avalokiteśvara's Prediction Sutra》, one volume (second edition, see Changfang Record). 《Essential Collection of All Buddhas Sutra》, two volumes (second edition, see Changfang Record). 《Silent Sound Bodhisattva's Vow Sutra》, one volume (see Changfang Record). 《Bodhisattva's Method for Seeking the Five Eyes Sutra》, one volume (the Yòu record does not include the character 'Sutra', or it is called 'Text of the Five Eyes', see Changfang Record). 《Bodhisattva's Six Dharmas for the Path》, one volume (see Changfang Record). 《Bodhisattva's First Bhūmi Sutra》, one volume (see Changfang Record). 《Bodhisattva's Ten Bhūmis Sutra》, one volume (some say it is the same as the previously translated 《Bodhisattva's Ten Bhūmis Sutra》, see Changfang Record). 《Mañjuśrī's Discussion with the Daughter of Detachment》, very similar to the 《Vimalakīrti Sutra》, one volume (see Changfang Record). 《Bodhisattva's Miscellaneous Practices》, one volume (see Changfang Record). 《Bodhisattva's Four Practices》, one volume (see Changfang Record). 《Bodhisattva's Past Lives Sutra》, one volume (see Changfang Record). 《Mañjuśrī's Pure Vinaya Sutra》, one volume (second edition, slightly different from Dharmarakṣa's translation, see Changfang Record). 《Text for the Bodhisattva Precepts Solemnly Received Altar》, one volume (see Changfang Record). 《Bodhisattva's Repentance Method》, one volume (said to be a different edition, see Changfang Record).
The above list includes twenty-four sections, thirty-six volumes in total (the six sections and six volumes from 《Bodhisattva Receiving the Fasting》 and above are extant, the eighteen sections and thirty volumes from 《Mahāvaipulya》 and below are missing).
Upāsaka Niè Dàozhēn, namely Cheng Yuan's son. Both father and son were clear-minded and intelligent, and both were engaged in translation. From the beginning of the Taikang era of Emperor Wu to the end of the Yongjia era of Emperor Huai, during which they consulted and received Dharmarakṣa's writing, as well as Dharmarakṣa...
歿后真遂自譯無垢施應辯等經二十四部。誠師護公真當其稱。頗善文句辭義分炳。一又長房等錄更有二十九經亦云道真所出。今以並是別生抄經。故刪之不存也。菩薩奉施詣塔作愿唸經師子步雷音菩薩問發心經菩薩三法經(菩薩奉施等三經並出文殊佛土嚴凈經)菩薩佈施懺悔法(出決定毗尼經)自在王菩薩問如來警戒經(或云菩薩戒身自在經)菩薩導示行經菩薩初發心時經無言菩薩流通法經無言菩薩經菩薩出要行無礙法門經光味菩薩造七寶梯經(自在王菩薩等七經並出大集)菩薩如意神通經菩薩戒自在經(上二經出自在王經)寂音菩薩問五濁經(或云寂意)轉輪聖王發心求凈土經(上二經出悲華)大云密藏菩薩問大海三昧經(出大云經)溥首童真經(出普超經)儒童菩薩經(或無菩薩字出六度集經)波斯匿王欲伐鴦崛魔羅經(出鴦崛魔羅經)大光明菩薩百四十八愿經菩薩六法行經菩薩本願行品經菩薩苦行經菩薩訶睡眠經菩薩訶家過經(大光明等六經祐錄云抄今併爲大乘抄經)菩薩戒要義經(出地持經)菩薩五法行經初發意菩薩行易行法經(上二經並出十住論)轉輪聖王七寶具足經(出雜阿含)眾經目錄一卷(道真自撰非梵本翻傳敘錄中列此不復存也)
又長房等錄云。優婆塞衛士度。于惠帝代。出摩訶般若波羅
【現代漢語翻譯】 現代漢語譯本：道真（Daozhen）法師圓寂后，人們整理出他自己翻譯的《無垢施應辯》等共二十四部經典。誠師（Chengshi）和護公（Hugong）的評價與他的實際水平相符。他的譯文善於運用文采和辭藻，義理清晰。此外，又有長房（Changfang）等人記錄，另有二十九部經典也說是道真所譯。現在認為這些都是另外抄寫的經典，所以刪去不予儲存。包括：《菩薩奉施詣塔作愿唸經》（Pusa Fengshi Yi Ta Zuo Yuan Nian Jing）、《師子步雷音菩薩問發心經》（Shizi Bu Leiyin Pusa Wen Faxin Jing）、《菩薩三法經》（Pusa Sanfa Jing）（《菩薩奉施》等三部經都出自《文殊佛土嚴凈經》（Wenshu Fotu Yanjing Jing））、《菩薩佈施懺悔法》（Pusa Bushi Chanhui Fa）（出自《決定毗尼經》（Jueding Pini Jing））、《自在王菩薩問如來警戒經》（Zizai Wang Pusa Wen Rulai Jingjie Jing）（或稱《菩薩戒身自在經》（Pusa Jie Shen Zizai Jing））、《菩薩導示行經》（Pusa Daoshi Xing Jing）、《菩薩初發心時經》（Pusa Chu Faxin Shi Jing）、《無言菩薩流通法經》（Wuyan Pusa Liutong Fa Jing）、《無言菩薩經》（Wuyan Pusa Jing）、《菩薩出要行無礙法門經》（Pusa Chuyao Xing Wuai Famen Jing）、《光味菩薩造七寶梯經》（Guangwei Pusa Zao Qibao Ti Jing）（《自在王菩薩》等七部經都出自《大集經》（Daji Jing））、《菩薩如意神通經》（Pusa Ruyi Shentong Jing）、《菩薩戒自在經》（Pusa Jie Zizai Jing）（以上兩部經出自《自在王經》（Zizai Wang Jing））、《寂音菩薩問五濁經》（Jiyin Pusa Wen Wuzhuo Jing）（或稱《寂意》（Jiyi））、《轉輪聖王發心求凈土經》（Zhuanlun Shengwang Faxin Qiu Jingtu Jing）（以上兩部經出自《悲華經》（Bei Hua Jing））、《大云密藏菩薩問大海三昧經》（Dayun Mizang Pusa Wen Dahai Sanmei Jing）（出自《大云經》（Dayun Jing））、《溥首童真經》（Pushou Tongzhen Jing）（出自《普超經》（Puchao Jing））、《儒童菩薩經》（Rutong Pusa Jing）（或無菩薩二字，出自《六度集經》（Liudu Ji Jing））、《波斯匿王欲伐鴦崛魔羅經》（Bosini Wang Yu Fa Yangjue Moluo Jing）（出自《鴦崛魔羅經》（Yangjue Moluo Jing））、《大光明菩薩百四十八愿經》（Daguangming Pusa Yibai Sishiba Yuan Jing）、《菩薩六法行經》（Pusa Liufa Xing Jing）、《菩薩本願行品經》（Pusa Benyuan Xingpin Jing）、《菩薩苦行經》（Pusa Kuxing Jing）、《菩薩訶睡眠經》（Pusa He Shuimian Jing）、《菩薩訶家過經》（Pusa He Jiaguo Jing）（《大光明》等六部經，祐錄（You Lu）中說是抄經，現在都認為是屬於大乘抄經）、《菩薩戒要義經》（Pusa Jie Yaoyi Jing）（出自《地持經》（Dichi Jing））、《菩薩五法行經》（Pusa Wufa Xing Jing）、《初發意菩薩行易行法經》（Chu Fayi Pusa Xing Yixing Fa Jing）（以上兩部經都出自《十住論》（Shizhu Lun））、《轉輪聖王七寶具足經》（Zhuanlun Shengwang Qibao Juzu Jing）（出自《雜阿含》（Za Ahan））。《眾經目錄》一卷（是道真自己撰寫，並非翻譯自梵本，敘錄中列出，現已不存）。 另外，長房等人記錄說，優婆塞（Upasaka）衛士度（Weishidu）在惠帝（Huidi）時期翻譯了《摩訶般若波羅蜜經》（Mohe Bore Boluomi Jing）。
【English Translation】 English version: After the passing of Dharma Master Daozhen (Daozhen), twenty-four sutras, including the 'Vimalakirti-nirdesa Sutra' (Wugou Shi Yingbian Jing) and others that he personally translated, were compiled. The evaluations of Chengshi (Chengshi) and Hugong (Hugong) were consistent with his actual abilities. His translations were skilled in using literary talent and rhetoric, with clear and distinct meanings. In addition, Changfang (Changfang) and others recorded that another twenty-nine sutras were also said to have been translated by Daozhen. It is now believed that these were separately copied sutras, so they have been deleted and not preserved. These include: 'Bodhisattva Offering to Stupa Making Vows Sutra' (Pusa Fengshi Yi Ta Zuo Yuan Nian Jing), 'Lion Step Thunder Sound Bodhisattva Asking About the Aspiration Sutra' (Shizi Bu Leiyin Pusa Wen Faxin Jing), 'Bodhisattva Three Dharmas Sutra' (Pusa Sanfa Jing) (the 'Bodhisattva Offering' and other three sutras all come from the 'Manjushri's Buddha Land Adornment Sutra' (Wenshu Fotu Yanjing Jing)), 'Bodhisattva Giving Alms Repentance Dharma' (Pusa Bushi Chanhui Fa) (from the 'Definitive Vinaya Sutra' (Jueding Pini Jing)), 'King Zizai Bodhisattva Asking About the Tathagata's Admonition Sutra' (Zizai Wang Pusa Wen Rulai Jingjie Jing) (or called 'Bodhisattva Precepts Body Zizai Sutra' (Pusa Jie Shen Zizai Jing)), 'Bodhisattva Guiding Conduct Sutra' (Pusa Daoshi Xing Jing), 'Bodhisattva's Initial Aspiration Time Sutra' (Pusa Chu Faxin Shi Jing), 'Wordless Bodhisattva Circulating Dharma Sutra' (Wuyan Pusa Liutong Fa Jing), 'Wordless Bodhisattva Sutra' (Wuyan Pusa Jing), 'Bodhisattva's Essential Conduct Unobstructed Dharma Door Sutra' (Pusa Chuyao Xing Wuai Famen Jing), 'Light Taste Bodhisattva Building Seven Treasure Ladder Sutra' (Guangwei Pusa Zao Qibao Ti Jing) (the 'King Zizai Bodhisattva' and other seven sutras all come from the 'Mahasamnipata Sutra' (Daji Jing)), 'Bodhisattva Wish-Fulfilling Supernatural Power Sutra' (Pusa Ruyi Shentong Jing), 'Bodhisattva Precepts Zizai Sutra' (Pusa Jie Zizai Jing) (the above two sutras come from the 'Zizai Wang Sutra' (Zizai Wang Jing)), 'Silent Sound Bodhisattva Asking About the Five Turbidities Sutra' (Jiyin Pusa Wen Wuzhuo Jing) (or called 'Silent Intention' (Jiyi)), 'Wheel-Turning Sage King Aspiring for Pure Land Sutra' (Zhuanlun Shengwang Faxin Qiu Jingtu Jing) (the above two sutras come from the 'Karunapundarika Sutra' (Bei Hua Jing)), 'Great Cloud Secret Treasury Bodhisattva Asking About the Great Sea Samadhi Sutra' (Dayun Mizang Pusa Wen Dahai Sanmei Jing) (from the 'Mahamegha Sutra' (Dayun Jing)), 'Pusya Youth Sutra' (Pushou Tongzhen Jing) (from the 'Prajnaparamita Sutra' (Puchao Jing)), 'Brahmin Youth Bodhisattva Sutra' (Rutong Pusa Jing) (or without the word Bodhisattva, from the 'Collection of Six Paramitas Sutra' (Liudu Ji Jing)), 'King Prasenajit Desiring to Attack Angulimala Sutra' (Bosini Wang Yu Fa Yangjue Moluo Jing) (from the 'Angulimaliya Sutra' (Yangjue Moluo Jing)), 'Great Light Bodhisattva One Hundred Forty-Eight Vows Sutra' (Daguangming Pusa Yibai Sishiba Yuan Jing), 'Bodhisattva Six Dharma Practices Sutra' (Pusa Liufa Xing Jing), 'Bodhisattva Original Vow Conduct Chapter Sutra' (Pusa Benyuan Xingpin Jing), 'Bodhisattva Ascetic Practices Sutra' (Pusa Kuxing Jing), 'Bodhisattva Reproaching Sleep Sutra' (Pusa He Shuimian Jing), 'Bodhisattva Reproaching Family Faults Sutra' (Pusa He Jiaguo Jing) (the 'Great Light' and other six sutras, in the You Lu, are said to be copied sutras, now all considered to belong to Mahayana copied sutras), 'Bodhisattva Precepts Essential Meaning Sutra' (Pusa Jie Yaoyi Jing) (from the 'Bodhisattvabhumi Sutra' (Dichi Jing)), 'Bodhisattva Five Dharma Practices Sutra' (Pusa Wufa Xing Jing), 'Initial Aspiration Bodhisattva Practice Easy Practice Dharma Sutra' (Chu Fayi Pusa Xing Yixing Fa Jing) (the above two sutras both come from the 'Dasabhumika Sutra' (Shizhu Lun)), 'Wheel-Turning Sage King Seven Treasures Complete Sutra' (Zhuanlun Shengwang Qibao Juzu Jing) (from the 'Samyuktagama Sutra' (Za Ahan)). 'Catalogue of Various Sutras' one volume (was written by Daozhen himself, not translated from a Sanskrit version, listed in the preface, now no longer exists). In addition, Changfang and others recorded that Upasaka Weishidu (Weishidu) translated the 'Mahaprajnaparamita Sutra' (Mohe Bore Boluomi Jing) during the reign of Emperor Hui (Huidi).
蜜道行經二捲雲。從舊道行中刪改略出(僧祐錄云眾錄並云道行經二卷衛士度略出)既取舊經刪略即非梵本別翻。今載別生錄中。此不復存也。逝童子經一卷(第四齣亦名長者制經亦直云制經亦名菩薩逝經亦直云逝經五本大同別譯為異名殊耳見寶唱錄)善生子經一卷(初出與祇多蜜竺難提等所出同本出中阿含第三十三異譯見支敏度竺道祖寶唱等三錄)文殊師利現寶藏經二卷(第三齣與竺法護所出現寶藏經等同本見竺道祖錄及寶唱錄)十善十惡經一卷(初出見竺道祖晉錄及寶唱錄)
右四部五卷(逝童子等二部二卷見在文殊現寶藏等二部三卷闕本)。
沙門支法度。未詳何許人。于惠帝代永寧元年辛酉譯逝童子經等四部。
又僧祐長房等錄。于惠帝時沙門支敏度合兩支(支讖支謙)兩竺(竺法護竺叔蘭)四本(房錄更加一白為五本今準祐錄及合經記但四本合成無白延也)首楞嚴為八卷(祐云或為五卷)合一支(支謙)兩竺(竺法護竺叔蘭)三本維摩為五卷。既非梵本別翻。復闕其本故此錄中刪而不載。時非時經一卷(或直云時經見經後記)
右一部一卷其本見在。
沙門若羅嚴。外國人也。譯時非時經一部經。後記云。外國法師若羅嚴。手執胡本口自宣譯。涼州道人于闃(或作焊𤫞)城
【現代漢語翻譯】 現代漢語譯本：《蜜道行經》二卷，說是從舊有的《道行經》中刪改節略出來的（僧祐的目錄和眾錄都說是《道行經》二卷，衛士度節略而出）。既然是取舊經刪節，就不是另外翻譯的梵本，現在卻記載在別生錄中，這部經已經不存在了。《逝童子經》一卷（第四次出，也叫《長者制經》，或直接叫《制經》，也叫《菩薩逝經》，或直接叫《逝經》，五個版本大同小異，只是翻譯成不同的名稱而已，見寶唱錄）。《善生子經》一卷（最初的版本，與祇多蜜、竺難提等所出的版本是同一個底本，出自《中阿含》第三十三，不同的譯本見支敏度、竺道祖、寶唱等三人的目錄）。《文殊師利現寶藏經》二卷（第三次出，與竺法護所出的《現寶藏經》等是同一個底本，見竺道祖錄及寶唱錄）。《十善十惡經》一卷（最初的版本，見竺道祖的晉錄及寶唱錄）。
以上四部經共五卷（《逝童子經》等二部二卷現在還在，《文殊現寶藏經》等二部三卷已缺失）。
沙門支法度，不清楚是哪裡人。在惠帝永寧元年辛酉年翻譯了《逝童子經》等四部經。
另外，僧祐、長房等的目錄記載，在惠帝時，沙門支敏度將支讖、支謙兩位支姓譯者和竺法護、竺叔蘭兩位竺姓譯者的四個版本（房錄增加了一個白延的版本，共五個版本，現在根據祐錄及合經記，只有四個版本合成，沒有白延的版本）的《首楞嚴經》合成為八卷（祐說也有說是五卷的）。將支謙、竺法護、竺叔蘭三人的三個版本的《維摩經》合成為五卷。既然不是另外翻譯的梵本，而且又缺失了原本，因此在此目錄中刪除而不記載。《時非時經》一卷（或直接叫《時經》，見經後記）。
以上一部經共一卷，其版本現在還在。
沙門若羅嚴，是外國人。翻譯了《時非時經》一部經。經後記說，外國法師若羅嚴手持胡本，口頭宣譯，涼州的道人于闃（或寫作焊𤫞）城記錄。
【English Translation】 English version: The two-fascicle Midao Xing Jing (蜜道行經, Sutra on the Practice of the Honey Path) is said to be an abridged and revised version of the old Daoxing Jing (道行經, Sutra on the Path of Practice) (Sengyou's catalog and other catalogs all say it's the two-fascicle Daoxing Jing, abridged by Weishidu (衛士度)). Since it's an abridgement of an old sutra, it's not a separate translation from a Sanskrit text, but it's now recorded in the Bielu Sheng (別生錄, Separate Compilation Record). This sutra no longer exists. The one-fascicle Shi Tongzi Jing (逝童子經, Sutra of the Deceased Youth) (fourth appearance, also called Zhangzhe Zhi Jing (長者制經, Sutra Made by the Elder), or simply Zhi Jing (制經, Sutra Made), also called Pusa Shi Jing (菩薩逝經, Sutra of the Deceased Bodhisattva), or simply Shi Jing (逝經, Sutra of the Deceased), the five versions are largely the same, just translated with different names, see Baochang's record). The one-fascicle Shanshengzi Jing (善生子經, Sutra of the Good Born Son) (the earliest version, the same original text as the versions produced by Qiduomi (祇多蜜), Zhunanti (竺難提), etc., from the thirty-third of the Zhong Ahan (中阿含, Middle Agama), different translations are seen in the catalogs of Zhimindu (支敏度), Zhudaozu (竺道祖), Baochang (寶唱), etc.). The two-fascicle Wenshushili Xian Baozang Jing (文殊師利現寶藏經, Manjushri's Manifestation of the Treasure Trove Sutra) (third appearance, the same original text as the Xian Baozang Jing (現寶藏經, Manifestation of the Treasure Trove Sutra) produced by Zhu Fahu (竺法護), etc., see Zhu Daozu's record and Baochang's record). The one-fascicle Shi Shan Shi E Jing (十善十惡經, Sutra of the Ten Good Deeds and Ten Evil Deeds) (the earliest version, see Zhu Daozu's Jin record and Baochang's record).
The above four sutras total five fascicles (the two sutras Shi Tongzi Jing etc., totaling two fascicles, still exist; the two sutras Wenshu Xian Baozang Jing etc., totaling three fascicles, are missing).
The Shramana (沙門, Buddhist monk) Zhi Fadu (支法度), it is not clear where he is from. He translated the four sutras including Shi Tongzi Jing in the year Xinyou (辛酉) of the Yongning (永寧) era, the first year of Emperor Hui (惠帝).
Also, the catalogs of Sengyou (僧祐), Changfang (長房), etc., record that during the time of Emperor Hui, the Shramana Zhi Mindu (支敏度) combined four versions of the Shou Lengyan Jing (首楞嚴經, Surangama Sutra) from the two Zhi (支) translators (Zhi Chen (支讖), Zhi Qian (支謙)) and the two Zhu (竺) translators (Zhu Fahu (竺法護), Zhu Shulan (竺叔蘭)) (Changfang's record adds one version by Bai Yan (白延), totaling five versions, but according to You's record and the combined sutra record, only four versions were combined, without Bai Yan's version) into eight fascicles (You says some say it's five fascicles). He combined three versions of the Weimo Jing (維摩經, Vimalakirti Sutra) from Zhi Qian (支謙), Zhu Fahu (竺法護), and Zhu Shulan (竺叔蘭) into five fascicles. Since they are not separate translations from Sanskrit texts, and the original texts are missing, they are deleted from this catalog and not recorded. The one-fascicle Shi Fei Shi Jing (時非時經, Sutra on Time and Untime) (or simply called Shi Jing (時經, Sutra on Time), see the postscript of the sutra).
The above one sutra totals one fascicle, and its version still exists.
The Shramana Ruo Luoyan (若羅嚴), is a foreigner. He translated the one sutra Shi Fei Shi Jing. The postscript of the sutra says, the foreign Dharma master Ruo Luoyan held the foreign text in his hand and orally translated it. The Daoist (道人) Yu Qu (于闃) (or written Han 𤫞) of Liangzhou (涼州) recorded it in the city of Hancheng (焊𤫞城).
中寫記。房等皆云法炬譯者謬也。既莫知于帝代。且附西晉錄中。方等陀羅尼經一卷寶嚴經一卷五福德經一卷
右三部三卷(其本並闕)長房等錄西晉失譯總八部一十五卷云。吳別二錄並單注元康年中出不顯譯人。詳覽群錄未見指的。所以別件猶殊失譯。今以余之五部一十二卷檢尋群錄兼閱經文。皆有所憑即非失譯。具述由委。列之如左。度世品經六卷阿耨達龍王經二卷(是弘道廣顯三昧經異名已上二經竺法護譯)如來秘密藏經二卷(一名大方廣如來性起微密藏經亦直云如來性起經是舊華嚴經如來性起品後漢失譯已有此復過載誤之甚也今附別生錄中)明相續解脫地波羅蜜經一卷(宋求那[疏-(梳-木)+皮]陀羅譯)弟子學有三輩經一卷(三品弟子經異名吳支謙譯)
已后新附此錄。太子和休經一卷(第二齣與太子刷護經等同本)薩曇分陀利經一卷(舊錄云薩蕓芬陀利經亦直云分陀利經是法華經寶塔天授二品各少分異譯)放缽經一卷(是普超經舉缽品異譯出第一卷安公云出方等部)菩薩睒經一卷(或云孝子睒經亦直云睒經第二齣出六度集第二卷異譯)長壽王經一卷法常住經一卷堿水喻經一卷(舊錄云堿水譬喻經出中阿含第一卷異譯)兜調經一卷(出中阿含第四十四卷異譯)舍衛國王夢見十事經一卷(或
【現代漢語翻譯】 現代漢語譯本： 中寫記。房等人都說法炬翻譯是錯誤的。既然沒有人知道是哪個朝代的譯本，就暫且附在西晉的目錄中。《方等陀羅尼經》一卷，《寶嚴經》一卷，《五福德經》一卷。 右邊這三部經共三卷（原本都已缺失）。長房等人記錄西晉時期遺失翻譯的經書總共有八部，共十五卷，說吳郡的兩個目錄都單獨註明是在元康年間出現的，沒有明確的譯者。詳細查閱各種目錄，沒有發現明確的記載，所以另外列出，仍然作為失譯的經書。現在用我找到的其餘五部經，共十二卷，查閱各種目錄，並閱讀經文，都有所依據，就不是失譯的經書了。詳細說明緣由，列在下面。《度世品經》六卷，《阿耨達龍王經》二卷（是《弘道廣顯三昧經》的別名，以上兩部經是竺法護翻譯的）。《如來秘密藏經》二卷（一名《大方廣如來性起微密藏經》，也直接稱為《如來性起經》，是舊《華嚴經·如來性起品》，後漢時期已經遺失翻譯，現在又重複收錄，錯誤非常嚴重，現在附在別生錄中）。《明相續解脫地波羅蜜經》一卷（宋朝求那跋陀羅翻譯）。《弟子學有三輩經》一卷（是《三品弟子經》的別名，吳朝支謙翻譯）。 以下是新近附在此目錄中的。《太子和休經》一卷（是第二次出現的，與《太子刷護經》等同本）。《薩曇分陀利經》一卷（舊目錄記載為《薩蕓芬陀利經》，也直接稱為《分陀利經》，是《法華經·寶塔品》和《天授品》各少部分的異譯）。《放缽經》一卷（是《普超經·舉缽品》的異譯，出自第一卷，安世高說出自方等部）。《菩薩睒經》一卷（或稱《孝子睒經》，也直接稱為《睒經》，是第二次出現的，出自《六度集》第二卷的異譯）。《長壽王經》一卷，《法常住經》一卷，《堿水喻經》一卷（舊目錄記載為《堿水譬喻經》，出自《中阿含經》第一卷的異譯）。《兜調經》一卷（出自《中阿含經》第四十四卷的異譯）。《舍衛國王夢見十事經》一卷（或
【English Translation】 English version: Recorded in the 'Zhong Xie Ji'. Fang and others all say that the translator 'Faju' is incorrect. Since no one knows which dynasty it was translated in, it is temporarily attached to the Western Jin Dynasty catalog. 'Fangdeng Dharani Sutra' (方等陀羅尼經, Sutra of the Square and Equal Dharani) in one volume, 'Baoyan Sutra' (寶嚴經, Jewel Adornment Sutra) in one volume, 'Five Merits Sutra' (五福德經, Sutra of Five Merits) in one volume. The three sutras on the right, totaling three volumes (the original texts are all missing). Changfang and others recorded that a total of eight sutras, totaling fifteen volumes, were lost in translation during the Western Jin Dynasty, saying that the two catalogs of Wu County both separately noted that they appeared during the Yuankang era, with no clear translator. After carefully examining various catalogs, no clear record was found, so they are listed separately and still treated as sutras lost in translation. Now, using the remaining five sutras I found, totaling twelve volumes, after consulting various catalogs and reading the sutras, there is a basis for all of them, so they are not sutras lost in translation. The reasons are explained in detail and listed below. 'Dushi Pin Jing' (度世品經, Sutra of the Chapter on Crossing the World) in six volumes, 'Anouda Dragon King Sutra' (阿耨達龍王經, Anavatapta Dragon King Sutra) in two volumes (is another name for 'Hongdao Guangxian Sanmei Jing' (弘道廣顯三昧經, Sutra of Expounding the Great Samadhi); the above two sutras were translated by Zhu Fahu (竺法護)). 'Rulai Mimizang Jing' (如來秘密藏經, Tathagata Secret Treasury Sutra) in two volumes (also named 'Dafangguang Rulaixingqi Mimizang Jing' (大方廣如來性起微密藏經, Great Vaipulya Tathagatagarbha Secret Treasury Sutra), or simply called 'Rulaixingqi Jing' (如來性起經, Tathagatagarbha Sutra), is the old 'Huayan Jing Rulaixingqi Pin' (華嚴經·如來性起品, Avatamsaka Sutra, Chapter on the Arising of the Tathagatagarbha); it was already lost in translation during the Later Han Dynasty, and now it is repeatedly included, which is a very serious error; it is now attached to the Separate Compilation Record). 'Ming Xiangxu Jietuo Di Poluomi Jing' (明相續解脫地波羅蜜經, Sutra on the Bright Succession of Liberation Ground Paramita) in one volume (translated by Gunabhadra (求那跋陀羅) of the Song Dynasty). 'Dizi Xue You San Bei Jing' (弟子學有三輩經, Sutra on the Three Classes of Disciples) in one volume (is another name for 'Sanpin Dizi Jing' (三品弟子經, Sutra of the Three Grades of Disciples), translated by Zhi Qian (支謙) of the Wu Dynasty). The following are newly attached to this catalog. 'Taizi Hexiu Jing' (太子和休經, Prince Hexiu Sutra) in one volume (is the second appearance, and is the same as 'Taizi Shuahu Jing' (太子刷護經, Prince Shuahu Sutra)). 'Satan Fentuo Li Jing' (薩曇分陀利經, Satan Pundarika Sutra) in one volume (the old catalog records it as 'Sayun Fentuo Li Jing' (薩蕓芬陀利經), also simply called 'Fentuo Li Jing' (分陀利經, Pundarika Sutra), is a different translation of small portions of the 'Fahua Jing Baota Pin' (法華經·寶塔品, Lotus Sutra, Chapter on the Jeweled Stupa) and 'Tianshou Pin' (天授品, Chapter on Devadatta)). 'Fangbo Jing' (放缽經, Releasing the Bowl Sutra) in one volume (is a different translation of the 'Puchao Jing Jubo Pin' (普超經·舉缽品, Universal Transcendence Sutra, Chapter on Raising the Bowl), from the first volume, An Shigao (安世高) said it came from the Fangdeng section). 'Pusa Shan Jing' (菩薩睒經, Bodhisattva Shama Sutra) in one volume (or called 'Xiaozi Shan Jing' (孝子睒經, Filial Son Shama Sutra), also simply called 'Shan Jing' (睒經, Shama Sutra), is the second appearance, a different translation from the second volume of 'Liudu Ji' (六度集, Collection of Six Paramitas)). 'Changshou Wang Jing' (長壽王經, Long Life King Sutra) in one volume, 'Fa Changzhu Jing' (法常住經, Dharma Abiding Sutra) in one volume, 'Jianshui Yu Jing' (堿水喻經, Salty Water Analogy Sutra) in one volume (the old catalog records it as 'Jianshui Piyujing' (堿水譬喻經, Salty Water Parable Sutra), from the first volume of 'Zhong Ahan Jing' (中阿含經, Madhyama Agama Sutra)). 'Dou Tiao Jing' (兜調經, Dou Tiao Sutra) in one volume (from the forty-fourth volume of 'Zhong Ahan Jing'). 'Shewei Guowang Mengjian Shishi Jing' (舍衛國王夢見十事經, King Prasenajit's Dream of Ten Things Sutra) in one volume (or
直云十夢經舊錄云舍衛國王十夢經或云波斯匿王十夢經出增一阿含第五十一卷異譯安公云出阿毗曇)玉耶女經一卷(或云玉耶經初出與阿遬達經等同本)孝子經一卷(一名孝子報恩經)頞多和多耆經一卷普達王經一卷佛滅度后棺𣫍葬送經一卷(一名比丘師經亦名師比丘經)鬼子母經一卷梵摩難國王經一卷迦旃延說法沒盡偈經一卷(題云佛使比丘迦旃延說法沒盡偈百二十章直云迦旃延偈)佛治身經一卷(或無佛字舊錄云佛治身經余錄並同)治意經一卷(舊錄云佛治意經余錄並同)
上見存已下闕。彌勒當來生經一卷(初出與彌勒來時經等同本)失利越經一卷(第二齣與月光童子經等同本)異了本生死經一卷(與稻芉經等同本)內藏大方等經一卷(今疑是佛藏大方等經)小阿阇世經一卷小須賴經一卷目佉經一卷(安公云出方等部今疑是阿難目佉經)彌勒經一卷(安公云出中阿含)墮藍經一卷(安公云出中阿含)七事經一卷(安公云出中阿含)賴吒謣羅經一卷(安公云出中阿含)歡豫經一卷(法經錄云勸豫云出中阿含第十二)十二死經一卷(今疑是十二品生死經)七婦經一卷阿難邠坻四時施經一卷(舊錄云阿難邠祇四時佈施經)七車經一卷(今疑是中阿含七車譬喻經)海有八事經一卷難等各第一經一卷(舊錄云阿難迦
【現代漢語翻譯】 現代漢語譯本 《直云十夢經》舊錄記載，《舍衛國王十夢經》，或稱《波斯匿王十夢經》，出自《增一阿含經》第五十一卷，是異譯本。（安世高註：出自《阿毗曇》） 《玉耶女經》一卷（或稱《玉耶經》，初出時與《阿遬達經》等同本） 《孝子經》一卷（一名《孝子報恩經》） 《頞多和多耆經》一卷 《普達王經》一卷 《佛滅度后棺𣫍葬送經》一卷（一名《比丘師經》，亦名《師比丘經》） 《鬼子母經》一卷 《梵摩難國王經》一卷 《迦旃延說法沒盡偈經》一卷（題註：『佛使比丘迦旃延說法沒盡偈百二十章』，簡稱《迦旃延偈》） 《佛治身經》一卷（或無『佛』字，舊錄記載為《佛治身經》，其他記錄相同） 《治意經》一卷（舊錄記載為《佛治意經》，其他記錄相同）
以上是現存的，以下是缺失的。 《彌勒當來生經》一卷（初出時與《彌勒來時經》等同本） 《失利越經》一卷（第二次出現時與《月光童子經》等同本） 《異了本生死經》一卷（與《稻芉經》等同本） 《內藏大方等經》一卷（現在懷疑是《佛藏大方等經》） 《小阿阇世經》一卷 《小須賴經》一卷 《目佉經》一卷（安世高註：出自方等部，現在懷疑是《阿難目佉經》） 《彌勒經》一卷（安世高註：出自《中阿含經》） 《墮藍經》一卷（安世高註：出自《中阿含經》） 《七事經》一卷（安世高註：出自《中阿含經》） 《賴吒謣羅經》一卷（安世高註：出自《中阿含經》） 《歡豫經》一卷（法經錄記載為《勸豫經》，出自《中阿含經》第十二卷） 《十二死經》一卷（現在懷疑是《十二品生死經》） 《七婦經》一卷 《阿難邠坻四時施經》一卷（舊錄記載為《阿難邠祇四時佈施經》） 《七車經》一卷（現在懷疑是《中阿含經》《七車譬喻經》） 《海有八事經》一卷 《難等各第一經》一卷（舊錄記載為《阿難迦》
【English Translation】 English version The old record of the 'Zhi Yun Shi Meng Jing' (Directly Speaking of the Ten Dreams Sutra) mentions the 'She Wei Guo Wang Shi Meng Jing' (Ten Dreams Sutra of King Pasenadi of Sravasti), or 'Bo Si Ni Wang Shi Meng Jing' (Ten Dreams Sutra of King Prasenajit), which comes from the 51st volume of the 'Zeng Yi A Han Jing' (Ekottara Agama Sutra) and is a different translation. (An Shigao's note: It comes from the 'Abhidhamma'). The 'Yu Ye Nv Jing' (Sutra of the Jade Maiden) one volume (or 'Yu Ye Jing' (Jade Sutra), initially appeared with the 'A Su Da Jing' (Astadatta Sutra) as the same original text). The 'Xiao Zi Jing' (Filial Son Sutra) one volume (also named 'Xiao Zi Bao En Jing' (Filial Son's Sutra of Repaying Kindness)). The 'E Duo He Duo Qi Jing' (Adakovati Sutra) one volume. The 'Pu Da Wang Jing' (Pudatta King Sutra) one volume. The 'Fo Mie Du Hou Guan Jiu Zang Song Jing' (Sutra of Coffin Burial and Funeral After the Buddha's Nirvana) one volume (also named 'Bi Qiu Shi Jing' (Bhikkhu Teacher Sutra), also named 'Shi Bi Qiu Jing' (Teacher Bhikkhu Sutra)). The 'Gui Zi Mu Jing' (Hariti Sutra) one volume. The 'Fan Mo Nan Guo Wang Jing' (Brahmananda King Sutra) one volume. The 'Jia Zhan Yan Shuo Fa Mo Jin Ji Jing' (Katyayana's Discourse on the Exhaustion of Dharma Gatha Sutra) one volume (titled: 'The Buddha's Envoy Bhikkhu Katyayana's Discourse on the Exhaustion of Dharma Gatha, 120 Chapters', abbreviated as 'Katyayana Gatha'). The 'Fo Zhi Shen Jing' (Buddha's Curing Body Sutra) one volume (or without the word 'Buddha', the old record records it as 'Fo Zhi Shen Jing' (Buddha's Curing Body Sutra), other records are the same). The 'Zhi Yi Jing' (Curing Mind Sutra) one volume (the old record records it as 'Fo Zhi Yi Jing' (Buddha's Curing Mind Sutra), other records are the same).
The above are extant, the following are missing. The 'Mi Le Dang Lai Sheng Jing' (Maitreya's Future Birth Sutra) one volume (initially appeared with the 'Mi Le Lai Shi Jing' (Maitreya's Coming Sutra) as the same original text). The 'Shi Li Yue Jing' (Srivatsa Sutra) one volume (the second appearance is with the 'Yue Guang Tong Zi Jing' (Moonlight Boy Sutra) as the same original text). The 'Yi Liao Ben Sheng Si Jing' (Different Understanding of the Origin of Birth and Death Sutra) one volume (with the 'Dao Qian Jing' (Rice Seedling Sutra) as the same original text). The 'Nei Zang Da Fang Deng Jing' (Inner Treasury Mahavaipulya Sutra) one volume (now suspected to be the 'Fo Zang Da Fang Deng Jing' (Buddha Treasury Mahavaipulya Sutra)). The 'Xiao A She Shi Jing' (Small Ajatasatru Sutra) one volume. The 'Xiao Xu Lai Jing' (Small Susrata Sutra) one volume. The 'Mu Qie Jing' (Mukha Sutra) one volume (An Shigao's note: comes from the Vaipulya section, now suspected to be the 'A Nan Mu Qie Jing' (Ananda Mukha Sutra)). The 'Mi Le Jing' (Maitreya Sutra) one volume (An Shigao's note: comes from the 'Madhyama Agama Sutra'). The 'Duo Lan Jing' (Durlabha Sutra) one volume (An Shigao's note: comes from the 'Madhyama Agama Sutra'). The 'Qi Shi Jing' (Seven Matters Sutra) one volume (An Shigao's note: comes from the 'Madhyama Agama Sutra'). The 'Lai Zha Tou Luo Jing' (Rastrapala Sutra) one volume (An Shigao's note: comes from the 'Madhyama Agama Sutra'). The 'Huan Yu Jing' (Joyful Sutra) one volume (Fa Jing's record says 'Quan Yu Jing' (Encouragement Sutra), comes from the 12th volume of the 'Madhyama Agama Sutra'). The 'Shi Er Si Jing' (Twelve Deaths Sutra) one volume (now suspected to be the 'Shi Er Pin Sheng Si Jing' (Twelve Sections of Birth and Death Sutra)). The 'Qi Fu Jing' (Seven Wives Sutra) one volume. The 'A Nan Bin Di Si Shi Shi Jing' (Ananda Pindika's Four Seasonal Giving Sutra) one volume (the old record records it as 'A Nan Bin Qi Si Shi Bu Shi Jing' (Ananda Pindika's Four Seasonal Giving Sutra)). The 'Qi Che Jing' (Seven Chariots Sutra) one volume (now suspected to be the 'Madhyama Agama Sutra' 'Seven Chariots Parable Sutra'). The 'Hai You Ba Shi Jing' (Eight Matters in the Sea Sutra) one volume. The 'Nan Deng Ge Di Yi Jing' (Difficult to Equal Each First Sutra) one volume (the old record records it as 'A Nan Jia'
葉各說第一經)惟留經一卷(舊錄云惟留王經)理家難經一卷迦留多王經一卷梵志阇孫經一卷(古錄云梵志闇遜經)波達王經一卷悲心悒悒經一卷趣度世道經一卷長者威勢經一卷癡注經一卷調達經一卷和達經一卷缽呿沙經一卷分八舍利經一卷(或作分身)應行律一卷悉曇慕二卷吉法驗一卷口傳劫起盡一卷打揵只法一卷
右五十五部五十六卷(治意經上一十九部一十九卷見在彌勒當來下三十六部三十七卷闕本)。
梁僧祐錄云。安公錄中失譯經唯祐錄載房等並闕。祐載安公失譯總一百四十二經。今以餘八十七部檢尋諸錄多題譯主。或是別生抄經及人撰傳記。既有所憑故刪不載。安既不標時代。今且附於晉末。
通前舊失譯經三部三卷。總五十八部五十九卷。併爲西晉失源云。
開元釋教錄卷第二(總錄之二) 大正藏第 55 冊 No. 2154 開元釋教錄
開元釋教錄卷第三
庚午歲西崇福寺沙門智升撰
總括群經錄上之三
東晉司馬氏都建康(亦云南晉)
從元帝建武元年丁丑。至恭帝元熙二年庚申。凡一十一帝一百四年。緇素十六人。所譯經律論並新舊集失譯諸經。總一百六十八部四百六十八卷(八十五部三百三十六卷見在八十三部一百三十二
{ "translations": [ '《葉各說第一經》一卷，《惟留經》一卷（舊錄云《惟留王經》），《理家難經》一卷，《迦留多王經》一卷，《梵志阇孫經》一卷（古錄云《梵志闇遜經》），《波達王經》一卷，《悲心悒悒經》一卷，《趣度世道經》一卷，《長者威勢經》一卷，《癡注經》一卷，《調達經》一卷，《和達經》一卷，《缽呿沙經》一卷，《分八舍利經》一卷（或作《分身》），《應行律》一卷，《悉曇慕》二卷，《吉法驗》一卷，《口傳劫起盡》一卷，《打揵只法》一卷。', '右五十五部五十六卷（《治意經》上一十九部一十九卷見在，《彌勒當來》下三十六部三十七卷闕本）。', '梁僧祐錄云：安公錄中失譯經，唯祐錄載房等並闕。祐載安公失譯總一百四十二經。今以餘八十七部檢尋諸錄，多題譯主，或是別生抄經及人撰傳記。既有所憑，故刪不載。安既不標時代，今且附於晉末。', '通前舊失譯經三部三卷，總五十八部五十九卷，併爲西晉失源云。', '《開元釋教錄》卷第二（總錄之二）', '大正藏第 55 冊 No. 2154 《開元釋教錄》', '《開元釋教錄》卷第三', '庚午歲西崇福寺沙門智升撰', '總括群經錄上之三', '東晉司馬氏都建康（亦云南晉）', '從元帝建武元年丁丑，至恭帝元熙二年庚申，凡一十一帝一百四年。緇素十六人，所譯經律論並新舊集失譯諸經，總一百六十八部四百六十八卷（八十五部三百三十六卷見在，八十三部一百三十二卷）。' ], "english_translations": [ '《Ye Ge Shuo Di Yi Jing》 (The Sutra of Ye Ge\'s First Discourse) one scroll, 《Wei Liu Jing》 (The Sutra of Only Remaining) one scroll (old record says 《Wei Liu Wang Jing》 (The Sutra of Only Remaining King)), 《Li Jia Nan Jing》 (The Sutra of Difficulties in Managing a Household) one scroll, 《Jia Liu Duo Wang Jing》 (The Sutra of King Jialuoduo) one scroll, 《Fan Zhi She Sun Jing》 (The Sutra of Brahmin She Sun) one scroll (old record says 《Fan Zhi An Xun Jing》 (The Sutra of Brahmin An Xun)), 《Bo Da Wang Jing》 (The Sutra of King Boda) one scroll, 《Bei Xin Yi Yi Jing》 (The Sutra of Sorrowful Mind) one scroll, 《Qu Du Shi Dao Jing》 (The Sutra of Proceeding to Transcend the World) one scroll, 《Zhang Zhe Wei Shi Jing》 (The Sutra of the Elder\'s Power) one scroll, 《Chi Zhu Jing》 (The Sutra of Foolish Commentary) one scroll, 《Tiao Da Jing》 (The Sutra of Tiaoda) one scroll, 《He Da Jing》 (The Sutra of Heda) one scroll, 《Bo Qie Sha Jing》 (The Sutra of Boqiesha) one scroll, 《Fen Ba She Li Jing》 (The Sutra of Dividing Eight Shariras) one scroll (or 《Fen Shen》 (Dividing the Body)), 《Ying Xing Lu》 (The Vinaya of Proper Conduct) one scroll, 《Xi Tan Mu》 (Siddhamu) two scrolls, 《Ji Fa Yan》 (Auspicious Dharma Verification) one scroll, 《Kou Chuan Jie Qi Jin》 (Orally Transmitted Beginning and End of Kalpas) one scroll, 《Da Qian Zhi Fa》 (The Dharma of Striking the Gavel) one scroll.', 'A total of fifty-five sections and fifty-six scrolls (《Zhi Yi Jing》 (The Sutra of Curing Thoughts), the first nineteen sections and nineteen scrolls are extant; 《Mi Le Dang Lai》 (Maitreya\'s Future Arrival), the following thirty-six sections and thirty-seven scrolls are missing).', 'The Record of Sengyou of the Liang Dynasty states: In the Record of Angong, the lost translated sutras, only You\'s record contains Fang, etc., which are all missing. You\'s record contains a total of one hundred and forty-two sutras lost in Angong\'s translations. Now, examining the records with the remaining eighty-seven sections, many have the translator\'s name, or are separately copied sutras and people\'s compiled biographies. Since there is a basis, they are deleted and not recorded. Since An did not indicate the era, they are now tentatively attached to the end of the Jin Dynasty.', 'Including the previous old lost translated sutras, three sections and three scrolls, a total of fifty-eight sections and fifty-nine scrolls, all attributed to the Western Jin Dynasty as the source.', '《Kai Yuan Shi Jiao Lu》 (Kaiyuan Buddhist Canon Record) Volume 2 (General Record 2)', 'Taisho Tripitaka Volume 55 No. 2154 《Kai Yuan Shi Jiao Lu》 (Kaiyuan Buddhist Canon Record)', '《Kai Yuan Shi Jiao Lu》 (Kaiyuan Buddhist Canon Record) Volume 3', 'Composed by the Shramana Zhisheng of Xichongfu Temple in the year of Gengwu.', 'General Summary of the Records of Various Sutras, Part 3', 'The Eastern Jin Dynasty, the Sima clan, established the capital in Jiankang (also called Southern Jin).', 'From the first year of Jianwu, Dingchou, of Emperor Yuan, to the second year of Yuanxi, Gengshen, of Emperor Gong, a total of eleven emperors and one hundred and four years. Sixteen monastics and laypeople translated sutras, vinayas, shastras, and newly and old collected lost translated sutras, totaling one hundred and sixty-eight sections and four hundred and sixty-eight scrolls (eighty-five sections and three hundred and thirty-six scrolls are extant, eighty-three sections and one hundred and thirty-two scrolls).' ] }
卷闕本)。
(東晉)沙門帛尸梨蜜多羅(三部一十四卷經)沙門支道根(二部七卷經)沙門竺曇無蘭(六十一部六十三卷經戒集)沙門瞿曇僧伽提婆(五部一百一十八卷經論教授法)沙門迦留陀伽(一部一卷賢聖集)沙門康道和(一部三卷經)沙門佛陀跋陀羅(一十三部一百二十五卷經律論集)沙門曇摩(一部二卷律要)沙門卑摩羅叉(二部五卷律雜事)沙門釋法顯(七部二十六卷經戒論集)沙門祇多蜜(三十三部四十五卷經)居士竺難提(二部五卷經)沙門竺法力(一部一卷經)沙門釋嵩公(三部三卷經集)沙門釋退公(一部一卷經)沙門釋法勇(一部一卷經)
新舊諸失譯經(四十部四十八卷二部三卷舊集三十八部四十五卷新附)大灌頂經十二卷(或無大字錄云九卷未詳房云見雜錄)大孔雀王神咒經一卷(見竺道祖錄及僧祐錄初出)孔雀王雜神咒經一卷(見竺道祖錄及僧祐錄第二齣)
右三部一十四卷(初一部十二卷見在後二部二卷闕本)。
沙門帛尸梨蜜多。羅晉言吉。友西域人國王之子。當承繼世而以國讓弟。闇軌太伯。既而悟心天啟遂為沙門。蜜天姿高朗風神超邁。直爾對之便卓出於物。況其聰辯言悟者乎。西晉永嘉中始到此土。仍過江左止建初寺。丞相王導一見而奇之。以為
【現代漢語翻譯】 現代漢語譯本： （卷闕本）。
（東晉）沙門帛尸梨蜜多羅（Śrīmitra）（三部一十四卷經），沙門支道根（二部七卷經），沙門竺曇無蘭（六十一部六十三卷經戒集），沙門瞿曇僧伽提婆（瞿曇：Gautama，僧伽提婆：Saṃghadeva）（五部一百一十八卷經論教授法），沙門迦留陀伽（Kalodayin）（一部一卷賢聖集），沙門康道和（一部三卷經），沙門佛陀跋陀羅（Buddhabhadra）（一十三部一百二十五卷經律論集），沙門曇摩（Dharma）（一部二卷律要），沙門卑摩羅叉（Vimalākṣa）（二部五卷律雜事），沙門釋法顯（七部二十六卷經戒論集），沙門祇多蜜（Jīvamitra）（三十三部四十五卷經），居士竺難提（Nandin）（二部五卷經），沙門竺法力（一部一卷經），沙門釋嵩公（三部三卷經集），沙門釋退公（一部一卷經），沙門釋法勇（一部一卷經）。
新舊諸失譯經（四十部四十八卷，二部三卷舊集，三十八部四十五卷新附），《大灌頂經》十二卷（或無『大』字，錄云九卷，未詳房云見雜錄），《大孔雀王神咒經》一卷（見竺道祖錄及僧祐錄初出），《孔雀王雜神咒經》一卷（見竺道祖錄及僧祐錄第二齣）。
右三部一十四卷（初一部十二卷見在，后二部二卷闕本）。
沙門帛尸梨蜜多羅，晉言吉友，西域人，國王之子。當承繼世而以國讓弟，闇軌太伯。既而悟心天啟，遂為沙門。蜜天姿高朗，風神超邁，直爾對之，便卓出於物。況其聰辯言悟者乎？西晉永嘉中始到此土，仍過江左止建初寺。丞相王導一見而奇之，以為'。
【English Translation】 English version: (Scroll missing).
(Eastern Jin Dynasty) Śrāmaṇa Śrīmitra (Three sections, fourteen scrolls of scriptures), Śrāmaṇa Zhi Daogen (Two sections, seven scrolls of scriptures), Śrāmaṇa Zhu Tanwulan (Sixty-one sections, sixty-three scrolls of scriptures and precepts), Śrāmaṇa Gautama Saṃghadeva (Gautama: Gautama, Saṃghadeva: Saṃghadeva) (Five sections, one hundred and eighteen scrolls of scriptures, treatises, and teaching methods), Śrāmaṇa Kalodayin (One section, one scroll of collection of sages), Śrāmaṇa Kang Daohe (One section, three scrolls of scriptures), Śrāmaṇa Buddhabhadra (Thirteen sections, one hundred and twenty-five scrolls of scriptures, Vinaya, and treatises), Śrāmaṇa Dharma (One section, two scrolls of essential Vinaya), Śrāmaṇa Vimalākṣa (Two sections, five scrolls of miscellaneous Vinaya matters), Śrāmaṇa Śhì Fǎxiǎn (Seven sections, twenty-six scrolls of scriptures, precepts, and treatises), Śrāmaṇa Jīvamitra (Thirty-three sections, forty-five scrolls of scriptures), Upāsaka Nandin (Two sections, five scrolls of scriptures), Śrāmaṇa Zhu Fali (One section, one scroll of scriptures), Śrāmaṇa Śhì Sōnggōng (Three sections, three scrolls of scripture collections), Śrāmaṇa Śhì Tuìgōng (One section, one scroll of scriptures), Śrāmaṇa Śhì Fǎyǒng (One section, one scroll of scriptures).
Newly and old lost translated scriptures (Forty sections, forty-eight scrolls; two sections, three scrolls of old collections; thirty-eight sections, forty-five scrolls newly added), Mahābhiṣeka Sūtra twelve scrolls (or without the word 'Mahā', recorded as nine scrolls, details unknown, Fang Yun seen in miscellaneous records), Mahāmayūrī Vidyārājñī Dhāraṇī Sūtra one scroll (seen in Zhu Daozu's record and Sengyou's record, first edition), Mayūrī Vidyārājñī Miscellaneous Dhāraṇī Sūtra one scroll (seen in Zhu Daozu's record and Sengyou's record, second edition).
Right, three sections, fourteen scrolls (The first section, twelve scrolls, are extant; the latter two sections, two scrolls, are missing).
Śrāmaṇa Śrīmitra, translated into Jin language as 'Auspicious Friend', was a person from the Western Regions, the son of a king. He was supposed to inherit the throne but yielded the kingdom to his younger brother, secretly following the example of Taibo. Later, he awakened and was divinely inspired, thus becoming a Śrāmaṇa. Mitra had a noble and bright appearance, and his spirit was outstanding. Just facing him, he stood out from the crowd. How much more so with his intelligence and eloquence? He first arrived in this land during the Yongjia period of the Western Jin Dynasty, and then crossed the Yangtze River and stayed at Jianchu Temple. Prime Minister Wang Dao was amazed at him at first sight, considering him to be'.
吾之徒也。由是名顯。太尉庾元規。光祿周伯仁。太常謝幼玙。廷尉桓茂倫。皆一代名士。見之終日累嘆。披襟致契。導嘗詣蜜。蜜解帶偃伏悟言神解。時尚書令卞望之亦與蜜致善須臾望之至。蜜乃斂襟飾容端坐對之。有問其故。蜜曰。王公風道期人。卞令軌度格物。故其然耳。諸公於是嘆其精神灑屬皆得其所。桓廷尉嘗。欲為蜜作目。久之未得。有云。尸梨蜜可謂卓朗。於是桓乃咨嗟絕嘆以為標題之極。大將軍王處沖。時在南夏。聞王周諸公皆器重蜜。疑以為失鑒。及自見蜜乃欣振奔至。一面盡虔。王公嘗謂蜜曰。外國有君一人而已耳。蜜笑而答曰。若使我如諸君今日豈得在此。當時以為佳對。蜜性高簡不學晉語。每與諸公言論。雖因傳譯。而神領意解盡其傳致。以為自然縱拔非常情所測也。蜜善持咒術。所向皆驗。時人呼為高座法師。于元帝代譯灌頂等經三部。又授弟子覓歷高聲梵唄。傳響迄今。年八十餘。咸康中卒諸公聞之痛惜流涕。蜜常在石子崗東行頭陀。既卒因葬於此。成帝懷其風。為樹剎冢所。後有關右沙門。來游建康。乃于冢處起寺。陳郡謝琨贊成其業。追旌往事仍曰高座寺也。阿閦佛剎諸菩薩學成品經二卷(太康年出第二譯與漢支讖譯者大同小異見竺道祖晉世雜錄)方等法華經五卷(咸康元年譯見竺
道祖晉世雜錄第四齣與法護正法華等同本)
右二部七卷其本並闕。
沙門支道根。履味遊方懷道利物。以成帝咸康元年乙未譯阿閦佛剎等經二部(長房等錄並云阿閦佛經太康年譯其太康年在西晉武帝代與咸康相去向六十年同是一人兩朝出經者恐時太懸也此應傳寫差誤多是咸康耳)。採蓮違王上佛授決號妙華經一卷(亦直云採蓮違王經第二齣與阿阇世王受決經同本)陀鄰尼缽經一卷(亦云陀鄰缽咒經第二齣與持句神咒經等同本房錄陀鄰缽經外更存持句神咒經者非也)摩尼羅亶經一卷(亦云摩尼羅亶神咒經)玄師颰陀所說神咒經一卷(錄云幻師無所說字或作跛字亦云波陀古錄云幻王颰陀經)寂志果經一卷(出長阿含第十七卷異譯)鐵城泥梨經一卷(出中阿含第十二卷與五天使經同本)阿耨風經一卷(與言依次出中阿含第二十七卷異譯)梵志頞羅延問種尊經一卷(亦云頞波羅延出中阿含第三十七卷異譯)泥犁經一卷(或雲中阿含泥犁經出中阿含第五十三卷異譯)戒德香經一卷(或云戒德經出增一阿含第十三卷異譯)四泥黎經一卷(或云四大泥犁房云別錄載祐云失譯出增一阿含第四十八卷異譯)國王不犁先尼十夢經一卷(或作先泥出增一阿含第五十一卷異譯)水沫所漂經一卷(一名河中大聚沫經一名聚沫譬經與
【現代漢語翻譯】 道祖晉世雜錄第四齣與法護正法華等同本) 右二部七卷其本並闕。 沙門支道根，履味遊方懷道利物。以成帝咸康元年乙未譯阿閦佛剎等經二部(Akshobhya Buddha Land Sutra，阿閦佛的佛土)(長房等錄並云阿閦佛經太康年譯，其太康年在西晉武帝代，與咸康相去向六十年，同是一人兩朝出經者，恐時太懸也，此應傳寫差誤，多是咸康耳)。採蓮違王上佛授決號妙華經一卷(Lotus-colored King Sutra，採蓮違王經，佛陀為採蓮違王授記的經典)(亦直云採蓮違王經第二齣，與阿阇世王受決經同本)。陀鄰尼缽經一卷(Dharani Sutra，陀鄰尼咒的經典)(亦云陀鄰缽咒經第二齣，與持句神咒經等同本，房錄陀鄰缽經外更存持句神咒經者非也)。摩尼羅亶經一卷(Maniro Dana Sutra，摩尼羅亶神咒的經典)(亦云摩尼羅亶神咒經)。玄師颰陀所說神咒經一卷(Bhadra's Divine Incantation Sutra，颰陀所說的神咒經典)(錄云幻師無所說字，或作跛字，亦云波陀，古錄云幻王颰陀經)。寂志果經一卷(Fruit of Tranquility Sutra，寂靜之果的經典)(出長阿含第十七卷異譯)。鐵城泥梨經一卷(Iron City Naraka Sutra，鐵城地獄的經典)(出中阿含第十二卷，與五天使經同本)。阿耨風經一卷(Anou Wind Sutra，阿耨風的經典)(與言依次出中阿含第二十七卷異譯)。梵志頞羅延問種尊經一卷(Brahmin Aradhana Questioning Sutra，梵志頞羅延問種姓尊貴的經典)(亦云頞波羅延，出中阿含第三十七卷異譯)。泥犁經一卷(Naraka Sutra，地獄的經典)(或雲中阿含泥犁經，出中阿含第五十三卷異譯)。戒德香經一卷(Virtue Fragrance Sutra，戒德之香的經典)(或云戒德經，出增一阿含第十三卷異譯)。四泥黎經一卷(Four Narakas Sutra，四個地獄的經典)(或云四大泥犁，房云別錄載，祐云失譯，出增一阿含第四十八卷異譯)。國王不犁先尼十夢經一卷(King Prasenajit's Ten Dreams Sutra，國王不犁先尼的十個夢的經典)(或作先泥，出增一阿含第五十一卷異譯)。水沫所漂經一卷(Foam Adrift Sutra，被水沫漂浮的經典)(一名河中大聚沫經，一名聚沫譬經，與
【English Translation】 Daozu's Miscellaneous Records of the Jin Dynasty, Chapter 4, is the same as Dharmaraksa's Zheng Fa Hua, etc.) The above two sections, seven volumes in total, are missing their original texts. The monk Zhidungen traveled widely, cherishing the Dao and benefiting beings. In the first year of the Xiankang era of Emperor Cheng (335 AD), he translated two sections of scriptures, including the Akshobhya Buddha Land Sutra (阿閦佛剎等經) (Records by Changfang and others state that the Akshobhya Buddha Sutra was translated during the Taikang era, which was during the reign of Emperor Wu of the Western Jin Dynasty, about sixty years before the Xiankang era. It is unlikely that the same person would have produced scriptures in two different dynasties, as the time difference is too great. This is likely a transcription error and should be Xiankang). One volume of the Lotus-colored King Sutra (採蓮違王上佛授決號妙華經) (also known directly as the Lotus-colored King Sutra, second edition, which is the same as the Ajatasatru Receiving Prediction Sutra). One volume of the Dharani Sutra (陀鄰尼缽經) (also known as the Dharani Mantra Sutra, second edition, which is the same as the Holding Phrase Divine Mantra Sutra, etc. The record by Fang states that there is also a Holding Phrase Divine Mantra Sutra in addition to the Dharani Sutra, which is incorrect). One volume of the Maniro Dana Sutra (摩尼羅亶經) (also known as the Maniro Dana Divine Mantra Sutra). One volume of the Divine Mantra Sutra Spoken by the Master Xuan Bhadra (玄師颰陀所說神咒經) (The record states that the word 'spoken' is missing, or it is written as 'lame', also known as 'Boto', ancient records say 'Illusion King Bhadra Sutra'). One volume of the Fruit of Tranquility Sutra (寂志果經) (translated differently from the seventeenth volume of the Dirgha Agama). One volume of the Iron City Naraka Sutra (鐵城泥梨經) (translated differently from the twelfth volume of the Madhyama Agama, which is the same as the Five Messengers Sutra). One volume of the Anou Wind Sutra (阿耨風經) (translated differently from the twenty-seventh volume of the Madhyama Agama). One volume of the Brahmin Aradhana Questioning Sutra (梵志頞羅延問種尊經) (also known as Aradhana, translated differently from the thirty-seventh volume of the Madhyama Agama). One volume of the Naraka Sutra (泥犁經) (or the Madhyama Agama Naraka Sutra, translated differently from the fifty-third volume of the Madhyama Agama). One volume of the Virtue Fragrance Sutra (戒德香經) (or the Virtue Sutra, translated differently from the thirteenth volume of the Ekottara Agama). One volume of the Four Narakas Sutra (四泥黎經) (or the Four Great Narakas, Fang's separate record states that You's translation is lost, translated differently from the forty-eighth volume of the Ekottara Agama). One volume of the King Prasenajit's Ten Dreams Sutra (國王不犁先尼十夢經) (or Prasenajit, translated differently from the fifty-first volume of the Ekottara Agama). One volume of the Foam Adrift Sutra (水沫所漂經) (also known as the Great Foam Mass Sutra in the River, also known as the Foam Mass Parable Sutra, and
五陰譬喻經同本出雜阿含經第十卷異譯)玉耶經一卷(一名長者詣佛說子婦無敬經或云玉耶女經第二齣與阿遬達經等同本)五苦章句經一卷(初出一名諸天五苦經一名五道章句經一名浮除罪蓋娛樂佛法經)自愛經一卷(或云自愛不自愛經房云見舊錄)中心經一卷(或雲中心正行經舊錄云大中心經亦云小中心經房錄云出六度集今檢無)見正經一卷(一名生死變識經)大魚事經一卷阿難七夢經一卷(或直云七夢經)呵雕阿那含經一卷(一名荷雕或作苛字)新歲經一卷比丘聽施經一卷(一名聽施比丘經)佛般泥洹摩訶迦葉赴佛經一卷(亦云迦葉赴佛般涅槃經)
上見存已下闕。犢牛經一卷(一云犢子經第三齣與乳光經等同本)孔雀王咒經一卷(第三齣與吉友所譯者同本)七佛所結麻油述咒經一卷(祐失譯錄過載兩本一云異本)大神母結誓咒經一卷伊洹法愿神咒經一卷解日厄神咒經一卷六神名神咒經一卷檀持羅麻油述神咒經一卷麻油述咒經一卷摩尼羅亶神咒按摩經一卷醫王惟樓延神咒經一卷(或云阿難所問醫王惟樓延神咒經)龍王咒水浴經一卷十八龍王神咒經一卷請雨咒經一卷止雨咒經一卷嚫水經一卷幻師阿夷鄒神咒經一卷咒水經一卷藥咒經一卷咒毒經一卷咒時氣病經一卷咒小兒經一卷咒齒經一卷(祐失譯錄更載一本名
【現代漢語翻譯】 現代漢語譯本 《五陰譬喻經》（與《雜阿含經》第十卷同本，異譯），《玉耶經》一卷（又名《長者詣佛說子婦無敬經》，或稱《玉耶女經》，第二齣，與《阿遬達經》等同本），《五苦章句經》一卷（初出，一名《諸天五苦經》，一名《五道章句經》，一名《浮除罪蓋娛樂佛法經》），《自愛經》一卷（或稱《自愛不自愛經》，房錄云見舊錄），《中心經》一卷（或稱《中心正行經》，舊錄云《大中心經》，亦云《小中心經》，房錄云出《六度集》，今檢無），《見正經》一卷（一名《生死變識經》），《大魚事經》一卷，《阿難七夢經》一卷（或直稱《七夢經》），《呵雕阿那含經》一卷（一名《荷雕》，或作《苛》字），《新歲經》一卷，《比丘聽施經》一卷（一名《聽施比丘經》），《佛般泥洹摩訶迦葉赴佛經》一卷（亦云《迦葉赴佛般涅槃經》）。
以上見存，以下闕。《犢牛經》一卷（一云《犢子經》，第三齣，與《乳光經》等同本），《孔雀王咒經》一卷（第三齣，與吉友所譯者同本），《七佛所結麻油述咒經》一卷（祐失譯錄過載兩本，一云異本），《大神母結誓咒經》一卷，《伊洹法愿神咒經》一卷，《解日厄神咒經》一卷，《六神名神咒經》一卷，《檀持羅麻油述神咒經》一卷，《麻油述咒經》一卷，《摩尼羅亶神咒經》一卷，《醫王惟樓延神咒經》一卷（或云《阿難所問醫王惟樓延神咒經》），《龍王咒水浴經》一卷，《十八龍王神咒經》一卷，《請雨咒經》一卷，《止雨咒經》一卷，《嚫水經》一卷，《幻師阿夷鄒神咒經》一卷，《咒水經》一卷，《藥咒經》一卷，《咒毒經》一卷，《咒時氣病經》一卷，《咒小兒經》一卷，《咒齒經》一卷（祐失譯錄更載一本名
【English Translation】 English version 《Wu Yin Pi Yu Jing》(五陰譬喻經) (Same origin as the tenth volume of the 'Za A Han Jing'(雜阿含經), different translation), one volume of 《Yu Ye Jing》(玉耶經) (Also known as 'Zhang Zhe Yi Fo Shuo Zi Fu Wu Jing'(長者詣佛說子婦無敬經), or 《Yu Ye Nu Jing》(玉耶女經), second edition, same origin as 《A Su Da Jing》(阿遬達經) etc.), one volume of 《Wu Ku Zhang Ju Jing》(五苦章句經) (First edition, also known as 'Zhu Tian Wu Ku Jing'(諸天五苦經), 'Wu Dao Zhang Ju Jing'(五道章句經), 'Fu Chu Zui Gai Yu Le Fo Fa Jing'(浮除罪蓋娛樂佛法經)), one volume of 《Zi Ai Jing》(自愛經) (Or 《Zi Ai Bu Zi Ai Jing》(自愛不自愛經), Fang record says see old record), one volume of 《Zhong Xin Jing》(中心經) (Or 《Zhong Xin Zheng Xing Jing》(中心正行經), old record says 《Da Zhong Xin Jing》(大中心經), also 《Xiao Zhong Xin Jing》(小中心經), Fang record says from 'Liu Du Ji'(六度集), now not found), one volume of 《Jian Zheng Jing》(見正經) (Also known as 《Sheng Si Bian Shi Jing》(生死變識經)), one volume of 《Da Yu Shi Jing》(大魚事經), one volume of 《A Nan Qi Meng Jing》(阿難七夢經) (Or directly 《Qi Meng Jing》(七夢經)), one volume of 《He Diao A Na Han Jing》(呵雕阿那含經) (Also known as 《He Diao》(荷雕), or written as 《Ke》(苛)), one volume of 《Xin Sui Jing》(新歲經), one volume of 《Bi Qiu Ting Shi Jing》(比丘聽施經) (Also known as 《Ting Shi Bi Qiu Jing》(聽施比丘經)), one volume of 《Fo Ban Ni Huan Mo He Jia Ye Fu Fo Jing》(佛般泥洹摩訶迦葉赴佛經) (Also known as 《Jia Ye Fu Fo Ban Nie Pan Jing》(迦葉赴佛般涅槃經)).
The above are extant, the following are missing. One volume of 《Du Niu Jing》(犢牛經) (One says 《Du Zi Jing》(犢子經), third edition, same origin as 《Ru Guang Jing》(乳光經) etc.), one volume of 《Kong Que Wang Zhou Jing》(孔雀王咒經) (Third edition, same origin as the one translated by Jiyou), one volume of 《Qi Fo Suo Jie Ma You Shu Zhou Jing》(七佛所結麻油述咒經) (You lost the translation record, re-recorded two copies, one says different version), one volume of 《Da Shen Mu Jie Shi Zhou Jing》(大神母結誓咒經), one volume of 《Yi Huan Fa Yuan Shen Zhou Jing》(伊洹法愿神咒經), one volume of 《Jie Ri E Shen Zhou Jing》(解日厄神咒經), one volume of 《Liu Shen Ming Shen Zhou Jing》(六神名神咒經), one volume of 《Tan Chi Luo Ma You Shu Shen Zhou Jing》(檀持羅麻油述神咒經), one volume of 《Ma You Shu Zhou Jing》(麻油述咒經), one volume of 《Mo Ni Luo Dan Shen Zhou Jing》(摩尼羅亶神咒經), one volume of 《Yi Wang Wei Lou Yan Shen Zhou Jing》(醫王惟樓延神咒經) (Or 《A Nan Suo Wen Yi Wang Wei Lou Yan Shen Zhou Jing》(阿難所問醫王惟樓延神咒經)), one volume of 《Long Wang Zhou Shui Yu Jing》(龍王咒水浴經), one volume of 《Shi Ba Long Wang Shen Zhou Jing》(十八龍王神咒經), one volume of 《Qing Yu Zhou Jing》(請雨咒經), one volume of 《Zhi Yu Zhou Jing》(止雨咒經), one volume of 《Chen Shui Jing》(嚫水經), one volume of 《Huan Shi A Yi Zou Shen Zhou Jing》(幻師阿夷鄒神咒經), one volume of 《Zhou Shui Jing》(咒水經), one volume of 《Yao Zhou Jing》(藥咒經), one volume of 《Zhou Du Jing》(咒毒經), one volume of 《Zhou Shi Qi Bing Jing》(咒時氣病經), one volume of 《Zhou Xiao Er Jing》(咒小兒經), one volume of 《Zhou Chi Jing》(咒齒經) (You lost the translation record, re-recorded one copy named
與此同題云異本一云蟲齒二云齲齒)咒牙痛經一卷(祐云失譯錄更載一本名與此同題云異本或作齒痛)咒眼痛經一卷五眼文經一卷(今疑是聶道真所出求五眼法異名)離欲優婆塞優婆夷戒文一卷(亦云具行二十二戒文)罪業報應經一卷(與罪業應報教化地獄經同本第二齣)八師經一卷(第二齣)蓱沙王五愿經一卷(一名弗沙迦王經第二齣)義足經二卷(房云見吳錄亦云異出第二齣)十善十惡經一卷(第二譯吳錄云異出安公云出阿毗曇)治禪法經一卷梵天策數經一卷(舊錄云諸天事經)諸天地經一卷十誦比丘戒本一卷(太元六年合僧純曇摩持竺僧舒三家本以為此一卷見寶唱錄當第二齣)三百六十戒三部合異二卷(序加大比丘字太元六年六月二十日于謝鎮西寺合僧詳重校見舊錄及寶唱錄)
右六十一部六十三卷(佛般泥洹上二十四部二十四卷見在犢牛經下三十七部三十九卷闕本)。
沙門竺曇無蘭。晉云法正。西域人也。以孝武帝太元六年辛巳至太元二十年乙未。于楊都謝鎮西寺譯採蓮違王等經六十一部。見長房錄。又長房等錄更有四十八經。亦云法正所譯。今以並是別生抄經。或是疑偽。故並刪之。如后所述。救護身命經(亦云救護身命濟人病苦厄經周錄編入正經舊錄云偽今依舊編)諸天問如來警戒不可思
【現代漢語翻譯】 現代漢語譯本： 與此同題，有異本，一云蟲齒（指蛀牙），二云齲齒（也是蛀牙）。《咒牙痛經》一卷（祐云：失譯錄中另載一本，題目與此相同，稱為異本，或作《齒痛》）。《咒眼痛經》一卷，《五眼文經》一卷（現在懷疑是聶道真所出，求五眼法，異名）。《離欲優婆塞優婆夷戒文》一卷（也叫《具行二十二戒文》）。《罪業報應經》一卷（與《罪業應報教化地獄經》同本，第二次出現）。《八師經》一卷（第二次出現）。《蓱沙王五愿經》一卷（一名《弗沙迦王經》，第二次出現）。《義足經》二卷（房云：見吳錄，也說是異出，第二次出現）。《十善十惡經》一卷（第二次翻譯，吳錄說是異出，安公說是出自阿毗曇）。《治禪法經》一卷，《梵天策數經》一卷（舊錄說是《諸天事經》）。《諸天地經》一卷，《十誦比丘戒本》一卷（太元六年，合僧純、曇摩持、竺僧舒三家版本，成為此一卷，見寶唱錄，當爲第二次出現）。《三百六十戒三部合異》二卷（序加大比丘字，太元六年六月二十日于謝鎮西寺，合僧詳細校對，見舊錄及寶唱錄）。 右六十一部六十三卷（佛般泥洹上二十四部二十四卷見在，犢牛經下三十七部三十九卷，有闕本）。 沙門竺曇無蘭（Zhu Tanwulan），晉云法正（Fazheng），西域人。以孝武帝太元六年辛巳至太元二十年乙未，于楊都謝鎮西寺譯採蓮違王等經六十一部。見長房錄。又長房等錄更有四十八經，也說是法正所譯。現在認為這些都是別生抄經，或是可疑的偽經，所以全部刪去。如后所述。《救護身命經》（也叫《救護身命濟人病苦厄經》，周錄編入正經，舊錄說是偽經，現在依舊這樣編）。《諸天問如來警戒不可思議經》。
【English Translation】 English version: Similar to this title, there are different versions, one called 'Chongchi' (蟲齒, meaning tooth decay), and the other 'Quchi' (齲齒, also meaning tooth decay). 'Curse for Toothache Sutra' (咒牙痛經) one volume (You Yun: The lost translation record contains another version with the same title, called a different version, or 'Toothache' (齒痛)). 'Curse for Eye Pain Sutra' (咒眼痛經) one volume, 'Five Eyes Text Sutra' (五眼文經) one volume (now suspected to be produced by Nie Daozhen, seeking the method of five eyes, a different name). 'Precepts for Layman and Laywoman Free from Desire' (離欲優婆塞優婆夷戒文) one volume (also called 'Twenty-two Precepts of Complete Practice' (具行二十二戒文)). 'Sutra of Retribution for Sins' (罪業報應經) one volume (same as 'Sutra of Retribution for Sins and Teaching about Hell' (罪業應報教化地獄經), second appearance). 'Eight Teachers Sutra' (八師經) one volume (second appearance). 'King Ping's Five Vows Sutra' (蓱沙王五愿經) one volume (also called 'King Fusha's Sutra' (弗沙迦王經), second appearance). 'Sutra of Meaningful Footsteps' (義足經) two volumes (Fang Yun: see Wu Record, also said to be a different version, second appearance). 'Sutra of Ten Good Deeds and Ten Evil Deeds' (十善十惡經) one volume (second translation, Wu Record says it's a different version, An Gong says it's from Abhidhamma). 'Sutra on Curing Meditation Methods' (治禪法經) one volume, 'Brahma's Admonition Sutra' (梵天策數經) one volume (old record says 'Sutra of Heavenly Matters' (諸天事經)). 'Sutra of Various Heavens and Earths' (諸天地經) one volume, 'Pratimoksha of the Ten Recitations School' (十誦比丘戒本) one volume (in the sixth year of Taiyuan, the three versions of Seng Chun, Tamma Dhara, and Zhu Seng Shu were combined to form this one volume, see Baochang Record, should be the second appearance). 'Three Hundred and Sixty Precepts Combined from Three Parts' (三百六十戒三部合異) two volumes (preface adds the words 'Great Bhikshu', on the 20th day of the sixth month of the sixth year of Taiyuan, at Xie Zhenxi Temple, the Sangha carefully proofread, see old record and Baochang Record). Right, sixty-one parts, sixty-three volumes (the first twenty-four parts and twenty-four volumes of the Buddha's Parinirvana are extant, the last thirty-seven parts and thirty-nine volumes of the Calf Sutra are missing). Shramana Zhu Tanwulan (竺曇無蘭), Jin called Fazheng (法正), was a person from the Western Regions. From the year Xinsi, the sixth year of Emperor Xiaowu's Taiyuan, to the year Yiwei, the twentieth year of Taiyuan, he translated sixty-one parts of sutras such as 'Picking Lotus and Violating the King' (採蓮違王) at Xie Zhenxi Temple in Yangdu. See Changfang Record. Also, Changfang and others recorded forty-eight more sutras, also said to be translated by Fazheng. Now it is believed that these are all separately copied sutras, or suspicious forgeries, so they are all deleted. As described later. 'Sutra of Saving Life' (救護身命經) (also called 'Sutra of Saving Life and Relieving People from Suffering and Calamities' (救護身命濟人病苦厄經), Zhou Record included it in the orthodox scriptures, old record said it was a forgery, now it is still compiled in this way). 'Sutra of the Inquiries of the Devas and the Inconceivable Admonitions of the Tathagata' (諸天問如來警戒不可思議經).
議經見水世界經(已上二經並出大集)龍王結愿五龍神咒經大將軍神咒經(上二經出灌頂)無吾我經(出普超經)彌蘭經(或作彌蓮亦云彌蓮)摩天國王經阿難念彌經(彌蘭等三經並出六度集)賢劫千佛名經(出賢劫經序云賢劫經說二千一百諸度無極以拘樓孫佛為首此千佛名有別譯本拘那提佛以為初首)三十七品經(安公云出律經僧祐錄云晉太元二十一年歲在丙申六月在謝鎮西寺撰出)三十三天園觀經比丘成就五法入地獄經學人亂意經(上三經出增一阿含)佛為比丘說大熱地獄經釋提桓因詣目連放光經目連見大身眾生燃鐵纏身經見一眾生舉體糞穢涂身經眾生頂有鐵磨盛火熾然經羅婆鳥為鷹所捉經十法成就惡業入地獄經蛇行法經比丘浴遇天子放光經天于修羅欲鬥戰經天帝釋受戒經比丘問佛釋提桓因因緣經四天王按行世間經佛見梵天頂經帝釋慈心戰勝經天神禁寶經阿育王供養道場樹經勸行有證經戒相應法經禪思滿足經(佛為比丘說下二十經並出雜阿含)野雞經鱉獼猴經蠱狐烏經(或作鳥字)弟子命過經驢駝經拘薩羅國烏王經(或無羅字)孔雀經夫婦經(野雞等八經並出生經中)群牛千頭經集修行士經暴象經(群牛等三經並出出曜經)地獄眾生相害經(出修行道地經)赤嘴烏喻經阿難多洹羅雲母經(赤嘴烏等二經雜譬喻抄)
【現代漢語翻譯】 《議經》、《見水世界經》（以上二經均出自《大集經》）《龍王結愿五龍神咒經》、《大將軍神咒經》（以上二經出自《灌頂經》）《無吾我經》（出自《普超經》）《彌蘭經》（或作《彌蓮》，也稱《彌蓮》）《摩天國王經》、《阿難念彌經》（《彌蘭經》等三經均出自《六度集經》）《賢劫千佛名經》（出自《賢劫經》，序中說《賢劫經》講述了兩千一百種諸度無極，以拘樓孫佛（Kakusandha Buddha）為首。此千佛名有別的譯本，以拘那提佛（Konagamana Buddha）為最初。）《三十七品經》（安公說出自律經，僧祐錄說晉太元二十一年，歲在丙申六月，在謝鎮西寺撰出）《三十三天園觀經》、《比丘成就五法入地獄經》、《學人亂意經》（以上三經出自《增一阿含經》）《佛為比丘說大熱地獄經》、《釋提桓因（Śakro devānām indra）詣目連（Maudgalyāyana）放光經》、《目連見大身眾生燃鐵纏身經》、《見一眾生舉體糞穢涂身經》、《眾生頂有鐵磨盛火熾然經》、《羅婆鳥為鷹所捉經》、《十法成就惡業入地獄經》、《蛇行法經》、《比丘浴遇天子放光經》、《天于修羅（Asura）欲鬥戰經》、《天帝釋（Śakro devānām indra）受戒經》、《比丘問佛釋提桓因（Śakro devānām indra）因緣經》、《四天王（Caturmahārājakāyikas）按行世間經》、《佛見梵天（Brahmā）頂經》、《帝釋（Śakro devānām indra）慈心戰勝經》、《天神禁寶經》、《阿育王（Aśoka）供養道場樹經》、《勸行有證經》、《戒相應法經》、《禪思滿足經》（佛為比丘說以下二十經均出自《雜阿含經》）《野雞經》、《鱉獼猴經》、《蠱狐烏經》（或作鳥字）《弟子命過經》、《驢駝經》、《拘薩羅（Kosala）國烏王經》（或無羅字）《孔雀經》、《夫婦經》（野雞等八經均出自《生經》中）《群牛千頭經》、《集修行士經》、《暴象經》（群牛等三經均出自《出曜經》）《地獄眾生相害經》（出自《修行道地經》）《赤嘴烏喻經》、《阿難多洹羅雲母經》（赤嘴烏等二經出自《雜譬喻抄》）
【English Translation】 'The Sutra on Discussion', 'The Sutra on Seeing the Water World' (The above two sutras are both from the 'Mahasamghata Sutra') 'The Dragon King's Vow-Fulfilling Five Dragon Divine Mantra Sutra', 'The Great General Divine Mantra Sutra' (The above two sutras are from the 'Guan Ding Sutra') 'The Sutra of No Self' (From the 'Pu Chao Sutra') 'The Milinda Sutra' (Or written as 'Mi Lian', also called 'Mi Lian') 'The Sutra of King Maten', 'The Sutra of Ananda Reciting Mi' (The 'Milinda Sutra' and the other two sutras are all from the 'Collection of Six Paramitas Sutras') 'The Sutra of the Names of the Thousand Buddhas of the Auspicious Kalpa' (From the 'Auspicious Kalpa Sutra', the preface says that the 'Auspicious Kalpa Sutra' speaks of two thousand one hundred kinds of immeasurable virtues, with Kakusandha Buddha as the head. This list of a thousand Buddhas has a different translation, with Konagamana Buddha as the first.) 'The Sutra of Thirty-Seven Factors' (An Gong said it is from the Vinaya Sutra, Seng You Lu said it was compiled in the twenty-first year of the Jin Taiyuan era, in the year Bing Shen, in June, at Xie Zhenxi Temple.) 'The Sutra of the Garden View of the Thirty-Three Heavens', 'The Sutra of the Bhikshu Achieving Five Dharmas and Entering Hell', 'The Sutra of the Distracted Mind of the Student' (The above three sutras are from the 'Ekottara Agama Sutra') 'The Sutra of the Buddha Speaking to the Bhikshus about the Great Hot Hell', 'The Sutra of Śakro devānām indra Visiting Maudgalyāyana and Emitting Light', 'The Sutra of Maudgalyāyana Seeing Beings with Large Bodies Wrapped in Burning Iron', 'The Sutra of Seeing a Being with Their Entire Body Covered in Filth', 'The Sutra of Beings with Iron Grinders on Their Heads Burning Fiercely', 'The Sutra of the Lava Bird Being Captured by a Hawk', 'The Sutra of Achieving Evil Karma Through Ten Dharmas and Entering Hell', 'The Sutra of the Snake's Path', 'The Sutra of the Bhikshu Bathing and Encountering a Deva Emitting Light', 'The Sutra of the Devas Wanting to Fight with the Asuras', 'The Sutra of Śakro devānām indra Receiving Precepts', 'The Sutra of the Bhikshu Asking the Buddha about the Causes and Conditions of Śakro devānām indra', 'The Sutra of the Four Heavenly Kings Patrolling the World', 'The Sutra of the Buddha Seeing the Top of Brahmā', 'The Sutra of Śakro devānām indra Winning the Battle with a Mind of Loving-Kindness', 'The Sutra of the Devas Forbidding Treasures', 'The Sutra of Aśoka Making Offerings to the Bodhi Tree', 'The Sutra of Encouraging Practice with Proof', 'The Sutra of Dharmas Corresponding to Precepts', 'The Sutra of Satisfying Meditation' (The following twenty sutras that the Buddha spoke to the Bhikshus are all from the 'Samyukta Agama Sutra') 'The Sutra of the Pheasant', 'The Sutra of the Turtle and Monkey', 'The Sutra of the Poisonous Fox Crow' (Or written as bird) 'The Sutra of the Disciple's Death', 'The Sutra of the Donkey and Camel', 'The Sutra of the Crow King of the Kingdom of Kosala' (Or without the word 'Luo') 'The Sutra of the Peacock', 'The Sutra of Husband and Wife' (The pheasant and other eight sutras are all from the 'Birth Sutra') 'The Sutra of a Thousand Head of Cattle', 'The Sutra of Gathering Practitioners', 'The Sutra of the Violent Elephant' (The cattle and other three sutras are all from the 'Udānavarga') 'The Sutra of Hell Beings Harming Each Other' (From the 'Sutra on the Stages of Practice') 'The Sutra of the Red-Beaked Crow Analogy', 'The Sutra of Ananda's Manyo Cloud Mother' (The red-beaked crow and other two sutras are from the 'Miscellaneous Parable Excerpts')
中阿含經六十卷(第二齣或五十八卷隆安元年十一月十日于東亭寺出二年六月二十五日訖與曇摩難提出者同本沙門道慈筆受見道祖錄)增壹阿含經五十一卷(第二齣隆安元年正月出與難提本小異竺道祖筆受或四十二或三十三無定亦有六十卷成者見道祖及寶唱錄)阿毗曇心論四卷(或云阿毗曇心無論字尊者法勝造太元十六年在廬山為慧遠法師譯出道慈筆受見僧祐錄)三法度論二卷(太元十六年在廬山為遠法師出第二譯與難提出者大同小異或三卷別錄云一卷或直云三法度無論字或云經論見僧祐錄)教授比丘尼法一卷(房云見別錄亦云在廬山出)
右五部一百一十八卷(前四部一百一十七卷本在後一部一卷本闕)。
沙門瞿曇僧伽提婆。晉言眾天。或云提和。音訛故也。罽賓國人。入道修學遠訪明師。學通三藏多所誦持。尤善阿毗曇心洞其纖旨。常誦三法度晝夜嗟味。以為道之府也。為人俊朗有深鑒。儀止溫恭。務在誨人恂恂不怠。符秦建元中來入長安宣流法化。譯論二部。備于秦錄。后以晉孝武帝世太元十六年辛卯游化江左。先是廬山慧遠法師。翹勤妙典廣集經藏。虛心側席延望遠賓。聞其至止即請入廬岳。即以其年請出阿毗曇心及三法度等。提婆乃于般若臺。手執梵文。口宣晉語。去華存實務盡義本。今之
【現代漢語翻譯】 現代漢語譯本： 《中阿含經》六十卷（第二次出，或五十八卷，隆安元年十一月十日在東亭寺出，二年六月二十五日完成，與曇摩難提所出版本相同，沙門道慈筆受，見道祖目錄）《增壹阿含經》五十一卷（第二次出，隆安元年正月出，與難提版本略有不同，竺道祖筆受，或四十二卷或三十三卷，卷數不定，也有六十卷的版本，見道祖及寶唱目錄）《阿毗曇心論》四卷（或稱《阿毗曇心無論》，尊者法勝造，太元十六年在廬山為慧遠法師翻譯，道慈筆受，見僧祐目錄）《三法度論》二卷（太元十六年在廬山為遠法師出，第二次翻譯，與難提所出版本大同小異，或三卷，別錄中記載為一卷，或直接稱為《三法度論》，無論字或經論，見僧祐目錄）《教授比丘尼法》一卷（房云見別錄，也說在廬山出）。
以上五部共一百一十八卷（前四部一百一十七卷原本存在，后一部一卷原本缺失）。
沙門瞿曇僧伽提婆（Gautama Sanghadeva），晉言眾天，或稱提和，因音譯有誤。他是罽賓國（Kashmir）人，入道修學，遠訪名師，精通三藏（Tripitaka），多有誦持，尤其擅長《阿毗曇心論》（Abhidhammahrdaya），洞悉其精微之處。他常誦《三法度》（Sanfa Du），晝夜研習，視其為通往真理的府庫。他為人俊朗，有深刻的見解，儀態溫和恭敬，致力於教誨他人，孜孜不倦。符秦建元年間來到長安，宣揚佛法，翻譯了二部論著，詳細記載於秦錄。後來在晉孝武帝太元十六年辛卯，游化至江左。此前，廬山慧遠法師（Huiyuan）就已翹首以盼精妙的佛典，廣泛收集經藏，虛心以待遠方的來客。聽說僧伽提婆到來，立即邀請他進入廬山。當年就請他翻譯了《阿毗曇心》及《三法度》等。提婆于般若臺，手持梵文原本，口譯成晉語，去除華麗的辭藻，務求盡顯義理的根本，如今的……
【English Translation】 English version: 《Madhyama Agama Sutra》, sixty fascicles (second edition, or fifty-eight fascicles, completed on the tenth day of the eleventh month of the first year of the Long'an era at Dongting Temple, and completed on the twenty-fifth day of the sixth month of the second year, the same as the version produced by Dharmānandin, transcribed by the śrāmaṇa (monk) Dao Ci, see Dao Zu's catalog). 《Ekottara Agama Sutra》, fifty-one fascicles (second edition, produced in the first month of the first year of the Long'an era, slightly different from Nandi's version, transcribed by Zhu Daozu, either forty-two or thirty-three fascicles, the number of fascicles is uncertain, and there is also a version of sixty fascicles, see Dao Zu and Bao Chang's catalogs). 《Abhidhammahrdaya》, four fascicles (or called 《Abhidhammahrdaya》, composed by Venerable Dharmaśrī, translated for Dharma Master Huiyuan at Mount Lu in the sixteenth year of the Taiyuan era, transcribed by Dao Ci, see Seng You's catalog). 《Sanfa Du》, two fascicles (produced for Dharma Master Yuan at Mount Lu in the sixteenth year of the Taiyuan era, the second translation, largely the same as Nandi's version with minor differences, or three fascicles, recorded as one fascicle in other catalogs, or directly called 《Sanfa Du》, regardless of whether it is called 'Wu Lun Zi' or 'Jing Lun', see Seng You's catalog). 《Instruction for Bhiksunis》, one fascicle (Fang Yun saw it in other catalogs, also said to be produced at Mount Lu).
The above five parts total one hundred and eighteen fascicles (the first four parts, one hundred and seventeen fascicles, were originally present, the last part, one fascicle, is missing).
The śrāmaṇa Gautama Sanghadeva (Gautama Sanghadeva), translated as 'Zhong Tian' in Jin, or 'Ti He', due to phonetic errors. He was a native of Kashmir (Kashmir), entered the path to study, visited famous teachers from afar, was proficient in the Tripitaka (Tripitaka), recited and held much, especially skilled in the 《Abhidhammahrdaya》 (Abhidhammahrdaya), deeply understanding its subtle points. He often recited 《Sanfa Du》 (Sanfa Du), studying it day and night, regarding it as the treasury of the path. He was handsome and had deep insights, his demeanor was gentle and respectful, he was dedicated to teaching others, tirelessly. During the Jianyuan era of Fu Qin, he came to Chang'an to propagate the Dharma, translated two treatises, which are recorded in detail in the Qin records. Later, in the sixteenth year of the Taiyuan era, Xinmao, during the reign of Emperor Xiaowu of Jin, he traveled to Jiangzuo. Prior to this, Dharma Master Huiyuan (Huiyuan) of Mount Lu had been eagerly awaiting the wonderful Buddhist scriptures, widely collecting sutras, humbly awaiting distant guests. Upon hearing of Sanghadeva's arrival, he immediately invited him to Mount Lu. In that year, he requested him to translate 《Abhidhammahrdaya》 and 《Sanfa Du》, etc. At the Prajna Platform, Sanghadeva held the Sanskrit original in his hand and translated it into the Jin language, removing flowery rhetoric, striving to fully reveal the essence of the meaning, now...
所傳蓋其文也。至安帝隆安元年丁酉。來游建康。晉朝王公及風流名士。莫不造席致敬。時尚書令衛軍東亭侯瑯瑘王珣(準高僧傳僧祐錄長房錄等並云王珣中含經序乃云王元琳元琳多是珣之字也)雅有信慧荷持正法。建立精舍廣招學眾。提婆既至。珣即延請。仍于其舍講阿毗曇。名僧畢集。提婆宗致既精詞旨明析振發義奧。眾咸悅悟。其冬珣集義學沙門釋慧持等四十餘人。更請提婆。于其寺譯中增二阿含。罽賓沙門僧伽羅叉執梵本。提婆翻為晉言。至來夏方訖。豫州沙門道慈筆受。吳國李寶唐化共書。提婆于廬山建康二處。共出五部一百一十八卷。提婆歷游華戎備悉風俗。從容機警。善於談笑。其道化聲譽莫不聞焉。后不知所終。十二游經一卷(第二齣與疆梁譯者少異見竺道祖晉世雜錄及寶唱錄)
右一部一卷其本見在。
沙門迦留陀伽。晉言時水。西域人。弘喻有方懷道游國。以孝武帝太元十七年壬辰。譯十二游經一部。益意經三卷(第二齣見竺道祖晉世雜錄朱士行漢錄云二卷不顯譯人)
右一部三卷本闕。
沙門康道和。戒德有儀。軌範群物。以孝武帝太元二十一年景申。譯益意經一部。大方廣佛華嚴經六十卷(初出元五十卷後人分為六十沙門支法領從於闐得梵本來義熙十四年三月十日
【現代漢語翻譯】 現代漢語譯本：他所傳授的，大概就是這些文字了。到了安帝隆安元年丁酉年，他來到建康。晉朝的王公貴族以及風流名士，沒有不設宴款待，表示敬意的。當時任尚書令、衛軍、東亭侯的瑯瑘王珣（根據《高僧傳》、《僧祐錄》、《長房錄》等記載，都說王珣寫了《含經序》，序中稱王元琳，元琳多半是王珣的字），一向有信慧，承擔維護正法，建立精舍，廣泛招攬學眾。提婆到達后，王珣立即延請他，在他的住所講解《阿毗曇》。名僧雲集，提婆的宗旨既精深，詞語又明白曉暢，闡發義理的精妙之處，大家都感到喜悅開悟。那年冬天，王珣召集義學沙門釋慧持等四十餘人，再次邀請提婆，在他的寺廟裡翻譯《中阿含經》和《增二阿含經》。罽賓（Kashmir）沙門僧伽羅叉（Samgharaksha）拿著梵文原本，提婆翻譯成晉語。到第二年夏天才完成。豫州沙門道慈（Dao Ci）負責筆錄，吳國的李寶（Li Bao）和唐化（Tang Hua）共同書寫。提婆在廬山和建康兩處，總共翻譯了五部一百一十八卷經書。提婆遊歷華夏和西域，詳細瞭解各地的風俗人情，從容機敏，善於談笑，他的道化聲譽，沒有人不知道。後來就不知道他的結局了。《十二游經》一卷（第二個譯本與疆梁（Jiang Liang）的譯本略有不同，見於竺道祖（Zhu Daozu）的《晉世雜錄》以及寶唱（Bao Chang）的記錄）。 右邊這一部一卷，它的原本現在還在。 沙門迦留陀伽（Kalodayin），晉語意為『時水』，是西域人。他弘揚佛法，懷抱佛道遊歷各國。在孝武帝太元十七年壬辰年，翻譯了《十二游經》一部，《益意經》三卷（第二個譯本見於竺道祖的《晉世雜錄》，朱士行（Zhu Shixing）的《漢錄》記載為二卷，沒有明確記載譯者）。 右邊這一部三卷，原本缺失。 沙門康道和（Kang Daoh），戒律嚴謹，行為有度，是眾人的楷模。在孝武帝太元二十一年庚申年，翻譯了《益意經》一部，《大方廣佛華嚴經》六十卷（最初的譯本為五十卷，後來被人分為六十卷。沙門支法領（Zhi Faling）從於闐（Khotan）得到了梵文原本，義熙十四年三月十日
【English Translation】 English version: What he transmitted were probably these texts. In the Dingyou year, the first year of the Long'an era of Emperor An (of Jin dynasty), he came to Jiankang. The princes and nobles of the Jin dynasty, as well as the renowned scholars, all held banquets to show their respect. At that time, Wang Xun (Wang Xun of Langye), who was the Shangshuling (Master of Writing), Weijun (General of the Guards), and Dongting Marquis (according to the Biographies of Eminent Monks, the Records of Sengyou, and the Records of Changfang, Wang Xun wrote the Preface to the Sutra Collection, which refers to Wang Yuanlin, and Yuanlin was likely Wang Xun's courtesy name), had always had faith and wisdom, and undertook to uphold the Dharma, establishing monasteries and widely recruiting students. When Deva arrived, Wang Xun immediately invited him to lecture on the Abhidhamma in his residence. Famous monks gathered, and Deva's doctrines were profound, his words were clear and understandable, and he elucidated the subtleties of the teachings, which made everyone feel joyful and enlightened. That winter, Wang Xun gathered more than forty monks of righteous learning, including Shi Huichi, and invited Deva again to translate the Madhyama-āgama and Ekottara-āgama Sutras in his temple. The Kashmir (Kashmir) monk Samgharaksha held the Sanskrit original, and Deva translated it into the Jin language. It was not completed until the summer of the following year. The monk Dao Ci of Yuzhou was responsible for writing it down, and Li Bao of Wu and Tang Hua jointly wrote it. Deva translated a total of five parts and one hundred and eighteen volumes of scriptures in Lushan and Jiankang. Deva traveled through China and the Western Regions, and knew the customs and practices of various places in detail. He was calm and alert, and good at talking and laughing. No one did not know his reputation for teaching and transforming. Later, his end was unknown. The Twelve Excursions Sutra, one volume (the second translation is slightly different from the translation of Jiang Liang, see Zhu Daozu's Miscellaneous Records of the Jin Dynasty and Bao Chang's Records). The original of this one volume on the right is still there. The monk Kalodayin, which means 'seasonal water' in the Jin language, was a person from the Western Regions. He propagated the Dharma and traveled to various countries with the Buddhist path in his heart. In the Renchen year, the seventeenth year of the Taiyuan era of Emperor Xiaowu, he translated one part of the Twelve Excursions Sutra and three volumes of the Yiyi Sutra (the second translation is found in Zhu Daozu's Miscellaneous Records of the Jin Dynasty, and Zhu Shixing's Han Records records it as two volumes, without clearly recording the translator). The original of this one part and three volumes on the right is missing. The monk Kang Daoh, who was strict in discipline and had measured behavior, was a model for the people. In the Gengshen year, the twenty-first year of the Taiyuan era of Emperor Xiaowu, he translated one part of the Yiyi Sutra and sixty volumes of the Avatamsaka Sutra (the initial translation was fifty volumes, which were later divided into sixty volumes. The monk Zhi Faling obtained the Sanskrit original from Khotan on March 10th of the Yixi fourteenth year.
于道場寺出元熙二年六月十日訖法業筆受見祖祐二錄)出生無量門持經一卷(或云新微密持經于廬山譯第五齣與支經無量門微密持經等同本見祖祐二錄祐房等錄別存新微密持經誤也)大方等如來藏經一卷(或直云如來藏經第三齣元熙二年于道場寺譯見竺道祖晉世雜錄及僧祐錄)觀佛三昧海經十卷(或云觀佛三昧經或八卷見竺道祖晉世錄亦見僧祐錄亦出宋世)摩訶僧祇律四十卷(或云三十卷梵本是法顯于摩竭提國將來義熙十二年十一月于鬥場寺共法顯出見竺道祖錄祐在顯錄據共譯故耳)僧祇比丘戒本一卷(亦云摩訶僧祇戒本第二齣于道場寺譯見寶唱錄祐在法顯錄中祐與覺賢共出互載皆得)達摩多羅禪經二卷(一名庾伽遮羅浮迷譯言修行道地于廬山出一名不凈觀經亦名修行方便禪經祐云禪經修行方便凡十七品見僧祐錄)文殊師利發願經一卷(或加偈字元熙二年于鬥場寺出見僧祐寶唱二錄經後記云外國四部眾禮佛時多誦此經以發願求佛道)新無量壽經二卷(宋永初二年于道場寺出見僧祐寶唱二錄第八譯與世高支讖支謙僧鎧等所出同本)菩薩本業經一卷(亦直云本業經是華嚴凈行品見僧祐長房二錄大周入藏有今闕且復存之)凈六波羅蜜經一卷(見僧祐長房二錄)方便心論一卷(共法業出見高僧傳初出)過去因果經四卷(房云見
【現代漢語翻譯】 現代漢語譯本 于道場寺，元熙二年六月十日完成，法業筆受，見祖祐二錄。 《出生無量門持經》一卷（或稱《新微密持經》，于廬山翻譯，第五次譯出，與支經《無量門微密持經》等同本，見祖祐二錄。祐房等錄別存《新微密持經》，是錯誤的）。 《大方等如來藏經》一卷（或直稱《如來藏經》，第三次譯出，元熙二年于道場寺翻譯，見竺道祖《晉世雜錄》及僧祐錄）。 《觀佛三昧海經》十卷（或稱《觀佛三昧經》，或八卷，見竺道祖《晉世錄》，亦見僧祐錄，亦出宋世）。 《摩訶僧祇律》四十卷（或稱三十卷，梵本是法顯于摩竭提國帶來，義熙十二年十一月于鬥場寺與法顯共同譯出，見竺道祖錄。祐在顯錄中，根據共同翻譯的緣故）。 《僧祇比丘戒本》一卷（亦稱《摩訶僧祇戒本》，第二次出於道場寺翻譯，見寶唱錄。祐在法顯錄中，祐與覺賢共同譯出，互相記載都可以）。 《達摩多羅禪經》二卷（一名《庾伽遮羅浮迷》，譯為修行道地，于廬山譯出，一名《不凈觀經》，亦名《修行方便禪經》。祐云禪經修行方便凡十七品，見僧祐錄）。 《文殊師利發願經》一卷（或加『偈』字，元熙二年于鬥場寺譯出，見僧祐、寶唱二錄。經後記云：外國四部眾禮佛時多誦此經以發願求佛道）。 《新無量壽經》二卷（宋永初二年于道場寺譯出，見僧祐、寶唱二錄，第八次翻譯，與世高、支讖、支謙、僧鎧等所出同本）。 《菩薩本業經》一卷（亦直稱《本業經》，是《華嚴經》凈行品，見僧祐、長房二錄。大周入藏有，今闕且復存之）。 《凈六波羅蜜經》一卷（見僧祐、長房二錄）。 《方便心論》一卷（共法業譯出，見《高僧傳》初出）。 《過去因果經》四卷（房云見）。
【English Translation】 English version Completed at Daocheng Temple on the tenth day of the sixth month of the second year of Yuanxi, recorded by Fa Ye, see the two records of Zu You. 'The Sutra of Birth from the Immeasurable Gate' one volume (or called 'New Secret Holding Sutra', translated at Mount Lu, the fifth translation, with the Zhi Sutra 'Immeasurable Gate Secret Holding Sutra' and others being the same version, see the two records of Zu You. The records of You Fang and others separately preserve 'New Secret Holding Sutra', which is incorrect). 'The Great Vaipulya Sutra of the Tathagata-garbha' one volume (or simply called 'Sutra of the Tathagata-garbha', the third translation, translated at Daocheng Temple in the second year of Yuanxi, see Zhu Daozu's 'Miscellaneous Records of the Jin Dynasty' and Sengyou's record). 'The Samadhi Sea Sutra of Contemplating the Buddha' ten volumes (or called 'Sutra of Contemplating the Buddha Samadhi', or eight volumes, see Zhu Daozu's 'Records of the Jin Dynasty', also see Sengyou's record, also from the Song Dynasty). 'The Mahasanghika Vinaya' forty volumes (or called thirty volumes, the Sanskrit version was brought by Faxian from Magadha, jointly translated with Faxian at Douchang Temple in November of the twelfth year of Yixi, see Zhu Daozu's record. You is in Faxian's record, based on the reason of joint translation). 'The Pratimoksha of the Mahasanghika Bhikshus' one volume (also called 'Mahasanghika Pratimoksha', the second translation from Daocheng Temple, see Baochang's record. You is in Faxian's record, You and Juexian jointly translated it, both records are acceptable). 'The Dhyana Sutra of Dharmatrata' two volumes (also named 'Yujia Cheluo Fumi', translated as the ground for cultivating the path, translated at Mount Lu, also named 'Sutra of Impure Contemplation', also named 'Dhyana Sutra of Convenient Practice'. You said that the Dhyana Sutra of Convenient Practice has seventeen chapters, see Sengyou's record). 'The Vows of Manjushri Sutra' one volume (or with the word 'Gatha' added, translated at Douchang Temple in the second year of Yuanxi, see the two records of Sengyou and Baochang. The postscript of the sutra says: When the four assemblies of foreign countries pay homage to the Buddha, they often recite this sutra to make vows to seek the Buddha's path). 'The New Sutra of Immeasurable Life' two volumes (translated at Daocheng Temple in the second year of Yongchu of the Song Dynasty, see the two records of Sengyou and Baochang, the eighth translation, with the versions by Shi Gao, Zhichen, Zhiqian, Sengkai, etc. being the same). 'The Sutra of the Fundamental Karma of Bodhisattvas' one volume (also simply called 'Sutra of Fundamental Karma', which is the Pure Conduct Chapter of the Avatamsaka Sutra, see the two records of Sengyou and Changfang. It is in the Great Zhou Tripitaka, now missing but still preserved). 'The Sutra of Pure Six Paramitas' one volume (see the two records of Sengyou and Changfang). 'The Treatise on the Mind of Expediency' one volume (translated with Fa Ye, see the initial appearance in 'Biographies of Eminent Monks'). 'The Sutra of Past Causes and Effects' four volumes (Fang said to see).
別錄第五譯)
右一十三部一百二十五卷(文殊發願上八部一百一十六卷見在新無量壽下五部九卷闕本)。
沙門佛陀跋陀羅。晉言覺賢。本姓釋氏。迦維羅衛國人。甘露飯王之苗裔也。祖父達摩提婆(此云法天)嘗商旅于北天竺。因而居焉。父達摩修利耶(此云法日)少亡。賢三歲孤。與母居五年復喪母。為外氏所養。從祖鳩摩利。聞其聰敏。兼悼其孤露。乃迎還度為沙彌。至年十七。與同學數人俱以習誦為業。眾皆一月。賢一日誦畢。其師嘆曰。賢一日敵三十夫也。及受具戒修行精勤。博學群經多所通達。少以禪律馳名。嘗與同學僧伽達多共遊罽賓同處積載達多雖服其才明。而未測其人也。後於密室閉戶坐禪。忽見賢至驚問何來。答云。暫至兜率致敬彌勒。言訖便隱。達多知是聖人。未測深淺。后屢見賢神變。乃敬心祈問。方知得不還果。常欲遊方弘化備觀風俗。會有秦僧智嚴。西至罽賓。睹法眾清僧。乃慨然東顧曰。我之同輩斯有道志。而不遇真匠發悟莫由。即咨訊國眾孰能流化東土。僉云。有佛陀跋陀者。出生天竺那呵梨城。族姓相承世遵道學。其童齔出家。已通解經論。少受業于大禪師佛大先。先時亦在罽賓。乃謂嚴曰。可以振維僧徒宣授禪法者。佛陀跋陀其人也。嚴既要請苦至。賢遂愍而許
【現代漢語翻譯】 現代漢語譯本
別錄第五譯)
右一十三部一百二十五卷(《文殊發願上》八部一百一十六卷見在新《無量壽》下五部九卷，有闕本)。
沙門（梵語：Śrāmaṇa，指出家修道者）佛陀跋陀羅（Buddhabhadra，意為覺賢）是晉代的稱呼。他本姓釋（Śākya），是迦維羅衛國（Kapilavastu）人，是甘露飯王（Amrita-odana）的後代。他的祖父達摩提婆（Dharmadeva，意為法天）曾經在北天竺（Uttara Patha）經商，因此居住在那裡。他的父親達摩修利耶（Dharmasūrya，意為法日）早逝。覺賢三歲時成了孤兒，與母親一起生活了五年後又失去了母親，由外親撫養長大。他的族叔鳩摩利（Kumārī）聽說他聰敏，又憐憫他孤苦伶仃，於是接他回去並讓他出家做了沙彌（Śrāmaṇera）。到十七歲時，他與幾個同學一起以學習背誦為業。大家通常一個月才能背完的內容，他一天就能背完。他的老師感嘆說：『覺賢一天能抵得上三十個人啊！』等到他受了具足戒（upasampadā）后，修行更加精進勤奮，廣泛學習各種經典，通達了很多。他年輕時就以禪律聞名。他曾經與同學僧伽達多（Saṅghadatta）一起遊歷罽賓國（Kashmir），同住多年。達多雖然佩服他的才華和聰明，但卻無法測度他的為人。後來，達多在密室裡關門坐禪時，忽然看見覺賢到來，驚訝地問他從哪裡來。覺賢回答說：『我暫時去了兜率天（Tuṣita Heaven），向彌勒菩薩（Maitreya）致敬。』說完就消失了。達多知道他是聖人，但無法測度他的深淺。後來多次見到覺賢顯現神通變化，於是恭敬地祈求詢問，才知道他已經證得了不還果（anāgāmin）。覺賢常常想要遊歷四方，弘揚佛法，考察各地的風俗。恰好秦地的僧人智嚴（Zhìyán）西行到達罽賓國，看到當地的僧團清凈嚴整，於是感慨地向東遙望說：『我的同伴們有修道的志向，但是沒有遇到真正的導師來啓發，所以無法開悟。』於是他向當地人詢問誰能到東土傳播佛法。大家一致認為：『有位名叫佛陀跋陀的人，出生于天竺的那呵梨城（Nagarahara），他的家族世代信奉佛法。他從小就出家，已經通曉經論。他年輕時曾在大禪師佛大先（Buddhasena）那裡學習。』佛大先當時也在罽賓國，於是對智嚴說：『能夠振興僧團，宣講禪法的人，就是佛陀跋陀。』智嚴懇切地邀請他，覺賢於是憐憫他而答應了。
【English Translation】 English version
Miscellaneous Records, Translation 5)
Right, thirteen works in one hundred and twenty-five fascicles (The eight works of 'Mañjuśrī's Vows, Part 1', one hundred and sixteen fascicles, are found under the new 'Immeasurable Life Sutra'; the five works in nine fascicles are incomplete).
The Śrāmaṇa Buddhabhadra (Awakened Worthy), of the Jin dynasty. His original surname was Śākya, and he was a native of Kapilavastu, a descendant of King Amrita-odana. His grandfather, Dharmadeva (Heaven of Dharma), once traded in Uttara Patha, and thus resided there. His father, Dharmasūrya (Sun of Dharma), died young. Bhadra became an orphan at the age of three, and after living with his mother for five years, he lost her as well, and was raised by his maternal relatives. His uncle, Kumārī, heard of his intelligence and also pitied his orphaned state, so he took him back and ordained him as a Śrāmaṇera. At the age of seventeen, he and several classmates devoted themselves to studying and reciting scriptures. What everyone else could recite in a month, he could recite in a day. His teacher exclaimed, 'Bhadra is equal to thirty men in a day!' When he received the upasampadā, his practice became even more diligent and assiduous. He studied various scriptures extensively and became proficient in many. He was renowned for his dhyāna and vinaya from a young age. He once traveled to Kashmir with his classmate Saṅghadatta, where they lived together for many years. Although Datta admired his talent and intelligence, he could not fathom his character. Later, while Datta was meditating in a closed room, he suddenly saw Bhadra arrive and asked in surprise where he had come from. Bhadra replied, 'I briefly went to Tuṣita Heaven to pay respects to Maitreya.' After speaking, he disappeared. Datta knew that he was a sage, but could not fathom his depth. Later, he repeatedly saw Bhadra's miraculous transformations, so he respectfully inquired and learned that he had attained the state of anāgāmin. Bhadra often desired to travel and propagate the Dharma, observing the customs of various places. It happened that the Qin monk Zhìyán traveled west to Kashmir, and seeing the purity and order of the local monastic community, he sighed and looked eastward, saying, 'My companions have the aspiration to practice the Dharma, but they have not encountered a true teacher to enlighten them, so they cannot attain enlightenment.' So he asked the locals who could spread the Dharma to the East. Everyone agreed, 'There is a man named Buddhabhadra, born in Nagarahara of India, whose family has traditionally followed the path of learning. He renounced the world at a young age and has already mastered the scriptures and treatises. He studied under the great dhyāna master Buddhasena when he was young.' Buddhasena was also in Kashmir at the time, and he said to Zhìyán, 'The one who can revitalize the monastic community and preach the dhyāna is Buddhabhadra.' Zhìyán earnestly invited him, and Bhadra, out of compassion, agreed.
焉。於是舍眾辭師裹糧東逝。涉驟三載綿歷寒暑。既度蔥嶺路經六國。國主矜其遠化。並傾懷資俸。至交址乃附舶循海而行。經一島下。賢以手指山曰。可止於此。舶主曰。客行惜日調風難遇。不可停也。行二百餘里。忽風轉吹舶還向島下。眾人方悟其神。咸師事之聽其進止后遇便風同侶皆發。賢曰。不可動。舶主乃止。既而有先發者一時覆敗。後於闇夜之中忽令眾舶俱發。無肯從者。賢自起收纜唯一舶獨發。俄爾賊至。留者悉被抄害。頃之至青州東萊郡。聞鳩摩羅什在長安。即往從之。什大欣悅共論法相。振發玄微多所悟益。因謂什曰。君所釋不出人意。而致高名何耶。什曰。吾年老故耳。何必能稱美談。什每有疑義必共咨決。時秦主姚興專志經法。供養三千餘僧。並往來宮闕盛修人事。唯賢守靜不與眾同。后語弟子云。我昨見本鄉有五舶俱發。既而弟子傳告外人。關中舊僧咸以為顯異惑眾。又賢在長安大弘禪業。四方樂靜者並聞風而至。但染學有淺深。得法有濃淡。澆偽之徒因而詭滑。有一弟子因少觀行。自言得阿那含果。賢未即檢問。遂致流言大被謗讟。將有不測之禍。於是徒眾或藏名潛去。或逾墻夜走。半日之中眾散殆盡。賢乃夷然初不介意。時舊僧僧䂮道恒等謂賢曰。佛尚不聽說己所得法。先言五舶將至。
虛而無實。又門徒誑惑互起同異。既于律有違理不同止。宜可時去勿得久留。賢曰。我身若流萍去留甚易。但恨懷抱未申以為慨然耳。於是與弟子慧觀等四十餘人俱發。神志從容初無異色。識真者咸共嘆惜。白黑送者數千人。姚興聞去悵恨乃謂道恒曰。佛賢沙門挾道來游。欲宣遺教。緘言未吐。良用深慨。豈可以一言之咎令萬夫無導。因敕令追之。賢謂使曰。誠知恩旨無預聞命。於是率侶宵征南指。廬岳沙門惠遠素欽風德。乃遣使入關致書祈請后至廬岳忻然如舊。遠以賢之。被擯過由門人。若懸記五舶止說在同意。亦于律無犯。乃遣弟子曇邕致書姚主及關中眾僧解其擯事。遠乃請出禪數諸經。賢志在游化居無求安。停山歲許。復西適江陵。遇外國舶主既而訊訪。果是天竺五舶先所見者也。傾境士庶競來禮事。其有奉施悉皆不受。持缽分衛不問豪賤。時陳郡袁豹為宋武帝太尉長史。宋武南討劉敦。豹隨府屆于江陵。賢將弟子慧觀詣豹乞食。豹素不敬信待之甚薄。未飽辭退。豹曰。似未足且復小留。賢曰。檀越施心有限。故今所設已罄。豹即呼左右益飯。飯果盡。豹大慚愧。既而問慧觀曰。此沙門何如人。觀曰。德量高邈非凡所測。豹深嘆異以啟太尉。太尉請與相見。甚崇敬之資供備至。俄而太尉還都。請與俱歸。安止道
【現代漢語翻譯】 現代漢語譯本：他的教義虛無縹緲，沒有實際內容。而且他的門徒們互相欺騙，對佛法的理解各執一詞，產生諸多矛盾。他既然在戒律上有所違背，道理上也講不通，不應該再繼續留在這裡，應該及時離開。鳩摩羅什的弟子佛賢說：『我的身軀就像水上的浮萍一樣，去留是很輕易的。只是遺憾我胸中的抱負沒有能夠施展，對此感到很慨嘆。』於是他和弟子慧觀等四十多人一同出發，神態從容，沒有絲毫異樣。懂得佛法真諦的人都共同為他嘆息惋惜。送行的僧人和俗人有數千人。姚興聽說佛賢離去，感到悵惘和遺憾，於是對道恒說：『佛賢法師帶著佛法來這裡遊歷，想要宣揚佛陀的遺教，但是卻一句話都沒能說出來就走了，我對此感到非常遺憾。難道可以因為他一句話的過失，就讓這麼多人失去引導嗎？』於是下令追趕佛賢。佛賢對追趕的人說：『我確實知道皇上的恩旨，只是我沒有預先聽到命令。』於是帶領同伴連夜趕路，向南而去。廬山的沙門慧遠一向欽佩佛賢的德行，於是派使者進入關中，送信請求佛賢到廬山來。後來佛賢到達廬山，慧遠非常高興，像老朋友一樣。慧遠認為佛賢被驅逐，過錯在於他的門人，就像以前懸記五艘商船的事情，只是說說而已，並沒有違反戒律。於是派弟子曇邕送信給姚興和關中的眾僧，為佛賢辯解。慧遠於是請佛賢翻譯禪數等經典。佛賢志在遊歷教化，不求安穩的居所，在廬山停留了一年左右，又向西前往江陵。在那裡遇到了外國的船主，經過詢問，果然是先前所見到的來自天竺（India）的五艘商船。全城的人都爭相前來禮拜供養他，但他一概不接受，仍然拿著缽去乞食，不分貧富貴賤。當時陳郡的袁豹擔任宋武帝（Liu Yu）的太尉長史。宋武帝南征劉敦，袁豹跟隨府衙到達江陵。佛賢帶著弟子慧觀到袁豹那裡乞食，袁豹一向不敬信佛法，對他們非常輕慢。佛賢沒有吃飽就告辭離開了。袁豹說：『好像還不夠，再稍微留一下。』佛賢說：『檀越（dān yuè，donor）的佈施之心有限，所以現在所提供的食物已經用完了。』袁豹立刻叫左右增加飯菜，結果飯菜真的用完了。袁豹非常慚愧。之後問慧觀說：『這位沙門（śrāmaṇa，monk）是什麼樣的人？』慧觀說：『他的德行和氣量高遠深廣，不是凡人所能測度的。』袁豹深深地歎服，並將此事稟告了太尉。太尉請佛賢相見，給予非常崇高的敬意和豐厚的供養。不久，太尉返回都城，邀請佛賢一同回去，安置在道 English version: His teachings were empty and without substance. Moreover, his disciples deceived each other, and their understandings of the Dharma differed, leading to many contradictions. Since he had violated the precepts and his teachings were not logically sound, he should not remain here any longer and should leave promptly. Kumārajīva's disciple, Buddhabhadra, said, 'My body is like a floating duckweed on the water, and it is easy to leave or stay. It is only regrettable that my ambitions have not been realized, and I feel a sense of lament.' Thereupon, he and his disciples, including Huiguan and others, numbering more than forty, set off together, with a calm demeanor and no sign of distress. Those who understood the true meaning of the Dharma all sighed and lamented for him. Thousands of monks and laypeople saw him off. Yao Xing, upon hearing of Buddhabhadra's departure, felt dismayed and regret, and said to Daoheng, 'The Dharma master Buddhabhadra came here to travel and propagate the Buddha's teachings, but he left without uttering a single word, which I find very regrettable. Can we allow so many people to lose their guidance because of a single fault in his words?' Therefore, he ordered people to pursue Buddhabhadra. Buddhabhadra said to the pursuers, 'I am indeed aware of the Emperor's gracious intentions, but I did not receive the order in advance.' Thereupon, he led his companions on a night journey, heading south. The śrāmaṇa (monk) Huiyuan of Mount Lu had always admired Buddhabhadra's virtue, so he sent a messenger to Guanzhong to send a letter requesting Buddhabhadra to come to Mount Lu. Later, Buddhabhadra arrived at Mount Lu, and Huiyuan was very happy, like seeing an old friend. Huiyuan believed that Buddhabhadra's expulsion was due to the fault of his disciples, just like the previous matter of predicting the five merchant ships, which was just talk and did not violate the precepts. Therefore, he sent his disciple Tan Yong to send a letter to Yao Xing and the monks in Guanzhong to defend Buddhabhadra. Huiyuan then invited Buddhabhadra to translate the Dhyāna (meditation) and numerical texts. Buddhabhadra was determined to travel and teach, and did not seek a stable residence. After staying on Mount Lu for about a year, he went west to Jiangling. There, he encountered foreign shipowners, and after inquiring, they were indeed the five merchant ships from India (India) that he had seen earlier. The people of the entire city vied to come and pay homage to him, but he refused to accept any offerings, and continued to beg for food with his bowl, regardless of wealth or status. At that time, Yuan Bao of Chen Commandery was serving as the Chief Clerk of the Grand Commandant for Emperor Wu of Song (Liu Yu). When Emperor Wu of Song campaigned against Liu Dun, Yuan Bao followed the government office to Jiangling. Buddhabhadra took his disciple Huiguan to Yuan Bao to beg for food. Yuan Bao had always been disrespectful and unbelieving in the Dharma, and treated them very lightly. Buddhabhadra left without being full. Yuan Bao said, 'It seems like it's not enough, stay a little longer.' Buddhabhadra said, 'The donor's (dān yuè) heart of giving is limited, so the food provided now is already exhausted.' Yuan Bao immediately ordered his attendants to add more food, and as a result, the food was indeed exhausted. Yuan Bao was very ashamed. Afterwards, he asked Huiguan, 'What kind of person is this śrāmaṇa (monk)?' Huiguan said, 'His virtue and capacity are lofty and profound, beyond the measure of ordinary people.' Yuan Bao deeply admired him and reported this matter to the Grand Commandant. The Grand Commandant invited Buddhabhadra to meet him, giving him very high respect and generous offerings. Soon after, the Grand Commandant returned to the capital and invited Buddhabhadra to return with him, settling in Dao
【English Translation】 His teachings were empty and without substance. Moreover, his disciples deceived each other, and their understandings of the Dharma differed, leading to many contradictions. Since he had violated the precepts and his teachings were not logically sound, he should not remain here any longer and should leave promptly. Kumārajīva's disciple, Buddhabhadra, said, 'My body is like a floating duckweed on the water, and it is easy to leave or stay. It is only regrettable that my ambitions have not been realized, and I feel a sense of lament.' Thereupon, he and his disciples, including Huiguan and others, numbering more than forty, set off together, with a calm demeanor and no sign of distress. Those who understood the true meaning of the Dharma all sighed and lamented for him. Thousands of monks and laypeople saw him off. Yao Xing, upon hearing of Buddhabhadra's departure, felt dismayed and regret, and said to Daoheng, 'The Dharma master Buddhabhadra came here to travel and propagate the Buddha's teachings, but he left without uttering a single word, which I find very regrettable. Can we allow so many people to lose their guidance because of a single fault in his words?' Therefore, he ordered people to pursue Buddhabhadra. Buddhabhadra said to the pursuers, 'I am indeed aware of the Emperor's gracious intentions, but I did not receive the order in advance.' Thereupon, he led his companions on a night journey, heading south. The śrāmaṇa (monk) Huiyuan of Mount Lu had always admired Buddhabhadra's virtue, so he sent a messenger to Guanzhong to send a letter requesting Buddhabhadra to come to Mount Lu. Later, Buddhabhadra arrived at Mount Lu, and Huiyuan was very happy, like seeing an old friend. Huiyuan believed that Buddhabhadra's expulsion was due to the fault of his disciples, just like the previous matter of predicting the five merchant ships, which was just talk and did not violate the precepts. Therefore, he sent his disciple Tan Yong to send a letter to Yao Xing and the monks in Guanzhong to defend Buddhabhadra. Huiyuan then invited Buddhabhadra to translate the Dhyāna (meditation) and numerical texts. Buddhabhadra was determined to travel and teach, and did not seek a stable residence. After staying on Mount Lu for about a year, he went west to Jiangling. There, he encountered foreign shipowners, and after inquiring, they were indeed the five merchant ships from India (India) that he had seen earlier. The people of the entire city vied to come and pay homage to him, but he refused to accept any offerings, and continued to beg for food with his bowl, regardless of wealth or status. At that time, Yuan Bao of Chen Commandery was serving as the Chief Clerk of the Grand Commandant for Emperor Wu of Song (Liu Yu). When Emperor Wu of Song campaigned against Liu Dun, Yuan Bao followed the government office to Jiangling. Buddhabhadra took his disciple Huiguan to Yuan Bao to beg for food. Yuan Bao had always been disrespectful and unbelieving in the Dharma, and treated them very lightly. Buddhabhadra left without being full. Yuan Bao said, 'It seems like it's not enough, stay a little longer.' Buddhabhadra said, 'The donor's (dān yuè) heart of giving is limited, so the food provided now is already exhausted.' Yuan Bao immediately ordered his attendants to add more food, and as a result, the food was indeed exhausted. Yuan Bao was very ashamed. Afterwards, he asked Huiguan, 'What kind of person is this śrāmaṇa (monk)?' Huiguan said, 'His virtue and capacity are lofty and profound, beyond the measure of ordinary people.' Yuan Bao deeply admired him and reported this matter to the Grand Commandant. The Grand Commandant invited Buddhabhadra to meet him, giving him very high respect and generous offerings. Soon after, the Grand Commandant returned to the capital and invited Buddhabhadra to return with him, settling in Dao
場寺。賢儀軌率素不同華俗。而志韻清遠雅有淵致。楊都法師僧弼與名德沙門寶林書曰。鬥場禪師甚有大心。便是天竺王何風流人也。其見稱如此。先是沙門支法領。于于闐國得華嚴梵本三萬六千偈。未有宣譯。到義熙十四年。吳郡內史孟顗。右衛將軍褚叔度。即請賢為譯匠。乃手執梵文。共沙門法業慧嚴慧義等百有餘人。于道場寺譯出詮定。文旨會通華戎妙得經體。故道場寺猶有華嚴堂焉。又沙門法顯于天竺所得僧祇梵本復請賢譯。賢從安帝隆安二年戊戌。訖宋永初二年辛酉。于楊都廬山二處。譯華嚴等經總一十三部。並究其幽旨妙盡文意。賢以宋元嘉六年泥洹。春秋七十有一矣(又僧祐長房二錄復云賢出新微密持經即出生無量門持經是不合雙載對彼支謙先譯故加新字又有菩薩十住及本業經此之二經並是華嚴別品覺賢既譯大部不合別出此經其本業一經周入藏錄有未見其本且復存之十住一經刪之不立也)。雜問律事二卷(初出見長房錄)
右一部二卷本闕。
沙門曇摩。晉翻云法。善於律學。以安帝隆安四年庚子三月二日。于楊都尚書令王法度精舍。沙門釋僧遵等二十餘德。請譯雜問律事序具卷首。明佛法僧物互相交涉。分齊差殊甚要須善防護。十誦律毗尼序三卷(亦云十誦律序今合入十誦末後三卷是房
【現代漢語翻譯】 現代漢語譯本： 道場寺的覺賢（Juexian，寺廟名），他的行爲規範和品行與中原地區的僧侶不同，但他的志向和韻味卻清高深遠，極富內涵。楊都（Yangdu，地名）的法師僧弼（Sengbi）與名望很高的沙門寶林（Baolin）寫信說：『鬥場禪師（Douchang Chanshi）非常有雄心壯志，簡直就是天竺（Tianzhu，印度的古稱）的王子，多麼風流倜儻的人物啊！』他受到的稱讚就是如此。此前，沙門支法領（Zhifaling）在於闐國（Yutian，古國名）獲得了《華嚴經》（Huayan Jing）的梵文版本，共三萬六千偈，但尚未有人翻譯。到了義熙（Yixi，年號）十四年，吳郡（Wujun，地名）內史孟顗（Mengyi）、右衛將軍褚叔度（Chushu Du）就邀請覺賢擔任翻譯。於是他手持梵文原本，與沙門法業（Faye）、慧嚴（Huiyan）、慧義（Huiyi）等一百多人，在道場寺翻譯並詮釋確定。譯文旨意通達，完美地融合了中原和西域的文化精髓，精妙地體現了經書的本體。所以道場寺至今還有華嚴堂。另外，沙門法顯（Faxian）從天竺獲得的《僧祇律》（Sengqi Lu）的梵文版本，也請覺賢翻譯。覺賢從安帝（An Di）隆安（Long'an，年號）二年戊戌年，到宋（Song，朝代名）永初（Yongchu，年號）二年辛酉年，在楊都和廬山（Lushan，地名）兩地，翻譯《華嚴經》等經書，總共十三部，並深入研究其中的深奧旨意，精妙地表達了經文的含義。覺賢在宋元嘉（Yuanjia，年號）六年圓寂，享年七十一歲。（另外，僧祐（Sengyou）和長房（Changfang）的兩個目錄又記載說，覺賢翻譯了《新微密持經》（Xin Weimi Chi Jing），即《出生無量門持經》（Chusheng Wuliangmen Chi Jing），不應該重複記載，因為支謙（Zhiqian）先前已經翻譯過，所以加上『新』字。還有《菩薩十住經》（Pusa Shizhu Jing）和《本業經》（Benye Jing），這兩部經都是《華嚴經》的別品，覺賢既然已經翻譯了大部，就不應該單獨列出這兩部經。其中《本業經》已經編入藏經目錄，但尚未見到其原本，暫且保留；《十住經》則刪除，不予收錄。）還有《雜問律事》（Za Wen Lushi）二卷（最初見於長房的目錄）。 右邊這部經書，共二卷，原本缺失。 沙門曇摩（Tanmo），晉代翻譯為法（Fa），精通律學。在安帝隆安四年庚子年三月二日，于楊都尚書令王法度（Wang Fadu）的精舍，由沙門釋僧遵（Shi Sengzun）等二十多位高僧，請求翻譯《雜問律事》，序言詳細地記載在卷首。闡明了佛、法、僧三寶的財物互相交涉，劃分界限的差異，非常需要妥善防護。《十誦律毗尼序》（Shisong Lu Pini Xu）三卷（也叫《十誦律序》，現在合併到《十誦律》末後的三卷，是長房的記錄）。
【English Translation】 English version: Juexian (name of a monk) of Daocheng Temple (Daocheng Si, name of a temple) differed in his conduct and demeanor from the monks of the Central Plains, but his aspirations and temperament were lofty and profound, possessing great depth. The Dharma Master Sengbi (Sengbi, name of a monk) of Yangdu (Yangdu, name of a place) wrote to the renowned Shramana Baolin (Baolin, name of a monk), saying, 'Chan Master Douchang (Douchang Chanshi, name of a monk) is very ambitious; he is truly like a prince of India (Tianzhui, ancient name for India), such a romantic and unrestrained figure!' Such was the praise he received. Prior to this, the Shramana Zhifaling (Zhifaling, name of a monk) had obtained a Sanskrit version of the Avatamsaka Sutra (Huayan Jing), consisting of 36,000 gathas, in the kingdom of Yutian (Yutian, name of an ancient kingdom), but it had not yet been translated. In the fourteenth year of the Yixi (Yixi, name of an era) reign, Mengyi (Mengyi, name of a person), the Intendant of Wujun (Wujun, name of a place), and Chu Shudu (Chushu Du, name of a person), the General of the Right Guard, invited Juexian to serve as the translator. Thereupon, he held the original Sanskrit text and, together with more than a hundred people, including the Shramanas Faye (Faye, name of a monk), Huiyan (Huiyan, name of a monk), and Huiyi (Huiyi, name of a monk), translated and determined the meaning at Daocheng Temple. The meaning of the translation was clear and comprehensive, perfectly integrating the cultural essence of the Central Plains and the Western Regions, and exquisitely embodying the essence of the sutra. Therefore, Daocheng Temple still has the Avatamsaka Hall (Huayan Tang). In addition, the Shramana Faxian (Faxian, name of a monk) also requested Juexian to translate the Sanskrit version of the Mahasanghika Vinaya (Sengqi Lu) that he had obtained from India. Juexian, from the second year of the Long'an (Long'an, name of an era) reign of Emperor An (An Di), the year Wuxu, to the second year of the Yongchu (Yongchu, name of an era) reign of the Song Dynasty (Song, name of a dynasty), the year Xinyou, translated a total of thirteen sutras, including the Avatamsaka Sutra, in Yangdu and Lushan (Lushan, name of a place), and deeply studied their profound meaning, exquisitely expressing the meaning of the texts. Juexian passed away in the sixth year of the Yuanjia (Yuanjia, name of an era) reign of the Song Dynasty, at the age of seventy-one. (In addition, the two catalogs of Sengyou (Sengyou, name of a monk) and Changfang (Changfang, name of a monk) also record that Juexian translated the 'New Secret Holding Sutra' (Xin Weimi Chi Jing), which is the 'Sutra of the Birth of Limitless Doors' (Chusheng Wuliangmen Chi Jing). It should not be recorded twice, because Zhiqian (Zhiqian, name of a monk) had already translated it earlier, so the word 'new' was added. There are also the 'Bodhisattva Ten Abodes Sutra' (Pusa Shizhu Jing) and the 'Original Karma Sutra' (Benye Jing). These two sutras are separate chapters of the Avatamsaka Sutra. Since Juexian has already translated the main part, these two sutras should not be listed separately. The 'Original Karma Sutra' has been included in the Tripitaka catalog, but its original text has not yet been seen, so it is temporarily retained; the 'Ten Abodes Sutra' is deleted and not included.) There are also two volumes of 'Miscellaneous Questions on Vinaya Matters' (Za Wen Lushi) (first seen in Changfang's catalog). The scripture on the right, consisting of two volumes, is missing its original text. The Shramana Tanmo (Tanmo, name of a monk), translated as Fa (Fa, meaning Dharma) in the Jin Dynasty, was proficient in Vinaya studies. On the second day of the third month of the year Gengzi, the fourth year of the Long'an reign of Emperor An, at the residence of Wang Fadu (Wang Fadu, name of a person), the Minister of the Ministry of Personnel in Yangdu, the Shramana Shi Sengzun (Shi Sengzun, name of a monk) and more than twenty other eminent monks requested the translation of 'Miscellaneous Questions on Vinaya Matters'. The preface is recorded in detail at the beginning of the volume. It clarifies the mutual involvement of the properties of the Buddha, Dharma, and Sangha, and the differences in the demarcation of boundaries, which must be carefully protected. 'Preface to the Ten Recitation Vinaya' (Shisong Lu Pini Xu), three volumes (also called 'Preface to the Ten Recitation Vinaya', now merged into the last three volumes of the 'Ten Recitation Vinaya', as recorded by Changfang).
云毗尼誦注云是十誦后善誦非也其善誦有四卷是十誦中第十誦也見二秦錄)雜問律事二卷(眾律要用第二齣見二秦錄)
右二部五卷(前毗尼序三卷見在後雜問事二卷本闕)。
沙門卑摩羅叉。晉云無垢眼罽賓國人。沉靜有志。幼出家履道苦節成務為人眼青。時亦號為青眼律師。先在龜茲弘闡律藏。四方學者競往師之。鳩摩羅什時亦預焉。及龜茲陷沒。乃避地烏纏。頃之聞什在長安大弘經藏。叉欲使毗尼勝品復洽東國。於是杖錫流沙冒險東入。以姚秦弘始八年達自關中。什以師禮敬待。叉亦以遠遇欣然。及羅什棄世。叉以安帝義熙年中。乃出遊關左。逗于壽春止石澗寺。律徒云聚盛闡毗尼。羅什所譯十誦五十八卷。最後一誦謂明受戒法。及諸成善法事。逐其義要名為善誦。叉后改善誦為毗尼誦。故猶二名存焉。復出三卷律序置之於后。總成六十一卷(高僧傳及長房錄乃云開前五十八卷為六十一卷者小非詳審也其毗尼序三卷或有近代經本編在第九誦后第十誦前卷當第五十五六七者非也今檢古十誦本乃在第十誦后卷當第五十九至六十一今者依古本為正)。
頃之南適江陵于辛寺夏坐。開講十誦。既通晉言善相領納。無作妙本大闡。當時析文求理者其聚如林。明條知禁者數亦殷矣。律藏大弘。叉之力也。
【現代漢語翻譯】 現代漢語譯本： 《云毗尼誦注》說，所謂的『善誦』並非《十誦律》之後的附加部分，而是指《十誦律》中的第四卷，共四卷。（見於《二秦錄》）《雜問律事》二卷（是眾律要用的第二部分，見於《二秦錄》）。
以上兩部共五卷（之前的《毗尼序》三卷現存，之後的《雜問事》二卷原本缺失）。
沙門卑摩羅叉（卑摩羅叉，梵語Vimalākṣa，意為無垢眼），晉代稱他為無垢眼，是罽賓國（Kashmir）人。他沉靜寡言，有遠大志向。年幼出家，奉行苦行，最終成就道業。他的眼睛是青色的，當時也被稱為青眼律師。他最初在龜茲（Kucha）弘揚律藏，四方學者爭相拜他為師，鳩摩羅什（Kumārajīva）當時也在其中。後來龜茲被攻陷，他便避難到烏纏（Oddiyana）。不久之後，他聽說鳩摩羅什在長安大力弘揚經藏，卑摩羅叉希望毗尼（Vinaya，律）的殊勝教義能夠再次傳遍東土，於是拄著錫杖，冒險穿越流沙，向東進入中原。在姚秦弘始八年到達關中，鳩摩羅什以師禮對待他，卑摩羅叉也因為遠道相遇而感到欣慰。等到鳩摩羅什去世后，卑摩羅叉在安帝義熙年間，便出遊關左，停留在壽春的石澗寺。律學僧人雲集，盛大地闡揚毗尼。鳩摩羅什所翻譯的《十誦律》五十八卷，最後一誦講述了明瞭受戒之法以及各種成就善法之事，於是根據其義理要點，命名為『善誦』。卑摩羅叉後來將『善誦』改為『毗尼誦』，所以仍然保留了兩個名稱。他又另外撰寫了三卷《律序》，放在《十誦律》之後，總共成為六十一卷。（《高僧傳》以及長房的記錄說將之前的五十八卷分為六十一卷，這有些不仔細考量。這三卷《毗尼序》，或許有近代經本編排在第九誦之後，第十誦之前，卷數當爲第五十五、五十六、五十七卷，這是不對的。現在檢查古代的《十誦律》版本，這三卷《毗尼序》是在第十誦之後，卷數當爲第五十九至第六十一卷，現在按照古本進行校正）。
不久之後，他向南來到江陵的于辛寺安居夏坐，開講《十誦律》。因為精通晉語，善於理解和領會，無作妙本得以大力闡揚。當時分析文句尋求義理的人聚集如林，明白條文知曉禁戒的人也很多。律藏得以大力弘揚，都是卑摩羅叉的功勞。
【English Translation】 English version: The 『Cloud Commentary on the Vinaya Recitation』 states that the so-called 『Good Recitation』 is not an addition after the Daśādhyāya-vinaya (Ten Recitation Vinaya), but refers to the fourth section of the Daśādhyāya-vinaya, consisting of four fascicles. (See the 『Records of the Two Qin Dynasties』.) The two fascicles of 『Miscellaneous Questions on Vinaya Matters』 (are the second part of essential usages of various Vinayas, found in the 『Records of the Two Qin Dynasties』.)
The above two sections total five fascicles (the previous three fascicles of the 『Vinaya Preface』 are extant, while the subsequent two fascicles of 『Miscellaneous Questions on Matters』 are originally missing).
The Śrāmaṇa Vimalākṣa (Vimalākṣa, meaning 『Immaculate Eye』 in Sanskrit), known in the Jin dynasty as 『Immaculate Eye』, was a native of Kashmir (Kashmir). He was quiet and reserved, with great aspirations. He renounced the world at a young age, practiced asceticism, and ultimately achieved the Way. His eyes were blue, and he was also known as the 『Blue-Eyed Vinaya Master』 at the time. He initially propagated the Vinaya-piṭaka (Treasury of Discipline) in Kucha (Kucha), and scholars from all directions vied to study under him, including Kumārajīva (Kumārajīva). Later, when Kucha was captured, he sought refuge in Oddiyana (Oddiyana). Not long after, he heard that Kumārajīva was vigorously propagating the scriptures in Chang'an, and Vimalākṣa hoped that the excellent teachings of the Vinaya (Vinaya, Discipline) could once again spread throughout the Eastern Lands. Therefore, he carried his staff, ventured through the shifting sands, and entered the Central Plains eastward. In the eighth year of the Yao Qin Hongshi era, he arrived in Guanzhong, and Kumārajīva treated him with the respect due to a teacher. Vimalākṣa was also pleased to meet him after a long journey. After Kumārajīva passed away, Vimalākṣa traveled to the left of Guanzhong during the Yixi era of Emperor An, staying at the Shijian Temple in Shouchun. Monks studying the Vinaya gathered, and the Vinaya was greatly propagated. The fifty-eight fascicles of the Daśādhyāya-vinaya translated by Kumārajīva, the last recitation discussed the clear method of receiving precepts and various matters of accomplishing good deeds, so it was named 『Good Recitation』 based on its essential meaning. Vimalākṣa later changed 『Good Recitation』 to 『Vinaya Recitation』, so both names remain. He also wrote three fascicles of the 『Vinaya Preface』 and placed them after the Daśādhyāya-vinaya, totaling sixty-one fascicles. (The 『Biographies of Eminent Monks』 and the records of Changfang say that the previous fifty-eight fascicles were divided into sixty-one fascicles, which is somewhat inaccurate. These three fascicles of the 『Vinaya Preface』 may have been arranged in modern editions after the ninth recitation and before the tenth recitation, with fascicle numbers 55, 56, and 57, which is incorrect. Now, examining the ancient versions of the Daśādhyāya-vinaya, these three fascicles of the 『Vinaya Preface』 are after the tenth recitation, with fascicle numbers 59 to 61. We are now correcting according to the ancient version.)
Not long after, he went south to Jiangling and spent the summer retreat at Yuxin Temple, lecturing on the Daśādhyāya-vinaya. Because he was proficient in the Jin language and good at understanding and comprehending, the wonderful essence of non-action was greatly propagated. At that time, those who analyzed the sentences and sought the meaning gathered like a forest, and there were also many who understood the rules and knew the prohibitions. The Vinaya-piṭaka was greatly propagated, all thanks to the efforts of Vimalākṣa.
后出雜問律事二卷。道場慧觀筆受(高僧傳云道場慧觀深括宗旨記其所制內禁輕重撰為二卷送還京師僧尼披尋競相傳寫時闇者諺曰卑羅鄙語慧觀才錄都人繕寫紙貴如玉今謂雜問律事乃是道場慧觀于教有疑隨事咨問卑摩為決聞便錄之撰成二卷流行於世即非別有梵本卑摩譯之其曇摩出者亦即此是錄家誤載也)。
叉養德好閑棄諠離俗。其年冬復還壽春石澗。卒于寺焉。春秋七十有七。大般泥洹經六卷(經記云方等大般泥洹經或十卷第四譯義熙十二年十月一日于道場寺共覺賢出寶云筆受至十四年正月二日訖見道祖僧祐二錄)大般涅槃經三卷(或二卷是長阿含初分遊行經異譯群錄並云顯出方等泥洹者非即前大泥洹經加方等字此小乘涅槃文似顯譯故以此替之)雜藏經一卷(第二齣與鬼問目連餓鬼報應經等同本見僧祐寶唱二錄)僧祇比丘尼戒本一卷(亦出比丘尼波羅提木叉僧祇戒本共覺賢譯見長房錄)歷游天竺記傳一卷(亦云法顯傳法顯自撰述往來天竺事見長房錄)雜阿毗曇心十三卷(第二齣與符秦僧伽提婆等所出同本見僧祐錄房云顯與覺賢共譯)佛游天竺記一卷(見僧祐錄)
右七部二十六卷(前五部一十二卷見在後二部一十四卷闕本)。
沙門釋法顯。本姓龔。平陽武陽人也。顯有三兄。齠年次喪。其父恐
【現代漢語翻譯】 現代漢語譯本 《后出雜問律事》二卷。道場慧觀筆受（《高僧傳》記載道場慧觀深入領會宗旨，記錄其所制定的關於寺內禁令的輕重緩急，撰寫成二卷送回京師，僧尼們爭相傳抄。當時不明真相的人戲諺說：『卑羅的粗俗語言，慧觀略加記錄，都城裡的人爭相繕寫，紙張貴如玉。』現在所說的《雜問律事》，乃是道場慧觀對於教義有疑問，隨時請教卑摩，聽聞后便記錄下來，撰寫成二卷流傳於世，並非另有梵文字由卑摩翻譯。其中署名曇摩所出的，也即是此書，是記錄者錯誤記載）。
叉養德愛好清閑，拋棄喧囂，遠離世俗。那年冬天又回到壽春石澗，在寺廟中去世，享年七十七歲。《大般泥洹經》六卷（經記記載方等《大般泥洹經》或十卷，第四次翻譯，義熙十二年十月一日于道場寺，與覺賢共同譯出，寶云筆受，至十四年正月二日完成，見道祖、僧祐二錄）。《大般涅槃經》三卷（或二卷，是《長阿含初分**經》的異譯，群錄都說顯出方等泥洹，並非前述《大泥洹經》加上方等二字，此小乘涅槃文似顯譯，故以此代替）。《雜藏經》一卷（第二次譯出，與《鬼問目連餓鬼報應經》等同本，見僧祐、寶唱二錄）。《僧祇比丘尼戒本》一卷（也是《比丘尼波羅提木叉僧祇戒本》，與覺賢合譯，見長房錄）。《歷游天竺記傳》一卷（也叫《法顯傳》，法顯親自撰述往來天竺之事，見長房錄）。《雜阿毗曇心》十三卷（第二次譯出，與符秦僧伽提婆等所出同本，見僧祐錄，房云顯與覺賢共同翻譯）。《佛游天竺記》一卷（見僧祐錄）。
右七部二十六卷（前五部一十二卷現存，后二部一十四卷缺本）。
沙門釋法顯，本姓龔，平陽武陽人。法顯有三個哥哥，幼年時相繼去世，他的父親擔心
【English Translation】 English version 《Hou Chu Zawan Lushi》 (Miscellaneous Questions on Vinaya, Continued) in two volumes. Written down by Daocheng Huiguan (According to the Biographies of Eminent Monks, Daocheng Huiguan deeply grasped the essence of the teachings, recorded the importance and urgency of the internal monastic rules he formulated, and compiled them into two volumes, which were sent back to the capital. Monks and nuns eagerly copied them. At that time, those who did not know the truth jokingly said: 'Bila's (Bima's) vulgar language, Huiguan slightly recorded, and the people in the capital competed to copy it, making paper as expensive as jade.' The so-called 《Zawan Lushi》 (Miscellaneous Questions on Vinaya) is that Daocheng Huiguan had doubts about the teachings, consulted Bima (卑摩), and recorded what he heard, compiling it into two volumes that circulated in the world. It was not a separate Sanskrit version translated by Bima. The one attributed to Tanmo (曇摩) is also this book, a mistake by the recorder).
Cha Yangde (叉養德) loved leisure, abandoned noise, and distanced himself from the mundane. That winter, he returned to Shijian (石澗) in Shouchun (壽春) and passed away in the temple at the age of seventy-seven. 《Daban Ni Huan Jing》 (Mahaparinirvana Sutra) in six volumes (The Sutra Record states that the Fangdeng (方等, Vaipulya) 《Daban Ni Huan Jing》 (Mahaparinirvana Sutra) is either ten volumes. The fourth translation was done on October 1st of the twelfth year of Yixi (義熙, 416 CE) at Daocheng Temple, jointly translated with Juexian (覺賢, Buddhabhadra), and written down by Baoyun (寶云), completed on January 2nd of the fourteenth year, as recorded in the records of Daozu (道祖) and Sengyou (僧祐)). 《Daban Niepan Jing》 (Mahaparinirvana Sutra) in three volumes (or two volumes, is a different translation of the initial section of the 《Chang Ahan Chu Fen ** Jing》 (Dirghagama Sutra, First Part). The records all say that it reveals the Fangdeng (方等, Vaipulya) Nirvanas, not the aforementioned 《Da Ni Huan Jing》 (Mahaparinirvana Sutra) with the addition of Fangdeng. This Hinayana Nirvana text seems to be a manifest translation, so it is used to replace it). 《Za Zang Jing》 (Miscellaneous Collection Sutra) in one volume (The second translation, the same as 《Gui Wen Mu Lian E Gui Bao Ying Jing》 (Questions of the Ghost Maudgalyayana Sutra on the Retribution of Hungry Ghosts), see the records of Sengyou and Baochang). 《Sengqi Biqiuni Jieben》 (Mahasamghika Bhiksuni Pratimoksha) in one volume (Also the 《Biqiuni Poluotimucha Sengqi Jieben》 (Bhiksuni Pratimoksha of the Mahasamghika Vinaya), jointly translated with Juexian, see the record of Changfang). 《Li You Tianzhu Ji Zhuan》 (Record of Travels in India) in one volume (Also called 《Faxian Zhuan》 (Biography of Faxian), Faxian personally wrote about his travels to and from India, see the record of Changfang). 《Za Apitan Xin》 (Samktyabhidharmahdaya) in thirteen volumes (The second translation, the same as that produced by Sanghatideva (僧伽提婆) and others during the Fu Qin (符秦) dynasty, see the record of Sengyou, Fangyun (房云) states that Xian (顯) and Juexian jointly translated it). 《Fo You Tianzhu Ji》 (Record of the Buddha's Travels in India) in one volume (See the record of Sengyou).
Right, seven sections, twenty-six volumes (The first five sections, twelve volumes, are extant; the latter two sections, fourteen volumes, are missing).
Shramana Shi Faxian (沙門釋法顯), originally surnamed Gong (龔), was from Wuyang (武陽) in Pingyang (平陽). Faxian had three elder brothers who died in succession in their childhood. His father feared
懼。及顯數歲便放出家。居數年病篤欲死。因送還寺信宿便差。不肯復歸。母欲見之不能得。為立小屋于門外以擬去來。十歲遭父憂。叔父以其母寡獨不立。逼使還俗。顯曰。本不以有父而出家也。正欲遠塵離俗故入道耳。叔父善其言乃止。頃之母喪至性過人。葬事既畢仍即還寺。嘗與同學數十人于田中刈稻。時有饑賊欲奪其谷。諸沙彌悉奔走。唯顯獨留語賊曰。若欲須谷隨意所取。但君等昔不佈施故此生饑貧。今復奪人。恐來世彌甚。貧道預為君憂故相語耳。言訖即還。賊棄谷而去。眾僧數百人莫不歎服。及受大戒志行明潔儀軌整肅。常慨經律舛闕誓志尋求。以安帝隆安三年。與同學慧景道整慧應慧嵬等發自長安。西度沙河。上無飛鳥下無走獸。四顧茫茫莫測所之。唯視日以準東西。人骨以標行路耳。屢有熱風惡鬼。遇之必死。顯任緣委命直過險難。有頃至蔥嶺。嶺冬夏積雪。有惡龍吐毒風雨沙礫。山路艱危壁立千仞。昔有人鑿石通路。傍施梯道。凡度七百餘梯。又躡懸絙過河數十餘處。皆漢時張騫甘父所不至也。次度小雪山遇寒風暴起。慧景噤戰不能前。語顯云。吾其死矣。卿可時去勿得俱殞。言絕而卒。顯撫之泣曰。本圖不果命也奈何。復自力孤行遂過山險。凡所經歷三十餘國。至北天竺次往中國。未至王舍城
【現代漢語翻譯】 現代漢語譯本： （僧人法）顯（的名字），小時候很害怕。等到（他）長到幾歲，就讓他出家了。住了幾年，病得很重，快要死了，因此送他還寺廟，住了一夜就好了。不肯再回去（俗家）。母親想見他，見不到，就在門外建了一間小屋，用來等待他來。十歲時，父親去世。叔父因為他母親守寡，不能自立，強迫他（法顯）還俗。法顯說：『我本來不是因為有父親才出家的，正是想要遠離塵世，脫離世俗，所以才入道的。』叔父認為他說得對，就停止了（逼他還俗）。不久，母親去世，（法顯）的孝心超過常人。安葬事宜完畢后，仍然立即回到寺廟。曾經與幾十個同學在田里收割稻穀。當時有飢餓的盜賊想要搶奪他們的穀物。眾沙彌都跑了，只有法顯獨自留下，對盜賊說：『如果你們需要穀物，隨意拿取。只是你們過去不佈施，所以今生才飢餓貧困。現在又搶奪別人，恐怕來世會更加嚴重。貧道提前為你們擔憂，所以告訴你們。』說完就回去了。盜賊丟下穀物離開了。幾百個僧人都歎服。（法顯）受了大戒后，志向高潔，行為光明磊落，儀容舉止莊重嚴肅。常常慨嘆經書和戒律有缺失，立誓尋求完善。在安帝隆安三年，與同學慧景、道整、慧應、慧嵬等從長安出發，向西渡過沙漠。上面沒有飛鳥，下面沒有走獸，四處茫茫，不知道去哪裡。只能看太陽來確定東西方向，用人骨來標記道路。多次遇到熱風和惡鬼，遇到就會死亡。（法）顯聽從命運的安排，直接通過了危險的難關。不久到達蔥嶺（Pamir Mountains）。蔥嶺冬夏都積雪，有惡龍吐出毒氣，風雨夾雜著沙礫。山路艱難危險，像墻壁一樣陡峭。以前有人鑿石開路，在旁邊設定梯道。總共度過了七百多級梯子，又踩著懸空的繩索過了幾十處河流。這些都是漢朝時張騫、甘父沒有到達過的地方。接著渡過小雪山，遇到寒風突然颳起，慧景冷得發抖，不能前進，對（法）顯說：『我大概要死了，你可以及時離開，不要一起喪命。』說完就死了。（法）顯撫摸著他哭著說：『本來計劃沒有實現，這是命啊，有什麼辦法。』又獨自努力前行，終於通過了山險。總共經歷了三十多個國家，到達北天竺（Northern India），接著前往中國（Middle India），還沒有到達王舍城（Rajgir）。
【English Translation】 English version: (The monk) Faxian (his name), was very fearful as a child. When he was a few years old, he was allowed to become a monk. After living (in the monastery) for several years, he became seriously ill and was near death, so he was sent back to the temple, and he recovered after staying overnight. He refused to return (to secular life). His mother wanted to see him but could not, so she built a small hut outside the gate to wait for him to come. When he was ten years old, his father passed away. His uncle, because his mother was a widow and could not support herself, forced him (Faxian) to return to secular life. Faxian said, 'I did not become a monk because I had a father, but precisely because I wanted to stay away from the world and leave secular life, that's why I entered the path.' His uncle thought he was right, so he stopped (forcing him to return to secular life). Soon after, his mother passed away, and (Faxian)'s filial piety exceeded ordinary people. After the funeral arrangements were completed, he immediately returned to the temple. Once, he and dozens of fellow students were harvesting rice in the fields. At that time, there were hungry thieves who wanted to steal their grain. All the novice monks ran away, but only Faxian stayed behind and said to the thieves, 'If you need grain, take it as you please. It's just that you didn't give alms in the past, so you are hungry and poor in this life. Now you are stealing from others, I'm afraid it will be even worse in the next life. I am worried about you in advance, so I am telling you this.' After saying that, he went back. The thieves abandoned the grain and left. Hundreds of monks were amazed. After (Faxian) received the full precepts, his aspirations were noble, his behavior was upright, and his demeanor was dignified and solemn. He often lamented that the scriptures and precepts were incomplete, and vowed to seek perfection. In the third year of the Long'an reign of Emperor An (of the Jin Dynasty), he and his fellow students Huijing, Daozheng, Huiying, Huiwei, etc., set out from Chang'an and crossed the desert to the west. There were no birds flying above and no beasts running below, and everywhere was vast and they didn't know where to go. They could only look at the sun to determine the east-west direction and use human bones to mark the road. They encountered hot winds and evil spirits many times, and encountering them meant death. Faxian entrusted himself to fate and directly passed through the dangerous difficulties. Soon he arrived at the Congling (Pamir Mountains). The Congling Mountains were covered with snow in winter and summer, and evil dragons spewed poisonous gas, with wind and rain mixed with sand and gravel. The mountain road was difficult and dangerous, as steep as a wall. In the past, someone had carved stones to open a road and set up ladders on the side. In total, they passed more than seven hundred steps of ladders, and also stepped on suspended ropes to cross dozens of rivers. These were places that Zhang Qian and Gan Fu of the Han Dynasty had not reached. Then they crossed the Little Snow Mountain and encountered a sudden cold wind. Huijing shivered and could not move forward, and said to (Fa)xian, 'I am probably going to die, you can leave in time and don't die together.' After saying that, he died. (Fa)xian stroked him and cried, 'The original plan was not realized, this is fate, what can be done.' He struggled to move forward alone and finally passed through the dangerous mountains. In total, he passed through more than thirty countries, arrived at Northern India (Uttarapatha), and then went to Middle India (Madhyadesa), but had not yet reached Rajgir (Rajagriha).
三十餘里。有一寺逼暮仍停。明旦顯欲詣耆阇崛山。寺僧諫曰。路甚艱險且多黑師子。亟經啖人何由可至。顯曰。遠涉數萬誓到靈鷲。身命不期出息非保豈可使積年之誠既至而廢耶。雖有險難吾不懼也。眾莫能止。乃遣兩僧送之。顯既至山中日將曛夕。遂欲停宿。兩僧危懼舍之而還。顯獨留山中燒香禮拜翹感舊跡如睹聖儀。至夜有三黑師子來蹲顯前。舐唇搖尾。顯誦經不輟一心念佛。師子乃低頭下尾伏顯足前。顯以手摩之咒曰。汝若欲相害待我誦竟。若見試者可便退去。師子良久乃去。明晨還反路窮幽深。榛木荒梗禽獸交橫。正有一徑通行而已。未至里餘忽逢一道人。年可九十容服粗素。而神氣俊遠。顯雖覺其韻高。而不悟是神人。須臾進前逢一年少道人。顯問曰。向耆年是誰耶。答曰。頭陀弟子大迦葉也。顯方惋慨良久。既至山前。有一大石橫塞室口。遂不得入。顯乃流涕致敬而去(今謂顯所陟者是雞足山大迦葉波入寂之所非佛舊居處鷲峰山也)又至迦施國。精舍里有白耳龍。每與眾僧約令國內豐熟。皆有信效。沙門為起龍舍並設福食。每至夏坐訖日。龍輒化作一小蛇。兩耳悉白。眾咸識是龍。以銅盂盛酪置於其中。從上坐至下行之。似若問訊。遍乃化去。年輒一出。顯亦親見此龍。后卻至中天竺。于摩竭提巴連弗
【現代漢語翻譯】 現代漢語譯本 三十餘里，有一座寺廟，因為天色已晚就在那裡停留。第二天早上，釋顯想要去往耆阇崛山（Grdhrakuta，又名靈鷲山，是佛陀說法之地）。寺廟的僧人勸阻說：『這條路非常艱險，而且有很多黑色的獅子，經常吃人，怎麼能到達呢？』釋顯說：『我遠行數萬里，發誓要到達靈鷲山。生命無常，呼吸之間都不能保證，怎麼能因為困難就放棄多年的誠心呢？即使有危險，我也不害怕。』大家無法阻止他，就派了兩個僧人送他。釋顯到達山中時，太陽快要落山了，於是想要在那裡過夜。兩個僧人非常害怕，就捨棄他自己回去了。釋顯獨自留在山中，燒香禮拜，懷念舊跡，彷彿看到了聖人的儀容。到了晚上，有三隻黑色的獅子來到釋顯面前蹲著，舔著嘴唇，搖著尾巴。釋顯不停地誦經，一心念佛。獅子就低下頭，垂下尾巴，趴在釋顯的腳前。釋顯用手撫摸它們，唸咒說：『你們如果想要傷害我，就等我誦經完畢。如果是來試探我的，就請離開。』獅子過了很久才離開。第二天早上，釋顯返回，路途窮盡，非常幽深，到處都是茂密的樹木和雜草，禽鳥橫行。只有一條小路可以通行。還沒走完一里多路，忽然遇到一位道人，年紀大約九十歲，容貌服飾都很樸素，但是神氣俊朗飄逸。釋顯雖然覺得他氣韻高雅，但是沒有意識到他是神人。一會兒，又遇到一位年輕的道人。釋顯問道：『剛才那位老者是誰呀？』回答說：『是頭陀（苦行僧）弟子大迦葉（Mahakasyapa，佛陀十大弟子之一）啊。』釋顯這才惋惜後悔了很久。到達山前，有一塊大石頭橫在石窟的洞口，於是無法進入。釋顯就流著眼淚，表達敬意后離開了（現在人們認為釋顯所攀登的是雞足山，是大迦葉波入寂的地方，而不是佛陀以前居住的鷲峰山）。釋顯又到了迦施國（Kasi）。精舍里有一條白耳龍，每次都與眾僧約定，讓國內風調雨順，五穀豐登，每次都應驗。僧人為它建造了龍舍，並設定了供養的食物。每到夏季安居結束的那一天，龍就變化成一條小蛇，兩隻耳朵都是白色的。大家都認得是龍，用銅缽盛著乳酪放在其中，從上座到下座依次傳遞，好像是在問訊。每年都出現一次，釋顯也親自見到了這條龍。後來又返回到中天竺（Madhyadesa，古印度中部地區），在摩竭提（Magadha）的巴連弗
【English Translation】 English version After traveling for more than thirty li, there was a temple where I stopped for the night because it was getting late. The next morning, Shi Xian intended to go to Grdhrakuta (also known as Vulture Peak, where the Buddha preached). The monks of the temple dissuaded him, saying, 'This road is very difficult and dangerous, and there are many black lions that often eat people. How can you reach it?' Shi Xian said, 'I have traveled tens of thousands of li, vowing to reach Vulture Peak. Life is impermanent, and even a breath cannot be guaranteed. How can I abandon years of sincerity because of difficulties? Even if there are dangers, I am not afraid.' Everyone could not stop him, so they sent two monks to accompany him. When Shi Xian arrived in the mountains, the sun was about to set, so he wanted to spend the night there. The two monks were very afraid and abandoned him to return. Shi Xian stayed alone in the mountains, burning incense and paying homage, reminiscing about the old traces, as if seeing the appearance of the saints. At night, three black lions came and squatted in front of Shi Xian, licking their lips and wagging their tails. Shi Xian kept reciting scriptures and focusing on the Buddha. The lions lowered their heads, drooped their tails, and lay down at Shi Xian's feet. Shi Xian stroked them with his hand and chanted a mantra, saying, 'If you want to harm me, wait until I finish reciting the scriptures. If you are here to test me, please leave.' The lions left after a long time. The next morning, Shi Xian returned, the road was exhausted, very deep, full of dense trees and weeds, and birds roamed. There was only one small path that could be traveled. Before finishing more than one li, he suddenly met a Taoist, about ninety years old, with a simple appearance and clothing, but with a handsome and elegant spirit. Although Shi Xian felt that his aura was elegant, he did not realize that he was a divine person. After a while, he met a young Taoist. Shi Xian asked, 'Who was that old man just now?' He replied, 'He is the disciple of the ascetic (ascetic monk), Mahakasyapa (one of the Buddha's ten great disciples).' Shi Xian regretted it for a long time. Arriving in front of the mountain, there was a large stone blocking the entrance of the cave, so he could not enter. Shi Xian shed tears, expressed his respect, and left (now people believe that what Shi Xian climbed was Kukkutapada Giri, the place where Mahakasyapa entered Nirvana, not Vulture Peak where the Buddha used to live). Shi Xian also arrived in Kasi (Kasi). There was a white-eared dragon in the monastery, who always agreed with the monks to ensure good weather and abundant harvests in the country, and it always came true. The monks built a dragon house for it and set up offerings of food. Every year on the day when the summer retreat ended, the dragon would transform into a small snake with white ears. Everyone recognized it as the dragon, and they put a copper bowl filled with milk in it, passing it from the upper seat to the lower seat, as if it were a greeting. It appeared once every year, and Shi Xian also personally saw this dragon. Later, he returned to Madhyadesa (ancient central India) and in Pataliputra of Magadha
邑阿育王塔南天王寺。得摩訶僧祇律。又得薩婆多律抄。雜阿毗曇心綖經。方等泥洹等經(此方等泥洹即六卷大般泥洹經之梵本也準經後記名為方等大般泥洹經非謂三卷方等泥洹也)。
顯留三年。學梵書梵語躬自書寫。於是持經像寄附商客。到師子國。顯同旅十餘或留或亡。顧影唯己常懷悲慨。忽于玉像前見商人。以晉地一白團扇供養。不覺悽然下淚。停二年復得。彌沙塞律長雜二阿含。及雜藏本。並漢土所無。其師子國中有佛齒。每年三月彼之國王。預前十日莊嚴白象。遣一貴重辯說智臣。著王衣裳象上擊鼓。大聲唱言。如來在世四十五年。說法度人無量億數。眾生緣盡乃般泥洹。自爾已來一千四百九十七載。世間長昏眾生可愍。卻後十日佛齒當出無畏精舍。可辦香華各來供養。時正當晉義熙元年。計從義熙元年太歲乙巳。至今開元十八年歲次庚午。便成一千八百二十二載矣。既而附商人大舶。循海東還。舶有二百許人。值大暴風舶壞水入。眾人惶怖即取雜物棄之。顯恐商人棄其經像。唯一心念觀世音。及歸命漢土眾僧。舶任風而去得無傷壞。行九十日達耶婆提國停五月。復隨他商侶東趣廣州。舉帆月餘日。夜忽大風合舶震懼。眾共議曰。坐載此沙門。使我等狼狽。不可以一人故令一眾俱亡。欲推棄之。法
【現代漢語翻譯】 現代漢語譯本： 在邑阿育王塔南邊的天王寺，我得到了《摩訶僧祇律》（Mahāsaṃghika Vinaya）。又得到了《薩婆多律抄》（Sarvāstivāda Vinaya），《雜阿毗曇心綖經》（Miscellaneous Abhidharma Heart Sutra），《方等泥洹》等經（這裡的《方等泥洹》就是六卷本《大般泥洹經》的梵文版本，根據經文后的記載，名為《方等大般泥洹經》，並非指三卷本的《方等泥洹》）。
我在那裡停留了三年，學習梵文和梵語，親自書寫經文。於是攜帶經書和佛像，寄託給商人帶回。到達師子國（Śrī Lanka）。與我同行的十餘人，有的留下，有的去世。我孤身一人，常常感到悲傷。忽然在玉像前，看見商人用晉地的一把白色團扇供養。我不禁悽然落淚。停留了兩年後，我又得到了《彌沙塞律》（Mahīśāsaka Vinaya），《長雜阿含》（Dirgha Agama）和《雜阿含》（Samyukta Agama），以及《雜藏本》（Miscellaneous Pitaka），這些都是漢地所沒有的。在師子國中，有佛牙。每年三月，那裡的國王都會提前十天莊嚴地裝飾白象。派遣一位尊貴、善辯、有智慧的臣子，穿著國王的服裝，騎在象上擊鼓，大聲宣告：『如來（Tathāgata）在世四十五年，說法度人無數。眾生緣分已盡，於是入般泥洹（Parinirvana）。自那以後，已經過去了一千四百九十七年。世間長久昏暗，眾生可憐。十天後，佛牙將從無畏精舍（Abhayagiri Vihara）取出，請準備香花前來供養。』當時正是晉義熙元年。從義熙元年太歲乙巳年算起，到如今開元十八年歲次庚午年，便是一千八百二十二年了。
之後，我搭乘商人的大船，沿著海路向東返回。船上有二百多人。遇到大暴風，船體破損進水。眾人驚慌恐懼，便將雜物丟棄。我擔心商人丟棄我的經書和佛像，一心念誦觀世音（Avalokiteśvara）菩薩的名號，並祈求漢土的眾僧保佑。船隻任憑風浪漂流，沒有受到損壞。航行了九十天，到達耶婆提國（Javadvipa），停留了五個月。又跟隨其他商人向東前往廣州。揚帆起航一個多月后，夜晚忽然颳起大風，全船震動恐懼。眾人商議說：『因為載著這個沙門（Śrāmaṇa），才使我們如此狼狽。不能因為一個人而讓大家一起喪命。』想要把我推下海。
【English Translation】 English version: At Tianwang Temple, south of the Aśoka Stupa in the town, I obtained the Mahāsaṃghika Vinaya (摩訶僧祇律). I also obtained the Sarvāstivāda Vinaya (薩婆多律抄), the Miscellaneous Abhidharma Heart Sutra (雜阿毗曇心綖經), and scriptures such as the Fangdeng Nirvana (方等泥洹) (This Fangdeng Nirvana is the Sanskrit version of the six-fascicle Mahāparinirvana Sutra; according to the postscript of the scripture, it is named the Fangdeng Mahāparinirvana Sutra, not referring to the three-fascicle Fangdeng Nirvana).
I stayed there for three years, learning Sanskrit and writing scriptures myself. Then I entrusted the scriptures and Buddha images to merchants to take back. I arrived in Śrī Lanka (師子國). Of the ten or so companions who traveled with me, some stayed, and some died. Alone, I often felt sad. Suddenly, in front of the jade image, I saw a merchant offering a white round fan from the Jin region. I couldn't help but shed tears. After staying for two years, I obtained the Mahīśāsaka Vinaya (彌沙塞律), the Dirgha Agama (長雜阿含) and Samyukta Agama (雜阿含), and the Miscellaneous Pitaka (雜藏本), which were not available in the Han region. In Śrī Lanka, there is a Buddha tooth. Every year in March, the king there would decorate a white elephant ten days in advance. He would send a noble, eloquent, and wise minister, dressed in the king's clothes, to ride on the elephant and beat a drum, proclaiming loudly: 'The Tathāgata (如來) lived in the world for forty-five years, preaching the Dharma and saving countless people. When the karmic conditions of sentient beings were exhausted, he entered Parinirvana (般泥洹). Since then, one thousand four hundred and ninety-seven years have passed. The world is in prolonged darkness, and sentient beings are pitiable. Ten days later, the Buddha tooth will be taken out from the Abhayagiri Vihara (無畏精舍). Please prepare incense and flowers to make offerings.' At that time, it was the first year of the Jin Dynasty's Yixi era. Counting from the first year of the Yixi era, the year of Yisi, to the current eighteenth year of the Kaiyuan era, the year of Gengwu, it has been one thousand eight hundred and twenty-two years.
Afterward, I boarded a large merchant ship and returned east along the sea route. There were more than two hundred people on the ship. Encountering a great storm, the ship was damaged and flooded. Everyone was frightened and threw away miscellaneous items. I was worried that the merchants would discard my scriptures and Buddha images, so I single-mindedly recited the name of Avalokiteśvara (觀世音) Bodhisattva and prayed for the protection of the Sangha in the Han region. The ship drifted with the wind and waves without being damaged. After sailing for ninety days, we arrived at Javadvipa (耶婆提國) and stayed for five months. Then I followed other merchants eastward to Guangzhou. After setting sail for more than a month, a strong wind suddenly arose at night, and the whole ship was shaken with fear. The people discussed together, saying: 'It is because we are carrying this Śrāmaṇa (沙門) that we are in such a predicament. We cannot let everyone die because of one person.' They wanted to throw me overboard.
顯檀越厲聲訶商人曰。汝若下此沙門亦應下我。不爾便當見殺。漢地帝王奉佛敬僧。我至彼告王必當罪汝。商人相視失色僶俯而止。既水盡糧竭。唯任風隨流。忽至岸見藜藋菜依然知是漢地。但未測何方。即乘小船入浦尋村。遇獵者二人。顯問此何地耶。獵人曰。是青州長廣郡牢山南岸。獵人還以告太守李嶷。嶷素敬信。忽聞沙門遠至。躬自迎勞。顯持經像隨還。頃之慾南歸。時刺史請留過冬。顯曰。貧道投身於不反之地。志在弘通。所期未果不得久停。遂南造建康。于道場寺。就外國禪師佛陀跋陀羅。譯大般泥洹經等六部。撰游天竺傳一卷。顯既出大泥洹經。流佈教化咸使見聞。有一家失其姓名。居近楊都朱雀門。世奉正化。自寫一部讀誦供養。無別經室。與雜書共屋。后風火忽起延及其家。資物皆盡。唯泥洹經儼然具存。煨燼不侵卷色無異。楊都共傳咸稱神妙。後到荊州卒于辛寺。春秋八十有六。眾咸慟惜焉。菩薩十住經一卷(是華嚴十住品異譯見長房錄)寶如來三昧經二卷(或一卷一名無極寶三昧經第二齣與無極寶經同本見長房錄)大智度經四卷(第五齣與支讖道行經及大般若第四會等同本見僧祐錄及竺道祖錄)普門品經一卷(第二齣與法護普門品及寶積文殊普門會同本見僧祐錄及竺道祖錄)阿述達經一卷(與
【現代漢語翻譯】 現代漢語譯本：顯（Xian，人名）檀越（Dan Yue，施主）厲聲呵斥商人說：『你們如果放下這位沙門（Shamen，和尚），也應該放下我。不然，我就要被殺掉了。漢地的帝王信奉佛法，尊敬僧侶。我到了那裡，告訴國王，一定會治你們的罪。』商人們面面相覷，臉色蒼白，勉強答應了。後來，水和糧食都用盡了，只能任憑風向，隨波逐流。忽然到了岸邊，看到藜藋（Li Diao，植物名）蔬菜，知道這裡是漢地了。但是不知道是什麼地方。就乘坐小船進入港灣尋找村莊。遇到了兩個獵人。顯問這裡是什麼地方。獵人說：『這裡是青州（Qing Zhou，地名）長廣郡（Chang Guang Jun，地名）牢山（Lao Shan，山名）南岸。』獵人回去告訴了太守李嶷（Li Yi，人名）。李嶷一向敬奉佛法，聽到有沙門從遠方來，親自迎接慰勞。顯拿著經書和佛像跟隨他回去。不久，想要南歸。當時的刺史（Ci Shi，官名）請他留下過冬。顯說：『貧道（Pin Dao，和尚自稱）投身於不歸之地，志在弘揚佛法，希望還沒有實現，不能久留。』於是向南前往建康（Jian Kang，地名），在道場寺（Dao Chang Si，寺廟名），跟隨外國禪師佛陀跋陀羅（Buddhabhadra，人名），翻譯了《大般泥洹經》（Mahaparinirvana Sutra）等六部經書，撰寫了《游天竺傳》（You Tian Zhu Zhuan）一卷。顯既然翻譯出了《大泥洹經》（Mahaparinirvana Sutra），流傳教化，讓大家都見聞。有一家失去了姓名，住在靠近楊都（Yang Du，地名）朱雀門（Zhu Que Men，地名）的地方，世代信奉正法。自己抄寫了一部經書，讀誦供養。沒有單獨的經室，和雜書放在一起。後來風火突然發生，蔓延到他們家，財物都燒光了，只有《泥洹經》（Nirvana Sutra）完整地儲存了下來。灰燼沒有侵蝕，卷軸顏色沒有改變。楊都的人都傳說是神妙。後來到了荊州（Jing Zhou，地名），在辛寺（Xin Si，寺廟名）去世。享年八十六歲。大家都悲痛惋惜。 《菩薩十住經》（Bodhisattva-bhumi Sutra）一卷（是《華嚴十住品》（Dasabhūmika Sūtra）的異譯，見長房錄（Chang Fang Lu，書名））。《寶如來三昧經》（Ratnakuta Samadhi Sutra）二卷（或一卷，一名《無極寶三昧經》（Anantaratna Samadhi Sutra），第二齣與《無極寶經》（Anantaratna Sutra）同本，見長房錄（Chang Fang Lu，書名））。《大智度經》（Mahaprajnaparamita Sastra）四卷（第五齣與支讖（Zhi Chen，人名）《道行經》（Astasahasrika Prajnaparamita Sutra）及《大般若》（Mahaprajnaparamita Sutra）第四會等同本，見僧祐錄（Seng You Lu，書名）及竺道祖錄（Zhu Dao Zu Lu，書名））。《普門品經》（Avalokitesvara Sutra）一卷（第二齣與法護（Fa Hu，人名）《普門品》（Avalokitesvara Sutra）及《寶積文殊普門會》（Ratnakuta Manjusri Avalokitesvara Assembly）同本，見僧祐錄（Seng You Lu，書名）及竺道祖錄（Zhu Dao Zu Lu，書名））。《阿述達經》（A Shu Da Jing）一卷（與
【English Translation】 English version: Xian (name), the Dan Yue (patron), sternly rebuked the merchants, saying, 'If you abandon this Shamen (monk), you should also abandon me. Otherwise, I will be killed. The emperors of Han (China) revere Buddhism and respect monks. When I arrive there, I will inform the king, and he will surely punish you.' The merchants looked at each other, their faces pale, and reluctantly agreed. Later, when the water and food were exhausted, they could only drift with the wind and current. Suddenly, they reached the shore and saw Chenopodium album (a plant), knowing that this was Han territory. However, they did not know where they were. They took a small boat into the bay to look for a village. They encountered two hunters. Xian asked what place this was. The hunters said, 'This is the southern shore of Laoshan (mountain name) in Changguang Commandery (place name), Qingzhou (place name).' The hunters returned and told the governor, Li Yi (name). Li Yi had always revered Buddhism, and when he heard that a Shamen had come from afar, he personally welcomed and comforted him. Xian carried the scriptures and Buddha statues and followed him back. Soon after, he wanted to return south. The then-governor requested him to stay for the winter. Xian said, 'This poor monk (humble way to refer to oneself) has devoted himself to a land of no return, with the ambition of propagating Buddhism. My hopes have not yet been fulfilled, so I cannot stay for long.' Therefore, he went south to Jiankang (place name), to the Daochang Temple (temple name), and with the foreign Dhyana master Buddhabhadra (name), translated six scriptures, including the Mahaparinirvana Sutra (Mahaparinirvana Sutra), and wrote a volume of 'A Record of Travels in India' (You Tian Zhu Zhuan). Since Xian translated the Mahaparinirvana Sutra (Mahaparinirvana Sutra), it was circulated and taught, so that everyone could see and hear it. There was a family who lost their name, living near the Zhuque Gate (place name) of Yangdu (place name), who had been devout followers of the true Dharma for generations. They had copied a scripture themselves, which they recited and made offerings to. They did not have a separate scripture room, and it was kept in the same room as miscellaneous books. Later, a fire suddenly broke out and spread to their house, and all their possessions were burned, but the Nirvana Sutra (Nirvana Sutra) was completely preserved. The ashes did not damage it, and the color of the scrolls was unchanged. The people of Yangdu all said it was miraculous. Later, he went to Jingzhou (place name) and died at Xin Temple (temple name). He was eighty-six years old. Everyone mourned and regretted his passing. Bodhisattva-bhumi Sutra (Bodhisattva-bhumi Sutra), one volume (is a different translation of the Dasabhūmika Sūtra (Dasabhūmika Sūtra), see Chang Fang Lu (book name)). Ratnakuta Samadhi Sutra (Ratnakuta Samadhi Sutra), two volumes (or one volume, also named Anantaratna Samadhi Sutra (Anantaratna Samadhi Sutra), the second edition is the same as the Anantaratna Sutra (Anantaratna Sutra), see Chang Fang Lu (book name)). Mahaprajnaparamita Sastra (Mahaprajnaparamita Sastra), four volumes (the fifth edition is the same as Zhi Chen's (name) Astasahasrika Prajnaparamita Sutra (Astasahasrika Prajnaparamita Sutra) and the fourth assembly of the Mahaprajnaparamita Sutra (Mahaprajnaparamita Sutra), see Seng You Lu (book name) and Zhu Dao Zu Lu (book name)). Avalokitesvara Sutra (Avalokitesvara Sutra), one volume (the second edition is the same as Fa Hu's (name) Avalokitesvara Sutra (Avalokitesvara Sutra) and the Ratnakuta Manjusri Avalokitesvara Assembly (Ratnakuta Manjusri Avalokitesvara Assembly), see Seng You Lu (book name) and Zhu Dao Zu Lu (book name)). A Shu Da Jing (A Shu Da Jing), one volume (with
寶積無畏德會等同本第三齣見長房錄也)如幻三昧經二卷(與世高如幻三昧及寶積善住意會等同本第三齣見竺道祖晉錄)彌勒所問本願經一卷(與法護彌勒本願及寶積彌勒所問會同本第二齣見長錄房)十地經一卷(與法護菩薩十地經等同本第三齣見長房錄)維摩詰經四卷(與嚴佛調古維摩經等同本第五齣房云見南來新錄)無所悕望經一卷(第三齣與象腋經等同本見長房錄)浮光經一卷(或作乳光與犢子經等同本第四齣見長房錄)如來獨證自誓三昧經一卷(第三齣與世高自誓三昧經等同本見長房錄)普賢觀經一卷(一名觀普賢菩薩經房云見道慧錄初出)瓔珞經十二卷(一名現前報與竺佛念菩薩瓔珞同本或十四卷房云見南來新錄初出)照明三昧經一卷(第二齣見長房錄)禪經四卷(房云見南來新錄)法沒盡經一卷(見長房錄)菩薩正齋經一卷(第三齣見長房錄)威革長者六向拜經一卷(或作威華第二齣見長房錄出中阿含第三十三異譯)指鬘經一卷(或作指髻出增一阿含第三十一異譯見長房錄)所欲致患經一卷(第二齣見長房錄)五蓋疑結失行經四卷(第二齣見長房錄)分衛經一卷(見長房錄)
右二十三部四十五卷(初二部三卷本在大智度下二十一部四十二卷本闕)。
沙門祇多蜜。或云祇蜜多。晉云歌友。
【現代漢語翻譯】 現代漢語譯本 《如幻三昧經》二卷（與支世高的《如幻三昧經》及《寶積經·善住意會》等同本，第三次出，見竺道祖晉錄）。 《彌勒所問本願經》一卷（與竺法護的《彌勒本願經》及《寶積經·彌勒所問會》同本，第二次出，見長房錄）。 《十地經》一卷（與竺法護的《菩薩十地經》等同本，第三次出，見長房錄）。 《維摩詰經》四卷（與嚴佛調的古《維摩經》等同本，第五次出，長房說見南來新錄）。 《無所悕望經》一卷（第三次出，與《象腋經》等同本，見長房錄）。 《浮光經》一卷（或作《乳光經》，與《犢子經》等同本，第四次出，見長房錄）。 《如來獨證自誓三昧經》一卷（第三次出，與支世高的《自誓三昧經》等同本，見長房錄）。 《普賢觀經》一卷（一名《觀普賢菩薩經》，長房說見道慧錄，初次出）。 《瓔珞經》十二卷（一名《現前報》，與竺佛唸的《菩薩瓔珞》同本，或十四卷，長房說見南來新錄，初次出）。 《照明三昧經》一卷（第二次出，見長房錄）。 《禪經》四卷（長房說見南來新錄）。 《法沒盡經》一卷（見長房錄）。 《菩薩正齋經》一卷（第三次出，見長房錄）。 《威革長者六向拜經》一卷（或作《威華經》，第二次出，見長房錄，出《中阿含經》第三十三異譯）。 《指鬘經》一卷（或作《指髻經》，出《增一阿含經》第三十一異譯，見長房錄）。 《所欲致患經》一卷（第二次出，見長房錄）。 《五蓋疑結失行經》四卷（第二次出，見長房錄）。 《分衛經》一卷（見長房錄）。 右二十三部四十五卷（初二部三卷本在大智度論下，二十一部四十二卷本闕）。 沙門祇多蜜（Qiduomi）。或云祇蜜多（Qimita）。晉云歌友（Geyou）。
【English Translation】 English version 'Ruhuan Sanmei Jing' (如幻三昧經) 2 scrolls (same as Zhi Shi Gao's 'Ruhuan Sanmei Jing' and 'Baoji Jing·Shanzhuyi Hui', third edition, see Zhu Daozu Jin Record). 'Mile Suowen Benyuan Jing' (彌勒所問本願經) 1 scroll (same as Zhu Fahu's 'Mile Benyuan Jing' and 'Baoji Jing·Mile Suowen Hui', second edition, see Changfang Record). 'Shi Di Jing' (十地經) 1 scroll (same as Zhu Fahu's 'Pusa Shi Di Jing', third edition, see Changfang Record). 'Weimojie Jing' (維摩詰經) 4 scrolls (same as Yan Fotiao's old 'Weimo Jing', fifth edition, Changfang said see newly arrived record from the South). 'Wusuo Xiwang Jing' (無所悕望經) 1 scroll (third edition, same as 'Xiangye Jing', see Changfang Record). 'Fuguang Jing' (浮光經) 1 scroll (or 'Ruguang Jing', same as 'Duzi Jing', fourth edition, see Changfang Record). 'Rulai Duzheng Zishi Sanmei Jing' (如來獨證自誓三昧經) 1 scroll (third edition, same as Zhi Shi Gao's 'Zishi Sanmei Jing', see Changfang Record). 'Puxian Guan Jing' (普賢觀經) 1 scroll (also named 'Guan Puxian Pusa Jing', Changfang said see Dao Hui Record, first edition). 'Yingluo Jing' (瓔珞經) 12 scrolls (also named 'Xianqian Bao', same as Zhu Fonian's 'Pusa Yingluo', or 14 scrolls, Changfang said see newly arrived record from the South, first edition). 'Zhaoming Sanmei Jing' (照明三昧經) 1 scroll (second edition, see Changfang Record). 'Chan Jing' (禪經) 4 scrolls (Changfang said see newly arrived record from the South). 'Fa Mojin Jing' (法沒盡經) 1 scroll (see Changfang Record). 'Pusa Zhengzhai Jing' (菩薩正齋經) 1 scroll (third edition, see Changfang Record). 'Weige Zhangzhe Liuxiang Bai Jing' (威革長者六向拜經) 1 scroll (or 'Weihua Jing', second edition, see Changfang Record, from different translation of the thirty-third of 'Zhong Ahan Jing'). 'Zhiman Jing' (指鬘經) 1 scroll (or 'Zhiji Jing', from different translation of the thirty-first of 'Zengyi Ahan Jing', see Changfang Record). 'Suoyu Zhihuan Jing' (所欲致患經) 1 scroll (second edition, see Changfang Record). 'Wugai Yijie Shixing Jing' (五蓋疑結失行經) 4 scrolls (second edition, see Changfang Record). 'Fenwei Jing' (分衛經) 1 scroll (see Changfang Record). Right, 23 sections, 45 scrolls (the first two sections, 3 scrolls, are under the 'Dazhi Du Lun', the 21 sections, 42 scrolls, are missing). Shramana Qiduomi (祇多蜜). Or Qimita (祇蜜多). Jin called Geyou (歌友).
西域人。識性通敏聰達宏遠。志存弘化無憚遠遊。爰于晉代譯菩薩十住等經二十三部。諸錄盡云祇多蜜晉世譯。未詳何帝。若非咸洛應是江南一部。見僧祐錄。房云已外並彰雜別諸錄。又有寶施女經(出大集經)摩調王經(出六度集)既是別生。刪之不錄。大乘方便經三卷(元熙二年譯第三齣或二卷與法護大善權經等同本見始興錄今編入寶積當第三十八會)請觀世音菩薩消伏毒害陀羅尼咒經一卷(亦直云請觀世音經第二齣見法上錄)咸革長者六向拜經一卷(晉宋間于廣州譯出中阿含第三十三卷異譯見始興錄及寶唱錄)
右三部五卷(前二部四卷本在後一部一卷本闕)。
居士竺難提。晉翻云喜。西域人。志道無倦履遠能安。解悟幽旨言通晉俗。以恭帝元熙元年己未。爰暨宋世譯大乘方便經等三部。無量壽至真等正覺經一卷(一名樂佛土樂經一名極樂佛土經第七譯見正度錄與世高支讖支謙僧鎧白延法護等所出同本)
右一部一卷本闕。
沙門竺法力。西域人。業行清高智道崇峙。善通方語妙稱經微。以恭帝元熙元年己未二月。譯無量壽至真等正覺經一部。日難經一卷(第二齣即是越難經后說事少異見趙錄及始興錄)萍沙王五愿經一卷(亦名弗沙王經第三齣見趙錄及始興錄)迦葉結集戒經一卷(
【現代漢語翻譯】 現代漢語譯本：祇多蜜（Jiduomi），西域人。他天性聰慧，通達事理，志向遠大。他立志弘揚佛法，不畏懼遙遠的旅程。因此，在晉代翻譯了《菩薩十住經》等二十三部經典。各種目錄都記載是祇多蜜在晉代翻譯的，但沒有詳細說明是哪個皇帝在位時期。如果不是在咸陽或洛陽，就應該是在江南翻譯的。這些記載見於僧祐的目錄。房錄以外的其他目錄都明確記載了這些是單獨翻譯的。還有《寶施女經》（出自《大集經》）、《摩調王經》（出自《六度集》），因為是單獨產生的，所以刪去不記錄。 《大乘方便經》三卷（元熙二年翻譯，第三次出現，或者兩卷，與法護的《大善權經》等同本，見始興錄，現在編入《寶積經》當第三十八會）。《請觀世音菩薩消伏毒害陀羅尼咒經》一卷（也直接稱為《請觀世音經》，第二次出現，見法上錄）。《咸革長者六向拜經》一卷（晉宋年間在廣州翻譯，是《中阿含經》第三十三卷的異譯，見始興錄及寶唱錄）。
以上三部五卷（前兩部四卷，本子在，后一部一卷，本子缺失）。
竺難提（Zhunanti）居士，晉代翻譯為云喜，西域人。他立志求道，不知疲倦，能夠安於遠行。他理解領悟深奧的旨意，言語通俗易懂。在恭帝元熙元年己未年，以及宋代翻譯了《大乘方便經》等三部經典。《無量壽至真等正覺經》一卷（一名《樂佛土樂經》，一名《極樂佛土經》，第七次翻譯，見正度錄，與支婁迦讖、支謙、僧鎧、白延、法護等所出同本）。
以上一部一卷，本子缺失。
沙門竺法力（Zhufali），西域人。他品行清高，智慧高超。他精通各種語言，能夠準確地表達經文的精微之處。在恭帝元熙元年己未二月，翻譯了《無量壽至真等正覺經》一部。《日難經》一卷（第二次出現，也就是《越難經》，後面敘述的事情略有不同，見趙錄及始興錄）。《萍沙王五愿經》一卷（也名《弗沙王經》，第三次出現，見趙錄及始興錄）。《迦葉結集戒經》一卷。
【English Translation】 English version: Jiduomi, a man from the Western Regions. He was naturally intelligent, understood things thoroughly, and had lofty aspirations. He was determined to promote Buddhism and was not afraid of long journeys. Therefore, during the Jin Dynasty, he translated twenty-three scriptures, including the 'Bodhisattva Ten Dwellings Sutra'. Various catalogs record that Jiduomi translated them during the Jin Dynasty, but they do not specify which emperor's reign it was. If it was not in Xianyang or Luoyang, it should have been translated in Jiangnan. These records are found in Sengyou's catalog. Other catalogs besides Fang's catalog clearly record that these were translated separately. There is also the 'Treasury Giving Woman Sutra' (from the 'Mahasamghata Sutra'), the 'King Matiao Sutra' (from the 'Collection of Six Paramitas'), which were deleted and not recorded because they were produced separately. The 'Mahayana Upaya Sutra', three volumes (translated in the second year of Yuanxi, the third appearance, or two volumes, which are the same as Fahu's 'Great Good Power Sutra', etc., see the Shixing Record, now compiled into the 'Ratnakuta Sutra' as the thirty-eighth assembly). 'Requesting Avalokitesvara Bodhisattva to Eliminate and Subdue Poisonous Harm Dharani Sutra', one volume (also directly called 'Requesting Avalokitesvara Sutra', the second appearance, see Fa Shang's record). 'Elder Xian Ge's Sutra of Six Directions of Worship', one volume (translated in Guangzhou between the Jin and Song dynasties, is a different translation of the thirty-third volume of the 'Madhyama Agama Sutra', see the Shixing Record and Baochang's record).
The above three parts, five volumes (the first two parts, four volumes, the original is there, the last part, one volume, the original is missing).
Layman Zhunanti, translated as Yunxi in the Jin Dynasty, was a man from the Western Regions. He was determined to seek the Way, tireless, and able to settle down on long journeys. He understood and comprehended profound meanings, and his language was easy to understand. In the first year of Yuanxi of Emperor Gong, Jiwei year, and the Song Dynasty, he translated three scriptures including the 'Mahayana Upaya Sutra'. 'Amitayus Tathagata Sutra of Perfect Enlightenment', one volume (also known as 'Sutra of the Land of Joy and Buddha', also known as 'Sutra of the Land of Ultimate Bliss', the seventh translation, see the Zhengdu Record, which is the same as those produced by Lokaksema, Zhi Qian, Seng Kai, Bai Yan, and Fahu).
The above one part, one volume, the original is missing.
Shramana Zhufali, a man from the Western Regions. He was of noble character and outstanding wisdom. He was proficient in various languages and able to accurately express the subtleties of the scriptures. In the second month of Jiwei in the first year of Yuanxi of Emperor Gong, he translated one part of the 'Amitayus Tathagata Sutra of Perfect Enlightenment'. 'Sun Difficulty Sutra', one volume (the second appearance, which is the 'Yue Difficulty Sutra', the things described later are slightly different, see Zhao's record and Shixing's record). 'King Pingsha's Five Vows Sutra', one volume (also known as 'King Fusha's Sutra', the third appearance, see Zhao's record and Shixing's record). 'Kasyapa's Collection of Precepts Sutra', one volume.
第三齣見趙錄及始興錄)
右三部三卷其本並闕。
沙門釋嵩公。或云高公。于晉末譯日難等經三部。群錄並云晉末。不知何帝之年。迦葉禁戒經一卷(一名摩訶比丘經一名真偽沙門經初出見始興錄)
右一部一卷本闕。
沙門釋退公。譯迦葉禁戒經一部。云于晉。未詳何帝之年。佛開解梵志阿颰經一卷(出長阿含第十三卷異譯見趙錄)
右一部一卷本闕。
沙門釋法勇。譯梵志阿颰經一部。云晉末出。亦未詳何帝之年。那先比丘經二卷(或云那先經或三卷初出見僧祐失譯錄)
賢聖集見在。陀羅尼章句經一卷(祐無章字見僧祐失譯錄第三齣與持句神咒經等同本)
大乘經闕本。
右二部三卷。長房等錄東晉失譯。總有五十三部五十七卷。今除二部三卷之外。餘五十一部五十四卷並是房錄上。或後漢失譯錄中已載之者。及有譯人別生經等。委列如左。觀無量壽佛經三世三千佛名經千佛因緣經五十三佛名經八部佛名經十方佛名經賢劫千佛名經稱揚百千佛名經南方佛名經滅罪得福佛名經比丘諸禁律經摩訶僧祇律比丘要集優波離問佛經沙彌威儀比丘尼十戒經受十善戒經沙彌尼戒經賢者五戒經優婆塞威儀經波若得經觀世樓炭經般舟三昧唸佛章經庾伽三摩斯經禪要訶欲
【現代漢語翻譯】 現代漢語譯本 第三齣見趙錄及始興錄)
右三部三卷，其原本都已缺失。
沙門釋嵩公（Shamen Shi Songgong），或稱高公（Gaogong），于晉朝末年翻譯了《日難等經》（Ri Nan Deng Jing）三部。各記錄都說是晉朝末年，但不知道是哪個皇帝的年號。《迦葉禁戒經》（Jiaye Jinjie Jing）一卷（又名《摩訶比丘經》（Mohe Biqiu Jing），又名《真偽沙門經》（Zhenwei Shamen Jing），最早見於始興錄）。
右一部一卷，原本缺失。
沙門釋退公（Shamen Shi Tuigong）翻譯了《迦葉禁戒經》（Jiaye Jinjie Jing）一部，說是晉朝時翻譯的，但未詳細說明是哪個皇帝的年號。《佛開解梵志阿颰經》（Fo Kaijie Fanzhi Aba Jing）一卷（出自《長阿含經》（Chang Ahan Jing）第十三卷，異譯本見於趙錄）。
右一部一卷，原本缺失。
沙門釋法勇（Shamen Shi Fayong）翻譯了《梵志阿颰經》（Fanzhi Aba Jing）一部，說是晉朝末年出現的，也未詳細說明是哪個皇帝的年號。《那先比丘經》（Naxian Biqiu Jing）二卷（或稱《那先經》（Naxian Jing），或三卷，最早見於僧祐失譯錄）。
《賢聖集》（Xiansheng Ji）現在還在。《陀羅尼章句經》（Tuoluoni Zhangju Jing）一卷（僧祐的記錄中沒有『章』字，見於僧祐失譯錄，第三齣與《持句神咒經》（Chiju Shenzhou Jing）等同本）。
大乘經缺失原本。
右二部三卷。長房等人的記錄中說是東晉時期失譯的。總共有五十三部五十七卷。現在除去這兩部三卷之外，其餘五十一部五十四卷都是長房的記錄上，或者後漢失譯錄中已經記載的，以及有譯者另外翻譯的經等，詳細列表如下：《觀無量壽佛經》（Guan Wuliangshou Fo Jing）、《三世三千佛名經》（Sanshi Sanqian Fo Ming Jing）、《千佛因緣經》（Qian Fo Yinyuan Jing）、《五十三佛名經》（Wushisan Fo Ming Jing）、《八部佛名經》（Babu Fo Ming Jing）、《十方佛名經》（Shifang Fo Ming Jing）、《賢劫千佛名經》（Xianjie Qian Fo Ming Jing）、《稱揚百千佛名經》（Chengyang Baiqian Fo Ming Jing）、《南方佛名經》（Nanfang Fo Ming Jing）、《滅罪得福佛名經》（Miezui Defu Fo Ming Jing）、《比丘諸禁律經》（Biqiu Zhu Jinlu Jing）、《摩訶僧祇律》（Mohe Sengqi Lu）、《比丘要集》（Biqiu Yaoji）、《優波離問佛經》（Upali Wen Fo Jing）、《沙彌威儀》（Shami Weiyi）、《比丘尼十戒經》（Biqiuni Shijie Jing）、《受十善戒經》（Shou Shishan Jie Jing）、《沙彌尼戒經》（Shamini Jie Jing）、《賢者五戒經》（Xianzhe Wujie Jing）、《優婆塞威儀經》（Upasai Weiyi Jing）、《波若得經》（Bore De Jing）、《觀世樓炭經》（Guanshi Loutan Jing）、《般舟三昧唸佛章經》（Banzhou Sanmei Nianfo Zhang Jing）、《庾伽三摩斯經》（Yujia Sanmasi Jing）、《禪要訶欲》（Chanyao Heyu）。
【English Translation】 English version (Third excerpt seen in Zhao Lu and Shixing Lu)
The original texts of these three sections, comprising three volumes, are all missing.
The Shramana（Buddhist monk） Shi Songgong (釋嵩公), also known as Gaogong (高公), translated three sections of the 'Ri Nan Deng Jing' (日難等經) during the late Jin Dynasty. All records state the late Jin Dynasty, but the specific emperor's reign is unknown. 'Jiaye Jinjie Jing' (迦葉禁戒經) in one volume (also named 'Mohe Biqiu Jing' (摩訶比丘經), also named 'Zhenwei Shamen Jing' (真偽沙門經), first appeared in Shixing Lu).
This one section in one volume is missing its original text.
The Shramana Shi Tuigong (釋退公) translated one section of the 'Jiaye Jinjie Jing' (迦葉禁戒經), stating it was translated during the Jin Dynasty, but the specific emperor's reign is not detailed. 'Fo Kaijie Fanzhi Aba Jing' (佛開解梵志阿颰經) in one volume (excerpted from the thirteenth volume of 'Chang Ahan Jing' (長阿含經), a different translation appears in Zhao Lu).
This one section in one volume is missing its original text.
The Shramana Shi Fayong (釋法勇) translated one section of the 'Fanzhi Aba Jing' (梵志阿颰經), stating it appeared during the late Jin Dynasty, and the specific emperor's reign is also not detailed. 'Naxian Biqiu Jing' (那先比丘經) in two volumes (also known as 'Naxian Jing' (那先經), or in three volumes, first appeared in Sengyou's lost translation records).
'Xiansheng Ji' (賢聖集) is currently extant. 'Tuoluoni Zhangju Jing' (陀羅尼章句經) in one volume (Sengyou's record does not include the character '章', seen in Sengyou's lost translation records, the third excerpt is the same as 'Chiju Shenzhou Jing' (持句神咒經)).
The original text of the Mahayana Sutra is missing.
These two sections, comprising three volumes, are recorded by Changfang and others as lost translations from the Eastern Jin Dynasty. In total, there are fifty-three sections in fifty-seven volumes. Now, excluding these two sections in three volumes, the remaining fifty-one sections in fifty-four volumes are all from Changfang's records, or already recorded in the lost translation records of the Later Han Dynasty, and there are sutras translated separately by translators, etc., detailed as follows: 'Guan Wuliangshou Fo Jing' (觀無量壽佛經), 'Sanshi Sanqian Fo Ming Jing' (三世三千佛名經), 'Qian Fo Yinyuan Jing' (千佛因緣經), 'Wushisan Fo Ming Jing' (五十三佛名經), 'Babu Fo Ming Jing' (八部佛名經), 'Shifang Fo Ming Jing' (十方佛名經), 'Xianjie Qian Fo Ming Jing' (賢劫千佛名經), 'Chengyang Baiqian Fo Ming Jing' (稱揚百千佛名經), 'Nanfang Fo Ming Jing' (南方佛名經), 'Miezui Defu Fo Ming Jing' (滅罪得福佛名經), 'Biqiu Zhu Jinlu Jing' (比丘諸禁律經), 'Mohe Sengqi Lu' (摩訶僧祇律), 'Biqiu Yaoji' (比丘要集), 'Upali Wen Fo Jing' (優波離問佛經), 'Shami Weiyi' (沙彌威儀), 'Biqiuni Shijie Jing' (比丘尼十戒經), 'Shou Shishan Jie Jing' (受十善戒經), 'Shamini Jie Jing' (沙彌尼戒經), 'Xianzhe Wujie Jing' (賢者五戒經), 'Upasai Weiyi Jing' (優婆塞威儀經), 'Bore De Jing' (波若得經), 'Guanshi Loutan Jing' (觀世樓炭經), 'Banzhou Sanmei Nianfo Zhang Jing' (般舟三昧唸佛章經), 'Yujia Sanmasi Jing' (庾伽三摩斯經), 'Chanyao Heyu' (禪要訶欲).
經七佛所結麻油述咒五龍咒毒經齲齒咒七佛安宅神咒安宅咒(已上二十九部一十九卷後漢失譯錄中已有此中覆載故知重也)三歸五戒帶佩護身咒經七萬二千神王護比丘咒經十二萬神王護比丘尼咒經百結神王護身咒經宮宅神王守鎮左右經冢墓因緣四方神咒經伏魔封印大神咒經魔尼羅亶大神咒經召五方龍攝疫毒神咒經梵天神策經普廣經(已上一十一部一十一卷並是尸梨蜜所譯大灌頂經從第一卷至第十一)遺教三昧經二卷(或云遺教三昧法律經西晉法炬譯偽錄中亦有)阿那含經二卷(宋智嚴譯偽錄亦有)未曾有因緣經二卷(或直云未曾有經已曾再譯一存一闕)禪定方便次第法經(後漢安世高譯)七佛神咒(吳支謙譯)賢者五福經(西晉白法祖譯)摩尼羅亶神王咒案摩經(或無王字竺曇無蘭譯)本行六波羅蜜經(宋求那跋陀羅譯)優婆塞五戒經(宋沮渠京聲譯)三歸五戒經神王名經(抄灌頂經)定意三昧經(出十住斷結經)
已下新附此錄。決定毗尼經一卷(一名破壞一切心識初出與寶積優波離會同本異譯祐云眾錄並云于燉煌出不顯譯人傳云晉世出未詳何帝時)彌勒來時經一卷(第三齣與羅什彌勒下生經等同本見法上錄)稻芉經一卷(與了本生死經等同本)造立形像福報經一卷(與作佛形像經同本)報恩奉盆經一卷(與
【現代漢語翻譯】 現代漢語譯本
《經七佛所結麻油述咒五龍咒毒經》、《齲齒咒》、《七佛安宅神咒》、《安宅咒》（以上二十九部一十九卷，後漢失譯，錄中已有此，覆載故知重也）。《三歸五戒帶佩護身咒經》、《七萬二千神王護比丘咒經》、《十二萬神王護比丘尼咒經》、《百結神王護身咒經》、《宮宅神王守鎮左右經》、《冢墓因緣四方神咒經》、《伏魔封印大神咒經》、《魔尼羅亶大神咒經》、《召五方龍攝疫毒神咒經》、《梵天神策經》、《普廣經》（以上一十一部一十一卷，並是尸梨蜜所譯《大灌頂經》從第一卷至第十一）。《遺教三昧經》二卷（或云《遺教三昧法律經》，西晉法炬譯，偽錄中亦有）。《阿那含經》二卷（宋智嚴譯，偽錄亦有）。《未曾有因緣經》二卷（或直云《未曾有經》，已曾再譯，一存一闕）。《禪定方便次第法經》（後漢安世高譯）。《七佛神咒》（吳支謙譯）。《賢者五福經》（西晉白法祖譯）。《摩尼羅亶神王咒案摩經》（或無王字，竺曇無蘭譯）。《本行六波羅蜜經》（宋求那跋陀羅譯）。《優婆塞五戒經》（宋沮渠京聲譯）。《三歸五戒經》、《神王名經》（抄《灌頂經》）。《定意三昧經》（出《十住斷結經》）。
以下新附此錄。《決定毗尼經》一卷（一名《破壞一切心識》，初出與《寶積優波離會》同本異譯，祐云眾錄並云于燉煌出，不顯譯人，傳云晉世出，未詳何帝時）。《彌勒來時經》一卷（第三齣，與羅什《彌勒下生經》等同本，見法上錄）。《稻芉經》一卷（與《了本生死經》等同本）。《造立形像福報經》一卷（與《作佛形像經》同本）。《報恩奉盆經》一卷（與
【English Translation】 English version
《Scripture of the Five Dragons' Curse and Poison, Recited with Sesame Oil Concluded by the Seven Buddhas》, 《Curse for Tooth Decay》, 《Seven Buddhas' Scripture for Pacifying the Household》, 《Scripture for Pacifying the Household》 (The above twenty-nine sections in nineteen volumes were lost in translation during the Later Han Dynasty. They are already recorded, and are repeated here to show their importance). 《Scripture of the Three Refuges and Five Precepts for Wearing and Protecting the Body》, 《Scripture of Seventy-two Thousand Spirit Kings Protecting Bhikshus (monks)》, 《Scripture of One Hundred and Twenty Thousand Spirit Kings Protecting Bhikshunis (nuns)》, 《Scripture of the Hundred-Knot Spirit King Protecting the Body》, 《Scripture of the Spirit King of Palaces and Residences Guarding the Left and Right》, 《Scripture of the Four Directions' Divine Curse Related to Tombs and Graves》, 《Scripture of the Great Divine Curse for Subduing Demons and Sealing》, 《Scripture of the Great Divine Curse of Mani-ladan》, 《Scripture of Summoning the Five Directions' Dragons to Subdue Epidemic Poison》, 《Brahma's Divine Strategy Scripture》, 《Scripture of Universal Expansion》 (The above eleven sections in eleven volumes were all translated by Shirimitra, from the first to the eleventh volume of the 《Great Consecration Scripture》).
《Scripture of the Samadhi of Last Instructions》, two volumes (also called 《Scripture of the Samadhi of Last Instructions and Laws》, translated by Dharmaraksa during the Western Jin Dynasty, also found in the false records). 《Anagamin Scripture》, two volumes (translated by Zhiyan during the Song Dynasty, also found in the false records). 《Scripture of Unprecedented Causes and Conditions》, two volumes (or simply called 《Scripture of the Unprecedented》, already translated twice, one extant and one missing). 《Scripture on the Gradual Stages of the Methods of Dhyana and Expedient Means》 (translated by An Shigao during the Later Han Dynasty). 《Seven Buddhas' Divine Curse》 (translated by Zhi Qian during the Wu Dynasty). 《Scripture of the Five Blessings of the Wise》 (translated by Bai Fazu during the Western Jin Dynasty). 《Mani-ladan Spirit King's Curse Anma Scripture》 (or without the word 'King', translated by Zhu Tannan). 《Scripture of the Fundamental Practices of the Six Paramitas》 (translated by Gunabhadra during the Song Dynasty). 《Scripture of the Five Precepts for Upasakas (lay devotees)》 (translated by Juqu Jingsheng during the Song Dynasty). 《Scripture of the Three Refuges and Five Precepts》, 《Scripture of the Names of the Spirit Kings》 (copied from the 《Consecration Scripture》). 《Scripture of the Samadhi of Fixed Intention》 (from the 《Scripture of the Ten Abodes for Severing Bonds》).
The following are newly appended to this record. 《Definitive Vinaya Scripture》, one volume (also named 《Destroying All Consciousness》, initially appearing as a different translation of the same source as the 《Ratnakuta Upali Assembly》; Youyun's records and others state that it was found in Dunhuang, with no translator indicated, and tradition says it appeared during the Jin Dynasty, but the emperor's reign is unknown). 《Scripture of Maitreya's Arrival》, one volume (the third appearance, with the same source as Kumarajiva's 《Maitreya's Descent Scripture》, see Fa Shang's record). 《Scripture of Rice Stalks》, one volume (with the same source as the 《Scripture of Understanding the Fundamental Nature of Birth and Death》). 《Scripture of the Meritorious Rewards of Creating Images》, one volume (with the same source as the 《Scripture of Making Buddha Images》). 《Scripture of Repaying Kindness and Offering Bowls》, one volume (with
盂蘭盆經同本)師子奮迅菩薩所問經一卷華聚陀羅尼咒經一卷(上二經同本異出)六字咒王經一卷(與六字神咒王經同本)善法方便陀羅尼經一卷金剛秘密善門陀羅尼經一卷(上二經同本異出)菩薩本行經三卷七佛所說神咒經四卷(初捲雲七佛十一菩薩說大陀羅尼神咒經)薩羅國經一卷(或云薩羅國王經)般泥洹經二卷(或直雲泥洹經亦云大般泥洹經是長阿含初分遊行經異譯諸藏中一卷者唯是上卷欠下卷也)緣本致經一卷(出中阿含第十卷異譯)古來世時經一卷(出中阿含第十三卷異譯)梵志計水凈經一卷(出中阿含第二十三卷異譯)三歸五戒慈心厭離功德經一卷(出中阿含第三十九卷異譯)箭喻經一卷(出中阿含第六十卷異譯)食施獲五福報經一卷(一名施色力經一名福德經出增一阿含第二十四卷異譯)滿愿子經一卷(僧祐失譯錄中有晉言故移編此出雜阿含第十三卷異譯)摩鄧女解形中六事經一卷(第五齣與摩登伽含頭諫經等同本)餓鬼報應經一卷(第三齣一名目連說地獄餓鬼因緣經與鬼問目連經等同本)得道梯橙錫杖經一卷(題云得道梯橙經錫杖品第十二亦直云錫杖經)僧護經一卷(或云僧護因緣經亦云因緣僧護經)護凈經一卷木槵子經一卷(或作患字又作檈)無上處經一卷盧志長者因緣經一卷五王經一卷沙彌十
【現代漢語翻譯】 《盂蘭盆經同本》 《師子奮迅菩薩所問經》一卷 《華聚陀羅尼咒經》一卷 (以上二經同本異出) 《六字咒王經》一卷 (與《六字神咒王經》同本) 《善法方便陀羅尼經》一卷 《金剛秘密善門陀羅尼經》一卷 (以上二經同本異出) 《菩薩本行經》三卷 《七佛所說神咒經》四卷 (初捲雲《七佛十一菩薩說大陀羅尼神咒經》) 《薩羅國經》一卷 (或云《薩羅國王經》) 《般泥洹經》二卷 (或直云《泥洹經》，亦云《大般泥洹經》，是長阿含初分**經異譯，諸藏中一卷者唯是上卷欠下卷也) 《緣本致經》一卷 (出《中阿含》第十卷異譯) 《古來世時經》一卷 (出《中阿含》第十三卷異譯) 《梵志計水凈經》一卷 (出《中阿含》第二十三卷異譯) 《三歸五戒慈心厭離功德經》一卷 (出《中阿含》第三十九卷異譯) 《箭喻經》一卷 (出《中阿含》第六十卷異譯) 《食施獲五福報經》一卷 (一名《施色力經》，一名《福德經》，出《增一阿含》第二十四卷異譯) 《滿愿子經》一卷 (僧祐失譯錄中有晉言，故移編此，出《雜阿含》第十三卷異譯) 《摩鄧女解形中六事經》一卷 (第五齣與《摩登伽含頭諫經》等同本) 《餓鬼報應經》一卷 (第三齣一名《目連說地獄餓鬼因緣經》，與《鬼問目連經》等同本) 《得道梯橙錫杖經》一卷 (題云《得道梯橙經錫杖品》第十二，亦直云《錫杖經》) 《僧護經》一卷 (或云《僧護因緣經》，亦云《因緣僧護經》) 《護凈經》一卷 《木槵子經》一卷 (或作患字，又作檈) 《無上處經》一卷 《盧志長者因緣經》一卷 《五王經》一卷 《沙彌十
【English Translation】 《The Ulambana Sutra (same version)》 《Shishi Fenxun Bodhisattva Suo Wen Jing (師子奮迅菩薩所問經)》 one scroll (The Sutra of the Questions of Bodhisattva Lion's Swiftness) 《Hua Ju Dharani Zhou Jing (華聚陀羅尼咒經)》 one scroll (Flower Gathering Dharani Mantra Sutra) (The above two sutras are the same version but with different translations) 《Liu Zi Zhou Wang Jing (六字咒王經)》 one scroll (Six-Syllable Mantra King Sutra) (Same version as 《Liu Zi Shen Zhou Wang Jing (六字神咒王經)》 Six-Syllable Divine Mantra King Sutra) 《Shan Fa Fang Bian Dharani Jing (善法方便陀羅尼經)》 one scroll (Good Dharma Expedient Dharani Sutra) 《Jin Gang Mi Mi Shan Men Dharani Jing (金剛秘密善門陀羅尼經)》 one scroll (Vajra Secret Good Gate Dharani Sutra) (The above two sutras are the same version but with different translations) 《Bodhisattva Ben Xing Jing (菩薩本行經)》 three scrolls (Bodhisattva's Original Conduct Sutra) 《Qi Fo Suo Shuo Shen Zhou Jing (七佛所說神咒經)》 four scrolls (The Divine Mantra Sutra Spoken by the Seven Buddhas) (The first scroll says 《Qi Fo Shi Yi Pusa Shuo Da Dharani Shen Zhou Jing (七佛十一菩薩說大陀羅尼神咒經)》 The Great Dharani Divine Mantra Sutra Spoken by the Seven Buddhas and Eleven Bodhisattvas) 《Sa Luo Guo Jing (薩羅國經)》 one scroll (Saro Kingdom Sutra) (Or called 《Sa Luo Guo Wang Jing (薩羅國王經)》 Saro King Sutra) 《Ban Ni Huan Jing (般泥洹經)》 two scrolls (Parinirvana Sutra) (Or simply called 《Ni Huan Jing (泥洹經)》 Nirvana Sutra, also called 《Da Ban Ni Huan Jing (大般泥洹經)》 Great Parinirvana Sutra, is a different translation of the first part of the Long Agama Sutra, the one scroll in various collections is only the upper scroll, lacking the lower scroll) 《Yuan Ben Zhi Jing (緣本致經)》 one scroll (Sutra on the Basis of Conditions) (Different translation from the tenth scroll of the 《Madhyama Agama (中阿含)》) 《Gu Lai Shi Shi Jing (古來世時經)》 one scroll (Sutra of Past Times) (Different translation from the thirteenth scroll of the 《Madhyama Agama (中阿含)》) 《Fan Zhi Ji Shui Jing Jing (梵志計水凈經)》 one scroll (Brahmin's Sutra on Purification by Water) (Different translation from the twenty-third scroll of the 《Madhyama Agama (中阿含)》) 《San Gui Wu Jie Ci Xin Yan Li Gong De Jing (三歸五戒慈心厭離功德經)》 one scroll (Sutra on the Merits of Taking Refuge in the Three Jewels, Observing the Five Precepts, Cultivating Loving-Kindness, and Renouncing Worldly Desires) (Different translation from the thirty-ninth scroll of the 《Madhyama Agama (中阿含)》) 《Jian Yu Jing (箭喻經)》 one scroll (Arrow Simile Sutra) (Different translation from the sixtieth scroll of the 《Madhyama Agama (中阿含)》) 《Shi Shi Huo Wu Fu Bao Jing (食施獲五福報經)》 one scroll (Sutra on Obtaining Five Blessings by Giving Food) (Also called 《Shi Se Li Jing (施色力經)》 Sutra on Giving Color and Strength, also called 《Fu De Jing (福德經)》 Sutra on Merit, different translation from the twenty-fourth scroll of the 《Ekottara Agama (增一阿含)》) 《Man Yuan Zi Jing (滿愿子經)》 one scroll (Purna Sutra) (Sengyou's Lost Translation Record has a Jin Dynasty translation, so it is moved here, different translation from the thirteenth scroll of the 《Samyukta Agama (雜阿含)》) 《Mo Deng Nu Jie Xing Zhong Liu Shi Jing (摩鄧女解形中六事經)》 one scroll (Sutra on the Six Matters in Maudgalyayana's Explanation of Form) (The fifth is the same version as 《Mo Deng Jia Han Tou Jian Jing (摩登伽含頭諫經)》 Maudgalyayana's Admonition Sutra) 《E Gui Bao Ying Jing (餓鬼報應經)》 one scroll (Sutra on the Retribution of Hungry Ghosts) (The third is also called 《Mu Lian Shuo Di Yu E Gui Yin Yuan Jing (目連說地獄餓鬼因緣經)》 Maudgalyayana's Explanation of the Causes and Conditions of Hungry Ghosts in Hell, same version as 《Gui Wen Mu Lian Jing (鬼問目連經)》 Ghosts Questioning Maudgalyayana Sutra) 《De Dao Ti Cheng Xi Zhang Jing (得道梯橙錫杖經)》 one scroll (Sutra on the Ladder to Enlightenment and the Staff) (Titled 《De Dao Ti Cheng Jing Xi Zhang Pin (得道梯橙經錫杖品)》 twelfth chapter of the Sutra on the Ladder to Enlightenment and the Staff, also simply called 《Xi Zhang Jing (錫杖經)》 Staff Sutra) 《Seng Hu Jing (僧護經)》 one scroll (Sangharaksa Sutra) (Or called 《Seng Hu Yin Yuan Jing (僧護因緣經)》 Sangharaksa's Cause and Condition Sutra, also called 《Yin Yuan Seng Hu Jing (因緣僧護經)》 Cause and Condition Sangharaksa Sutra) 《Hu Jing Jing (護凈經)》 one scroll (Sutra on Protecting Purity) 《Mu Huan Zi Jing (木槵子經)》 one scroll (Sapindus Seed Sutra) (Or written as 患字, also written as 檈) 《Wu Shang Chu Jing (無上處經)》 one scroll (Sutra on the Supreme Abode) 《Lu Zhi Zhang Zhe Yin Yuan Jing (盧志長者因緣經)》 one scroll (Sutra on the Causes and Conditions of Elder Lu Zhi) 《Wu Wang Jing (五王經)》 one scroll (Five Kings Sutra) 《Sha Mi Shi (沙彌十)
戒法並威儀一卷(亦云沙彌威儀戒本)沙彌尼離戒文一卷舍利弗問經一卷五百問事經一卷阿育王譬喻經一卷(題雲天尊說阿育王譬喻經古經呼佛以為天尊即佛說也)撰集三藏及雜藏傳一卷(亦云撰三藏經及雜藏經)彌勒作佛時事經一卷(祐錄無事字第二齣與彌勒來時經等同本見寶唱錄)道樹三昧經二卷(第二齣與私阿昧經同本見支敏度錄)
右三十八部四十五卷(末後二部三卷闕本余並見在)。
前三十六部四十二卷。並是入藏見經。莫知譯主。諸失譯錄闕而未書。似是遠代之經。故編于晉末。庶無遺漏焉。
通前舊失譯經二部三卷。總四十部四十八卷。併爲東晉失源云。
秦符氏都長安(亦云前秦)
起符健(謚為明帝)皇始元年辛亥。至符登(無謚)太初九年甲午。凡經五主四十四年。沙門六人。所譯經律論等。總一十五部。合一百九十七卷(于中七部六十五卷見在八部一百三十二卷闕本房云皇始元年甲寅延初元年丁酉與諸家年曆不同校二年向後準安公增一序勘其甲子房錄錯矣)。符秦沙門曇摩持(三部三卷戒本壇文)沙門鳩摩羅佛提(一部二卷集)沙門僧伽跋澄(三部二十七卷論集)沙門曇摩蜱(一部五卷經)沙門僧伽提婆(二部四十六卷論)沙門曇摩難提(五部一百一十四卷
【現代漢語翻譯】 現代漢語譯本： 《戒法並威儀》一卷（亦稱《沙彌威儀戒本》），《沙彌尼離戒文》一卷，《舍利弗問經》一卷，《五百問事經》一卷，《阿育王譬喻經》一卷（題為《天尊說阿育王譬喻經》，古經稱佛為天尊，即佛所說），《撰集三藏及雜藏傳》一卷（亦稱《撰三藏經及雜藏經》），《彌勒作佛時事經》一卷（祐錄無『事』字，第二齣與《彌勒來時經》等同本，見寶唱錄），《道樹三昧經》二卷（第二齣與《私阿昧經》同本，見支敏度錄）。
右三十八部四十五卷（末後二部三卷闕本，其餘都見在）。
前三十六部四十二卷，都是入藏的現存經典，不知譯者。這些失譯的記錄缺失而未書寫，像是遠古時代的經典，所以編于東晉末年，希望沒有遺漏。
加上前面舊的失譯經二部三卷，總共四十部四十八卷，都歸為東晉時期失傳的。
秦符氏都長安（亦稱前秦）
從符健（謚為明帝）皇始元年辛亥，到符登（無謚）太初九年甲午，總共經歷了五位君主，四十四年。沙門六人，所翻譯的經律論等，總共一十五部，合計一百九十七卷（其中七部六十五卷現存，八部一百三十二卷缺失。房錄記載皇始元年為甲寅，延初元年為丁酉，與各家年曆不同，校對二年向後，按照安公增加的序言勘察，其甲子房錄有誤）。符秦沙門曇摩持（Dharmadhara）（三部三卷戒本壇文），沙門鳩摩羅佛提（Kumarabuddhi）（一部二卷集），沙門僧伽跋澄（Sanghabhadra）（三部二十七卷論集），沙門曇摩蜱（Dharmapiya）（一部五卷經），沙門僧伽提婆（Sanghadeva）（二部四十六卷論），沙門曇摩難提（Dharmanandi）（五部一百一十四卷）。
【English Translation】 English version: 'Precepts and Conduct' one fascicle (also called 'Rules of Conduct for a Shramanera'), 'Text on Shramaneris Leaving the Precepts' one fascicle, 'Shariputra's Questions Sutra' one fascicle, 'Five Hundred Questions Sutra' one fascicle, 'Ashoka's Parable Sutra' one fascicle (titled 'The Heavenly Honored One Speaks of Ashoka's Parable Sutra', ancient scriptures call the Buddha 'Heavenly Honored One', meaning spoken by the Buddha), 'Collected Treatises on the Three Pitakas and Miscellaneous Collections' one fascicle (also called 'Collected Sutras of the Three Pitakas and Miscellaneous Collections'), 'Sutra on the Events When Maitreya Becomes a Buddha' one fascicle (You's record omits the word 'events', the second edition is the same as 'Sutra on Maitreya's Arrival', see Baochang's record), 'Samadhi Sutra of the Bodhi Tree' two fascicles (the second edition is the same as 'Sia昧 Sutra', see Zhimindu's record).
The above thirty-eight sections comprise forty-five fascicles (the last two sections, three fascicles, are missing; the rest are extant).
The preceding thirty-six sections, forty-two fascicles, are all extant scriptures included in the canon, the translator is unknown. These lost translations are missing from the records and not written down. They seem to be ancient scriptures, so they are compiled at the end of the Eastern Jin Dynasty, hoping nothing is omitted.
Adding the previous old lost translations, two sections, three fascicles, totals forty sections, forty-eight fascicles, all attributed to lost sources from the Eastern Jin Dynasty.
The Qin of Fu clan had its capital in Chang'an (also called Former Qin)
From the first year of Huangshi (辛亥) of Fu Jian (謚為明帝, posthumous title: Emperor Ming), to the ninth year of Taichu (甲午) of Fu Deng (無謚, no posthumous title), a total of five rulers reigned for forty-four years. Six Shramanas translated scriptures, Vinaya, Shastras, etc., totaling fifteen sections, amounting to one hundred and ninety-seven fascicles (among them, seven sections, sixty-five fascicles, are extant; eight sections, one hundred and thirty-two fascicles, are missing. Fang's record states that the first year of Huangshi was 甲寅, and the first year of Yanchu was 丁酉, which differs from other historical records. After checking two years later, according to the preface added by An Gong, Fang's record of the 甲子 is incorrect). Shramana Dharmadhara (曇摩持) of Fu Qin (three sections, three fascicles of precepts and ordination platform texts), Shramana Kumarabuddhi (鳩摩羅佛提) (one section, two fascicles of collected works), Shramana Sanghabhadra (僧伽跋澄) (three sections, twenty-seven fascicles of Shastras and collected works), Shramana Dharmapiya (曇摩蜱) (one section, five fascicles of Sutras), Shramana Sanghadeva (僧伽提婆) (two sections, forty-six fascicles of Shastras), Shramana Dharmanandi (曇摩難提) (five sections, one hundred and fourteen fascicles).
經論集)十誦比丘戒本一卷(或云十誦大比丘戒初出見僧祐錄)比丘尼大戒一卷(亦云十誦比丘尼戒第二齣見僧祐錄)教授比丘尼二歲壇文一卷(或無尼字僧純于龜茲國得梵本來佛念譯語慧常筆受見寶唱錄)
右三部三卷其本並闕。
沙門曇摩持。或云侍。秦言法慧。或云法海。西域人。善持律藏妙入契經。以符堅(謚莊烈天王)建元三年丁卯四年戊辰。于長安譯十誦戒本等三部。竺佛念傳語。慧常筆受(安公僧戒序云。佛念寫其梵文。道賢為譯慧當筆受。其比丘尼戒。僧祐錄云。晉簡文帝時沙門僧純于西域拘夷國得梵本。到關中令佛念曇摩侍慧常共出。謹按長房等錄。皆以慧常為其譯主。與曇摩持竺佛念共譯。今以秦僧慧常元不游于天竺。常雖共出尼戒執本乃是曇摩佛念傳譯常為筆受與其僧戒。何別此乃別標慧常。推校本末。事乃分明。常為助翻。曇摩為主故。入曇摩之錄。慧常不別存焉)。四阿含暮抄解二卷(亦云四阿含暮抄經見僧祐錄)
右一部二卷其本見在。
沙門鳩摩羅佛提。秦言童覺。西域人。以符堅建元十八年壬午八月。于鄴寺譯阿含暮抄一部。冬十一月乃訖。佛提執梵本佛唸佛護譯為秦文。沙門僧導僧睿曇究筆受。尊婆須蜜菩薩所集論十卷(或云婆須蜜經或十二卷或十四卷
【現代漢語翻譯】 現代漢語譯本： 《十誦比丘戒本》一卷（或稱《十誦大比丘戒》，最初見於僧祐的目錄）。 《比丘尼大戒》一卷（也稱《十誦比丘尼戒》，第二次見於僧祐的目錄）。 《教授比丘尼二歲壇文》一卷（或者沒有『尼』字，僧純在龜茲國得到梵文字，佛念翻譯，慧常筆錄，見於寶唱的目錄）。
以上三部，共三卷，其原本都已缺失。
沙門曇摩持（或稱曇摩侍），秦言法慧（或稱法海），西域人。擅長持律藏，精妙地進入契經。在符堅（謚號莊烈天王）建元三年丁卯、四年戊辰，于長安翻譯《十誦戒本》等三部。竺佛念傳譯，慧常筆受（安公《僧戒序》說：佛唸書寫梵文，道賢翻譯，慧當筆受。關於《比丘尼戒》，僧祐的目錄說：晉簡文帝時，沙門僧純在西域拘夷國得到梵本，到達關中，讓佛念、曇摩侍、慧常共同翻譯。仔細考察長房等人的記錄，都以慧常為譯主，與曇摩持、竺佛念共同翻譯。現在認為秦僧慧常原本沒有遊歷過天竺，雖然共同翻譯了《尼戒》，但執本的應該是曇摩、佛念傳譯，慧常筆受，這與《僧戒》有什麼區別呢？這乃是特別標出慧常。推究事情的本末，事情就很分明了。慧常是輔助翻譯，曇摩是主譯，所以收入曇摩的目錄，慧常沒有單獨儲存）。 《四阿含暮抄解》二卷（也稱《四阿含暮抄經》，見於僧祐的目錄）。
以上一部，共二卷，其原本現在還在。
沙門鳩摩羅佛提（Kumārabodhi），秦言童覺，西域人。在符堅建元十八年壬午八月，于鄴寺翻譯《阿含暮抄》一部，到冬季十一月完成。佛提執梵本，佛念、佛護翻譯為秦文，沙門僧導、僧睿、曇究筆受。尊婆須蜜（Vasubandhu）菩薩所集論十卷（或稱《婆須蜜經》，或者十二卷，或者十四卷）。
【English Translation】 English version: 《Ten Recitations Bhikshu Prātimokṣa》, one fascicle (also known as 《Ten Recitations Mahābhikṣu Prātimokṣa》, first seen in Sengyou's catalogue). 《Great Bhikshuni Prātimokṣa》, one fascicle (also known as 《Ten Recitations Bhikshuni Prātimokṣa》, second seen in Sengyou's catalogue). 《Text for Teaching Bhikshunis the Two-Year Ordination Platform》, one fascicle (sometimes without the word 'Bhikshuni', Sangchun obtained the Sanskrit text in the Kingdom of Kucha, Buddhasmṛti translated, Huichang wrote it down, seen in Baochang's catalogue).
The above three sections, totaling three fascicles, all have missing originals.
Shramana Dharmadhara (or Dharmasama), Qin language: Fahui (or Fahai), a person from the Western Regions. He was skilled in upholding the Vinaya Pitaka and profoundly entered the Sutras. In the third year of Jianyuan (Dingmao) and the fourth year (Wuchen) of Fu Jian (posthumously named Zhuanglie Tianwang), he translated the 《Ten Recitations Prātimokṣa》 and other three sections in Chang'an. Buddhasmṛti transmitted the language, and Huichang wrote it down (An Gong's 《Preface to the Monastic Precepts》 says: Buddhasmṛti wrote the Sanskrit text, Daoxian translated it, and Hui Dang wrote it down. Regarding the 《Bhikshuni Prātimokṣa》, Sengyou's catalogue says: During the reign of Emperor Jianwen of the Jin Dynasty, Shramana Sangchun obtained the Sanskrit text in the Kingdom of Kucha in the Western Regions. Upon arriving in Guanzhong, he had Buddhasmṛti, Dharmadhara, and Huichang translate it together. Upon careful examination of the records of Changfang and others, Huichang is regarded as the chief translator, translating together with Dharmadhara and Buddhasmṛti. Now it is believed that the Qin monk Huichang originally did not travel to India. Although he jointly translated the 《Bhikshuni Prātimokṣa》, the one holding the text should be Dharmadhara and Buddhasmṛti transmitting the translation, with Huichang writing it down. How is this different from the 《Monastic Precepts》? This is to specifically highlight Huichang. Investigating the beginning and end of the matter, the matter becomes clear. Huichang assisted in the translation, while Dharmadhara was the main translator, so it is included in Dharmadhara's catalogue, and Huichang is not separately preserved). 《Explanations of the Later Transcriptions of the Four Agamas》, two fascicles (also known as 《Later Transcriptions of the Four Agamas》, seen in Sengyou's catalogue).
The above one section, totaling two fascicles, its original is still extant.
Shramana Kumārabodhi, Qin language: Tongjue, a person from the Western Regions. In the eighteenth year of Jianyuan (Renwu) of Fu Jian, in the eighth month, he translated one section of the 《Later Transcriptions of the Agamas》 at Ye Temple, completing it in the eleventh month of winter. Kumārabodhi held the Sanskrit text, and Buddhasmṛti and Buddharakṣa translated it into Qin text, with Shramanas Sengdao, Sengrui, and Tanjiu writing it down. The Treatise Collected by Venerable Vasubandhu Bodhisattva, ten fascicles (also known as 《Vasubandhu Sutra》, or twelve fascicles, or fourteen fascicles).
建元二十年三月五日出至七月十三日訖跋澄難提提婆三人執本佛念譯傳慧嵩筆受見僧祐錄)鞞婆沙論十四卷(或無論字亦云鞞婆沙阿毗曇亦云廣說或十五卷或十九卷建元十九年四月出至八月末訖難提錄為梵文佛圖羅剎譯傳敏智筆受見僧祐錄)僧伽羅剎所集經三卷(或云僧伽羅剎集初出或五卷建元二十年出十一月三十日訖佛念傳譯慧嵩筆受見僧祐錄于長安石羊寺出亦云佛護傳譯)
右三部二十七卷其本並在。
沙門僧伽跋澄。或云跋橙。秦言眾現。罽賓國人。毅然有淵懿之量。歷尋名師修習精詣。博覽眾典特善數經。闇誦毗婆沙貫其妙旨(毗婆沙即鞞婆沙是非大毗婆沙也)常浪志遊方觀風弘化。符堅建元之末來入關中。先是大乘之典未廣。禪數之學甚盛。既至長安咸稱法匠焉。堅秘書郎趙政字文業。博學有才崇仰大法。嘗聞外國宗習毗婆沙。而跋澄諷誦。乃四事禮供請譯梵文。澄以建元十七年辛巳。至二十一年乙酉。共名德法師釋道安等。譯婆須蜜等三部。涼州沙門竺佛念。外國沙門佛圖羅剎傳語。沙門敏智慧嵩。秘書郎趙文業筆受。安公法和對共校定。跋澄戒德整峻虛靖離俗。關中僧眾則而像之。后不知所終。佛圖羅剎不知何國人。德業純粹該覽經典。久游中土善達秦言。其宣譯梵文見稱當世(祐等群錄
【現代漢語翻譯】 現代漢語譯本：建元二十年三月初五開始，到七月十三日結束，跋澄、難提、提婆三人執本，佛念翻譯，慧嵩筆受（見僧祐的記錄）：《鞞婆沙論》十四卷（或稱《無論字》，也稱《鞞婆沙阿毗曇》，又稱《廣說》，或十五卷，或十九卷。建元十九年四月開始，到八月末結束，難提記錄爲梵文，佛圖羅剎翻譯，敏智筆受（見僧祐的記錄）：僧伽羅剎所集經三卷（或稱《僧伽羅剎集初出》，或五卷，建元二十年出，十一月三十日結束，佛念翻譯，慧嵩筆受（見僧祐的記錄），在長安石羊寺翻譯，也說是佛護翻譯）。
以上三部共二十七卷，原本都在。
沙門僧伽跋澄（或稱跋橙），秦語意為『眾現』，是罽賓國（Kashmir）人。他毅然決然，具有深厚的學識和度量，遍訪名師，精進修習，博覽群經，尤其擅長數論經典。他能背誦《毗婆沙》（Vibhasa，即《鞞婆沙》，並非《大毗婆沙》），通曉其中的精妙之處。他常懷著遠大的志向遊歷四方，觀察風俗，弘揚佛法。苻堅建元末年來到關中。此前，大乘經典尚未廣泛流傳，禪數之學非常盛行。他到達長安后，大家都稱他為法匠。苻堅的秘書郎趙政（字文業），博學多才，崇尚大法。他曾聽說外國盛行《毗婆沙》，而跋澄能夠諷誦，於是以四事供養的禮節，請求他翻譯梵文。跋澄從建元十七年辛巳年到二十一年乙酉年，與名德法師釋道安等人，共同翻譯了婆須蜜（Vasumitra）等三部經典。涼州沙門竺佛念、外國沙門佛圖羅剎傳譯，沙門敏智、慧嵩，秘書郎趙文業筆受，道安法師和法和共同校定。跋澄戒律嚴謹，清虛寡慾，遠離世俗，關中的僧眾都以他為榜樣。後來不知所終。佛圖羅剎不知是哪個國家的人，德行和學業都很純粹，廣泛閱讀經典。他長期在中土遊歷，精通漢語。他翻譯梵文，在當時備受稱讚（僧祐等人的記錄）。
【English Translation】 English version: From the 5th day of the 3rd month to the 13th day of the 7th month of the 20th year of Jianyuan, Baicheng, Nandi, and Tiba held the original text, Fonian translated, and Huisong transcribed (as recorded by Sengyou): Biposha Lun (Vibhasa，or called Wulunzi, also called Biposha Abitan, also called Guangshuo, either 15 volumes or 19 volumes). From the 4th month to the end of the 8th month of the 19th year of Jianyuan, Nandi recorded it in Sanskrit, Fotu Luosha translated, and Minzhi transcribed (as recorded by Sengyou): Sengqie Luosha Suji Jing (Sangharaksa, or called Sengqie Luosha Ji Chuchu, or 5 volumes, published in the 20th year of Jianyuan, ending on the 30th day of the 11th month, Fonian translated, and Huisong transcribed (as recorded by Sengyou), translated at Shiyang Temple in Chang'an, also said to be translated by Fuhu).
The above three parts total 27 volumes, and the original texts are all present.
The Shramana Sanghabhadra (or called Bacheng), which means 'Appearance of the Multitude' in Qin language, was a native of the country of Kipin (Kashmir). He was resolute and had profound knowledge and measure. He visited famous teachers, practiced diligently, and studied various scriptures extensively, especially excelling in the classics of numerology. He could recite the Vibhasa (Vibhasa, i.e., Biposha, not the Great Vibhasa) and understood its subtle meanings. He often traveled around with great aspirations, observing customs and propagating the Dharma. He came to Guanzhong at the end of the Jianyuan era of Fu Jian. Before this, the Mahayana scriptures were not widely circulated, and the study of Chan numerology was very popular. After he arrived in Chang'an, everyone called him a master of the Dharma. Zhao Zheng (style name Wenyue), the secretary of Fu Jian, was erudite and talented, and admired the Great Dharma. He had heard that the Vibhasa was popular in foreign countries, and that Baicheng could recite it, so he requested him to translate the Sanskrit text with the etiquette of offering the four requisites. Baicheng, from the Xin Si year of the 17th year of Jianyuan to the Yi You year of the 21st year, together with eminent Dharma masters such as Shi Dao'an, translated three scriptures including those of Vasumitra (Vasumitra). The Shramana Zhu Fonian of Liangzhou and the foreign Shramana Fotu Luosha translated orally, the Shramanas Minzhi and Huisong transcribed, and Dharma Master Dao'an and Faho jointly collated. Baicheng's precepts were strict, pure, and detached from the world, and the monks in Guanzhong took him as an example. Later, his whereabouts became unknown. Fotu Luosha's country of origin is unknown. His virtue and learning were pure, and he extensively read the scriptures. He traveled in China for a long time and was proficient in the Chinese language. His translation of Sanskrit was praised in his time (as recorded by Sengyou and others).
並云鞞婆沙論僧伽提婆譯今準安公論序云僧伽跋澄譯今準論序為正祐等群錄復云跋澄譯雜阿毗曇毗婆沙論十四卷者即鞞婆沙論是也)。摩訶般若波羅蜜鈔經五卷(或無鈔字或七卷亦云般羅若一名須菩提品亦名長安品次第六齣與道行小品明度等同本見僧睿二秦錄及僧祐錄)
右一部五卷其本見在。
沙門曇摩蜱。秦言法愛。印度人。器宇明敏志存弘喻。以符堅建元十八年壬午。譯般若鈔經一部。佛護譯傳(佛護即佛圖羅剎也)慧進筆受。安公校定。共傳云。與大品放光光贊同本者。或恐尋之未審也。阿毗曇八揵度論三十卷(或無論字或二十卷或云迦旃延阿毗曇或云阿毗曇經八揵度初出與唐譯發智論同本建元十九年四月二十日出至十月二十日訖見僧祐錄)阿毗曇心十六卷(初出或十三卷建元末年于洛陽出見僧睿二秦錄及僧祐錄)
右二部四十六卷(前一部三十卷見在後一部十六卷闕本)。
沙門僧伽提婆(或云提和亦云僧迦禔婆蓋是言音楚夏耳)秦言眾天。罽賓國人。姓瞿曇氏。以符堅建元十九年癸未。游于長安。沙門法和請令翻譯。起十九年。訖建元末。出八揵度等論二部(其鞞婆沙十四卷準安公序是跋澄譯今此除之)。
涼州沙門竺佛念譯傳。慧力僧茂筆受。法和理其指歸。安公制序
【現代漢語翻譯】 現代漢語譯本 《鞞婆沙論》（《毗婆沙論》），僧伽提婆（Sanghadeva）譯。現在根據安世高（An Shigao）的論序，說是僧伽跋澄（Sanghabhadra）譯。現在根據論序，正祐等群錄又說是跋澄譯《雜阿毗曇毗婆沙論》十四卷，就是《鞞婆沙論》。 《摩訶般若波羅蜜鈔經》五卷（或者沒有『鈔』字，或者七卷，也叫《般羅若》，又名《須菩提品》，也名《長安品》，次第第六齣，與《道行般若經》、《小品般若經》等同本。見僧睿《二秦錄》及僧祐錄）。
右面這一部經共五卷，其原本現在還在。
沙門曇摩蜱（Dharmapī），秦言法愛。是印度人，器宇軒昂，聰明敏捷，志向在於弘揚佛法。在符堅建元十八年壬午，翻譯《般若鈔經》一部，由佛護（Buddharaksa，即佛圖羅剎）譯傳，慧進筆受，安世高校定。共同的說法是，與《大品般若經》、《放光般若經》、《光贊般若經》同本，或許尋找之後才能確定。《阿毗曇八揵度論》三十卷（或者沒有『論』字，或者二十卷，或者說是迦旃延（Katyayana）的《阿毗曇》，或者說是《阿毗曇經八揵度》，最初出現，與唐譯《發智論》同本，建元十九年四月二十日開始翻譯，到十月二十日結束，見僧祐錄）。《阿毗曇心論》十六卷（最初出現時或者十三卷，建元末年在洛陽出現，見僧睿《二秦錄》及僧祐錄）。
右面這兩部經共四十六卷（前一部三十卷現在還在，后一部十六卷缺少原本）。
沙門僧伽提婆（Sanghadeva）（或者叫提和，或者叫僧迦禔婆，大概是各地語音的差異）。秦言眾天。是罽賓國人，姓瞿曇氏。在符堅建元十九年癸未，遊歷到長安，沙門法和請他翻譯。從十九年開始，到建元末結束，翻譯《八揵度論》等論二部（其中的《鞞婆沙論》十四卷，根據安世高的序說是僧伽跋澄（Sanghabhadra）翻譯的，現在將它除去）。
涼州沙門竺佛念（Dharmanandin）譯傳，慧力、僧茂筆受，法和整理其要旨，安世高撰寫序言。
【English Translation】 English version 《Vinaya-vibhasa-sastra》 (《Vibhasa-sastra》), translated by Sanghadeva. Now, according to An Shigao's preface, it is said to be translated by Sanghabhadra. According to the preface, Zheng You and others also say that Sanghabhadra translated the fourteen fascicles of 《Samayuktabhidharma-vibhasa-sastra》, which is the 《Vinaya-vibhasa-sastra》. 《Mahaprajnaparamita-sutra-抄》 (《Mahaprajnaparamita-sutra》 Excerpt) in five fascicles (or without the word 'Excerpt', or in seven fascicles, also called 《Prajna》, also known as 《Subhutiprakarana》, also known as 《Changanprakarana》, the sixth in order, with the same origin as 《Astasahasrika Prajnaparamita Sutra》, 《Smaller Prajnaparamita Sutra》, etc. See Sengrui's 《Er Qin Lu》 and Sengyou's record).
The above sutra consists of five fascicles, and the original is still extant.
The Sramana Dharmapī, translated as Fa'ai in Chinese, was an Indian. He was brilliant and aspired to propagate the Dharma. In the eighteenth year of Jianyuan (382 CE) during the reign of Fu Jian, he translated a section of the 《Prajnaparamita-sutra-抄》, transmitted by Buddharaksa, recorded by Huijin, and collated by An Shigao. It is commonly said to be of the same origin as the 《Mahaprajnaparamita Sutra》, 《Fangguang Prajnaparamita Sutra》, and 《Guangzan Prajnaparamita Sutra》, but this needs to be verified. 《Abhidharma-astaskandha-sastra》 in thirty fascicles (or without the word 'sastra', or in twenty fascicles, or said to be Katyayana's 《Abhidharma》, or said to be 《Abhidharma-astaskandha-sutra》, first appeared, with the same origin as the Tang translation of 《Jnanaprasthana》, translated from the twentieth day of the fourth month to the twentieth day of the tenth month in the nineteenth year of Jianyuan, see Sengyou's record). 《Abhidharma-hrdaya-sastra》 in sixteen fascicles (or thirteen fascicles when it first appeared, appeared in Luoyang at the end of Jianyuan, see Sengrui's 《Er Qin Lu》 and Sengyou's record).
The above two sections consist of forty-six fascicles (the former section of thirty fascicles is still extant, and the latter section of sixteen fascicles lacks the original).
The Sramana Sanghadeva (or called Tihe, or called Sengqiezhihe, probably due to differences in pronunciation in different regions), translated as Zhongtian in Chinese, was from the country of Kashmir, with the surname Gautama. In the nineteenth year of Jianyuan (383 CE) during the reign of Fu Jian, he traveled to Chang'an, and the Sramana Faho requested him to translate. From the nineteenth year to the end of Jianyuan, he translated two sections of sastras such as 《Astaskandha-sastra》 (the 《Vinaya-vibhasa-sastra》 in fourteen fascicles, according to An Shigao's preface, was translated by Sanghabhadra, so it is now removed).
The Sramana Dharmanandin of Liangzhou translated and transmitted, Huili and Sengmao recorded, Faho organized its essence, and An Shigao wrote the preface.
。后以晉孝武帝太元十六年。游于廬山及往建康。更出經論。具如晉錄所顯。中阿鋡經五十九卷(建元二十年出是第一譯竺佛念筆受見竺道祖晉世雜錄及僧祐錄)增壹阿鋡經五十卷(第一譯建元二十年甲申夏出至來春訖為四十卷佛念傳譯曇嵩筆受見安公經序僧睿僧祐寶唱錄並載祐云三十三及二十四卷恐誤)三法度論二卷(初出或云三法度無論字與晉世僧伽提婆出者小異見長房錄)僧伽羅剎集二卷(佛去世后七百年僧伽羅剎造初出見寶唱錄)阿育王息壞目因緣經一卷(第三齣姚秦建初六年辛卯于安定城為尚書令姚旻二月十八日出至二十五日訖佛念傳譯兼制序見二秦錄此應入後秦從多附此)
右五部一百一十四卷(前四部一百一十三卷闕本后一部一卷見在)。
沙門曇摩難提秦言法喜。兜佉勒國人。髫年離俗。聰慧夙成研諷經典。以專精緻業。遍觀三藏闇誦中增二阿含。博識洽聞靡所不練。是以國內遠近咸共推服。少而觀方遍涉諸國。常謂弘法之體宜宣佈未聞。故遠冒流沙懷寶東遊。以符堅建元二十年。至於長安。難提學業既優道聲甚盛。符堅深見禮接厚致供施。先是中土群經未有四含。堅侍臣武威太守趙政志深法藏。乃與安公共請出經。政于長安城內集義學僧。寫出二含梵本。方始翻譯。佛念傳語。慧嵩筆
【現代漢語翻譯】 現代漢語譯本：之後，在晉孝武帝太元十六年（公元391年），他遊歷于廬山並前往建康（今南京）。在那裡，他進一步翻譯出經論，詳細情況記載於《晉錄》中。《中阿鋡經》五十九卷（建元二十年（公元384年）翻譯，是第一次翻譯。竺佛念筆受，見於竺道祖《晉世雜錄》及僧祐《出三藏記集》）。《增壹阿鋡經》五十卷（第一次翻譯，建元二十年甲申年（公元384年）夏天開始翻譯，到來年完成，共四十卷。佛念傳譯，曇嵩筆受，見於安公（指釋道安）經序，僧睿、僧祐、寶唱的目錄中均有記載，僧祐的記錄中記載有三十三卷和二十四卷，可能是錯誤）。《三法度論》二卷（最初翻譯，或者說《三法度無論》，其中的字與晉朝僧伽提婆翻譯的版本略有不同，見於長房的目錄）。《僧伽羅剎集》二卷（佛陀去世后七百年，僧伽羅剎（Samgharaksha）所造，最初翻譯，見於寶唱的目錄）。《阿育王息壞目因緣經》一卷（第三次翻譯，姚秦建初六年辛卯年（公元395年）在安定城，為尚書令姚旻，二月十八日開始翻譯，到二十五日完成。佛念傳譯兼作序，見於《二秦錄》，此經應歸入後秦，從多數原則附在此處）。
以上五部經共一百一十四卷（前四部一百一十三卷，有缺本，后一部一卷，現存）。
沙門曇摩難提（Dharmanandi），秦言法喜，是兜佉勒國（Tokharistan）人。年幼時就離開了世俗，天資聰穎，很早就研讀諷誦經典，以專心致志為事業，廣泛閱讀三藏經典，能背誦《中阿含經》和《增一阿含經》。他博學多聞，無所不通。因此，國內遠近的人都共同推崇敬佩他。年輕時就遊歷四方，遍及各國。他常認為弘揚佛法的關鍵在於宣揚未曾聽聞的教義，所以不遠萬里，冒著流沙的危險，懷著珍寶來到東方，在符堅建元二十年（公元384年）到達長安。曇摩難提的學業精湛，道行聲名遠播，符堅對他非常尊敬，以豐厚的物資供養他。在此之前，中土的經書中還沒有四阿含經。符堅的侍臣，武威太守趙政，對佛法經典有很深的志向，於是與安公（指釋道安）共同請求翻譯佛經。趙政在長安城內召集精通義學的僧人，抄寫出二阿含經的梵文版本，才開始翻譯。由佛念傳譯，慧嵩筆錄。
【English Translation】 English version: Later, in the sixteenth year of the Taiyuan era of Emperor Xiaowu of the Jin Dynasty (391 AD), he traveled to Mount Lu and went to Jiankang (now Nanjing). There, he further translated scriptures and treatises, as detailed in the 'Jin Records'. The 'Madhyama Agama Sutra' in fifty-nine fascicles (translated in the twentieth year of the Jianyuan era (384 AD), being the first translation. Written down by Zhu Fo-nian, as seen in Zhu Daozu's 'Miscellaneous Records of the Jin Dynasty' and Sengyou's 'Collection of Records on the Translation of the Tripitaka'). The 'Ekottara Agama Sutra' in fifty fascicles (first translation, started in the summer of the twenty-year of the Jianyuan era, Jia-shen year (384 AD), and completed by the following spring, totaling forty fascicles. Translated by Zhu Fo-nian, written down by Tan Song, as seen in the preface to the sutra by Master An (referring to Shi Dao'an), and recorded in the catalogs of Sengrui, Sengyou, and Baochang. Sengyou's record mentions thirty-three and twenty-four fascicles, which may be errors). The 'Treatise on the Three Dharmas' in two fascicles (first translation, or 'Treatise on the Three Dharmas Without Controversy', the characters of which are slightly different from the version translated by Samghadeva of the Jin Dynasty, as seen in Changfang's catalog). The 'Samgharaksha Collection' in two fascicles (created by Samgharaksha (僧伽羅剎) seven hundred years after the Buddha's passing, first translation, as seen in Baochang's catalog). The 'Nidana Sutra on King Ashoka Causing the Destruction of Eyes' in one fascicle (third translation, in the sixth year of the Jianchu era, Xin-mao year (395 AD) of the Yao Qin Dynasty, in the city of Anding, for the Minister Yao Min, started on the eighteenth day of the second month and completed on the twenty-fifth day. Translated and prefaced by Zhu Fo-nian, as seen in the 'Records of the Two Qin Dynasties'. This sutra should be attributed to the Later Qin Dynasty, following the majority principle).
The above five sets of scriptures total one hundred and fourteen fascicles (the first four sets totaling one hundred and thirteen fascicles, with missing copies, and the last set consisting of one fascicle, which is extant).
The Shramana Dharmanandi (曇摩難提), meaning 'Joy of Dharma' in Qin language, was a native of Tokharistan (兜佉勒國). He left the secular life at a young age, possessed innate intelligence, and studied and recited the scriptures from an early age, dedicating himself to this pursuit. He extensively read the Tripitaka and could recite the 'Madhyama Agama Sutra' and the 'Ekottara Agama Sutra' from memory. He was erudite and knowledgeable in all areas. Therefore, people near and far in his country commonly revered and admired him. He traveled extensively in his youth, visiting various countries. He often believed that the key to propagating the Dharma lay in proclaiming teachings that had not yet been heard. Therefore, he traveled far and wide, braving the dangers of the shifting sands, and arrived in Chang'an in the twentieth year of the Jianyuan era of Fu Jian (384 AD), carrying his treasures. Dharmanandi's scholarship was profound, and his reputation for virtue was widespread. Fu Jian deeply respected him and provided him with generous offerings. Prior to this, the Four Agamas had not yet been available in the scriptures of the Central Lands. Zhao Zheng, the prefect of Wuwei and a courtier of Fu Jian, had a deep aspiration for the Buddhist scriptures. Therefore, he and Master An (referring to Shi Dao'an) jointly requested the translation of the Buddhist scriptures. Zhao Zheng gathered monks proficient in the meaning of the scriptures within the city of Chang'an, copied the Sanskrit versions of the Two Agamas, and only then began the translation. Zhu Fo-nian translated orally, and Hui Song wrote it down.
受。提以符堅建元二十年甲申。至姚萇建初六年辛卯。譯中含等經五部。提后還西域不知所終。
開元釋教錄卷第三(總錄之三) 大正藏第 55 冊 No. 2154 開元釋教錄
開元釋教錄卷第四
庚午藏西崇福寺沙門智升撰
總括群經錄上之四
秦姚氏都常安(亦云後秦)
起姚萇(謚為昭武皇帝)白雀元年甲申。至姚泓(無謚)永和三年丁巳。凡經三主三十四年沙門五人。所出經律論等。總九十四部合六百二十四卷(于中六十六部五百二十八卷見在二十八部九十六卷闕本準大智度論後記云弘始三年歲在辛丑王道圭云庚子一本亦云歲在辛丑房及甄鸞更差一載今依後記為正次第排之)。(姚秦)沙門竺佛念(一十二部七十四卷經律集)沙門鳩摩羅什(七十四部三百八十四卷經律論集)沙門弗若多羅(一部五十八卷律)沙門佛陀耶舍(四部八十四卷經律)沙門曇摩耶舍(三部二十四卷經論)十住斷結經十卷(初云最勝問菩薩十住除垢斷結經一名十千日光三昧定亦云十地斷結或十一卷或十四卷第二齣見三秦錄高僧傳僧祐錄)菩薩瓔珞經十二卷(一名現在報第二齣或十三卷或十四卷或十六卷符秦建元十二年七月出見二秦錄高僧傳僧祐錄)菩薩處胎經五卷(初云菩薩從兜術
【現代漢語翻譯】 現代漢語譯本： 受。提（音譯，指某位譯經師）在符堅建元二十年甲申年（公元384年）至姚萇建初六年辛卯年（公元401年）間，翻譯了包括《含》在內的五部經典。提之後返回西域，不知所終。
《開元釋教錄》卷第三(總錄之三) 大正藏第 55 冊 No. 2154 《開元釋教錄》
《開元釋教錄》卷第四
庚午年**崇福寺沙門智升撰
總括群經錄上之四
秦姚氏都常安（亦稱後秦）
從姚萇（謚為昭武皇帝）白雀元年甲申年（公元384年）至姚泓（無謚）永和三年丁巳年（公元417年），總共經歷了三位君主，歷時三十四年，有五位沙門參與譯經。所翻譯的經、律、論等，總計九十四部，共六百二十四卷（其中六十六部五百二十八卷現存，二十八部九十六卷缺失。根據《大智度論》後記記載，弘始三年辛丑年，王道圭說庚子年有一本也說是辛丑年，房和甄鸞的記載相差一年，現在按照後記的記載進行校正排序）。（姚秦）沙門竺佛念（翻譯了一十二部七十四卷經律集），沙門鳩摩羅什（翻譯了七十四部三百八十四卷經律論集），沙門弗若多羅（翻譯了一部五十八卷律），沙門佛陀耶舍（翻譯了四部八十四卷經律），沙門曇摩耶舍（翻譯了三部二十四卷經論）。《十住斷結經》十卷（最初稱為《最勝問菩薩十住除垢斷結經》，又名《十千日光三昧定》，也稱為《十地斷結》，或有十一卷或十四卷的版本，第二次出現于《三秦錄》、《高僧傳》、《僧祐錄》）。《菩薩瓔珞經》十二卷（一名《現在報》，第二次出現，或有十三卷、十四卷、十六卷的版本，符秦建元十二年七月出現於《二秦錄》、《高僧傳》、《僧祐錄》）。《菩薩處胎經》五卷（最初稱為《菩薩從兜術
【English Translation】 English version: Received. The Tripitaka Master Ti (transliteration, referring to a translator) translated five scriptures, including the 'Han', from the year Jia-Shen (384 AD) of Jianyuan 20th year during the reign of Fu Jian to the year Xin-Mao (401 AD) of Jianchu 6th year during the reign of Yao Chang. After that, Ti returned to the Western Regions, and his whereabouts are unknown.
Kaiyuan Shijiao Lu Volume 3 (General Record 3) Taisho Tripitaka Volume 55 No. 2154 Kaiyuan Shijiao Lu
Kaiyuan Shijiao Lu Volume 4
Written by Shramana Zhisheng of Chongfu Temple in the year Gengwu**
General Summary of Scriptures, Part 4
Chang'an, the capital of the Yao clan of Qin (also known as Later Qin)
From the year Jia-Shen (384 AD) of Baique 1st year during the reign of Yao Chang (posthumously named Emperor Zhaowu) to the year Ding-Si (417 AD) of Yonghe 3rd year during the reign of Yao Hong (no posthumous title), a total of three rulers reigned for thirty-four years, and five Shramanas participated in the translation of scriptures. The translated Sutras, Vinayas, Shastras, etc., totaled ninety-four sections, with a total of six hundred and twenty-four volumes (of which sixty-six sections with five hundred and twenty-eight volumes are extant, and twenty-eight sections with ninety-six volumes are missing. According to the postscript of the 'Mahaprajnaparamita Shastra', in the year Xin-Chou of Hongshi 3rd year, Wang Daogui said that there was a Gengzi year version that was also said to be Xin-Chou year, and the records of Fang and Zhen Luan differed by one year. Now, the records are corrected and sorted according to the postscript). (Yao Qin) Shramana Zhu Fonian (translated twelve sections with seventy-four volumes of Sutras and Vinaya collections), Shramana Kumarajiva (translated seventy-four sections with three hundred and eighty-four volumes of Sutras, Vinaya, and Shastra collections), Shramana Punyatara (translated one section with fifty-eight volumes of Vinaya), Shramana Buddhayasas (translated four sections with eighty-four volumes of Sutras and Vinaya), Shramana Dharmayasas (translated three sections with twenty-four volumes of Sutras and Shastras). 'Dasabhumika-viniścaya-sūtra' in ten volumes (initially called 'The Sutra on the Ten Abodes of the Most Excellent Questioning Bodhisattva, Eliminating Impurities and Severing Bonds', also known as 'Samadhi of Ten Thousand Sunlight Rays', also called 'Severing Bonds of the Ten Grounds', or versions with eleven or fourteen volumes, appeared for the second time in 'Records of the Three Qin', 'Biographies of Eminent Monks', 'Records of Sengyou'). 'Bodhisattva Garland Sutra' in twelve volumes (also named 'Present Retribution', appeared for the second time, or versions with thirteen, fourteen, or sixteen volumes, appeared in July of Jianyuan 12th year of Fu Qin in 'Records of the Two Qin', 'Biographies of Eminent Monks', 'Records of Sengyou'). 'Bodhisattva's Womb Sutra' in five volumes (initially called 'Bodhisattva from Tushita
天降神母胎說廣普經亦直云胎經或四卷或八卷見二秦錄高僧傳僧祐錄)中陰經二卷(見二秦錄高僧傳僧祐錄)菩薩瓔珞本業經二卷(或直云瓔珞本業經初出見長房錄)鼻奈耶律十卷(一名誡因緣經亦云鼻柰耶經亦云戒果因緣經沙門曇景筆受見安公經序符秦建元十四年壬午正月十二日出)出曜經二十卷(亦云出曜論或十九卷符秦建元十九年出見二秦錄高僧傳僧祐寶唱等錄)
上見在。已下闕。持人菩薩經三卷(第二齣與法護持人羅什持世同本見長房錄)大方等無相經五卷(亦名大云經或四卷與曇無讖方等大云同本初出見長房錄)菩薩普處經三卷(見長房錄)十誦比丘尼戒所出本末一卷(第三齣僧純于拘夷國得梵本佛念為譯文煩后竺法汰刪改正之見寶唱錄)王子法益壞目因緣經一卷(或云阿育王息壞目因緣經第三齣見僧祐錄)
右一十二部七十四卷(出曜上七部六十一卷見在持人下五部一十三卷闕本)。
沙門竺佛念。涼州人。弱年出家志業清堅。外和內朗有通敏之鑑。諷習眾經粗涉外典。其蒼雅詁訓尤所明練。少好遊方備觀風俗。家世西河洞曉方語。華戎音義莫不兼釋。故義學之譽雖闕。洽聞之聲甚著。符氏建元年中有曇摩持。鳩摩羅佛提。僧伽跋澄。提婆難提等。來入長安。安公趙政等請出眾經。
【現代漢語翻譯】 現代漢語譯本： 《天降神母胎說廣普經》（也直接稱為《胎經》，或四卷，或八卷，見於二秦錄、高僧傳、僧祐錄），《中陰經》二卷（見於二秦錄、高僧傳、僧祐錄），《菩薩瓔珞本業經》二卷（或直接稱為《瓔珞本業經》，最初見於長房錄），《鼻奈耶律》十卷（一名《誡因緣經》，也稱為《鼻柰耶經》或《戒果因緣經》，沙門曇景筆受，見於安公經序，符秦建元十四年壬午正月十二日出），《出曜經》二十卷（也稱為《出曜論》，或十九卷，符秦建元十九年出，見於二秦錄、高僧傳、僧祐、寶唱等錄）。
以上經典現存。以下經典缺失。《持人菩薩經》三卷（第二齣，與法護《持人》，羅什《持世》同本，見於長房錄），《大方等無相經》五卷（也名《大云經》，或四卷，與曇無讖《方等大云》同本，最初見於長房錄），《菩薩普處經》三卷（見於長房錄），《十誦比丘尼戒所出本末》一卷（第三齣，僧純于拘夷國得梵本，佛念翻譯，文煩，后竺法汰刪改正之，見於寶唱錄），《王子法益壞目因緣經》一卷（或云《阿育王息壞目因緣經》，第三齣，見於僧祐錄）。
右側共十二部，七十四卷（《出曜》以上七部，六十一卷現存，《持人》以下五部，一十三卷缺失）。
沙門竺佛念，涼州人。年少出家，志向堅定純潔。外表隨和，內心明朗，有通達敏銳的鑑別力。諷誦學習眾多經典，粗略涉獵外道典籍。尤其精通蒼雅的訓詁。年少時喜歡遊歷四方，遍觀各地風俗。家世居住在西河，精通當地語言。華夏和少數民族的語音語義，沒有不通曉理解的。因此義學的名聲雖然不顯，但博聞強記的名聲卻很顯著。符氏建元年間，有曇摩持（Dharmadhara），鳩摩羅佛提（Kumarabodhi），僧伽跋澄（Sanghabhadra），提婆難提（Devanandi）等人，來到長安。安公（道安）和趙政等人，請求他們翻譯眾多經典。
【English Translation】 English version: 《Tian Jiang Shen Mu Tai Shuo Guang Pu Jing》 (天降神母胎說廣普經) (also directly called 《Tai Jing》 (胎經), either four or eight fascicles, see in Er Qin Lu, Gao Seng Zhuan, Seng You Lu), 《Zhong Yin Jing》 (中陰經) two fascicles (see in Er Qin Lu, Gao Seng Zhuan, Seng You Lu), 《Pu Sa Ying Luo Ben Ye Jing》 (菩薩瓔珞本業經) two fascicles (or directly called 《Ying Luo Ben Ye Jing》 (瓔珞本業經), first appeared in Chang Fang Lu), 《Bi Nai Ye Lu》 (鼻奈耶律) ten fascicles (also named 《Jie Yin Yuan Jing》 (誡因緣經), also called 《Bi Nai Ye Jing》 (鼻柰耶經) or 《Jie Guo Yin Yuan Jing》 (戒果因緣經), Shramana Tan Jing took notes, see in An Gong Jing Xu, produced on the 12th day of the first month of Renwu year, Jianyuan 14th year of Fu Qin), 《Chu Yao Jing》 (出曜經) twenty fascicles (also called 《Chu Yao Lun》 (出曜論), or nineteen fascicles, produced in Jianyuan 19th year of Fu Qin, see in Er Qin Lu, Gao Seng Zhuan, Seng You, Bao Chang, etc.).
The above scriptures are extant. The following scriptures are missing. 《Chi Ren Pu Sa Jing》 (持人菩薩經) three fascicles (second edition, same origin as Dharmaraksa's 《Chi Ren》 (持人), Kumarajiva's 《Chi Shi》 (持世), see in Chang Fang Lu), 《Da Fang Deng Wu Xiang Jing》 (大方等無相經) five fascicles (also named 《Da Yun Jing》 (大云經), or four fascicles, same origin as Dharmaksema's 《Fang Deng Da Yun》 (方等大云), first appeared in Chang Fang Lu), 《Pu Sa Pu Chu Jing》 (菩薩普處經) three fascicles (see in Chang Fang Lu), 《Shi Song Bi Qiu Ni Jie Suo Chu Ben Mo》 (十誦比丘尼戒所出本末) one fascicle (third edition, Sangha Pure obtained the Sanskrit version in Kucha, Buddhasmrti translated it, the text was verbose, later Zhu Fatai deleted and corrected it, see in Bao Chang Lu), 《Wang Zi Fa Yi Huai Mu Yin Yuan Jing》 (王子法益壞目因緣經) one fascicle (or said 《A Yu Wang Xi Huai Mu Yin Yuan Jing》 (阿育王息壞目因緣經), third edition, see in Seng You Lu).
On the right, there are twelve parts in total, seventy-four fascicles (《Chu Yao》 (出曜) and above, seven parts, sixty-one fascicles are extant, 《Chi Ren》 (持人) and below, five parts, thirteen fascicles are missing).
Shramana Zhu Fonian, a person from Liangzhou. He became a monk at a young age, with firm and pure aspirations. Outwardly amiable, inwardly bright, with keen discernment. He recited and studied many scriptures, and had a superficial understanding of external classics. He was particularly proficient in the exegesis of Cang Ya. In his youth, he liked to travel around, observing the customs of various places. His family lived in Xihe for generations, and he was proficient in the local language. He understood both Chinese and foreign languages. Therefore, although his reputation in doctrinal studies was not prominent, his reputation for extensive knowledge was very significant. During the Jianyuan era of the Fu clan, Dharmadhara (曇摩持), Kumarabodhi (鳩摩羅佛提), Sanghabhadra (僧伽跋澄), Devanandi (提婆難提), and others came to Chang'an. An Gong (道安) and Zhao Zheng and others requested them to translate many scriptures.
當時名德莫能傳譯。眾咸推念以為明匠。自安高支謙之後。莫逾于念。在符姚二代為譯人之宗。故關中僧眾咸共嘉焉。念于符姚二代。自譯十住斷結等經一十二部(長房錄中別存十地斷結經十卷者非也住之與地二義無別今存十住十地刪之)后遘疾卒于常安。遠近白黑莫不嘆惜。摩訶般若波羅蜜經四十卷(亦名大品般若經祐云新大品經第三齣與放光等同本或三十卷或二十四或二十七弘始五年癸卯四月二十三日出至六年四月二十三日訖見二秦錄及僧祐錄)小品般若波羅蜜經十卷(題云摩訶般若波羅蜜無小品字祐云新小品經與道行明度等同本第七譯或七卷弘始十年二月六日出至四月三十日訖見二秦錄及僧祐錄)金剛般若波羅蜜經一卷(亦云金剛般若經佛在舍衛國者初出與元魏留支等出者同本見二秦錄及僧祐錄)仁王護國般若波羅蜜經二卷(亦云仁王般若經或云一卷第二齣與晉世法護與梁朝真諦譯者同本異出房云見別錄)摩訶般若波羅蜜大明咒經一卷(亦云摩訶大明咒經初出與唐譯般若心經等同本見經題上)菩薩藏經三卷(一名富樓那問經亦名大悲心經今編入寶積當第十七會名富樓那會弘始七年出或二卷第二齣與法護出者同本見二秦錄僧祐錄)善臂菩薩經二卷(今編入寶積當第二十六會見法上錄)須摩提菩薩經一卷(第二齣與
【現代漢語翻譯】 現代漢語譯本： 當時，鳩摩羅什所譯的經典，因為精妙，沒有人能夠超越。大家都認為他是翻譯大師，自從安世高和支謙之後，沒有人能超過他。他在苻秦和姚秦兩個朝代，是譯經界的宗師，所以關中的僧眾都讚美他。鳩摩羅什在苻秦和姚秦兩個朝代，親自翻譯了《十住》、《斷結》等經典共十二部（長房的目錄中另外收錄了《十地斷結經》十卷，這是不對的。《十住》和《十地》二者的意義沒有區別，現在只保留《十住》，刪去《十地》）。後來他生病，在長安去世，無論遠近的僧人和百姓，沒有不嘆息惋惜的。 《摩訶般若波羅蜜經》四十卷（也叫《大品般若經》，僧祐說這是新《大品般若經》，是第三次翻譯，與《放光般若經》等是同一個版本，或有三十卷、二十四卷、二十七卷的版本。弘始五年癸卯四月二十三日開始翻譯，到六年四月二十三日完成，見於《二秦錄》和《僧祐錄》）。 《小品般若波羅蜜經》十卷（題目標註為《摩訶般若波羅蜜》，沒有《小品》二字，僧祐說這是新《小品般若經》，與《道行般若經》、《明度般若經》等是同一個版本，是第七次翻譯，或有七卷的版本。弘始十年二月六日開始翻譯，到四月三十日完成，見於《二秦錄》和《僧祐錄》）。 《金剛般若波羅蜜經》一卷（也叫《金剛般若經》，佛陀在舍衛國所說。這是最初的譯本，與元魏留支等翻譯的是同一個版本，見於《二秦錄》和《僧祐錄》）。 《仁王護國般若波羅蜜經》二卷（也叫《仁王般若經》，或說一卷。這是第二次翻譯，與晉朝法護和梁朝真諦翻譯的是同一個版本，只是異譯本。長房說見於其他目錄）。 《摩訶般若波羅蜜大明咒經》一卷（也叫《摩訶大明咒經》，這是最初的譯本，與唐朝翻譯的《般若心經》等是同一個版本，見於經題上）。 《菩薩藏經》三卷（一名《富樓那問經》，也名《大悲心經》，現在編入《寶積經》，作為第十七會，名為《富樓那會》。弘始七年翻譯，或有二卷的版本。這是第二次翻譯，與法護翻譯的是同一個版本，見於《二秦錄》、《僧祐錄》）。 《善臂菩薩經》二卷（現在編入《寶積經》，作為第二十六會，見於法上的目錄）。 《須摩提菩薩經》一卷（第二次翻譯，與...
【English Translation】 English version: At that time, no one could surpass Kumārajīva's translations because of their excellence. Everyone regarded him as a master translator, and no one had surpassed him since An Shigao and Zhi Qian. He was the master of translation in the eras of Fu Qin and Yao Qin, so the Sangha in Guanzhong all praised him. Kumārajīva personally translated twelve scriptures such as the Ten Abodes (Shi Zhu) and Severing Bonds (Duan Jie) during the Fu Qin and Yao Qin dynasties (the Ten Grounds Severing Bonds Sutra in ten volumes separately recorded in Changfang's catalog is incorrect. The meanings of Ten Abodes and Ten Grounds are not different; now only the Ten Abodes is retained, and the Ten Grounds is deleted). Later, he fell ill and passed away in Chang'an, and everyone, near and far, monks and laypeople, sighed and lamented. Mahāprajñāpāramitā Sūtra in forty volumes (also called Large Perfection of Wisdom Sutra (Da Pin Banruo Jing). Sengyou said that this is the new Large Perfection of Wisdom Sutra, the third translation, and is the same version as the Fangguang Banruo Jing, etc., or there are versions with thirty volumes, twenty-four volumes, or twenty-seven volumes. Translation began on the 23rd day of the fourth month of Gui Mao in the fifth year of Hongshi and was completed on the 23rd day of the fourth month of the sixth year, as seen in the Er Qin Lu and Sengyou Lu). Smaller Perfection of Wisdom Sutra in ten volumes (the title is marked as Mahāprajñāpāramitā, without the words Smaller. Sengyou said that this is the new Smaller Perfection of Wisdom Sutra, and is the same version as the Daoxing Banruo Jing, Mingdu Banruo Jing, etc., the seventh translation, or there is a version with seven volumes. Translation began on the 6th day of the second month of the tenth year of Hongshi and was completed on the 30th day of the fourth month, as seen in the Er Qin Lu and Sengyou Lu). Diamond Perfection of Wisdom Sutra in one volume (also called Diamond Sutra (Jin Gang Banruo Jing), spoken by the Buddha in Śrāvastī (Shewei Guo). This is the earliest translation, and is the same version as the one translated by Liu Zhi of the Yuan Wei dynasty, as seen in the Er Qin Lu and Sengyou Lu). Benevolent Kings Protecting the Nation Perfection of Wisdom Sutra in two volumes (also called Benevolent Kings Sutra (Ren Wang Banruo Jing), or said to be one volume. This is the second translation, and is the same version as the one translated by Dharmarakṣa in the Jin dynasty and Paramārtha in the Liang dynasty, but a different translation. Changfang said it is seen in other catalogs). Mahāprajñāpāramitā Great Bright Mantra Sutra in one volume (also called Mahā Great Bright Mantra Sutra (Mohe Da Ming Zhou Jing). This is the earliest translation, and is the same version as the Heart Sutra translated in the Tang dynasty, etc., as seen in the sutra title). Bodhisattva Treasury Sutra in three volumes (also called Pūrṇa's Questions Sutra (Fu Lou Na Wen Jing), also called Great Compassion Heart Sutra (Da Bei Xin Jing), now compiled into the Ratnakūṭa Sūtra (Bao Ji Jing), as the seventeenth assembly, named Pūrṇa's Assembly (Fu Lou Na Hui). Translated in the seventh year of Hongshi, or there is a version with two volumes. This is the second translation, and is the same version as the one translated by Dharmarakṣa, as seen in the Er Qin Lu, Sengyou Lu). Good Arms Bodhisattva Sutra in two volumes (now compiled into the Ratnakūṭa Sūtra, as the twenty-sixth assembly, as seen in Fa Shang's catalog). Sumati Bodhisattva Sutra in one volume (the second translation, and with...
寶積妙慧會等同本見長房錄)自在王菩薩經二卷(或無菩薩字初出與奮迅王經同本弘始九年于尚書令姚顯第出僧睿筆受並制序見二秦錄及僧祐錄)莊嚴菩提心經一卷(第四齣與法護菩薩十地經等同本房云見別錄)十住經四卷(或五卷是華嚴十地品異譯什與佛陀邪舍共出見二秦錄及僧祐錄)妙法蓮華經八卷(僧祐錄云新法華經初為七卷二十七品後人益天授品成二十八弘始八年夏于大寺出僧睿筆受並制序第五譯見二秦錄及僧祐錄)維摩詰所說經三卷(一名不可思議解脫或直云維摩詰經僧祐錄云新維摩詰經弘始八年于大寺出僧肇筆受睿制序第六譯見二秦錄及僧祐錄)大樹緊那羅王所問經四卷(亦云說不可思議品或直云大樹緊那羅經第二齣與支讖伅真陀羅經同本見長房錄)集一切福德三昧經三卷(與竺法護等集眾德經等同本異出第三譯見真寂寺錄)思益梵天所問經四卷(或直云思益經僧祐錄云思益義經弘始四年十二月一日于逍遙園出第二譯與法護持心留支勝思惟並同本見二秦錄及僧祐錄)持世經四卷(一名法印經或三卷第三齣與法護持人經等同本見二秦錄及僧祐錄)諸法無行經二卷(或一卷與隋崛多諸法本無經等同本初出見二秦錄及僧祐錄)阿彌陀經一卷(亦名無量壽經弘始四年二月八日譯初出與唐譯稱讚凈土經等同本見二秦
【現代漢語翻譯】 現代漢語譯本 《寶積妙慧會等同本見長房錄》自在王菩薩經二卷（或無『菩薩』二字，初出與《奮迅王經》同本，弘始九年于尚書令姚顯第出，僧睿筆受並制序，見《二秦錄》及《僧祐錄》）。 《莊嚴菩提心經》一卷（第四齣，與法護《菩薩十地經》等同本，房云見別錄）。 《十住經》四卷（或五卷，是《華嚴十地品》異譯，什與佛陀邪舍共出，見《二秦錄》及《僧祐錄》）。 《妙法蓮華經》八卷（《僧祐錄》云：『新法華經，初為七卷二十七品，後人益天授品成二十八。』弘始八年夏于大寺出，僧睿筆受並制序，第五譯，見《二秦錄》及《僧祐錄》）。 《維摩詰所說經》三卷（一名《不可思議解脫》，或直云《維摩詰經》。《僧祐錄》云：『新維摩詰經。』弘始八年于大寺出，僧肇筆受，睿制序，第六譯，見《二秦錄》及《僧祐錄》）。 《大樹緊那羅王所問經》四卷（亦云《說不可思議品》，或直云《大樹緊那羅經》，第二齣，與支讖、伅真陀羅經同本，見長房錄）。 《集一切福德三昧經》三卷（與竺法護等《集眾德經》等同本異出，第三譯，見真寂寺錄）。 《思益梵天所問經》四卷（或直云《思益經》。《僧祐錄》云：『思益義經。』弘始四年十二月一日于逍遙園出，第二譯，與法護《持心留支勝思惟》並同本，見《二秦錄》及《僧祐錄》）。 《持世經》四卷（一名《法印經》，或三卷，第三齣，與法護《持人經》等同本，見《二秦錄》及《僧祐錄》）。 《諸法無行經》二卷（或一卷，與隋崛多《諸法本無經》等同本，初出，見《二秦錄》及《僧祐錄》）。 《阿彌陀經》一卷（亦名《無量壽經》，弘始四年二月八日譯，初出，與唐譯《稱讚凈土經》等同本，見《二秦錄》）。
【English Translation】 English version 《Baoji Miaohuihui etc. Same as This, See Changfang Record》 Free King Bodhisattva Sutra, two volumes (or without the words 'Bodhisattva', first appeared and is the same as the 'Vigorous King Sutra', appeared in the ninth year of Hongshi at the residence of Yao Xian, the Minister of the Imperial Secretariat, with Sengrui taking dictation and writing the preface, see 'Records of the Two Qin' and 'Sengyou Record'). 《Adornment of Bodhicitta Sutra》, one volume (fourth appearance, same as Dharmaraksha's 'Bodhisattva Ten Grounds Sutra', Fangyun see separate record). 《Ten Stages Sutra》, four volumes (or five volumes, is a different translation of the 'Ten Grounds Chapter of the Avatamsaka Sutra', Kumarajiva and Buddhayasas jointly produced it, see 'Records of the Two Qin' and 'Sengyou Record'). 《Lotus Sutra》, eight volumes ('Sengyou Record' says: 'New Lotus Sutra, initially seven volumes and twenty-seven chapters, later people added the Chapter of Divine Bestowal to make twenty-eight.' Appeared in the summer of the eighth year of Hongshi at the Great Temple, with Sengrui taking dictation and writing the preface, fifth translation, see 'Records of the Two Qin' and 'Sengyou Record'). 《Vimalakirti Sutra》, three volumes (also known as 'Inconceivable Liberation', or simply 'Vimalakirti Sutra'. 'Sengyou Record' says: 'New Vimalakirti Sutra.' Appeared in the eighth year of Hongshi at the Great Temple, with Sengzhao taking dictation and Rui writing the preface, sixth translation, see 'Records of the Two Qin' and 'Sengyou Record'). 《Sutra of the Questions of the Kinnara King Great Tree》, four volumes (also called 'Chapter on Explaining the Inconceivable', or simply 'Great Tree Kinnara Sutra', second appearance, same as the Sutra of Zhichen and Tanchen, see Changfang Record). 《Samadhi Sutra of Gathering All Merits》, three volumes (same as Dharmaraksha's 'Sutra of Gathering Virtues', different appearance, third translation, see Zhenji Temple Record). 《Sutra of the Questions of Brahma Suyi》, four volumes (or simply 'Suyi Sutra'. 'Sengyou Record' says: 'Suyi Meaning Sutra.' Appeared on the first day of the twelfth month of the fourth year of Hongshi at Xiaoyao Garden, second translation, same as Dharmaraksha's 'Holding the Mind, Staying with the Branch, Superior Contemplation', see 'Records of the Two Qin' and 'Sengyou Record'). 《Sutra of Holding the World》, four volumes (also known as 'Sutra of the Dharma Seal', or three volumes, third appearance, same as Dharmaraksha's 'Sutra of Holding People', see 'Records of the Two Qin' and 'Sengyou Record'). 《Sutra of the Absence of Characteristics of All Dharmas》, two volumes (or one volume, same as the Sui Jueduo's 'Sutra of the Original Absence of All Dharmas', first appearance, see 'Records of the Two Qin' and 'Sengyou Record'). 《Amitabha Sutra》, one volume (also known as 'Infinite Life Sutra', translated on the eighth day of the second month of the fourth year of Hongshi, first appearance, same as the Tang translation 'Praise of the Pure Land Sutra', see 'Records of the Two Qin').
錄及僧祐錄)彌勒成佛經一卷(第二齣與法護彌勒成佛經同本弘始四年出見二秦錄及僧祐錄)彌勒下生經一卷(一名彌勒受決經初云大智舍利弗與彌勒來時經同本第四齣亦云彌勒成佛經亦云下產生佛或云當下成佛見二秦錄及僧祐錄)文殊師利問菩提經一卷(亦直云菩提經一名伽耶山頂經一名菩提無行經初出與伽邪山頂經象頭精舍經等同本見僧祐錄經圖中別載菩提經一卷者誤也)孔雀王咒經一卷(第四齣亦名大金色孔雀王經在逍遙園出並結界場法悉備具房云見別錄)首楞嚴三昧經三卷(或二卷亦直云首楞嚴經僧祐錄云新首楞嚴經第九齣與方等首楞嚴勇伏定經等同本見僧祐錄)不思議光菩薩所問經一卷(亦云不思議光菩薩所說經亦云無思議光孩童菩薩經第二齣與竺法護無思議孩童經同本見長房錄)華手經十三卷(或為華首一名攝諸善根經亦名攝諸福德經或十卷或十一卷或十二卷弘始八年譯見二秦錄及僧祐錄)佛垂般涅槃略說教誡經一卷(亦云佛臨般一名遺教經見僧祐錄)千佛因緣經一卷(見法上錄)梵網經二卷(第二齣弘始八年于草堂寺三千學士最後出此一品梵本有六十一品譯訖融影等三百人一時共受菩薩十戒僧肇受見經前序)佛藏經四卷(一名選擇諸法經或三卷或二卷弘始七年六月十二日出見二秦錄及僧祐錄)清凈毗尼
【現代漢語翻譯】 現代漢語譯本 《彌勒成佛經》一卷（第二次翻譯，與竺法護翻譯的《彌勒成佛經》是同一個版本，弘始四年譯出，見於《二秦錄》和《僧祐錄》）。 《彌勒下生經》一卷（又名《彌勒受決經》，開頭稱為《大智舍利弗與彌勒來時經》，是同一個版本。第四次翻譯，也稱為《彌勒成佛經》，或《下產生佛》，或《當下成佛》，見於《二秦錄》和《僧祐錄》）。 《文殊師利問菩提經》一卷（也直接稱為《菩提經》，又名《伽耶山頂經》，又名《菩提無行經》，初次翻譯，與《伽邪山頂經》、《象頭精舍經》等是同一個版本，見於《僧祐錄》。《經圖》中單獨記載《菩提經》一卷是錯誤的）。 《孔雀王咒經》一卷（第四次翻譯，也名《大金色孔雀王經》，在逍遙園譯出，結界場法全部具備，房云見於《別錄》）。 《首楞嚴三昧經》三卷（或兩卷，也直接稱為《首楞嚴經》。僧祐錄記載為《新首楞嚴經》，第九次翻譯，與《方等首楞嚴勇伏定經》等是同一個版本，見於《僧祐錄》）。 《不思議光菩薩所問經》一卷（也稱為《不思議光菩薩所說經》，也稱為《無思議光孩童菩薩經》，第二次翻譯，與竺法護翻譯的《無思議孩童經》是同一個版本，見於《長房錄》）。 《華手經》十三卷（或稱《華首》，又名《攝諸善根經》，也名《攝諸福德經》，或十卷，或十一卷，或十二卷，弘始八年翻譯，見於《二秦錄》和《僧祐錄》）。 《佛垂般涅槃略說教誡經》一卷（也稱為《佛臨般》，又名《遺教經》，見於《僧祐錄》）。 《千佛因緣經》一卷（見於《法上錄》）。 《梵網經》二卷（第二次翻譯，弘始八年在草堂寺，三千學士最後翻譯了這一品，梵文原本有六十一品，翻譯完畢后，融影等三百人同時共同受菩薩十戒，僧肇受戒，見於經前序）。 《佛藏經》四卷（又名《選擇諸法經》，或三卷，或二卷，弘始七年六月十二日譯出，見於《二秦錄》和《僧祐錄》）。 《清凈毗尼》
【English Translation】 English version 'Maitreya 成佛 Sutra' one scroll (second translation, same version as Dharmaraksa's 'Maitreya 成佛 Sutra', translated in Hongshi year 4, see 'Records of the Two Qins' and 'Sengyou Records'). 'Maitreya's Descent Sutra' one scroll (also known as 'Maitreya's Prediction Sutra', initially called 'Great Wisdom Shariputra and Maitreya's Coming Sutra', same version. Fourth translation, also called 'Maitreya 成佛 Sutra', or 'Descent to 成佛', or 'Future 成佛', see 'Records of the Two Qins' and 'Sengyou Records'). 'Manjushri's Questions on Bodhi Sutra' one scroll (also directly called 'Bodhi Sutra', also known as 'Mount Gaya Summit Sutra', also known as 'Bodhi No-Action Sutra', first translation, same version as 'Mount Gaya Summit Sutra', 'Elephant Head 精舍 Sutra', etc., see 'Sengyou Records'. The separate record of 'Bodhi Sutra' one scroll in the 'Sutra Chart' is incorrect). 'Peacock King Dharani Sutra' one scroll (fourth translation, also named 'Great Golden Peacock King Sutra', translated in Xiaoyao Garden, all boundary-establishing rituals are complete, Fang Yun seen in 'Separate Records'). 'Shurangama Samadhi Sutra' three scrolls (or two scrolls, also directly called 'Shurangama Sutra'. Sengyou Records records it as 'New Shurangama Sutra', ninth translation, same version as 'Fangdeng Shurangama Courageous Subduing 定 Sutra', etc., see 'Sengyou Records'). 'Inconceivable Light Bodhisattva's Questions Sutra' one scroll (also called 'Inconceivable Light Bodhisattva's Spoken Sutra', also called 'Inconceivable Light Child Bodhisattva Sutra', second translation, same version as Dharmaraksa's 'Inconceivable Child Sutra', see 'Changfang Records'). 'Flower Hand Sutra' thirteen scrolls (or called 'Flower Head', also known as 'Gathering All Good Roots Sutra', also named 'Gathering All Blessings and Virtues Sutra', or ten scrolls, or eleven scrolls, or twelve scrolls, translated in Hongshi year 8, see 'Records of the Two Qins' and 'Sengyou Records'). 'Buddha's Briefly Spoken Admonishments Before Nirvana Sutra' one scroll (also called 'Buddha's Approaching', also known as 'Last Instructions Sutra', see 'Sengyou Records'). 'Thousand Buddhas' Karma Sutra' one scroll (see 'Fa Shang Records'). 'Brahma Net Sutra' two scrolls (second translation, in Hongshi year 8 at Caotang Temple, three thousand scholars finally translated this chapter, the Sanskrit original had sixty-one chapters, after translation, Rongying and three hundred others simultaneously received the Bodhisattva's Ten Precepts, Sengzhao received the precepts, see the preface before the sutra). 'Buddha Treasury Sutra' four scrolls (also known as 'Selecting All Dharmas Sutra', or three scrolls, or two scrolls, translated on June 12th of Hongshi year 7, see 'Records of the Two Qins' and 'Sengyou Records'). 'Pure Vinaya'
方廣經一卷(與文殊凈律經等同本第三齣見法上錄)大智度論一百卷(或云大智度經論亦云摩訶般若釋論或七十卷或一百一十卷弘始四年夏于逍遙園出七年十二月二十七日訖見二秦錄及僧祐錄)中論四卷(亦云中觀論或八卷弘始十一年于大寺出僧睿制序見二秦錄及僧祐錄兼前智度論並龍樹菩薩造)十二門論一卷(龍樹菩薩造弘始十年于大寺出僧睿制序見僧祐錄及寶唱錄)百論二卷(提婆菩薩造弘始六年出僧肇制序見二秦錄及僧祐錄)十住毗婆沙論十四卷(或無論字龍樹菩薩造或十二卷或十五卷見長房錄)大莊嚴經論十五卷(或無經字馬鳴菩薩造或十卷見長房錄)發菩提心論二卷(或云發菩提心經亦云經論見李廓錄)放牛經一卷(亦云牧牛經出增一阿含第四十六卷異譯房云見別錄)海八德經一卷(第三齣與法海經等同本見法上錄)禪秘要經三卷(或云禪秘要法無經字或四卷與支謙等出者同本第二齣房云見別錄)燈指因緣經一卷(見李廓錄)十誦比丘戒本一卷(亦云十誦波羅提木叉戒第三齣與曇摩持等出者同本見僧祐錄)成實論二十卷(或二十四或十六或十四弘始十三年九月八日尚書令姚顯請出至十四年九月十五日訖曇晷等受佛滅后九百年訶梨跋摩造見僧祐錄)坐禪三昧經三卷(一名菩薩禪法經初出或直云禪經或云禪法要
【現代漢語翻譯】 現代漢語譯本 《方廣經》一卷（與《文殊凈律經》等同本，第三次譯出，見法上目錄） 《大智度論》一百卷（或稱《大智度經論》，亦稱《摩訶般若釋論》，或七十卷，或一百一十卷。弘始四年夏于逍遙園譯出，七年十二月二十七日完成，見二秦目錄及僧祐目錄）。（龍樹（Nāgārjuna）菩薩造） 《中論》四卷（亦稱《中觀論》，或八卷。弘始十一年于大寺譯出，僧睿制序，見二秦目錄及僧祐目錄。兼前《智度論》，並龍樹（Nāgārjuna）菩薩造） 《十二門論》一卷（龍樹（Nāgārjuna）菩薩造，弘始十年于大寺譯出，僧睿制序，見僧祐目錄及寶唱目錄） 《百論》二卷（提婆（Āryadeva）菩薩造，弘始六年譯出，僧肇制序，見二秦目錄及僧祐目錄） 《十住毗婆沙論》十四卷（或無論字，龍樹（Nāgārjuna）菩薩造，或十二卷，或十五卷，見長房目錄） 《大莊嚴經論》十五卷（或無經字，馬鳴（Aśvaghoṣa）菩薩造，或十卷，見長房目錄） 《發菩提心論》二卷（或稱《發菩提心經》，亦稱經論，見李廓目錄） 《放牛經》一卷（亦稱《牧牛經》，出自《增一阿含經》第四十六卷，異譯，房云見別錄） 《海八德經》一卷（第三次譯出，與《法海經》等同本，見法上目錄） 《禪秘要經》三卷（或稱《禪秘要法》，無經字，或四卷，與支謙等譯者同本，第二次譯出，房云見別錄） 《燈指因緣經》一卷（見李廓目錄） 《十誦比丘戒本》一卷（亦稱《十誦波羅提木叉戒》，第三次譯出，與曇摩持等譯者同本，見僧祐目錄） 《成實論》二十卷（或二十四，或十六，或十四。弘始十三年九月八日，尚書令姚顯請出，至十四年九月十五日完成，曇晷等受。佛滅后九百年訶梨跋摩（Harivarman）造，見僧祐目錄） 《坐禪三昧經》三卷（一名《菩薩禪法經》，初出，或直稱《禪經》，或稱《禪法要》）
【English Translation】 English version 'Fang Guang Jing' (The Sutra of Extensive Light) one fascicle (same as 'Wen Shu Jing Lu Jing', translated for the third time, see Fa Shang's catalogue) 'Da Zhi Du Lun' (The Great Treatise on the Perfection of Wisdom) one hundred fascicles (also known as 'Da Zhi Du Jing Lun' or 'Maha Prajna Shastra', either seventy fascicles or one hundred and ten fascicles. Translated in the summer of the fourth year of Hongshi at Xiaoyao Garden, completed on the 27th day of the twelfth month of the seventh year, see the catalogues of the Two Qin and Sengyou). (Composed by Nāgārjuna) 'Zhong Lun' (The Treatise on the Middle Way) four fascicles (also known as 'Zhong Guan Lun', or eight fascicles. Translated in the eleventh year of Hongshi at the Great Temple, with a preface by Sengrui, see the catalogues of the Two Qin and Sengyou. Together with the previous 'Zhi Du Lun', composed by Nāgārjuna) 'Shi Er Men Lun' (The Twelve Gate Treatise) one fascicle (composed by Nāgārjuna, translated in the tenth year of Hongshi at the Great Temple, with a preface by Sengrui, see the catalogues of Sengyou and Baochang) 'Bai Lun' (The Hundred Treatise) two fascicles (composed by Āryadeva, translated in the sixth year of Hongshi, with a preface by Sengzhao, see the catalogues of the Two Qin and Sengyou) 'Shi Zhu Pi Po Sha Lun' (The Treatise on the Ten Stages of Development) fourteen fascicles (or without the word 'Lun', composed by Nāgārjuna, either twelve fascicles or fifteen fascicles, see Changfang's catalogue) 'Da Zhuang Yan Jing Lun' (The Great Adornment Sutra Treatise) fifteen fascicles (or without the word 'Jing', composed by Aśvaghoṣa, or ten fascicles, see Changfang's catalogue) 'Fa Pu Ti Xin Lun' (The Treatise on Arousing the Bodhi Mind) two fascicles (also known as 'Fa Pu Ti Xin Jing', or as a Sutra Treatise, see Li Kuo's catalogue) 'Fang Niu Jing' (The Sutra of Releasing Cattle) one fascicle (also known as 'Mu Niu Jing', from the forty-sixth fascicle of the 'Ekottara Agama Sutra', a different translation, Fangyun seen in a separate record) 'Hai Ba De Jing' (The Sutra of the Eight Virtues of the Sea) one fascicle (translated for the third time, same as 'Fa Hai Jing', see Fa Shang's catalogue) 'Chan Mi Yao Jing' (The Sutra of the Secret Essentials of Dhyana) three fascicles (also known as 'Chan Mi Yao Fa', without the word 'Jing', or four fascicles, same as the translation by Zhi Qian and others, translated for the second time, Fangyun seen in a separate record) 'Deng Zhi Yin Yuan Jing' (The Sutra on the Cause and Condition of the Lamp Finger) one fascicle (see Li Kuo's catalogue) 'Shi Song Bi Qiu Jie Ben' (The Pratimoksha of the Ten Recitations for Bhikshus) one fascicle (also known as 'Shi Song Bo Luo Ti Mu Cha Jie', translated for the third time, same as the translation by Dharmagupta and others, see Sengyou's catalogue) 'Cheng Shi Lun' (The Tattvasiddhi Shastra) twenty fascicles (either twenty-four, or sixteen, or fourteen. Requested to be translated on the eighth day of the ninth month of the thirteenth year of Hongshi by Yao Xian, the Minister of the Imperial Secretariat, completed on the fifteenth day of the ninth month of the fourteenth year, received by Tan Gui and others. Composed by Harivarman nine hundred years after the Buddha's Parinirvana, see Sengyou's catalogue) 'Zuo Chan San Mei Jing' (The Sutra on Seated Meditation Samadhi) three fascicles (also known as 'Pu Sa Chan Fa Jing', first translation, or simply called 'Chan Jing', or 'Chan Fa Yao')
或云阿蘭若習禪法三名同是一本弘始四年正月五日出至九年閏五月重校正見二秦僧祐寶唱三錄)菩薩訶色慾法一卷(或云菩薩訶色慾經或直云菩薩呵色慾初出見僧祐錄)禪法要解二卷(或云禪要經初出見僧祐錄)思惟要略法一卷(或云思惟要略法經或直云思惟經第二齣見長房錄)雜譬喻經一卷(弘始七年十月出道略集)馬鳴菩薩傳一卷(見長房錄)龍樹菩薩傳一卷(見長房錄)提婆菩薩傳一卷(見長房錄)法界體性無分別經二卷(與寶積法界體性會同本初出見法上錄)
從此下闕。大善權經二卷(與寶積大乘方便會等同本第四齣見李廓錄)大方等大集經三十卷(或加新字或二十四卷與支讖無讖所出者同本見二秦錄及李廓錄)大方等頂王經一卷(與法護等出者同本第二齣見長房錄)阿阇世經二卷(與支讖等出者同本第五譯房云見別錄)睒本起經一卷(亦直云睒經出六度經異譯第三齣見李廓錄)請觀世音經一卷(初出與竺難提出者同本見李廓錄)寶網經一卷(第二齣與法護出者同本見李廓錄)稱揚諸佛功德經三卷(一名集華經初出弘始七年譯見二秦錄及僧祐錄)觀普賢菩薩經一卷(第二齣見李廓錄)未曾有因緣經二卷(初出見法上錄)賢劫經七卷(第二齣弘始四年三月五日出與法護譯者同本曇恭筆受見二秦錄及僧祐
【現代漢語翻譯】 現代漢語譯本： 或者說，阿蘭若（Aranya，意為寂靜處）的習禪法，三種名稱實為同一本經典。此經于弘始四年正月五日譯出，至弘始九年閏五月重新校正，見於二秦僧祐、寶唱的三種目錄中。 《菩薩訶法》一卷（或稱《菩薩訶經》，或直接稱為《菩薩呵**》。初次出現于僧祐的目錄中）。 《禪法要解》二卷（或稱《禪要經》。初次出現于僧祐的目錄中）。 《思惟要略法》一卷（或稱《思惟要略法經》，或直接稱為《思惟經》。第二次出現于長房的目錄中）。 《雜譬喻經》一卷（弘始七年十月由道略編輯）。 《馬鳴菩薩傳》一卷（見於長房的目錄中）。 《龍樹菩薩傳》一卷（見於長房的目錄中）。 《提婆菩薩傳》一卷（見於長房的目錄中）。 《法界體性無分別經》二卷（與《寶積經·法界體性會》同本。初次出現於法上的目錄中）。
從此以下缺失。《大善權經》二卷（與《寶積經·大乘方便會》等同本。第四次出現于李廓的目錄中）。 《大方等大集經》三十卷（或加『新』字，或為二十四卷，與支讖、無讖所譯者同本。見於二秦的目錄及李廓的目錄中）。 《大方等頂王經》一卷（與法護等所譯者同本。第二次出現于長房的目錄中）。 《阿阇世經》二卷（與支讖等所譯者同本。第五次，譯經房稱見於別錄）。 《睒本起經》一卷（也直接稱為《睒經》，出自《六度經》的異譯。第三次出現于李廓的目錄中）。 《請觀世音經》一卷（初次出現，與竺難提所譯者同本。見於李廓的目錄中）。 《寶網經》一卷（第二次出現，與法護所譯者同本。見於李廓的目錄中）。 《稱揚諸佛功德經》三卷（一名《集華經》。初次出現于弘始七年譯出，見於二秦的目錄及僧祐的目錄中）。 《觀普賢菩薩經》一卷（第二次出現于李廓的目錄中）。 《未曾有因緣經》二卷（初次出現於法上的目錄中）。 《賢劫經》七卷（第二次出現，弘始四年三月五日譯出，與法護所譯者同本，曇恭筆受。見於二秦的目錄及僧祐的目錄中）。
English version: Alternatively, the practice of Dhyana (meditation) in Aranya (a quiet place) under three different names is actually the same scripture. This scripture was translated on the 5th day of the first month of the fourth year of Hongshi, and re-edited and corrected by the intercalary fifth month of the ninth year of Hongshi. It is found in the three catalogs of Sengyou and Baochang of the Two Qin dynasties. 《Bodhisattva Ha Dharma》, one volume (also known as 《Bodhisattva Ha Sutra》, or simply 《Bodhisattva Ha**》. First appeared in Sengyou's catalog). 《Explanation of Essential Dhyana Methods》, two volumes (also known as 《Essential Dhyana Sutra》. First appeared in Sengyou's catalog). 《Essential Methods of Contemplation》, one volume (also known as 《Essential Methods of Contemplation Sutra》, or simply 《Contemplation Sutra》. Second appeared in Changfang's catalog). 《Miscellaneous Parable Sutra》, one volume (compiled by Daolue in the tenth month of the seventh year of Hongshi). 《Biography of Bodhisattva Ashvaghosa》, one volume (found in Changfang's catalog). 《Biography of Bodhisattva Nagarjuna》, one volume (found in Changfang's catalog). 《Biography of Bodhisattva Deva》, one volume (found in Changfang's catalog). 《Sutra on the Undifferentiated Nature of Reality》, two volumes (the same as the 'Assembly on the Nature of Reality' in the 《Ratnakuta Sutra》. First appeared in Fashang's catalog).
Missing from here onwards. 《Mahakarunika Sutra》, two volumes (the same as the 'Assembly on Great Vehicle Expedient Means' in the 《Ratnakuta Sutra》. Fourth appeared in Li Kuo's catalog). 《Mahavaipulya Mahasamghata Sutra》, thirty volumes (sometimes with the addition of the word 'New', or twenty-four volumes, the same as those translated by Zhichen and Wuqian. Found in the catalogs of the Two Qin dynasties and Li Kuo's catalog). 《Mahavaipulya Shirsha Raja Sutra》, one volume (the same as those translated by Dharmaraksha and others. Second appeared in Changfang's catalog). 《Ajatasatru Sutra》, two volumes (the same as those translated by Zhichen and others. Fifth, the translation house claims to have seen it in a separate record). 《Shama Jataka Sutra》, one volume (also simply called 《Shama Sutra》, from a different translation of the 《Six Paramitas Sutra》. Third appeared in Li Kuo's catalog). 《Sutra on Requesting Avalokiteshvara》, one volume (first appeared, the same as that translated by Zhunanti. Found in Li Kuo's catalog). 《Brahmajala Sutra》, one volume (second appeared, the same as that translated by Dharmaraksha. Found in Li Kuo's catalog). 《Sutra on Praising the Merits of All Buddhas》, three volumes (also named 《Collection of Flowers Sutra》. First appeared, translated in the seventh year of Hongshi, found in the catalogs of the Two Qin dynasties and Sengyou's catalog). 《Sutra on Contemplating Samantabhadra Bodhisattva》, one volume (second appeared in Li Kuo's catalog). 《Sutra on Unprecedented Causes and Conditions》, two volumes (first appeared in Fashang's catalog). 《Bhadrakalpika Sutra》, seven volumes (second appeared, translated on the 5th day of the third month of the fourth year of Hongshi, the same as that translated by Dharmaraksha, recorded by Tan Gong. Found in the catalogs of the Two Qin dynasties and Sengyou's catalog).
【English Translation】 English translation line 1 English translation line 2
錄一名賢劫三昧經一名賢劫定意經凡三名祐錄云新賢劫經)善信摩訶神咒經二卷(見李廓錄)持地經一卷(見長房錄)觀佛三昧經一卷(見李廓錄)菩薩戒本一卷(初出見長房錄今疑此菩薩戒本即梵網下卷是)文殊悔過經一卷(第二齣見長房錄)舍利弗悔過經一卷(第三齣見法上錄)十住論十卷(龍樹菩薩造弘始年譯未訖第八末似六度集見二秦錄及僧祐錄今疑此十住論即十住婆沙是)檢諸罪福經十卷(房云見別錄)十二因緣觀經一卷(見長房錄)婆藪盤豆傳一卷(初出見翻經圖)
右七十四部三百八十四卷(提婆菩薩傳上五十二部三百二卷見在法界體性經下二十二部八十二卷闕本)。
沙門鳩摩羅什。秦言童壽(一名鳩摩羅耆婆外國制名多以父母為本什父鳩摩羅炎母字耆婆故兼取為名也)。
天竺人也。家世國相。什祖父達多。倜儻不群名重於國。父鳩摩炎聰明有懿節。將嗣相位乃辭避出家。東度蔥嶺。龜茲王聞其棄榮舍俗。甚敬慕之。自出郊迎。請為國師。王有妹年始二十。才悟明敏。過目必能。一聞則誦。且體有赤黡法生智子。諸國娉之並不行。及見炎心欲當之。王聞大喜逼以妻焉。遂生於什。什之在胎其母慧解倍常。往雀梨大寺聽經。忽自通天竺語。難問之辭必窮淵致。眾咸嘆異。有羅漢達
【現代漢語翻譯】 現代漢語譯本 《賢劫三昧經》一名《賢劫定意經》，共三名（祐錄云：新《賢劫經》）。《善信摩訶神咒經》二卷（見李廓錄）。《持地經》一卷（見長房錄）。《觀佛三昧經》一卷（見李廓錄）。《菩薩戒本》一卷（初出見長房錄，今疑此《菩薩戒本》即《梵網經》下卷）。《文殊悔過經》一卷（第二齣見長房錄）。《舍利弗悔過經》一卷（第三齣見法上錄）。《十住論》十卷（龍樹菩薩造，弘始年譯未訖，第八末似《六度集》，見二秦錄及僧祐錄，今疑此《十住論》即《十住婆沙》）。《檢諸罪福經》十卷（房云見別錄）。《十二因緣觀經》一卷（見長房錄）。《婆藪盤豆傳》一卷（初出見翻經圖）。
右七十四部，三百八十四卷（提婆菩薩傳上五十二部，三百二卷見在，法界體性經下二十二部，八十二卷闕本）。
沙門鳩摩羅什（Kumārajīva）。秦言童壽（一名鳩摩羅耆婆（Kumārajīva），外國制名多以父母為本，什父鳩摩羅炎（Kumārarata）母字耆婆（Jīva），故兼取為名也）。
天竺人也。家世國相。什祖父達多（Datta）。倜儻不群，名重於國。父鳩摩羅炎（Kumārarata）聰明有懿節。將嗣相位，乃辭避出家。東度蔥嶺。龜茲王聞其棄榮舍俗，甚敬慕之。自出郊迎，請為國師。王有妹年始二十，才悟明敏，過目必能，一聞則誦。且體有赤黡，法生智子。諸國娉之並不行。及見炎心欲當之。王聞大喜，逼以妻焉。遂生於什。什之在胎，其母慧解倍常。往雀梨大寺聽經。忽自通天竺語。難問之辭，必窮淵致。眾咸嘆異。有羅漢達（Arhat）
【English Translation】 English version 'Xian Jie San Mei Jing' (Sanskrit: Bhadrakalpa-samādhi-sūtra), also known as 'Xian Jie Ding Yi Jing', with three names in total (You Lu says: New 'Xian Jie Jing'). 'Shan Xin Mo He Shen Zhou Jing' (Sanskrit: Śraddhā-mahā-mantra-sūtra) in two volumes (see Li Kuo's record). 'Chi Di Jing' (Sanskrit: Dhāraṇī-bhūmi-sūtra) in one volume (see Chang Fang's record). 'Guan Fo San Mei Jing' (Sanskrit: Buddha-dhyāna-samādhi-sūtra) in one volume (see Li Kuo's record). 'Pu Sa Jie Ben' (Sanskrit: Bodhisattva-prātimokṣa) in one volume (first appeared in Chang Fang's record, now suspected that this 'Pu Sa Jie Ben' is the lower volume of the 'Fan Wang Jing' (Sanskrit: Brahmajāla Sūtra)). 'Wen Shu Hui Guo Jing' (Sanskrit: Mañjuśrī-pratideśanā-sūtra) in one volume (second appeared in Chang Fang's record). 'She Li Fu Hui Guo Jing' (Sanskrit: Śāriputra-pratideśanā-sūtra) in one volume (third appeared in Fa Shang's record). 'Shi Zhu Lun' (Sanskrit: Daśabhūmika-śāstra) in ten volumes (composed by Nāgārjuna, translated in the Hongshi era but not completed, the end of the eighth volume resembles 'Liu Du Ji', see the records of the Two Qin and Seng You, now suspected that this 'Shi Zhu Lun' is the 'Shi Zhu Pi Po Sha' (Sanskrit: Daśabhūmika-vibhāṣā)). 'Jian Zhu Zui Fu Jing' in ten volumes (Fang Yun saw in another record). 'Shi Er Yin Yuan Guan Jing' (Sanskrit: Pratītyasamutpāda-sūtra) in one volume (see Chang Fang's record). 'Po Sou Pan Dou Zhuan' (Sanskrit: Vasubandhu-carita) in one volume (first appeared in the translation picture).
A total of seventy-four parts, three hundred and eighty-four volumes (the biography of Deva Bodhisattva has fifty-two parts, three hundred and two volumes are extant, and the 'Fa Jie Ti Xing Jing' has twenty-two parts, eighty-two volumes are missing).
Śrāmaṇa Kumārajīva (Kumārajīva). In Qin language, it means Tong Shou (another name is Kumārajīva, foreign names are mostly based on parents, Shi's father is Kumārarata, and his mother's name is Jīva, so both are taken as the name).
He was from India. His family had been state ministers for generations. Shi's grandfather was Datta. He was outstanding and highly respected in the country. His father, Kumārarata, was intelligent and virtuous. He was about to inherit the position of state minister, but he declined and became a monk. He crossed the Congling Mountains to the east. The King of Kucha heard that he had abandoned glory and become a monk, and greatly admired him. He personally went out to the suburbs to welcome him and invited him to be the national teacher. The king had a younger sister who was only twenty years old. She was intelligent and quick-witted, able to remember everything she saw and recite everything she heard. Moreover, she had a red mole on her body, a sign of giving birth to a wise son. Many countries proposed marriage to her, but she refused. When she saw Yan, she desired to marry him. The king was overjoyed and forced her to marry him. Thus, Shi was born. When Shi was in the womb, his mother's wisdom was extraordinary. She went to Que Li Temple to listen to the scriptures. Suddenly, she understood the language of India. She could thoroughly understand the difficult questions. Everyone was amazed. There was an Arhat (Arhat)
摩瞿沙曰。此必懷智子。為說舍利弗在胎之證。既而生什。岐嶷若神。什生之後還忘前語。頃之其母。出家修道學得初果。什年七歲亦俱出家。從師受經日誦千偈。偈有三十二字。凡三萬二千言。誦毗曇既過師授。其義即自通解無幽不暢。時龜茲國人。以其母王女利養甚多。乃攜什避之。什年九歲進到罽賓。遇名德法師槃頭達多。即罽賓王之從弟也。淵粹有大量。三藏九部莫不縷貫。亦日誦千偈。名播諸國。什既至仍師事之。遂誦雜藏中長二阿含。凡四百萬言。達多每與什論議深推服之。聲徹于王。王即請入。集外道論師。共相攻難。言氣始交。外道輕其幼稚言頗不順。什乘其隙而挫之。外道折服愧惋無言。王益敬異。日給鵝臘一雙粳面各三斗酥六升。此外國之上供也。所住寺僧乃差大僧五人沙彌十人。營視灑掃有若弟子。其見尊崇如此。至年十二其母攜還龜茲。至月氏。北山有一羅漢。見而異之。謂其母言。常當守護。此沙彌若至三十五不破戒者。當大興佛法度無數人。與優波鞠多無異。若戒不全無能為也。正可才明俊詣法師而已。什進到沙勒國頂戴佛缽。心自念言。缽形甚大何其輕耶。即重不可勝。失聲下之。母問其故。答曰。我心有分別故缽有輕重耳。什于沙勒國誦阿毗曇。六足諸門。增一阿含。及還龜茲名蓋
諸國。時龜茲僧眾一萬餘人疑非凡夫。咸推而敬之莫敢居上。由是不預燒香之次。遂博覽四韋陀五明諸論外道經書。陰陽星算莫不究曉。妙達吉兇言若符契。為性率達不厲小檢。修行者頗非之。什自得於心未嘗介意。后從卑摩羅叉學十誦律。又從須利耶蘇摩咨稟大乘。乃嘆曰。吾昔學小乘。譬人不識金以鍮石為妙矣。於是廣求義要。誦中百二論及十二門等。有頃什母辭往天竺。謂龜茲王白純曰。汝國尋衰吾其去矣。行至天竺進登三果。什母臨去謂什曰。方等深教應大闡真丹。傳之東土唯爾之力。但于自身無利。其可如何。什曰。大士之道利彼亡軀。若必使大化流傳洗悟蒙俗。雖復身當爐鑊苦而無恨。於是留住龜茲。止王新寺得大品經。始就披讀魔來蔽文。唯見空牒。什知魔所為誓心逾固。魔去字顯仍誦習之。後於雀梨大寺讀大乘經。忽聞空中語曰。汝是智人何以讀此。什曰。汝是小魔宜時速去。我心如地不可轉也。停住二年。廣誦大乘經論洞其秘奧。龜茲王為造金師子座。以大秦錦褥鋪之。令什升而說法。后往罽賓。為其師槃頭達多具說一乘妙義。師感悟心服。即禮什為師。言我是和上小乘師。和上是我大乘師矣。西域諸國服什神俊咸共崇仰。每至講說。諸王長跪座側。命什踐而登焉。其見重如此。什道震西域聲被東
【現代漢語翻譯】 諸國。當時龜茲（Kucha，古代西域國家）的僧眾一萬多人，都認為鳩摩羅什（Kumārajīva，人名，佛教譯經大師）不是凡人，都推舉並尊敬他，沒有人敢在他之上。因此，他沒有參加燒香的次序。於是他廣泛閱讀四韋陀（Four Vedas，印度教的根本經典）五明（Pañcavidyāsthāna，古印度聲明、工巧明、醫方明、因明和內明五種學問）等論著以及外道（Tīrthika，佛教術語，指佛教以外的宗教或哲學）經書，對陰陽星算無不精通，巧妙地通達吉兇之兆，所說的話就像符契一樣靈驗。他的性格率真通達，不拘泥於細小的禮節，修行者頗有非議。鳩摩羅什自己內心坦然，從未介意。後來他跟隨卑摩羅叉（Vimalākṣa，人名，佛教僧侶）學習十誦律（Sarvāstivāda Vinaya，佛教戒律），又向須利耶蘇摩（Sūryasoma，人名，佛教僧侶）請教大乘佛法。於是感嘆道：『我過去學習小乘佛法，就像人不認識金子，把黃銅當成美好的東西一樣。』於是廣泛尋求義理要旨，背誦中百二論（Madhyamaka-śāstra，中觀論書）以及十二門論（Dvādaśanikāya-śāstra，中觀論書）等。不久，鳩摩羅什的母親辭別前往天竺（India，古代對印度的稱呼），對龜茲王白純（Bái Chún，人名，龜茲國王）說：『你的國家將要衰敗，我該離開了。』走到天竺后，證得了三果（Three Fruits，佛教修行果位）。鳩摩羅什的母親臨走時對鳩摩羅什說：『方等（Vaipulya，大乘經典）深奧的教義應該在真丹（China，古代對中國的稱呼）廣泛闡揚，傳到東土只能靠你的力量。但這對你自身沒有好處，這該怎麼辦呢？』鳩摩羅什說：『菩薩的道義是利益他人而犧牲自己。如果一定能使偉大的教化流傳開來，洗滌開悟那些矇昧無知的人，即使自身遭受爐火烹煮的痛苦，也沒有怨恨。』於是留在龜茲，住在王宮的新寺廟裡，得到了《大品般若經》（Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra，大乘般若經典），剛開始翻閱誦讀時，魔來遮蔽經文，只能看到空白的紙張。鳩摩羅什知道是魔所為，發誓心意更加堅定。魔離開后，字跡顯現，繼續誦讀學習。後來在雀梨大寺（Cūlika，寺廟名）誦讀大乘經典，忽然聽到空中說話：『你是個聰明人，為什麼要讀這些？』鳩摩羅什說：『你是小魔，應該趕快離開。我的心像大地一樣，不可動搖。』停留了兩年，廣泛誦讀大乘經論，通曉其中的奧秘。龜茲王為他建造了金師子座，用大秦（Roman Empire，古代對羅馬帝國的稱呼）的錦緞鋪設，讓鳩摩羅什登上座位說法。後來前往罽賓（Kashmir，古代地名，指克什米爾地區），為他的老師槃頭達多（Bandhudatta，人名，佛教僧侶）詳細講解一乘（Ekayāna，佛教術語，唯一佛乘）的妙義。老師感動醒悟，心悅誠服，立即向鳩摩羅什行禮拜師，說：『我是和上（Upādhyāya，佛教術語，指親教師）的小乘老師，和上是我的大乘老師啊。』西域各國的國王都佩服鳩摩羅什的神異俊才，都共同崇敬仰慕他。每當他講經說法時，各國王長跪在座位旁邊，命鳩摩羅什踩著他們的身體登上座位，他受到的重視就是這樣。鳩摩羅什的聲名震動西域，傳到東方。 現代漢語譯本
【English Translation】 Countries. At that time, more than 10,000 monks in Kucha (an ancient kingdom in the Western Regions) believed that Kumārajīva (a person's name, a master of Buddhist scripture translation) was no ordinary person. They all recommended and respected him, and no one dared to be above him. Therefore, he did not participate in the order of burning incense. So he widely read the Four Vedas (the fundamental scriptures of Hinduism), Pañcavidyāsthāna (the five sciences of ancient India: Śabda-vidyā, Śilpakarma-vidyā, Cikitsā-vidyā, Hetu-vidyā, and Adhyātma-vidyā), and other treatises, as well as Tīrthika (a Buddhist term referring to religions or philosophies other than Buddhism) scriptures. He was proficient in Yin-Yang astrology and numerology, and skillfully understood the omens of good and bad fortune. His words were as effective as talismans. His character was frank and open-minded, and he did not adhere to minor etiquette, which was criticized by practitioners. Kumārajīva himself was at ease and never cared. Later, he followed Vimalākṣa (a person's name, a Buddhist monk) to study the Sarvāstivāda Vinaya (Buddhist precepts), and also consulted Sūryasoma (a person's name, a Buddhist monk) for Mahāyāna Buddhism. Then he sighed and said, 'In the past, I studied Hinayana Buddhism, like a person who does not recognize gold and regards brass as beautiful.' So he widely sought the essentials of meaning, reciting the Madhyamaka-śāstra (a treatise on Madhyamaka) and the Dvādaśanikāya-śāstra (a treatise on Madhyamaka), etc. Soon, Kumārajīva's mother bid farewell and went to India (ancient name for India), and said to King Bái Chún (a person's name, King of Kucha), 'Your country is about to decline, and I should leave.' After arriving in India, she attained the Three Fruits (the fruits of Buddhist practice). Before leaving, Kumārajīva's mother said to Kumārajīva, 'The profound teachings of Vaipulya (Mahāyāna scriptures) should be widely promoted in China (ancient name for China), and only your strength can transmit them to the East. But this is not beneficial to yourself, what should be done?' Kumārajīva said, 'The Bodhisattva's path is to benefit others and sacrifice oneself. If it is certain that the great teachings can be spread and enlighten those who are ignorant, even if I suffer the pain of being cooked in a furnace, I will have no regrets.' So he stayed in Kucha, lived in the new temple of the palace, and obtained the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra (Mahāyāna Prajñā scripture). When he first started reading and reciting it, demons came to cover the scriptures, and he could only see blank paper. Kumārajīva knew that it was the work of demons, and vowed to strengthen his determination. After the demons left, the words appeared, and he continued to recite and study. Later, at the Cūlika Temple (name of a temple), he recited the Mahāyāna scriptures, and suddenly heard a voice in the air saying, 'You are a wise man, why do you read these?' Kumārajīva said, 'You are a small demon, you should leave quickly. My heart is like the earth, it cannot be shaken.' He stayed for two years, widely reciting the Mahāyāna scriptures and treatises, and understood their secrets. The King of Kucha built a golden lion throne for him, covered with brocade from the Roman Empire (ancient name for the Roman Empire), and had Kumārajīva ascend the throne to preach. Later, he went to Kashmir (ancient place name, referring to the Kashmir region) and explained the wonderful meaning of Ekayāna (a Buddhist term, the One Vehicle) in detail to his teacher Bandhudatta (a person's name, a Buddhist monk). The teacher was moved and awakened, and sincerely submitted, and immediately bowed to Kumārajīva as his teacher, saying, 'I am the Upādhyāya (a Buddhist term, referring to the preceptor) of Hinayana, and the Upādhyāya is my teacher of Mahāyāna.' The kings of various countries in the Western Regions admired Kumārajīva's divine talent and jointly revered him. Whenever he lectured, the kings knelt beside the seat and ordered Kumārajīva to step on their bodies to ascend the seat. That's how much he was valued. Kumārajīva's reputation shook the Western Regions and spread to the East. English version
國。符氏建元十三年歲次丁丑正月。太史奏有星見外國分野。當有大德智人入輔中國。堅素聞什名乃悟曰。朕聞西域有鳩摩羅什。將非此耶。十九年堅遣驍騎將軍呂光等。率兵七萬西伐龜茲及烏耆諸國。臨發謂光曰。聞彼有鳩摩羅什。深解法相善閑陰陽。為彼學之宗。朕甚思之。若克龜茲即馳驛送什。光軍未至。什謂其王白純曰。國運衰矣。當有勍敵。日下人從東方來。宜恭承之勿抗其鋒。純不從而戰。光遂破龜茲殺純獲什。光性疏慢未測什智量。見其年尚少乃凡人戲之。什被逼既至。遂虧其節。或令騎牛及乘惡馬。欲使墮落。什常懷忍辱曾無異色。光慚愧而止。光還中路置軍于山下。將士已休。什曰。不可在此必見狼狽。宜徙軍隴上。光不納。至夜果雨洪潦暴起。水深數丈死者數千。光始加敬異。什謂光曰。此兇亡之地不宜淹留。推數揆運應速言歸。中路必有福地可居。光從之。至涼州聞符堅已死。遂割據涼土製命一隅焉。什停涼積年。數言未然後皆如說。呂光父子既不弘道。故蘊其經法無所宣化。符堅已亡竟不相見。姚萇聞其高名虛心要請。諸呂以什智計多解。恐為姚謀不許東入。及萇卒子興(謚為文祖皇帝)襲位復遣敦請。弘始三年歲次辛丑三月有樹連理生於廟廷。逍遙一園蔥變為茞。以為美瑞。謂智人應入。
【現代漢語翻譯】 現代漢語譯本： 符氏建元十三年，歲在丁丑正月，太史奏報說有星象出現在外國分野，預示著將有大德大智之人來輔佐中國。符堅一向聽說鳩摩羅什（Kumārajīva，人名，意為『童壽』）的名字，於是醒悟說：『我聽說西域有鳩摩羅什，精通佛法，擅長陰陽之術，是那裡的學術宗師，難道說的就是他嗎？』 十九年，符堅派遣驍騎將軍呂光等人，率領七萬軍隊西征龜茲（Kucha）和烏耆（Agi）等國。臨出發時，符堅對呂光說：『我聽說那裡有個鳩摩羅什，深刻理解佛法，精通陰陽之術，是當地學術的宗師。我非常想念他。如果攻克龜茲，就用驛站快馬把他送來。』 呂光的軍隊還沒到達，鳩摩羅什就對龜茲國王白純（Bai Chun）說：『國運衰微了，將有強大的敵人到來。太陽下的人從東方而來，應該恭敬地接納他們，不要抵抗他們的鋒芒。』白純不聽從，與呂光交戰。呂光於是攻破龜茲，殺了白純，俘獲了鳩摩羅什。 呂光生性粗疏傲慢，沒有測度鳩摩羅什的智慧和器量，見他年紀還小，就用凡人的方式戲弄他。鳩摩羅什被逼無奈，於是虧損了自己的節操。有人讓他騎牛或乘劣馬，想讓他摔下來。鳩摩羅什常常懷著忍辱之心，沒有表現出任何異樣。呂光感到慚愧而停止了。 呂光返回的途中，把軍隊駐紮在山下。將士們已經休息了。鳩摩羅什說：『不能在這裡，一定會遇到狼狽的境地，應該把軍隊遷移到隴上。』呂光不聽從。到了晚上，果然下起大雨，洪水暴發，水深數丈，死了幾千人。呂光開始對他另眼相看。 鳩摩羅什對呂光說：『這裡是兇險滅亡之地，不宜久留。推算天數和命運，應該儘快回去。中途一定有福地可以居住。』呂光聽從了他的話。到達涼州（Liang Province）時，聽說符堅已經死了。於是割據涼州，自立為王。 鳩摩羅什在涼州停留多年，多次預言，後來都應驗了。呂光父子既不弘揚佛法，所以鳩摩羅什蘊藏著經書佛法，沒有地方可以宣揚教化。符堅已經死了，最終沒能相見。姚萇（Yao Chang）聽說鳩摩羅什的高名，虛心誠意地想請他來。諸呂認為鳩摩羅什智謀多端，擔心他為姚萇出謀劃策，不允許他東入。 等到姚萇死了，他的兒子姚興（Yao Xing，謚號為文祖皇帝）繼承王位，再次派遣使者懇切地邀請。弘始三年，歲在辛丑三月，有連理樹生長在廟廷，逍遙園中的蔥變成了茞（一種香草）。人們認為這是美好的祥瑞，預示著有智慧的人應該到來了。
【English Translation】 English version: In the thirteenth year of the Jianyuan reign of the Fu clan, in the first month of the year Dingchou, the Grand Astrologer reported that a star had appeared in the foreign division, indicating that a person of great virtue and wisdom would come to assist China. Fu Jian had long heard of the name of Kumārajīva (meaning 'Child Longevity'), and he realized, 'I have heard that there is a Kumārajīva in the Western Regions, who deeply understands the Dharma and is skilled in Yin and Yang. He is the master of learning there. Could it be him?' In the nineteenth year, Fu Jian sent the General of Swift Cavalry, Lü Guang, and others to lead an army of 70,000 to conquer Kucha and Agi and other countries in the west. Before departing, Fu Jian said to Lü Guang, 'I have heard that there is a Kumārajīva there, who deeply understands the Dharma and is skilled in Yin and Yang. He is the master of learning there. I miss him very much. If you conquer Kucha, send him to me by express post.' Before Lü Guang's army arrived, Kumārajīva said to the King of Kucha, Bai Chun, 'The fate of the country is declining, and a powerful enemy will come. People from the east, under the sun, are coming. You should respectfully receive them and not resist their advance.' Bai Chun did not listen and fought against Lü Guang. Lü Guang then conquered Kucha, killed Bai Chun, and captured Kumārajīva. Lü Guang was naturally careless and arrogant, and he did not measure Kumārajīva's wisdom and capacity. Seeing that he was still young, he ridiculed him in the manner of ordinary people. Kumārajīva was forced to compromise, and thus compromised his integrity. Some made him ride oxen or inferior horses, wanting to make him fall. Kumārajīva always held onto forbearance and never showed any difference. Lü Guang felt ashamed and stopped. On the way back, Lü Guang stationed his army at the foot of a mountain. The soldiers had already rested. Kumārajīva said, 'We cannot stay here; we will surely encounter a miserable situation. We should move the army to Longshang.' Lü Guang did not listen. That night, it rained heavily, and a flood broke out, with water several tens of feet deep, killing thousands of people. Lü Guang began to treat him with respect and regarded him as extraordinary. Kumārajīva said to Lü Guang, 'This is a place of misfortune and destruction, and it is not suitable to stay for long. Calculating the numbers and fate, you should return as soon as possible. There must be a blessed land to live in along the way.' Lü Guang listened to him. When they arrived in Liang Province, they heard that Fu Jian had died. So he occupied Liang Province and established himself as king. Kumārajīva stayed in Liang Province for many years and made many predictions, which all came true later. Lü Guang and his son did not promote the Dharma, so Kumārajīva kept the scriptures and Dharma hidden, with no place to preach and teach. Fu Jian had already died, and they never met. Yao Chang heard of Kumārajīva's high reputation and sincerely wanted to invite him. The Lü family thought that Kumārajīva had many strategies and feared that he would advise Yao Chang, so they did not allow him to enter the east. When Yao Chang died, his son Yao Xing (posthumously named Emperor Wenzu) succeeded to the throne and again sent envoys to earnestly invite him. In the third year of the Hongshi reign, in the third month of the year Xinchou, a conjoined tree grew in the temple court, and the scallions in the Xiaoyao Garden turned into irises (a fragrant herb). People thought this was a beautiful omen, indicating that a wise person should arrive.
其年十二月二十日什至常安。興待以國師之禮。甚見優寵。悟言相對則淹留終日。研微造盡則窮年忘倦。自大法東被始於漢明。歷涉魏晉經論漸多。而支竺所出多滯文格義。興少崇三寶銳志講集。什既至止。仍請入西明閣及逍遙園。譯出衆經。什率多闇誦無不究達。轉解秦言音譯流利。既覽舊經義多乖謬。皆由先譯失旨不與梵本相應。興使沙門僧肇僧䂮僧邈僧睿等八百餘人。咨受什旨更令出大品。什持梵本。興執舊經。以相仇校。其新文異舊者義皆圓通。眾皆愜服莫不欣贊焉。興以佛道沖邃其行唯善信為出苦之良津。御世之洪則。故托意九經游心十二。乃著通三世論。以勖示因果。王公已下並欽贊厥風。興宗室常山公顯。安成侯嵩。並篤信緣業。屢請什于常安大寺講說新經。什以弘始四年壬寅。至十四年壬子。譯大品小品金剛等經七十四部三百八十餘卷。並暢顯神源發揮幽致。於時四方義學沙門不遠萬里。名德秀拔者。才暢二公乃至道恒僧標慧睿僧敦僧弼僧肇等三十餘僧。稟訪精研務窮幽旨。廬山慧遠道業沖粹。乃遣使修問。龍光道生慧解洞微。亦入關咨稟。盛業久大至今仰則焉。初沙門慧睿才識高朗。常隨什傳寫。什每為睿論四方辭體。商略同異云。天竺國俗甚重文藻。其宮商體韻以入弦為善。凡覲國王必有贊德。
【現代漢語翻譯】 現代漢語譯本：在那年十二月二十日，鳩摩羅什（Kumārajīva，人名，一位來自龜茲的著名佛經翻譯家）到達長安。姚興（Yao Xing，人名，後秦的統治者）以國師的禮節對待他，對他非常優待寵信。他們促膝長談，常常一整天都沉浸其中。研究精微的佛理，常常整年都不覺得疲倦。自從大法（指佛法）向東傳播，始於漢明帝時期，經歷了魏晉，佛經逐漸增多。但是，支謙（Zhi Qian，人名）和竺法護（Zhu Fahu，人名）等人翻譯的佛經，大多文辭生澀，格義（geyi，一種早期的佛經翻譯方法，用中國已有的概念來解釋佛教概念）繁瑣。姚興年輕時就崇尚三寶（指佛、法、僧），立志講習佛經。鳩摩羅什到達后，姚興就請他進入西明閣和逍遙園，翻譯各種佛經。鳩摩羅什大多能背誦經文，沒有不精通的。他將梵文翻譯成秦地的語言，音譯流暢。姚興發現舊的譯本有很多意義乖謬，都是因為先前的翻譯者沒有理解佛經的旨意，與梵文字不符。姚興於是讓沙門僧肇（Sengzhao，人名）、僧睿（Sengrui，人名）等八百多人，向鳩摩羅什請教，並讓他們重新翻譯《大品般若經》（Mahāprajñāpāramitā Sūtra）。鳩摩羅什拿著梵文字，姚興拿著舊的譯本，互相校對。新的譯文與舊的譯文不同的地方，意義都更加圓融通順。大家都心悅誠服，沒有不讚嘆的。姚興認為佛道深奧精微，只有善信才能作為脫離苦海的良好途徑，是治理國家的宏偉法則。因此，他寄託心意于儒家的九經，游心於佛教的十二部經。於是，他撰寫了《通三世論》，用來勸勉人們相信因果報應。王公大臣以下，都欽佩讚揚他的風範。姚興的宗室常山公姚顯（Yao Xian，人名），安成侯姚嵩（Yao Song，人名），都篤信因緣果報。他們多次邀請鳩摩羅什在長安大寺講說新翻譯的佛經。鳩摩羅什從弘始四年壬寅年（公元402年）到弘始十四年壬子年（公元412年），翻譯了《大品般若經》、《小品般若經》（Aṣṭasāhasrikā Prajñāpāramitā Sūtra）、《金剛經》（Vajracchedikā Prajñāpāramitā Sūtra）等七十四部，共三百八十多卷。這些譯本都暢快地闡明了佛法的奧妙，發揮了幽深的意境。當時，四方研究佛學的沙門不遠萬里而來，其中德行高尚、才華出衆的，如道恒（Daoheng，人名）、僧標（Sengbiao，人名）、慧睿（Huìruì，人名）、僧敦（Sengdun，人名）、僧弼（Sengbi，人名）、僧肇（Sengzhao，人名）等三十多位僧人，都向鳩摩羅什請教，精研佛法，務求窮盡幽深的旨意。廬山的慧遠（Huiyuan，人名）道業精深純粹，於是派遣使者前來請教。龍光的道生（Daosheng，人名）智慧通達精微，也入關中向鳩摩羅什請教。鳩摩羅什的盛大事業長久不衰，至今仍被人們仰慕傚法。當初，沙門慧睿才識高明開朗，常常跟隨鳩摩羅什傳抄經文。鳩摩羅什常常為慧睿論述四方的文辭風格，商量其相同和不同之處，說：『天竺國（India）的風俗非常重視文采辭藻，他們的宮商音律以能夠譜成樂曲為好。凡是朝見國王，必定有讚美功德的辭賦。』
【English Translation】 English version: In the twelfth month, twentieth day of that year, Kumārajīva (a renowned Buddhist scripture translator from Kucha) arrived in Chang'an. Yao Xing (the ruler of Later Qin) treated him with the respect due to a national preceptor, showing him exceptional favor and affection. When they engaged in profound discussions, they would often spend the entire day immersed in conversation. When delving into subtle and exhaustive principles, they would forget their weariness throughout the year. Since the Great Dharma (Buddhism) was first propagated eastward during the reign of Emperor Ming of the Han dynasty, and through the Wei and Jin dynasties, the number of scriptures gradually increased. However, the translations produced by individuals such as Zhi Qian and Zhu Fahu often contained stilted language and were encumbered by geyi (a method of early Buddhist translation that used existing Chinese concepts to explain Buddhist ideas). Yao Xing, from a young age, revered the Three Jewels (Buddha, Dharma, and Sangha) and was determined to study and compile scriptures. Upon Kumārajīva's arrival, Yao Xing invited him to reside in the Ximing Pavilion and Xiaoyao Garden, where he translated various scriptures. Kumārajīva was mostly able to recite the scriptures from memory, and there was nothing he did not thoroughly understand. He translated the Sanskrit into the language of Qin, with fluent transliteration. Having examined the old scriptures, Yao Xing found many discrepancies in meaning, all due to the previous translators' failure to grasp the essence of the scriptures and their lack of correspondence with the Sanskrit texts. Yao Xing then instructed over eight hundred monks, including Sengzhao, Sengrui, and others, to consult with Kumārajīva and had them re-translate the Mahāprajñāpāramitā Sūtra. Kumārajīva held the Sanskrit text, while Yao Xing held the old translation, and they compared them against each other. Where the new text differed from the old, the meaning was invariably more complete and comprehensive. Everyone was convinced and praised it without exception. Yao Xing believed that the Buddha's path was profound and subtle, and only those with good faith could find a good way to escape suffering, and it was a grand principle for governing the world. Therefore, he placed his intentions in the Nine Classics of Confucianism and immersed his mind in the Twelve Divisions of Buddhist scriptures. Thus, he wrote the 'Treatise on Penetrating the Three Periods of Time' to encourage people to believe in cause and effect. Ministers and officials below the king all admired and praised his demeanor. Yao Xing's relatives, Duke Yao Xian of Changshan and Marquis Yao Song of Ancheng, both deeply believed in the law of karma. They repeatedly invited Kumārajīva to lecture on the newly translated scriptures at the Great Temple of Chang'an. From the fourth year of the Hongshi era, Renyin (402 AD) to the fourteenth year, Renzi (412 AD), Kumārajīva translated seventy-four scriptures, including the Mahāprajñāpāramitā Sūtra, the Aṣṭasāhasrikā Prajñāpāramitā Sūtra, and the Vajracchedikā Prajñāpāramitā Sūtra, totaling over three hundred and eighty volumes. These translations clearly elucidated the divine source and expounded the profound essence. At that time, monks from all directions who studied Buddhism traveled thousands of miles, and among them were those of outstanding virtue and talent, such as Daoheng, Sengbiao, Huìruì, Sengdun, Sengbi, and Sengzhao, more than thirty monks in all, who sought instruction from Kumārajīva, diligently studying and striving to exhaust the profound meaning. Huiyuan of Mount Lu, whose practice was profound and pure, sent messengers to inquire. Daosheng of Longguang, whose wisdom was penetrating and subtle, also entered Guanzhong to seek instruction from Kumārajīva. Kumārajīva's great work has endured for a long time and is still admired and emulated today. Initially, the monk Huìruì, with his high and clear understanding, often followed Kumārajīva to transcribe scriptures. Kumārajīva often discussed with Huìruì the literary styles of various regions, deliberating on their similarities and differences, saying: 'The customs of India greatly value literary embellishment. Their musical scales and rhythms are considered good if they can be set to music. Whenever one has an audience with the king, there must be eulogies praising his virtues.'
見佛之儀以歌嘆爲尊。經中偈頌皆其式也。但改梵為秦失其藻蔚。雖得大意殊隔文體。有似嚼飯與人非徒失味。乃令人歐噦也。什嘗作頌贈沙門法和云。心山育德薰。流芳萬由旬。哀鸞鳴孤桐。清響徹九天。凡為十偈辭喻皆爾。什雅好大乘志存敷演。嘗嘆曰。吾若著筆作大乘阿毗曇。非迦旃延子比也。今在秦地深識者寡。折翮於此將何所論。乃悽然而止。唯為姚興著實相論二卷。出言成章無所刪改。辭喻婉約莫非淵奧。什為人神情映徹傲岸出羣。應機領會鮮有其匹。且篤性仁厚泛愛為心。虛己善誘終日無倦。時有沙門僧睿。興甚嘉焉。什所譯經睿並參正。昔竺法護出正法華受決品云。天見人人見天。什譯經至此。乃言曰。此語與梵本義同。但在言過質。睿應聲曰。將非人天交接兩得相見乎。什大喜曰。實然。而睿與什共相開發皆此類也。嘗聽秦僧道融講新法華。什乃嘆曰。佛法之興融其人也。俄而師子國有一婆羅門。聰辯多學。西土俗書罕不披誦。而為彼國外道之宗。聞什在關大行佛法。乃即慨然謂其徒曰。寧可偏使釋氏之風獨傳震旦。而令吾等正化之典不洽東國。因遂乘駝負書遠涉來入常安。姚興見其口眼便僻。頗亦惑之。而婆羅門乃啟興曰。至道無方各尊其事。今故遠來。請與秦僧捔其辯力。隨有優者即傳其化。
【現代漢語翻譯】 現代漢語譯本 讚美佛陀的儀式以歌頌為尊。佛經中的偈頌都是這種形式。但是將梵文翻譯成中文，失去了原文的華麗辭藻。雖然得到了大意，但文體風格相差甚遠，就像嚼過的飯餵人一樣，不僅失去了味道，還會讓人想吐。鳩摩羅什曾經作頌贈送給沙門法和，詩中寫道：『心山孕育美德，芬芳流傳千萬里。哀傷的鸞鳥鳴叫在孤獨的梧桐樹上，清脆的響聲響徹九天。』總共寫了十首偈頌，辭藻比喻都是這樣。鳩摩羅什非常喜歡大乘佛法，立志要廣泛宣揚。他曾經感嘆說：『如果我動筆寫作大乘阿毗曇，一定不會比迦旃延子差。』現在我在秦地，真正瞭解我的人很少，在這裡折斷翅膀又能談論什麼呢？於是淒涼地停止了寫作。只為姚興撰寫了《實相論》兩卷，出口成章，沒有刪改。辭藻比喻委婉深刻，無不蘊含著精深的道理。鳩摩羅什為人神情清明，傲岸出衆，隨機應變，領悟能力很少有人能比得上。而且他天性仁厚，心中充滿愛，虛心善於引導，整天都不厭倦。當時有沙門僧睿，姚興非常器重他。鳩摩羅什所翻譯的佛經，僧睿都參與校正。過去竺法護翻譯《正法華經·受決品》時說：『天見人人見天。』鳩摩羅什翻譯到這裡時，就說：『這句話與梵文原本的意思相同，但是用詞過於質樸。』僧睿應聲說：『難道不是人天交接，雙方都能相見嗎？』鳩摩羅什非常高興地說：『確實如此。』僧睿與鳩摩羅什共同探討佛法，都是這樣的例子。曾經聽秦地的僧人道融講解新譯的《法華經》，鳩摩羅什感嘆說：『佛法的興盛，就靠道融這個人了。』不久，師子國（今斯里蘭卡）有一位婆羅門，聰明善辯，學識淵博，西方的書籍幾乎沒有不讀過的，是那個國家外道的宗師。聽說鳩摩羅什在關中（指長安）大力弘揚佛法，就慨嘆地對他的弟子們說：『難道能讓釋迦牟尼的教義獨自在震旦（中國）流傳，而讓我們正統的教化不能傳到東方的國家嗎？』於是就乘坐駱駝，揹著書籍，遠道跋涉來到長安。姚興見他口眼不正，頗為疑惑。而婆羅門就對姚興說：『至高的道理沒有固定的方式，各自尊重自己所從事的事業。我今天特地遠道而來，請與秦地的僧人較量辯論的能力。誰勝出，就傳播誰的教化。』
【English Translation】 English version The ceremony of venerating the Buddha places the highest importance on singing praises. The 'gathas' (verses) in the scriptures are all in this form. However, translating from Sanskrit to Chinese loses the original ornate style. Although the general meaning is preserved, the literary style is vastly different, like chewing food and feeding it to someone else – not only does it lose its flavor, but it also makes people want to vomit. Kumarajiva (什) once composed a hymn and presented it to the 'shramana' (沙門, monk) Fahe (法和), which said: 'The mountain of the mind nurtures virtue, its fragrance spreads for millions of 'yojanas' (由旬, ancient Indian unit of distance). A mournful 'luan' (鸞, mythical bird) cries on a solitary 'wutong' (梧桐, Chinese parasol tree), its clear sound resonates through the nine heavens.' All ten verses were like this in terms of diction and metaphor. Kumarajiva (什) greatly favored Mahayana Buddhism and aspired to propagate it widely. He once lamented: 'If I were to write a Mahayana 'Abhidhamma' (阿毗曇, Buddhist philosophical treatise), I would not be inferior to Katyayaniputra (迦旃延子).' Now that I am in the land of Qin, there are few who truly understand me. What is there to discuss when my wings are broken here? So he stopped writing sadly. He only wrote two volumes of the 'Treatise on Reality' (實相論) for Yao Xing (姚興), composing chapters effortlessly without any revisions. The diction and metaphors were subtle and profound, containing deep principles. Kumarajiva (什) was a man of clear spirit, outstandingly arrogant, and unmatched in his ability to adapt and comprehend. Moreover, he was inherently benevolent, filled with love in his heart, humble, and good at guiding others, never tiring throughout the day. At that time, there was the 'shramana' (沙門, monk) Sengrui (僧睿), whom Yao Xing (姚興) greatly valued. Sengrui (僧睿) participated in correcting the scriptures translated by Kumarajiva (什). In the past, Dharmaraksha (竺法護) translated the 'Chapter on Predictions' (受決品) of the 'Saddharma Pundarika Sutra' (正法華經), saying: 'Heaven sees man, man sees heaven.' When Kumarajiva (什) translated to this point, he said: 'This sentence has the same meaning as the original Sanskrit, but the wording is too plain.' Sengrui (僧睿) responded: 'Could it not be that heaven and man are connected, and both can see each other?' Kumarajiva (什) was very pleased and said: 'Indeed.' Sengrui (僧睿) and Kumarajiva (什) developed their understanding together in this way. Once, he listened to the Qin monk Daorong (道融) lecturing on the newly translated 'Lotus Sutra' (法華經), and Kumarajiva (什) sighed: 'The flourishing of Buddhism depends on this man, Daorong (道融).' Soon after, there was a Brahmin from Simhala (師子國, Sri Lanka), who was intelligent, eloquent, and knowledgeable, having read almost all the Western books. He was the leader of the heretics in that country. Hearing that Kumarajiva (什) was vigorously propagating Buddhism in Guanzhong (關中, Chang'an), he lamented to his disciples: 'How can we allow Shakyamuni's teachings to spread alone in 'Zhendan' (震旦, China), while our orthodox teachings cannot reach the Eastern countries?' So he rode a camel, carrying books, and traveled far to Chang'an. Yao Xing (姚興), seeing that his mouth and eyes were crooked, was quite doubtful. But the Brahmin said to Yao Xing (姚興): 'The ultimate truth has no fixed form, and each respects their own affairs. I have come from afar today to ask to compete in debate with the monks of Qin. Whoever wins will propagate their teachings.'
興即許焉。於時關中四方僧眾相視缺然。莫敢當者。什謂融曰。此之外道聰明殊人。捔言必勝。豈可得使無上大道。在於吾徒為彼而屈。良可悲矣。若使外道肆情得志。則是我等法輪摧軸。豈可然乎。如吾所睹在君一人。道融自顧才力不減。而彼西域外道經書未盡披讀。乃密令人寫婆羅門所讀經目。一披即誦。其後剋日將就論義。姚興自出公卿皆會。關中僧眾四遠必集。爾時道融與婆羅門擬相酬抗。鋒辯飛玄彼所不逮。時婆羅門雖自覺知辭理已屈。然意猶以廣讀為夸。道融乃列其所讀書。並更通論秦地經史名目。卷部三倍多之。什仍乘勢因嘲之曰。君可不聞大秦廣學。那忽輕爾遠來。婆羅門心生愧伏頂禮融足。旬日之中無何而去。像運再顯鳩摩羅什道融力焉。又杯度比丘在彭城。聞什在常安。乃嘆曰。吾與此子戲別三百餘年。杳然未期。遲有遇于來生耳。什臨終力疾與眾僧告別曰。因法相遇殊未盡伊心。方復異世惻愴何言。自以闇昧謬充傳譯。若所傳無謬。使焚身之後舌不燋爛。以秦弘始中卒。即于逍遙園依外國法焚屍。薪滅形化唯舌不變。信弘法之有徴也(什公卒時諸記不定。高僧傳云。弘始十一年八月二十日卒于常安。或云七年。或云八年。傳取十一為正。此不然也。準成實論後記云。大秦弘始十三年歲次豕韋九
【現代漢語翻譯】 現代漢語譯本：姚興立刻答應了他。當時關中四方的僧眾面面相覷，沒有人敢應戰。鳩摩羅什對道融說：『這個外道非常聰明，與衆不同，如果辯論起來我們一定會輸。怎麼能讓無上的佛法，在我們這些人手裡被他壓倒呢？這真是太可悲了。如果讓外道得意忘形，那我們佛法的車輪就要被摧毀了，這怎麼可以呢？依我看，能擔當此任的只有你一人。』道融自認為才學不比他差，但是那些西域外道的經書還沒有全部讀過，於是秘密地讓人抄錄了婆羅門所讀的經書目錄，看了一遍就能背誦。之後選定日期，準備開始辯論。姚興親自出席，公卿大臣全部到場，關中的僧眾和遠方的僧人也必定會聚集。當時，道融與婆羅門針鋒相對，辯論玄妙高深的道理，婆羅門遠遠不及。當時婆羅門雖然自覺理屈詞窮，但心裡仍然以自己讀書多而自誇。道融於是列出他所讀過的書，並且進一步通論秦地的經史名目，數量是婆羅門的三倍還多。鳩摩羅什趁勢嘲笑他說：『你難道沒有聽說過大秦學問廣博嗎？怎麼如此輕率地遠道而來？』婆羅門心中慚愧，頂禮道融的腳。十天之內，默默無聞地離開了。佛法再次顯現，是鳩摩羅什和道融的功勞啊。還有杯度比丘在彭城，聽說鳩摩羅什在長安，於是嘆息說：『我與這個孩子分別已經三百多年了，渺茫難期，只能期待來世相遇了。』鳩摩羅什臨終時，勉強支撐著病體與眾僧告別說：『因為佛法相遇，殊勝難盡，內心感慨萬千。如今又要異世分別，心中悲傷難以言表。我因為自己愚昧無知，錯誤地充當翻譯。如果我所翻譯的沒有錯誤，那麼在我焚身之後，舌頭就不會被燒焦。』在秦弘始年間去世。於是在逍遙園按照外國的習俗焚燒屍體。柴火燒盡，身體化為灰燼，只有舌頭沒有變化。這真是弘揚佛法的徵兆啊！（鳩摩羅什去世的時間，各種記載不確定。《高僧傳》說，弘始十一年八月二十日在長安去世。有的說是七年，有的說是八年。《高僧傳》採用十一年是正確的。這不對。根據《成實論後記》說，大秦弘始十三年，歲次豕韋九月二十日去世。) English version: Yao Xing immediately agreed to him. At that time, the monks from all directions in Guanzhong looked at each other, and no one dared to accept the challenge. Kumarajiva said to Daorong, 'This non-Buddhist is very intelligent and extraordinary. If we argue, we will definitely lose. How can we allow the supreme Dharma to be suppressed by him in the hands of us? This is truly sad. If we let the non-Buddhist become complacent, then the wheel of our Dharma will be destroyed. How can this be allowed? In my opinion, only you are capable of taking on this task.' Daorong believed that his talent was no less than the non-Buddhist's, but he had not read all the scriptures of those Western Region non-Buddhists. So, he secretly had someone copy the catalog of scriptures read by the Brahmin, and he could recite them after reading them once. After that, a date was set to begin the debate. Yao Xing attended in person, and all the ministers were present. The monks from Guanzhong and distant places would also surely gather. At that time, Daorong confronted the Brahmin head-on, debating profound and esoteric principles, which the Brahmin was far from matching. At that time, although the Brahmin felt that his arguments were exhausted, he still boasted in his heart about his extensive reading. Daorong then listed the books he had read and further discussed the names of classics and histories in the Qin region, the number of which was three times more than the Brahmin's. Kumarajiva took the opportunity to ridicule him, saying, 'Have you not heard that Great Qin has extensive learning? Why did you come from afar so rashly?' The Brahmin felt ashamed in his heart and prostrated at Daorong's feet. Within ten days, he left silently. The reappearance of the Dharma is due to the efforts of Kumarajiva and Daorong. Furthermore, the Bhikkhu Beidu, who was in Pengcheng, heard that Kumarajiva was in Chang'an, and sighed, 'I have been separated from this child for more than three hundred years, and it is difficult to meet again. I can only hope to meet in the next life.' When Kumarajiva was dying, he struggled with his illness to bid farewell to the monks, saying, 'Because of the Dharma, we met, which is a rare and wonderful occasion, and my heart is filled with emotions. Now we must part in different worlds, and my heart is filled with sorrow that is difficult to express. Because of my ignorance, I mistakenly acted as a translator. If what I have translated is not wrong, then after my body is cremated, my tongue will not be burned.' He passed away during the Hongshi period of the Qin Dynasty. So, in Xiaoyao Garden, the body was cremated according to foreign customs. The firewood burned out, and the body turned to ashes, only the tongue did not change. This is truly a sign of propagating the Dharma! (The time of Kumarajiva's death is uncertain in various records. The 'Biographies of Eminent Monks' says that he died in Chang'an on the 20th day of the eighth month of the eleventh year of Hongshi. Some say it was the seventh year, and some say it was the eighth year. The 'Biographies' adopts the eleventh year as correct. This is not correct. According to the postscript of the 'Tattvasiddhi Shastra', he died on the 20th day of the ninth month of the thirteenth year of Hongshi in Great Qin.)
【English Translation】 Yao Xing immediately agreed to him. At that time, the monks from all directions in Guanzhong looked at each other, and no one dared to accept the challenge. Kumarajiva (name of a famous translator of Buddhist texts) said to Daorong (name of a monk): 'This non-Buddhist (referring to someone not following Buddhist teachings) is very intelligent and extraordinary. If we argue, we will definitely lose. How can we allow the supreme Dharma (Buddhist teachings) to be suppressed by him in the hands of us? This is truly sad. If we let the non-Buddhist become complacent, then the wheel of our Dharma (the teachings of Buddhism) will be destroyed. How can this be allowed? In my opinion, only you are capable of taking on this task.' Daorong believed that his talent was no less than the non-Buddhist's, but he had not read all the scriptures of those Western Region non-Buddhists. So, he secretly had someone copy the catalog of scriptures read by the Brahmin (a member of the highest Hindu caste), and he could recite them after reading them once. After that, a date was set to begin the debate. Yao Xing (name of a ruler) attended in person, and all the ministers were present. The monks from Guanzhong and distant places would also surely gather. At that time, Daorong confronted the Brahmin head-on, debating profound and esoteric principles, which the Brahmin was far from matching. At that time, although the Brahmin felt that his arguments were exhausted, he still boasted in his heart about his extensive reading. Daorong then listed the books he had read and further discussed the names of classics and histories in the Qin region, the number of which was three times more than the Brahmin's. Kumarajiva took the opportunity to ridicule him, saying, 'Have you not heard that Great Qin has extensive learning? Why did you come from afar so rashly?' The Brahmin felt ashamed in his heart and prostrated at Daorong's feet. Within ten days, he left silently. The reappearance of the Dharma is due to the efforts of Kumarajiva and Daorong. Furthermore, the Bhikkhu (Buddhist monk) Beidu, who was in Pengcheng, heard that Kumarajiva was in Chang'an, and sighed, 'I have been separated from this child for more than three hundred years, and it is difficult to meet again. I can only hope to meet in the next life.' When Kumarajiva was dying, he struggled with his illness to bid farewell to the monks, saying, 'Because of the Dharma, we met, which is a rare and wonderful occasion, and my heart is filled with emotions. Now we must part in different worlds, and my heart is filled with sorrow that is difficult to express. Because of my ignorance, I mistakenly acted as a translator. If what I have translated is not wrong, then after my body is cremated, my tongue will not be burned.' He passed away during the Hongshi (name of an era) period of the Qin Dynasty. So, in Xiaoyao Garden, the body was cremated according to foreign customs. The firewood burned out, and the body turned to ashes, only the tongue did not change. This is truly a sign of propagating the Dharma! (The time of Kumarajiva's death is uncertain in various records. The 'Biographies of Eminent Monks' says that he died in Chang'an on the 20th day of the eighth month of the eleventh year of Hongshi. Some say it was the seventh year, and some say it was the eighth year. The 'Biographies' adopts the eleventh year as correct. This is not correct. According to the postscript of the 'Tattvasiddhi Shastra', he died on the 20th day of the ninth month of the thirteenth year of Hongshi in Great Qin.)
月八日尚書令姚顯請出此論。至來年九月十五日訖。準此十四年末。什仍未卒。又準僧肇上秦主姚興涅槃無名論表云。肇在什公門下十有餘載。若什四年出經十一年卒始經八載。未滿十年。云何乃言十有餘載。故知但卒弘始年中。不可定其年月也)然什出經部卷。眾說多少不同。長房錄中其數彌廣。今細參驗多是別生。或有一本數名。或是錄家錯上。具件如左。今悉刪之。十誦律六十一卷(僧祐錄云是什譯出今以前五十八卷是什度語非什正翻后之三卷卑摩羅叉續出置之於后已備余錄此不存之)放光般若波羅蜜經二十卷(房云第二齣見別錄今以放光梵本與大品同譯大品時興執舊經什出新本若言放光什譯舊經何者是耶故知大品為新放光為舊過載二本誤之甚也)般若經論集二十卷(房云見吳錄今謂此集乃是廬山遠法師以大智度論文句繁積初學難尋乃刪煩剪亂令質文有體撰為二十卷亦云大智論要略亦云釋論要抄此乃遠公撮略前論非什別翻也)禪法要三卷(下注云先譯弘始元年重校正睿制序既云先譯重校不合存其二名準僧睿經序即坐禪三昧經是也)阿蘇若習禪法經二卷(房云見別錄或無經字與坐禪三昧同本異出今謂不然此即坐禪三昧之別名也尋其文句首末大同是初出本非校正者)樂瓔珞莊嚴經一卷(房云見李廓錄令準經後記乃是
曇摩耶舍所譯非什翻也今移附彼錄)實相論一卷(高僧傳云二卷什為姚興撰出非梵本傳故闕之也)往古性和佛國願行法典經(或作生和出文殊佛土嚴凈經)佛𡄇咳徹十方經佛齊化出菩薩經魔業經過去無邊光凈佛土經虛空藏菩薩問持經得幾功德經(亦云得幾福經)過魔法界經太白魔王堅信經佛弟子化魔子偈頌經開化魔經魔王變身經(佛𡄇咳下十經並出大集)觀世音經(出法華經)陀羅尼法門六種動經彌勒菩薩本願待時成佛經佛變時會身經東方善華世界佛座震動經(陀羅尼等四經並出悲華經)雀王經佛昔為鹿王經菩薩身為鴿王經(雀王等三經並出六度集)無量樂佛土經(亦云國土出央崛經)佛問阿須倫大海有減經(出中阿含)佛跡見千輻輪相經(出雜阿含)佛心總持經水牛王經兔王經(佛心等三經並出生經)獼猴與婢共戲致變經王后為蜣螂經(獼猴等二經並出雜譬喻)比丘應供法行經(祐注入疑經今亦在疑錄)
已上都有三十五部一百三十六卷。十誦律五十八卷(弘始六年十月十七日于中寺出見二秦錄)
右一部五十八卷本在。
沙門弗若多羅。秦言功德華。罽賓國人。少出家以戒節見稱。備通三藏。而專精十誦律部。為外國師宗。時人咸謂已階聖果。以弘始十年振錫入關。秦主興待以上賓之禮。羅什
【現代漢語翻譯】 現代漢語譯本 曇摩耶舍所譯，並非鳩摩羅什所譯，現將其附於鳩摩羅什的譯錄之後。)《實相論》一卷(《高僧傳》記載為二卷，鳩摩羅什為姚興撰寫，並非梵文字的傳記，因此闕如。)《往古性和佛國願行法典經》(或作《生和出文殊佛土嚴凈經》)《佛𡄇咳徹十方經》《佛齊化出菩薩經》《魔業經》《過去無邊光凈佛土經》《虛空藏菩薩問持經得幾功德經》(亦云《得幾福經》)《過魔法界經》《太白魔王堅信經》《佛弟子化魔子偈頌經》《開化魔經》《魔王變身經》(佛𡄇咳下十經並出《大集》)《觀世音經》(出《法華經》)《陀羅尼法門六種動經》《彌勒菩薩本願待時成佛經》《佛變時會身經》《東方善華世界佛座震動經》(《陀羅尼》等四經並出《悲華經》)《雀王經》《佛昔為鹿王經》《菩薩身為鴿王經》(《雀王》等三經並出《六度集》)《無量樂佛土經》(亦云《國土》，出《央崛經》)《佛問阿須倫大海有減經》(出《中阿含》)《佛跡見千輻輪相經》(出《雜阿含》)《佛心總持經》《水牛王經》《兔王經》(《佛心》等三經並出《生經》)《獼猴與婢共戲致變經》《王后為蜣螂經》(《獼猴》等二經並出《雜譬喻》)《比丘應供法行經》(祐注入疑經，今亦在疑錄)
以上共有三十五部，一百三十六卷。《十誦律》五十八卷(弘始六年十月十七日于中寺出，見二秦錄)
右一部五十八卷本現在還在。
沙門弗若多羅(Punyatarā)，秦言功德華，罽賓國(Kashmir)人。年少出家，以戒律嚴謹著稱，精通三藏(Tripiṭaka)，尤其專精於《十誦律》部，為外國僧侶的宗師。當時的人都認為他已經證得聖果。在弘始十年，他來到關中，秦主姚興以對待上賓的禮節款待他。鳩摩羅什(Kumārajīva)
【English Translation】 English version Translated by Dharmayaśas, not by Kumārajīva (now appended to Kumārajīva's records). Real Aspect Treatise (Shíxiàng Lùn) in one fascicle (The Biographies of Eminent Monks records two fascicles; Kumārajīva compiled it for Yao Xing, and it is not a biography from a Sanskrit text, hence it is omitted). Past Conduct, Nature, and Vows of Buddha-lands Dharma Canon Sutra (Wǎnggǔ Xìnghé Fóguó Yuànxíng Fǎdiǎn Jīng) (or Shenghe Emerging from Mañjuśrī's Buddha-land Adornment Sutra). Buddha's Coughing Echoes Throughout the Ten Directions Sutra (Fó Hēchè Shífāng Jīng). Buddha's Simultaneous Transformation and Emergence of Bodhisattvas Sutra (Fó Qíhuà Chū Púsà Jīng). Demon Karma Sutra (Móyè Jīng). Past Boundless Light Pure Buddha-land Sutra (Guòqù Wúbiān Guāng Jìng Fóguó Jīng). Akasagarbha Bodhisattva's Questions on the Sutra of Holding, How Much Merit is Obtained Sutra (Xūkōngzàng Púsà Wèn Chí Jīng Dé Jǐ Gōngdé Jīng) (also called How Much Blessing is Obtained Sutra). Passing Through the Demon Dharma Realm Sutra (Guò Mófǎjiè Jīng). Taibai Demon King's Firm Faith Sutra (Tàibái Mówáng Jiānxìn Jīng). Buddha's Disciples Transforming Demon Sons Gatha Verses Sutra (Fó Dìzǐ Huà Mózǐ Gè Sòng Jīng). Enlightening Demons Sutra (Kāihuà Mójīng). Demon King's Transformation Body Sutra (Mówáng Biànshēn Jīng) (The ten sutras from Buddha's Coughing are all from the Mahāsaṃnipāta). Avalokiteśvara Sutra (Guānshìyīn Jīng) (from the Lotus Sutra). Dharani Dharma Gate Six Kinds of Movement Sutra (Tuóluóní Fǎmén Liù Zhǒng Dòng Jīng). Maitreya Bodhisattva's Original Vow Awaiting the Time to Become a Buddha Sutra (Mílè Púsà Běnyuàn Dài Shí Chéngfó Jīng). Buddha's Transformation at the Assembly Body Sutra (Fó Biàn Shí Huì Shēn Jīng). Eastern Good Flower World Buddha's Seat Trembling Sutra (Dōngfāng Shànhuá Shìjiè Fózù Zhèndòng Jīng) (The four sutras from Dharani are all from the Karunapundarika Sutra). Sparrow King Sutra (Quèwáng Jīng). Buddha in the Past as Deer King Sutra (Fó Xī Wèi Lùwáng Jīng). Bodhisattva's Body as Pigeon King Sutra (Púsà Shēnwéi Gēwáng Jīng) (The three sutras from Sparrow King are all from the Collection of Six Paramitas). Immeasurable Joy Buddha-land Sutra (Wúliàng Lè Fóguó Jīng) (also called Buddha-land, from the Angulimaliya Sutra). Buddha Asks the Asura Whether the Great Sea Has Decreased Sutra (Fó Wèn Āsūlún Dàhǎi Yǒu Jiǎn Jīng) (from the Madhyama Agama). Buddha's Footprints Seen with Thousand-Spoked Wheel Marks Sutra (Fó Jì Jiàn Qiānfú Lúnxiàng Jīng) (from the Samyukta Agama). Buddha's Mind Total Holding Sutra (Fó Xīn Zǒngchí Jīng). Water Buffalo King Sutra (Shuǐniúwáng Jīng). Rabbit King Sutra (Tùwáng Jīng) (The three sutras from Buddha's Mind are all from the Birth Sutra). Monkey Playing with a Maid Causes Transformation Sutra (Míhóu Yǔ Bì Gòng Xì Zhì Biàn Jīng). Queen Becomes a Dung Beetle Sutra (Wánghòu Wèi Qiāngláng Jīng) (The two sutras from Monkey are all from the Miscellaneous Parables). Bhikkhu's Offering Dharma Practice Sutra (Bǐqiū Yìnggòng Fǎxíng Jīng) (Youzhu entered it as a doubtful sutra, and it is still in the doubtful record).
In total, there are thirty-five texts, one hundred and thirty-six fascicles. Sarvastivada Vinaya (Shísòng Lǜ) in fifty-eight fascicles (emerged on the 17th day of the 10th month of the 6th year of the Hongshi era at the Central Temple, see the Records of the Two Qins)
The above one text in fifty-eight fascicles is still extant.
The śrāmaṇa Punyatarā, translated into Chinese as Gōngdé Huá (功德華), was a person from Kashmir (Jìbīn Guó, 罽賓國). He left home at a young age and was known for his strict adherence to the precepts. He was well-versed in the Tripiṭaka (Sānzàng, 三藏), and especially specialized in the Sarvastivada Vinaya section, becoming a master for foreign monks. People at the time all thought that he had attained the fruit of a sage. In the tenth year of the Hongshi era, he arrived in Guanzhong, and the Qin ruler Yao Xing treated him with the etiquette reserved for honored guests. Kumārajīva.
亦挹其戒范厚相崇敬。先是經法雖傳律藏未闡。聞多羅既善斯部。咸共思慕。以弘始六年甲辰十月十七日。集義學沙門六百餘人。于常安中寺。延請多羅。誦出十誦梵本。羅什譯為秦文。三分獲二。多羅遘疾奄然棄世。眾以大業未卒而匠人殂往。悲恨之深有逾常痛。次有西域沙門曇摩流支(秦云法樂)棄家入道。偏以律藏持名。以弘始七年秋達自關中。廬山釋慧遠聞支既善毗尼。希得究竟律部。乃遣書通好曰。佛教之興先行上國。自分流以來四百餘年。至於沙門德式所闕尤多。頃西域道士弗若多羅是罽賓人。其諷十誦梵本。有羅什法師。通才博見為之傳譯。十誦之中文始過半。多羅早喪中途而寢。不得究竟大業慨恨良深。傳聞仁者赍此經自隨。甚欣所遇。冥運之來豈人事而已耶。想弘道為物感時而動。叩之有人必情無所吝。若能為律學之徒。畢此經本。開示梵行。洗其耳目。使始涉之流不失無上之津。參懷勝業者日月彌朗。此則惠深德厚。人神同感矣。幸愿垂懷不乖往意。流支既得遠書及姚興敦請。乃與什共譯十誦都畢。研詳考覈條制審定。而什猶恨文煩未善。既而什化不獲刪治。流支住常安大寺。慧觀欲請往楊都。支曰。彼土有人有法。足以利世。吾當更行無律教處。於是游化余方。莫知所之。虛空藏菩薩經一卷(
【現代漢語翻譯】 現代漢語譯本： 他們也以戒律規範來互相尊重。此前，經書已經傳開，但律藏尚未闡明。聽說多羅（Duo Luo）精通此部律藏，大家都非常仰慕他。在弘始六年甲辰年十月十七日，聚集了六百多名精通義學的沙門，在長安中寺，邀請多羅誦出《十誦律》的梵文版本，由鳩摩羅什（Jiumo Luoshi）翻譯成秦文，完成了三分之二。然而，多羅因病去世，眾人因為大業未竟而匠人去世，感到非常悲痛。後來，有西域沙門曇摩流支（Tan Mo Liuzhi，秦譯為法樂（Fa Le））捨棄家庭出家，尤其以精通律藏而聞名。在弘始七年秋天到達關中。廬山的釋慧遠（Shi Huiyuan）聽說曇摩流支精通毗尼（毗奈耶，Vinaya），希望能完整地得到律部，於是寫信通好說：『佛教的興盛首先在上國，自從分流以來已經四百多年，但沙門的德行規範缺失很多。此前，西域道士弗若多羅（Fo Ruo Duo Luo），是罽賓（Jibin）人，他誦讀《十誦律》的梵文版本，由鳩摩羅什法師以其淵博的知識進行翻譯。《十誦律》的翻譯才過一半，多羅就去世了，未能完成大業，實在令人遺憾。聽說仁者您帶著這部經書，我非常高興能遇到您。這難道不是冥冥之中的安排嗎？想必您弘揚佛法是爲了感化眾生，應時而動。向您請教，您一定不會吝嗇。如果能為學習律學的僧侶完成這部經書，開示梵行，洗滌他們的耳目，使初學者不迷失通往無上菩提的道路，參與勝業的人也會日益精進。這真是恩惠深厚，功德無量，人神都會感動啊。希望您不要辜負我們的期望。』曇摩流支收到慧遠的書信以及姚興（Yao Xing）的懇請，於是與鳩摩羅什共同翻譯完成了《十誦律》。經過詳細研究和考覈，條文制度得以審定。但鳩摩羅什仍然遺憾文辭繁瑣不夠精煉。不久之後，鳩摩羅什圓寂，未能進行刪改。曇摩流支住在長安大寺。慧觀（Hui Guan）想請他前往楊都（Yangdu），曇摩流支說：『那裡的僧人和佛法足以利益世人，我應該去沒有律法教導的地方。』於是游化四方，不知所蹤。《虛空藏菩薩經》一卷（Xukongzang Pusa Jing）
【English Translation】 English version: They also deeply respected each other with the precepts and regulations. Before this, although the scriptures had been transmitted, the Vinaya Pitaka (Lvzang) had not yet been elucidated. Having heard that Duo Luo (Duo Luo, meaning name of a monk) was proficient in this section, everyone admired him greatly. On the 17th day of the tenth month of the Jia Chen year, the sixth year of the Hongshi era, more than six hundred Shramanas (Shamen) versed in Buddhist doctrines gathered at the Central Temple of Chang'an (Changan), inviting Duo Luo to recite the Sanskrit version of the Sarvastivada Vinaya (Shi Song Lu). Kumarajiva (Jiumo Luoshi) translated it into Chinese, completing two-thirds of it. However, Duo Luo succumbed to illness and passed away, causing the assembly to feel deeply saddened by the unfinished great work and the passing of the master. Later, there was a Shramana from the Western Regions named Dharmaruci (Tan Mo Liuzhi, translated as Fa Le, meaning Dharma Bliss), who renounced his family to enter the monastic life, and was particularly known for his mastery of the Vinaya Pitaka. In the autumn of the seventh year of the Hongshi era, he arrived from Guanzhong. Master Huiyuan (Shi Huiyuan) of Mount Lu, having heard that Dharmaruci was proficient in Vinaya (Vinaya), hoped to obtain the complete Vinaya Pitaka, so he sent a letter of friendship, saying: 'The flourishing of Buddhism began in the upper country, and it has been more than four hundred years since its divergence. However, the monastic code of conduct for Shramanas is still greatly lacking. Previously, the Daoist Fo Ruo Duo Luo (Fo Ruo Duo Luo) from Kipin (Jibin, meaning Kashmir), recited the Sanskrit version of the Sarvastivada Vinaya, which was translated by the Dharma Master Kumarajiva with his extensive knowledge. Only half of the Sarvastivada Vinaya had been translated when Duo Luo passed away prematurely, leaving the great work unfinished, which is truly regrettable. I have heard that the Venerable One carries this scripture with him, and I am very pleased to have encountered you. Is this not a predestined arrangement? I believe that your propagation of the Dharma is to transform sentient beings and to act in accordance with the times. If I ask you, you will surely not be stingy. If you can complete this scripture for the monks who study the Vinaya, reveal the Brahma-conduct, cleanse their ears and eyes, so that beginners do not lose their way to unsurpassed Bodhi, and those who participate in the excellent work will become more and more diligent. This would be a profound kindness and great merit, which would move both humans and gods. I hope you will not disappoint our expectations.' Dharmaruci, having received Huiyuan's letter and Yao Xing's (Yao Xing) earnest request, then collaborated with Kumarajiva to complete the translation of the Sarvastivada Vinaya. After detailed study and examination, the articles and regulations were finalized. However, Kumarajiva still regretted that the text was verbose and not refined enough. Soon after, Kumarajiva passed away, and he was unable to revise it. Dharmaruci resided at the Great Temple of Chang'an. Hui Guan (Hui Guan) wanted to invite him to Yangdu (Yangdu), but Dharmaruci said: 'The monks and the Dharma there are sufficient to benefit the world, I should go to places where there is no teaching of the Vinaya.' So he traveled and transformed in various directions, and his whereabouts became unknown. The Akasagarbha Bodhisattva Sutra, one volume (Xukongzang Pusa Jing)
初出或無菩薩字與虛空孕經等同本是大集別分三藏后還外國於罽賓得此經附商人送致涼州見道慧宋齊錄及僧祐錄)長阿含經二十二卷(弘始十四年出至十五年訖涼州沙門佛念傳譯秦國沙門道含筆受見僧睿二秦錄及僧祐錄高僧傳等)四分律六十卷(亦云曇無德律本譯四十五卷或云四十卷或云四十四卷今亦有七十卷者弘始十年于寺中出慧辯傳譯見晉世雜錄及祐錄僧傳等)四分僧戒本一卷(或無僧字亦云曇無德戒本見晉世雜錄及僧祐錄)
右四部八十四卷其本並在。
沙門佛陀耶舍。秦言覺名。或云覺稱(耶舍是名稱義高僧傳中翻為覺明義稍乖也)。
罽賓國人。婆羅門種世事外道。有一沙門從其家乞。其父瞋怒令人歐之。父遂手腳攣躄不能行止。乃問于筮師。對曰。坐犯賢人鬼神使然也。即請此沙門竭誠悔過。數日便瘳。因令耶捨出家為其弟子。時年十三。嘗從師遠行於曠野逢虎。師欲走避。耶舍曰。此虎已飽必不侵人。俄而虎去。前行果見余肉。師密異之。至年十五。誦經日得五六萬言。所住寺常于外分衛廢于誦習。有一羅漢。重其聰敏。恒乞食供之。十九誦大小乘經數百萬言。然性簡慠頗以知見自處。謂少堪己師。故不為諸僧所重。但美儀止善談笑。見者忘其深恨。年及受戒莫為臨壇。所以向立之
【現代漢語翻譯】 現代漢語譯本 《初出或無菩薩字與虛空孕經》等同本，是大集部的別分三藏，後來傳到外國，在罽賓（Kashmir）得到此經，附在商人處送至涼州，見於道慧、宋齊的記錄以及僧祐的記錄。 《長阿含經》二十二卷（弘始十四年開始翻譯，至十五年完成，涼州沙門佛念傳譯，秦國沙門道含筆受，見於僧睿的《二秦錄》以及僧祐的記錄、《高僧傳》等）。 《四分律》六十卷（也稱為曇無德律，原本翻譯為四十五卷，或說四十卷，或說四十四卷，現在也有七十卷的版本。弘始十年在寺中翻譯完成，慧辯傳譯，見於晉世雜錄以及祐錄、《僧傳》等）。 《四分僧戒本》一卷（或無『僧』字，也稱為曇無德戒本，見於晉世雜錄以及僧祐的記錄）。
以上四部經律共八十四卷，原本都在。
沙門佛陀耶舍（Buddhayasas），秦語意為覺名，或說覺稱（耶舍是名稱的意思，《高僧傳》中翻譯為覺明，意義稍有偏差）。
罽賓國人，婆羅門種姓，世代信奉外道。有一位沙門到他家乞食，他的父親很生氣，讓人朝沙門吐口水。父親因此手腳攣縮，不能行動。於是詢問占卜師，占卜師說：『這是因為冒犯了賢人，鬼神作祟。』 於是請這位沙門來，竭誠懺悔，幾天後病就好了。因此讓耶捨出家做他的弟子，當時耶舍十三歲。曾經跟隨師父遠行，在曠野中遇到老虎。師父想要逃跑，耶舍說：『這隻老虎已經吃飽了，一定不會傷害人。』 不一會兒，老虎就走了。向前走，果然看到剩下的肉。師父暗自感到驚異。到十五歲時，每天能背誦五六萬字。他所住的寺廟經常在外托缽乞食，荒廢了誦經學習。有一位羅漢，看重他的聰敏，經常乞食供養他。十九歲時，能背誦大小乘經典數百萬字。然而性格簡慢傲慢，頗為自以為是。認為很少有人能比得上自己師父，所以不被眾僧所器重。只是容貌美好，善於談笑，見到他的人會忘記對他的深深怨恨。到了受戒的年齡，沒有人為他主持受戒儀式。這就是他之前所處的境地。
【English Translation】 English version 'The Sutra Initially Produced, or Without the Word Bodhisattva, and the Sutra of Conception in Emptiness' are the same text, a separate section of the Mahasamgraha Pitaka. Later, it was transmitted to foreign lands, and this sutra was obtained in Kashmir (Kashmir), attached to a merchant, and sent to Liangzhou. It is found in the records of Daohui, Song Qi, and the records of Sengyou. 'Dirgha Agama Sutra' in twenty-two fascicles (translated from the fourteenth year of Hongshi to the fifteenth year, translated by the Shramana Buddhamitra of Liangzhou, written by the Shramana Daohan of the Qin Dynasty, see Sengrui's 'Records of the Two Qins' and Sengyou's records, 'Biographies of Eminent Monks', etc.). 'Dharmaguptaka-vinaya' in sixty fascicles (also known as the Vinaya of Dharmaguptaka, originally translated into forty-five fascicles, or forty fascicles, or forty-four fascicles, and now there are also versions of seventy fascicles. Completed in the temple in the tenth year of Hongshi, translated by Huibian, see Jinshi Miscellaneous Records and Youlu, 'Biographies of Monks', etc.). 'Dharmaguptaka Bhiksu Pratimoksha' in one fascicle (or without the word 'Bhiksu', also known as the Dharmaguptaka Pratimoksha, see Jinshi Miscellaneous Records and Sengyou's records).
The above four Tripitaka, a total of eighty-four fascicles, are all original.
Shramana Buddhayasas (Buddhayasas), in Qin language means 'Name of Awakening', or 'Title of Awakening' (Yasas means name, translated as 'Awakening Brightness' in 'Biographies of Eminent Monks', the meaning is slightly different).
A native of Kashmir, of the Brahmin caste, whose family has believed in external paths for generations. A Shramana came to his house to beg for food, and his father was very angry and ordered someone to spit on the Shramana. As a result, the father's hands and feet cramped and he could not move. So he asked a diviner, who said: 'This is because he offended a virtuous person, and the ghosts and gods are causing trouble.' So he invited this Shramana to come and sincerely repent, and after a few days he recovered. Therefore, he let Yasas become a monk and be his disciple, at that time Yasas was thirteen years old. Once he followed his master on a long journey and encountered a tiger in the wilderness. The master wanted to run away, but Yasas said: 'This tiger is already full and will definitely not harm people.' After a while, the tiger left. Going forward, he saw the remaining meat. The master secretly felt amazed. At the age of fifteen, he could recite fifty to sixty thousand words a day. The temple where he lived often went out to beg for food, neglecting the study of reciting scriptures. A Arhat, valued his intelligence and often begged for food to support him. At the age of nineteen, he could recite millions of words of Mahayana and Hinayana scriptures. However, he was simple and arrogant, and quite self-righteous. He thought that few people could compare to his master, so he was not valued by the monks. He just had a beautiful appearance and was good at talking and laughing, and those who saw him would forget their deep resentment towards him. When he reached the age of ordination, no one presided over the ordination ceremony for him. This was his situation before.
歲猶為沙彌。乃從其舅學五明諸論。世間法術多所通習。二十有七方受具戒。恒以讀誦為務手不釋牒。每端坐思義。不覺虛中而過。其專精如此。后至沙勒國。時太子達摩弗多(秦言法子)見其容貌端雅。問所從來。耶舍酬對清辯。太子悅之。仍請宮內供養。待遇隆厚。羅什后至從其受學。甚相尊敬什隨母東歸。耶舍留止。頃之王薨太子即位。時符堅遣呂光攻龜茲。龜茲王急求救于沙勒。王自率兵救之。使耶舍留輔太子。委以後任。救軍未至而龜茲已敗。王歸具說羅什為光所執。乃嘆曰。我與羅什相遇雖久。未盡懷抱。其忽羈虜相見何期。停十餘年王薨。因至龜茲法化甚盛。時什在姑臧遣信要之。裹糧欲去。國人請留復停歲余。后語弟子云。吾欲尋羅什。可密裝夜發勿使人知。弟子曰。恐明旦追至不免復還耳。耶舍乃取清水一缽。以藥投中咒數十言。與弟子洗足即便夜發。比至旦行數百里。問弟子曰。何所覺耶。答曰。唯聞疾風之響。眼中淚出耳。耶舍又與咒水洗足住息。明旦國人追之。已差數百里不及。行達姑臧。而什已入常安。什聞其至姑臧。勸興迎之。興未納。頃之命什譯出經藏。什曰。夫弘宣法教宜令文義圓通。貧道雖誦其文。未善其理。唯佛陀耶舍深達經致。今在姑臧。愿下詔徴之。一言三詳然後著筆。使
【現代漢語翻譯】 耶舍年幼時就做了沙彌（小和尚）。他跟隨他的舅舅學習五明（古印度學問，包括聲明、工巧明、醫方明、因明和內明）等各種論著，廣泛通習了世間的法術。二十七歲時才正式受具足戒。他一直以誦讀佛經為主要事務，手中從不放下經書。他經常端坐思考經義，常常忘記時間的流逝，他的專心致志就是這樣。後來他到了沙勒國。當時太子達摩弗多（Dharmaputra，意為法子）見他容貌端正文雅，詢問他從哪裡來。耶舍的回答清晰明瞭，太子非常高興，於是請他到宮中供養，待遇非常優厚。鳩摩羅什後來也到了沙勒國，向他學習，兩人非常尊敬彼此。後來，鳩摩羅什跟隨母親返回東方，耶舍則留在沙勒國。不久，國王去世，太子即位。當時符堅派遣呂光攻打龜茲。龜茲國王緊急向沙勒國求救。沙勒國王親自率兵救援，讓耶舍留下輔佐太子，委以重任。救援軍隊還沒到達，龜茲就已經戰敗。國王回來后詳細地說了鳩摩羅什被呂光抓走的事情，於是嘆息道：『我與鳩摩羅什相遇雖然很久，但還沒有完全傾訴心懷，沒想到他突然被俘虜，相見之日遙遙無期。』耶舍在沙勒國停留了十多年，國王去世。於是他前往龜茲弘揚佛法，非常興盛。當時鳩摩羅什在姑臧，派人送信邀請他。耶舍準備好乾糧想要離開，國人請求他留下，他又停留了一年多。後來他告訴弟子說：『我想要去尋找鳩摩羅什，可以秘密準備，晚上出發，不要讓人知道。』弟子說：『恐怕明天他們追來，免不了又要被抓回去。』耶舍於是取來一缽清水，在水中放入藥物，唸誦了幾十句咒語，讓弟子洗腳，然後當晚就出發了。到天亮時已經走了幾百里。耶舍問弟子說：『你有什麼感覺嗎？』弟子回答說：『只聽到疾風呼嘯的聲音，眼中流淚。』耶舍又用咒水給弟子洗腳，讓他們休息。第二天早上，國人追趕他們，已經相差幾百里，追不上了。耶舍到達姑臧，而鳩摩羅什已經進入常安。鳩摩羅什聽說他到了姑臧，勸姚興迎接他。姚興沒有采納。不久，姚興命令鳩摩羅什翻譯佛經。鳩摩羅什說：『弘揚佛法，應該使文字和義理都圓滿通達。我雖然能背誦經文，但對經義理解不深。只有佛陀耶舍（Buddhayasas）對經義理解深刻，現在他在姑臧，希望陛下下詔徵召他。』一句話要反覆推敲，然後才動筆，才能保證譯文的質量。
【English Translation】 When he was still young, he became a Shramanera (novice monk). He studied the five Vidyas (ancient Indian sciences, including Shabda-vidya, Shilpa-vidya, Chikitsa-vidya, Hetu-vidya, and Adhyatma-vidya) and various treatises from his maternal uncle, and was well-versed in worldly arts and sciences. He received the full monastic precepts at the age of twenty-seven. He constantly devoted himself to reciting scriptures, never letting go of his texts. He often sat in meditation, contemplating the meaning of the scriptures, and often forgot the passage of time, such was his dedication. Later, he went to the country of Shule. At that time, Prince Dharmaputra (meaning 'son of the Dharma') saw that his appearance was dignified and refined, and asked him where he came from. Yashas replied with clarity and eloquence, and the prince was very pleased. He invited him to be supported in the palace, and treated him with great respect. Kumarajiva later came to Shule and studied under him, and they respected each other greatly. Later, Kumarajiva returned east with his mother, while Yashas remained in Shule. Soon after, the king passed away, and the prince ascended the throne. At that time, Fu Jian sent Lü Guang to attack Kucha. The king of Kucha urgently sought help from Shule. The king of Shule personally led troops to rescue them, leaving Yashas to assist the prince, entrusting him with important responsibilities. Before the rescue army arrived, Kucha had already been defeated. The king returned and told in detail about Kumarajiva being captured by Lü Guang, and then sighed, 'Although I have known Kumarajiva for a long time, I have not fully expressed my feelings. I did not expect him to be captured so suddenly, and the day we meet again is uncertain.' Yashas stayed in Shule for more than ten years, and the king passed away. Then he went to Kucha to propagate the Dharma, which flourished greatly. At that time, Kumarajiva was in Guzang and sent a letter inviting him. Yashas prepared provisions and wanted to leave, but the people of the country asked him to stay, and he stayed for another year or so. Later, he told his disciples, 'I want to go find Kumarajiva, you can prepare secretly and leave at night, do not let people know.' The disciples said, 'I am afraid that they will chase after us tomorrow, and we will inevitably be caught and brought back.' Yashas then took a bowl of clear water, put medicine in the water, recited dozens of mantras, and had his disciples wash their feet, and then they set off that night. By dawn, they had traveled hundreds of miles. Yashas asked his disciples, 'What do you feel?' The disciples replied, 'I only hear the sound of the wind, and tears are flowing from my eyes.' Yashas again used mantra water to wash the disciples' feet and let them rest. The next morning, the people of the country chased after them, but they were already hundreds of miles away and could not catch up. Yashas arrived in Guzang, and Kumarajiva had already entered Chang'an. Kumarajiva heard that he had arrived in Guzang and urged Yao Xing to welcome him. Yao Xing did not accept. Soon after, Yao Xing ordered Kumarajiva to translate the Buddhist scriptures. Kumarajiva said, 'To propagate the Dharma, the text and meaning should be complete and clear. Although I can recite the scriptures, I do not have a deep understanding of the meaning. Only Buddhayasas has a deep understanding of the meaning of the scriptures, and he is now in Guzang. I hope that Your Majesty will issue an edict to summon him.' Every word should be carefully considered before writing, to ensure the quality of the translation.
微言不墜取信千載也。興從之即遣使招迎。厚加贈遺悉不受。重信敦喻方至常安。興自出候問。別立新省于逍遙園。四事供養。並不受。至時分衛一食而已。於時羅什出十住經。一月餘日疑難猶豫。尚未操筆。耶舍既至。共相徴決辭理方定。道俗三千餘人皆嘆其賞要。舍為人髭赤。善解毗婆沙。故時人號曰赤髭毗婆沙。既為羅什之師。亦稱大毗婆沙。四輩供養衣缽臥具滿三間屋。不以關心。興為貨之於城南造寺。耶舍先誦曇無德律。司隸校尉姚爽(或云姚奭)請令出之。興疑其遺謬。乃試耶舍。令誦羌籍藥方各四十餘紙。三日乃執文覆之。不誤一字。眾服其強記。即以弘始十年戊申。譯四分律並長阿含等經。至十五年癸丑方訖。涼州沙門竺佛念譯為秦言。道含筆受。譯畢解坐。興嚫耶舍布絹萬匹。悉皆不受。佛念道含布絹各千匹。名德沙門五百人皆重嚫施。耶舍后還罽賓。不知所終(四分序云。壬辰之年有晉國沙門支法領。西越流沙遠期天竺路經于填。會遇曇無德部體大乘三藏沙門佛陀邪舍。才艷博聞明練經律。三藏方等皆諷誦通利即于其國廣集諸經于精舍。還以歲在戊申始達秦國秦主姚欣然即以其年請出律藏。時集持律沙門三百餘人于長安中寺出即以領弟子慧辯為譯。其壬辰年即秦建初七年也戊申歲即弘始十年也。
【現代漢語翻譯】 現代漢語譯本： 耶舍的微言大義，即使歷經千年也依然可信。姚興聽聞他的名聲后，立即派遣使者前去招請。使者攜帶豐厚的禮物贈送給他，但他一概不接受。姚興再次以誠懇的言辭邀請他，耶舍才最終來到長安。姚興親自出城迎接問候，並在逍遙園為他特別設立新的住所，提供衣食住行等四事供養，但耶舍都不接受，只是在吃飯的時候出去乞食。當時，鳩摩羅什正在翻譯《十住經》，一個多月的時間裡，他對其中的疑難之處猶豫不決，遲遲沒有動筆。耶舍到來后，兩人共同探討，最終確定了經文的義理。在場的僧人和俗人三千多人，都讚歎耶舍的精闢見解。耶舍的鬍鬚是紅色的，擅長解釋《毗婆沙論》，所以當時的人稱他為『赤髭毗婆沙』。他既是鳩摩羅什的老師，也被稱為『大毗婆沙』。四眾弟子供養他的衣缽和臥具，堆滿了三間屋子，但他並不關心這些。姚興爲了他，將這些財物變賣，在城南建造寺廟。耶舍先前背誦過《曇無德律》，司隸校尉姚爽（或說姚奭）請求他將此律翻譯出來。姚興懷疑其中有遺漏和錯誤，於是就考驗耶舍，讓他背誦羌族的藥方，共四十多張紙。三天後，姚興拿著原文覈對，耶舍沒有錯一個字。眾人都佩服他記憶力驚人。於是在弘始十年戊申年，耶舍開始翻譯《四分律》和《長阿含經》等經典，直到十五年癸丑年才完成。涼州的沙門竺佛念將這些經典翻譯成秦語，道含負責筆錄。翻譯完畢后，耶舍起身離開座位。姚興想贈送耶舍一萬匹布絹，但他全部拒絕了。姚興分別贈送竺佛念和道含各一千匹布絹，並對五百名有名的沙門給予重賞。耶舍後來返回罽賓，不知最終的結局如何。（《四分律序》中記載：壬辰年，晉國的沙門支法領，從西域穿越流沙，遠赴天竺，在填這個地方遇到了曇無德部的精通大乘三藏的沙門佛陀耶舍，他才華橫溢，博聞強記，精通經律，對三藏和方等經典都能流利地背誦。於是在那個國家廣泛收集各種經典，回到秦國。在戊申年到達秦國，秦主姚欣然就在當年請他翻譯律藏。當時聚集了三百多名持律沙門，在長安中寺進行翻譯，由支法領的弟子慧辯擔任翻譯。其中的壬辰年是秦建初七年，戊申年是弘始十年。）
【English Translation】 English version: Yeshe's profound words and principles have remained credible for thousands of years. Upon hearing of his reputation, Yao Xing immediately dispatched envoys to invite him. The envoys carried generous gifts to present to him, but he refused them all. Yao Xing once again invited him with sincere words, and Yeshe finally came to Chang'an. Yao Xing personally went out of the city to greet him and established a new residence for him in Xiaoyao Garden, providing the four requisites of offerings (clothing, food, shelter, and medicine), but Yeshe did not accept them, only going out to beg for food at meal times. At that time, Kumarajiva was translating the 'Dasabhumika Sutra' (Ten Stages Sutra), and for more than a month, he hesitated over the difficult points and had not yet begun to write. After Yeshe arrived, the two of them discussed together and finally determined the meaning of the sutra. More than three thousand monks and laypeople present praised Yeshe's insightful views. Yeshe had a red beard and was good at explaining the 'Vibhasa' (commentaries), so people at that time called him 'Red-Bearded Vibhasa'. He was both Kumarajiva's teacher and was also called 'Great Vibhasa'. The fourfold assembly (monks, nuns, laymen, and laywomen) offered him robes, alms bowls, and bedding, which filled three rooms, but he did not care about these things. Yao Xing, for his sake, sold these items and built a temple in the south of the city. Yeshe had previously recited the 'Dharmaguptaka Vinaya' (Dharmaguptaka monastic code), and Sili Xiaowei Yao Shuang (or Yao Shi) requested him to translate this Vinaya. Yao Xing suspected that there were omissions and errors in it, so he tested Yeshe by having him recite the Qiang medicinal prescriptions, a total of more than forty pages. Three days later, Yao Xing checked with the original text, and Yeshe did not miss a single word. Everyone admired his amazing memory. So, in the year of Wushen (earth-monkey) of Hongshi 10 (408 CE), Yeshe began to translate the 'Four-Part Vinaya' (Dharmaguptaka Vinaya) and the 'Dirghagama Sutra' (Long Discourses), etc., and completed them in the year of Guichou (water-ox) of Hongshi 15 (413 CE). The Shramana Zhufonian from Liangzhou translated these scriptures into Qin language, and Dao Han was responsible for recording them. After the translation was completed, Yeshe got up and left his seat. Yao Xing wanted to give Yeshe ten thousand bolts of silk, but he refused them all. Yao Xing gave Zhufonian and Dao Han one thousand bolts of silk each, and gave generous rewards to five hundred famous Shramanas. Yeshe later returned to Kashmir, and his final fate is unknown. (The preface to the 'Four-Part Vinaya' records: In the year of Renchen (water-dragon), the Shramana Zhifaling from the Jin kingdom, traveled from the Western Regions across the quicksand, and went far to India. In the place called Tian, he met the Shramana Buddhayasas of the Dharmaguptaka school, who was proficient in the Mahayana Tripitaka. He was talented, knowledgeable, and proficient in the Sutras and Vinaya, and could fluently recite the Tripitaka and Vaipulya Sutras. So, in that country, he widely collected various scriptures and returned to the Qin kingdom. He arrived in the Qin kingdom in the year of Wushen (earth-monkey), and the Qin ruler Yao Xinran invited him to translate the Vinaya in that year. At that time, more than three hundred Shramanas who upheld the Vinaya gathered at the Central Temple in Chang'an to translate, and Zhifaling's disciple Huibian served as the translator. The year of Renchen was the seventh year of Jianchu in Qin, and the year of Wushen was the tenth year of Hongshi.)
又有說云。耶舍與佛念等共勘法領所將梵本然後翻出。眾說少殊未詳孰王。又準僧肇長阿含序及高僧傳並云。四分弘始十二年出者。此或據部終時說也)。◎◎差摩經一卷(東晉隆安年達廣州在白沙寺為清信女張普明譯此應入晉錄隨人附秦見高僧傳及長房錄)樂瓔珞莊嚴方便品經一卷(一名轉女身菩薩問答經第三齣與法護順權方便經等同本李廓錄云羅什譯準經後記云耶捨出故移編此)舍利弗阿毗曇論二十二卷(或無論字或二十卷或三十卷共曇摩崛多於石羊寺出釋道標制序見僧祐寶唱二錄及高僧傳)
右三部二十四卷(初一部一卷闕本后二部二十三卷見在)。
沙門曇摩耶舍。秦言法稱(高僧傳翻為法明義乖也)罽賓國人。少而好學。年十四為弗若多羅所知。長而氣干高爽雅有神慧。該覽經律明悟出群。陶思八禪。游心七覺。時人方之浮頭婆馱。孤行山澤不避虎兕。獨處思念動移宵日。嘗于樹下每自克責。年將三十尚未得果。何其懈哉。於是累日不寢不食。專精苦到以悔先罪。乃夢見博叉天王。語之曰。沙門。當觀方弘化曠濟為懷。何守小節獨善而已。道假眾緣復須時熟。非分強求死而無證。覺自思惟。欲遊方授道。既而逾歷諸國冒涉艱危。以晉隆安中。初達廣州住白沙寺。耶舍善誦毗婆沙律。人咸號為大
【現代漢語翻譯】 現代漢語譯本：還有一種說法是，耶舍（Ya舍，譯者）與佛念等人共同校勘法領所帶的梵文版本，然後翻譯出來。眾說紛紜，難以確定哪個說法為真。另外，根據僧肇的《長阿含序》以及《高僧傳》記載，四分律是在弘始十二年（東晉年號）譯出的，這或許是根據整部律藏翻譯完成的時間來說的）。 《差摩經》一卷（東晉隆安年間，達（譯者）在廣州白沙寺為清信女張普明翻譯，此經應歸入晉朝的記錄，因譯者隨人附屬於後秦，見於《高僧傳》及長房的記錄）。《樂瓔珞莊嚴方便品經》一卷（又名《轉女身菩薩問答經》，第三次譯出，與法護的《順權方便經》等同本，李廓的記錄說是羅什（Kumarajiva）翻譯的，根據經后的記載說是耶舍翻譯的，所以移編於此）。《舍利弗阿毗曇論》二十二卷（或無『論』字，或為二十卷或三十卷，與曇摩崛多（Dharmagupta）在石羊寺譯出，釋道標作序，見於僧祐和寶唱的記錄以及《高僧傳》）。 以上三部經共二十四卷（最初一部一卷，已缺失，后兩部二十三卷現存）。 沙門曇摩耶舍（Dharmayasas），秦言法稱（《高僧傳》翻譯為法明，意義有偏差），罽賓國人。年少時就喜愛學習。十四歲時被弗若多羅（Vimalaksa）所賞識。長大后氣宇軒昂，極富神慧。廣泛閱讀經律，明悟超群。精思八禪，游心七覺支。當時的人將他比作浮頭婆馱（Buddhabhadra）。他獨自在山澤行走，不避虎兕。獨自靜處思念，常常整夜不眠不休。曾經在樹下常常自我責備，年紀將近三十還沒有證得果位，是多麼懈怠啊！於是連續多日不睡覺不吃飯，專心精進，以懺悔之前的罪過。於是夢見博叉天王（Bhisma），告訴他說：『沙門，應當以廣弘佛法，普濟眾生為懷，為何只守小節，獨自修行呢？道需要眾多因緣，而且需要時機成熟。不顧條件強求，即使死了也無法證悟。』醒來后自我反思，想要遊歷四方傳授佛法。之後便翻山越嶺，歷經艱難險阻。在東晉隆安年間，初到廣州，住在白沙寺。耶舍善於背誦毗婆沙律，人們都稱他為大
【English Translation】 English version: There is another saying that Yasa (Ya舍, translator) and Buddhasmrti, together collated the Sanskrit version brought by Faling and then translated it. There are different opinions, and it is difficult to determine which one is true. In addition, according to Sengzhao's preface to the Dirghagama Sutra and the Biographies of Eminent Monks, the Four-Part Vinaya was translated in the twelfth year of the Hongshi era (Eastern Jin Dynasty), which may be based on the time when the entire Vinaya collection was completed). The Ksema Sutra, one volume (translated by Da (translator) at Baisha Temple in Guangzhou for the laywoman Zhang Puming during the Long'an period of the Eastern Jin Dynasty. This sutra should be included in the records of the Jin Dynasty. Because the translator was attached to the Later Qin Dynasty, it is found in the Biographies of Eminent Monks and Changfang's records). The Sutra of the Chapter on the Skillful Means of Adornment with Joyful Necklaces, one volume (also known as the Sutra of Questions and Answers on Transforming a Woman's Body, translated for the third time, and is the same as Dharmaraksa's Sutra on Skillful Means of Expediency. Li Kuo's record says that it was translated by Kumarajiva. According to the record after the sutra, it was translated by Yasa, so it is moved and compiled here). Sarvastivada Abhidharma Sastra, twenty-two volumes (or without the word 'Sastra', or twenty volumes or thirty volumes, translated with Dharmagupta at Shiyang Temple, with an introduction by Shi Daobiao, found in the records of Sengyou and Baochang and the Biographies of Eminent Monks). The above three scriptures consist of twenty-four volumes in total (the first scripture, one volume, is missing, and the latter two scriptures, twenty-three volumes, are extant). The Sramana Dharmayasas, translated as Facheng in Chinese (the Biographies of Eminent Monks translates it as Faming, which is a deviation in meaning), was a native of Kasmira. He loved learning from a young age. At the age of fourteen, he was appreciated by Vimalaksa. When he grew up, he was dignified and possessed great spiritual wisdom. He extensively read the sutras and vinaya, and his understanding was outstanding. He meditated on the Eight Dhyanas and contemplated the Seven Factors of Enlightenment. People at that time compared him to Buddhabhadra. He walked alone in the mountains and marshes, unafraid of tigers and rhinoceroses. He meditated alone in solitude, often staying up all night. He often blamed himself under a tree, regretting that he had not attained enlightenment even at the age of thirty. He was so lazy! Therefore, he did not sleep or eat for many days, focusing on diligent practice to repent of his previous sins. Then he dreamed of Bhisma Deva, who told him: 'Sramana, you should aspire to widely propagate the Dharma and universally save sentient beings. Why do you only adhere to minor precepts and cultivate alone? The path requires many conditions, and it also requires the time to be ripe. Forcing it regardless of conditions will not lead to enlightenment even if you die.' After waking up, he reflected on himself and wanted to travel around to teach the Dharma. After that, he crossed mountains and rivers, experiencing many difficulties and dangers. During the Long'an period of the Eastern Jin Dynasty, he first arrived in Guangzhou and lived in Baisha Temple. Yasa was good at reciting the Vibhasa Vinaya, and people called him a great
毗婆沙。時有清信女張普明。咨受佛法。耶舍為說佛生緣起。併爲譯出差摩經一卷。至義熙中來入常安。時姚興僭號。甚宗佛法。耶舍既至深加禮異。會有天竺沙門曇摩掘多(秦言法藏)來入關中。同氣相求宛然若舊。因共出舍利弗阿毗曇。以秦弘始九年丁未書出梵文。停至十六年甲寅。經師漸閑秦語令自宣譯。至十七年乙卯方訖。凡二十二卷。秦太子泓親管理味。沙門道標為之作序。又出樂瓔珞經一卷。耶舍后南遊江陵。止於辛寺大弘禪法。其有味靖之賓披榛而至者三百餘人。凡士庶造者雖先無信心。見皆敬悅。自說有一師一弟子。修業並得羅漢。傳者失其名。又嘗于外門閉戶坐禪。忽有五沙門來入其室。又時見沙門飛來樹端者。往往非一。常交接神明而俯同蒙俗。雖道跡未彰。時人咸謂已階聖果。至宋元嘉中辭還西域。而不知所終。
秦乞伏氏都苑川(亦云西秦)
從乞伏國仁(謚宣烈王)建義元年乙酉。至乞伏慕末(無謚)永弘四年辛未。凡經四主四十七年。沙門一人所譯經。及三秦代新舊失譯經律論等。總五十六部一百一十卷(于中三十二部七十九卷見在二十四部三十一卷闕本)。(乞伏秦)沙門釋聖堅(一十五部二十四卷經)三秦代新舊諸失譯經(四十一部八十六卷七部七卷舊集三十四部七十
【現代漢語翻譯】 現代漢語譯本： 《毗婆沙》記載，當時有一位虔誠的女信徒名叫張普明，向耶舍請教佛法。耶舍為她講述了佛陀出生的因緣，並翻譯出了《差摩經》一卷。到了義熙年間，張普明來到了長安。當時姚興僭越稱帝，非常崇信佛法。耶舍到達后，姚興對他非常尊敬。恰好有位來自天竺的沙門曇摩掘多（秦言法藏）也來到了關中。兩人志同道合，情同故舊。於是共同翻譯《舍利弗阿毗曇》。在秦弘始九年丁未年，開始從梵文翻譯，直到十六年甲寅年才暫停。後來經師逐漸熟悉了漢語，便讓他自己宣講翻譯。到十七年乙卯年才全部完成，共二十二卷。秦太子姚泓親自管理校對，沙門道標為之作序。耶舍又翻譯了《樂瓔珞經》一卷。之後，耶舍南遊江陵，住在辛寺，大力弘揚禪法。有三百多位仰慕他清靜之名的賓客，披荊斬棘前來拜訪。凡是士人和百姓，即使先前沒有信仰，見到耶舍后都非常敬佩喜悅。他們說耶舍有一位師父和一位弟子，修行都證得了阿羅漢果位，但傳記中遺失了他們的名字。耶舍還曾經在外門閉戶坐禪，忽然有五位沙門進入他的房間。又有人時常看見有沙門飛到樹梢上，這樣的事情不止一次發生。耶舍經常與神明交往，又俯身與凡人相同。雖然他的道跡沒有完全顯露，但當時的人都認為他已經證得了聖果。到了宋元嘉年間，耶舍辭別返回西域，最終不知所終。
秦乞伏氏都城在苑川（也叫西秦）。
從乞伏國仁（謚號宣烈王）建義元年乙酉年，到乞伏慕末（沒有謚號）永弘四年辛未年，總共經歷了四位君主，四十七年。一位沙門所翻譯的經典，以及三秦時代新舊失譯的經律論等，總共有五十六部一百一十卷（其中三十二部七十九卷現存，二十四部三十一卷缺失）。（乞伏秦）沙門釋聖堅（翻譯了十五部二十四卷經），三秦時代新舊諸失譯經（四十一部八十六卷，七部七卷是舊集，三十四部七十
【English Translation】 English version: According to the 《Vipasha》, at that time, there was a devout female believer named Zhang Puming, who consulted Yeshe about the Buddha's teachings. Yeshe explained to her the causes and conditions of the Buddha's birth and translated one volume of the 《Chama Sutra》. During the Yixi period, Zhang Puming came to Chang'an. At that time, Yao Xing, who had usurped the throne, was a great believer in Buddhism. After Yeshe arrived, Yao Xing treated him with great respect. Coincidentally, a Shramana from Tianzhu (India), named Dhammagupta (Qin language: Dharma Treasury), also came to Guanzhong. They shared the same aspirations and were as close as old friends. Therefore, they jointly translated the 《Shariputra Abhidhamma》. In the Dingwei year of the ninth year of Hongshi in Qin, they began translating from Sanskrit, and stopped in the Jiayin year of the sixteenth year. Later, the sutra master gradually became familiar with Chinese, so he was allowed to preach and translate himself. It was not completed until the Yimao year of the seventeenth year, with a total of twenty-two volumes. The Qin Crown Prince Yao Hong personally managed the proofreading, and the Shramana Daobiao wrote a preface for it. Yeshe also translated one volume of the 《Joyful Garland Sutra》. After that, Yeshe traveled south to Jiangling, resided in Xin Temple, and vigorously promoted Chan Buddhism. More than three hundred guests who admired his purity came to visit him, braving the thorns and brambles. All the scholars and common people, even if they had no faith before, were very respectful and delighted after seeing Yeshe. They said that Yeshe had a master and a disciple, and both of them had attained the Arhat fruit, but their names were lost in the biography. Yeshe also once closed the door of the outer gate to meditate, and suddenly five Shramanas entered his room. Also, people often saw Shramanas flying to the treetops, and such things happened more than once. Yeshe often interacted with gods and also condescended to be the same as ordinary people. Although his path was not fully revealed, people at that time believed that he had already attained the holy fruit. In the Yuangjia period of the Song Dynasty, Yeshe bid farewell and returned to the Western Regions, and his final whereabouts are unknown.
The capital of the Qifu clan of Qin was in Yuanchuan (also called Western Qin).
From the Yiyou year of the first year of Jianyi of Qifu Guoren (posthumous title: King Xuanlie), to the Xinwei year of the fourth year of Yonghong of Qifu Mumo (no posthumous title), a total of four rulers and forty-seven years were experienced. The sutras translated by one Shramana, as well as the newly and old lost translations of sutras, vinayas, and shastras during the Three Qin Dynasties, totaled fifty-six parts and one hundred and ten volumes (of which thirty-two parts and seventy-nine volumes are extant, and twenty-four parts and thirty-one volumes are missing). (Qifu Qin) Shramana Shi Shengjian (translated fifteen parts and twenty-four volumes of sutras), the newly and old lost translations of sutras during the Three Qin Dynasties (forty-one parts and eighty-six volumes, seven parts and seven volumes are old collections, and thirty-four parts and seventy
九卷新附)羅摩伽經三卷(是華嚴入法界品少分異譯見內典錄)太子須大拏經一卷(出六度集第二卷異譯于江陵辛寺出庾爽筆受或雲鬚達拏見始興錄及寶唱錄應入晉世隨人附秦)睒子經一卷(一名孝子睒經一名菩薩睒經一名佛說睒經一名睒本經一名孝子隱經凡六名第四齣出六度集第二卷異譯見始興錄及法上錄)摩訶剎頭經一卷(亦名灌佛形像經亦直云灌佛經第二齣與灌洗佛形像經同本見始興錄)無崖際持法門經一卷(一名無際經與尊勝菩薩所問經等同本初出見始興錄及法上錄)演道俗業經一卷(第二齣與支謙譯者同本見法上錄)除恐災患經一卷(第二齣與帛延譯者同本見始興寶唱法上三錄)賢首經一卷(一名賢首夫人經見始興錄)阿難分別經一卷(亦名阿難問事佛吉兇經第三齣見始興錄及法上錄)婦人遇辜經一卷(一名婦遇對經見始興法上二錄上見存已下闕)方等主虛空藏經八卷(亦云虛空藏所問經一名勸發菩薩莊嚴菩提經或五卷是大集虛空藏品異譯見晉世雜錄及法上錄云與羅摩伽經同本非也)菩薩所生地經一卷(一名摩竭所問經第二齣見趙錄未知前後趙逐人附西秦見始興錄)孛經一卷(第三齣見法上錄)僮迦葉解難經一卷(亦云童迦葉經與鳩摩迦葉經同本祐云出長阿含庾爽筆受見始興王宗寶唱支敏度等四錄)七女本
【現代漢語翻譯】 現代漢語譯本 《九卷新附》羅摩伽經三卷（是《華嚴入法界品》少分異譯，見《內典錄》）。 太子須大拏經一卷（出自《六度集》第二卷，異譯于江陵辛寺，由庾爽筆受，或稱須達拏，見《始興錄》及《寶唱錄》，應歸入晉代，隨人附於秦）。 睒子經一卷（一名《孝子睒經》，一名《菩薩睒經》，一名《佛說睒經》，一名《睒本經》，一名《孝子隱經》，共有六個名稱，第四次譯出，出自《六度集》第二卷，異譯，見《始興錄》及《法上錄》）。 摩訶剎頭經一卷（亦名《灌佛形像經》，或直稱《灌佛經》，第二次譯出，與《灌洗佛形像經》同本，見《始興錄》）。 無崖際持法門經一卷（一名《無際經》，與《尊勝菩薩所問經》等同本，初次譯出，見《始興錄》及《法上錄》）。 演道俗業經一卷（第二次譯出，與支謙譯本同本，見《法上錄》）。 除恐災患經一卷（第二次譯出，與帛延譯本同本，見《始興寶唱法上三錄》）。 賢首經一卷（一名《賢首夫人經》，見《始興錄》）。 阿難分別經一卷（亦名《阿難問事佛吉兇經》，第三次譯出，見《始興錄》及《法上錄》）。 婦人遇辜經一卷（一名《婦遇對經》，見《始興法上二錄》，以上經文現存，以下經文缺失）。 方等主虛空藏經八卷（亦稱《虛空藏所問經》，一名《勸發菩薩莊嚴菩提經》，或為五卷，是《大集虛空藏品》的異譯，見《晉世雜錄》及《法上錄》，記載說與《羅摩伽經》同本，但並非如此）。 菩薩所生地經一卷（一名《摩竭所問經》，第二次譯出，見《趙錄》，未知是前趙還是後趙，隨人附於西秦，見《始興錄》）。 孛經一卷（第三次譯出，見《法上錄》）。 僮迦葉解難經一卷（亦稱《童迦葉經》，與《鳩摩迦葉經》同本，《祐錄》記載出自《長阿含》，由庾爽筆受，見《始興王宗寶唱支敏度等四錄》）。 七女本
【English Translation】 English version 《Newly Attached in Nine Fascicles》: Luo Mo Qie Jing (羅摩伽經) in Three Fascicles (a partial different translation of the Entering the Dharma Realm Chapter of the Avatamsaka Sutra, see Nei Dian Lu (內典錄)). Taizi Xu Da Nu Jing (太子須大拏經) in One Fascicle (extracted from the second fascicle of Liu Du Ji (六度集), translated differently at Xin Temple (辛寺) in Jiangling (江陵), dictated by Yu Shuang (庾爽), or called Xu Da Nu, see Shi Xing Lu (始興錄) and Bao Chang Lu (寶唱錄), should be included in the Jin Dynasty, attached to the Qin Dynasty following people). Shan Zi Jing (睒子經) in One Fascicle (also named Xiao Zi Shan Jing (孝子睒經), Pusa Shan Jing (菩薩睒經), Fo Shuo Shan Jing (佛說睒經), Shan Ben Jing (睒本經), Xiao Zi Yin Jing (孝子隱經), with six names in total, translated for the fourth time, extracted from the second fascicle of Liu Du Ji, translated differently, see Shi Xing Lu and Fa Shang Lu (法上錄)). Mo He Cha Tou Jing (摩訶剎頭經) in One Fascicle (also named Guan Fo Xing Xiang Jing (灌佛形像經), or simply called Guan Fo Jing (灌佛經), translated for the second time, with the same origin as Guan Xi Fo Xing Xiang Jing (灌洗佛形像經), see Shi Xing Lu). Wu Ya Ji Chi Fa Men Jing (無崖際持法門經) in One Fascicle (also named Wu Ji Jing (無際經), with the same origin as Zun Sheng Pusa Suo Wen Jing (尊勝菩薩所問經), translated for the first time, see Shi Xing Lu and Fa Shang Lu). Yan Dao Su Ye Jing (演道俗業經) in One Fascicle (translated for the second time, with the same origin as Zhi Qian's (支謙) translation, see Fa Shang Lu). Chu Kong Zai Huan Jing (除恐災患經) in One Fascicle (translated for the second time, with the same origin as Bo Yan's (帛延) translation, see Shi Xing, Bao Chang, and Fa Shang Lu). Xian Shou Jing (賢首經) in One Fascicle (also named Xian Shou Fu Ren Jing (賢首夫人經), see Shi Xing Lu). A Nan Fen Bie Jing (阿難分別經) in One Fascicle (also named A Nan Wen Shi Fo Ji Xiong Jing (阿難問事佛吉兇經), translated for the third time, see Shi Xing Lu and Fa Shang Lu). Fu Ren Yu Gu Jing (婦人遇辜經) in One Fascicle (also named Fu Yu Dui Jing (婦遇對經), see Shi Xing and Fa Shang Lu, the above scriptures are extant, the following scriptures are missing). Fang Deng Zhu Xu Kong Zang Jing (方等主虛空藏經) in Eight Fascicles (also called Xu Kong Zang Suo Wen Jing (虛空藏所問經), also named Quan Fa Pusa Zhuang Yan Puti Jing (勸發菩薩莊嚴菩提經), or in Five Fascicles, a different translation of the Akasagarbha Chapter of the Mahasamnipata Sutra, see Jin Shi Za Lu (晉世雜錄) and Fa Shang Lu, which records it as having the same origin as Luo Mo Qie Jing, but this is not the case). Pusa Suo Sheng Di Jing (菩薩所生地經) in One Fascicle (also named Mo Jie Suo Wen Jing (摩竭所問經), translated for the second time, see Zhao Lu (趙錄), it is unknown whether it is Former Zhao or Later Zhao, attached to Western Qin following people, see Shi Xing Lu). Bei Jing (孛經) in One Fascicle (translated for the third time, see Fa Shang Lu). Tong Jia Ye Jie Nan Jing (僮迦葉解難經) in One Fascicle (also called Tong Jia Ye Jing (童迦葉經), with the same origin as Jiu Mo Jia Ye Jing (鳩摩迦葉經), You Lu (祐錄) records it as being extracted from the Dirgha Agama, dictated by Yu Shuang, see Shi Xing, Wang Zong, Bao Chang, Zhi Min Du, and other four records). Qi Nu Ben (七女本)
經一卷(亦名女本心明經亦名七女經第三齣見支敏度都錄)
右一十五部二十四卷(婦人遇辜上十部一十二卷見在方等主下五部一十二卷闕本)。
沙門釋聖堅。或云法堅。亦謂堅公。未詳孰是故備列之。器量弘普利物為心。以乞伏秦太初年間。于河南國為干歸(謚武元王)譯羅摩伽等經一十五部。尋其聖堅游化。隨處出經。既適無停所。弗知附見何代世錄為正。今依法上總注。入乞伏秦世錄云。沙彌羅經一卷(第二齣與五母子經同本)薩和薩王經一卷阿多三昧經一卷(或作阿陀)陀賢王經一卷颰陀悔過經一卷方等決經一卷比丘二事經一卷(祐錄云三事上七部僧祐錄雲安公關中異經)
右七部七卷(初沙彌羅經有本餘者並闕)。
長房錄云。並是沙門僧祐出。三藏集錄釋道安所記關中異經。今還附入三秦世錄。總為失譯時代處。雲房錄復有梵本經四卷(腳下注云似是長安中出)後漢失譯錄中已有。此中覆載。既是重上刪之不存也。
已下新附此錄。天王太子辟羅經一卷(或無天王字亦云太子譬羅經)菩薩本行經一卷大珍寶積惟日經一卷墮迦羅問菩薩經一卷阿難為蠱道咒經一卷(舊錄云阿難為蠱道所咒經今疑是藏中摩鄧女經)王舍城靈鷲山經一卷(舊錄云王舍城靈鷲山要真經)思道經一
【現代漢語翻譯】 現代漢語譯本 經一卷（亦名女本心明經，亦名七女經，第三齣，見支敏度都錄）
右一十五部二十四卷（婦人遇辜上十部一十二卷見在方等主下五部一十二卷闕本）。
沙門釋聖堅，或云法堅，亦謂堅公。未詳孰是，故備列之。器量弘普，利物為心。以乞伏秦太初年間，于河南國為干歸（謚武元王）譯羅摩伽等經一十五部。尋其聖堅游化，隨處出經。既適無停所，弗知附見何代世錄為正。今依法上總注，入乞伏秦世錄云：沙彌羅經一卷（第二齣，與五母子經同本），薩和薩王經一卷，阿多三昧經一卷（或作阿陀），陀賢王經一卷，颰陀悔過經一卷，方等決經一卷，比丘二事經一卷（祐錄云三事，上七部，僧祐錄雲安公關中異經）。
右七部七卷（初沙彌羅經有本，餘者並闕）。
長房錄云：並是沙門僧祐出。三藏集錄釋道安所記關中異經，今還附入三秦世錄，總為失譯時代處。雲房錄復有梵本經四卷（腳下注云似是長安中出），後漢失譯錄中已有，此中覆載，既是重上，刪之不存也。
已下新附此錄：天王太子辟羅經一卷（或無天王字，亦云太子譬羅經），菩薩本行經一卷，大珍寶積惟日經一卷，墮迦羅問菩薩經一卷，阿難為蠱道咒經一卷（舊錄云阿難為蠱道所咒經，今疑是藏中摩鄧女經），王舍城靈鷲山經一卷（舊錄云王舍城靈鷲山要真經），思道經一卷。
【English Translation】 English version One scroll of scripture (also named 'Nü Ben Xin Ming Jing', also named 'Seven Women Scripture', the third edition, recorded by Zhi Mindu).
Right, fifteen sections, twenty-four scrolls (the first ten sections of 'Fu Ren Yu Gu' are twelve scrolls, currently under the 'Fang Deng Zhu', the last five sections are twelve scrolls, missing copies).
The Shramana Shi Shengjian, also known as Fajian, also called Jian Gong. It is not clear which is correct, so all are listed. With great capacity and universal benefit as his intention, during the Taichu years of Qifu Qin, in the state of Henan, he translated fifteen sections of scriptures such as the 'Luomoqie Jing' for Gan Gui (posthumously named Wuyuan Wang). Tracing Shengjian's travels and transformations, scriptures were produced wherever he went. Since there was no fixed place, it is not known to which generation's records it should be attached. Now, according to the general notes above, it is entered into the Qifu Qin records: one scroll of 'Shamiluo Jing' (the second edition, the same as 'Wu Mu Zi Jing'), one scroll of 'Sahe Sa Wang Jing', one scroll of 'Aduo Sanmei Jing' (or written as 'A Tuo'), one scroll of 'Tuoxian Wang Jing', one scroll of 'Batuo Huiguo Jing', one scroll of 'Fangdeng Jue Jing', one scroll of 'Biqiu Er Shi Jing' (You Lu says 'three matters', the first seven sections, Sengyou Lu says 'An Gong's Guan Zhong different scriptures').
Right, seven sections, seven scrolls (initially, there was a copy of 'Shamiluo Jing', the rest are missing).
Changfang Lu says: all were produced by the Shramana Sengyou. The Tripitaka collection records the 'Guan Zhong different scriptures' recorded by Shi Dao'an, now re-attached to the Sanqin records, generally as a place of lost translation era. Yunfang Lu also has four scrolls of Sanskrit scriptures (note at the bottom says 'seems to be from Chang'an'), already in the lost translation records of the Later Han, repeated here, since it is a duplicate, it is deleted and does not exist.
The following are newly attached to this record: one scroll of 'Tianwang Taizi Piluo Jing' (or without the words 'Tianwang', also called 'Taizi Piluo Jing'), one scroll of 'Pusa Benxing Jing', one scroll of 'Da Zhenbao Ji Weiri Jing', one scroll of 'Duojialuo Wen Pusa Jing', one scroll of 'Anan Wei Gu Dao Zhou Jing' (the old record says 'Anan Wei Gu Dao Suo Zhou Jing', now suspected to be the 'Modeng Nü Jing' in the collection), one scroll of 'Wangshecheng Lingjiu Shan Jing' (the old record says 'Wangshecheng Lingjiu Shan Yaozhen Jing'), one scroll of 'Si Dao Jing'.
卷佛在竹園經一卷法為人經一卷道意經一卷阿夷比丘經一卷八德經一卷(今疑是海八德經)善德經一卷摩訶揵陀惟衛羅盡信比丘等度經一卷(舊錄云盡信比丘經)
右一十四部一十四卷(初太子辟羅經有本余孝並闕)。
僧祐錄云。安公關中異經。長房等錄。並闕不載。祐載安公關中異經。總二十四部二十四卷于中七部如房錄中列。今更出一十四經通有二十一部。余之三部。長房等錄皆標譯主。故此闕之。大寶積經一卷(今編入寶積當第四十三會改名普明菩薩會第三齣與摩訶衍寶嚴佛遺日摩尼寶二經同本異譯)度諸佛境界智光嚴經一卷(初出與佛華嚴入如來德智不思議境界經等同本舊云與如來莊嚴智慧光明入一切佛境界經等同本者全乖也)大悲分陀利經八卷(亦云大乘悲分陀利經第二齣與曇無讖悲華經等同本)大金色孔雀王咒經一卷(第五齣)佛說大金色孔雀王咒經一卷(第六齣二經同本)大方廣如來秘密藏經二卷(大周錄云與大方等如來藏經同本者非也)金剛三昧本性清凈不壞不滅經一卷(亦名金剛清凈經長房等錄云吳支謙譯後漢失譯中覆載並非也今尋文句似秦時譯故移編此)師子月佛本生經一卷(長房等錄云西晉竺法護譯今尋文句非是護公所出似秦代譯故移編此)十吉祥經一卷一切智光明仙人慈心因
【現代漢語翻譯】 現代漢語譯本 《卷佛在竹園經》一卷，《法為人經》一卷，《道意經》一卷，《阿夷比丘經》一卷，《八德經》一卷（今疑是《海八德經》），《善德經》一卷，《摩訶揵陀惟衛羅盡信比丘等度經》一卷（舊錄云《盡信比丘經》）。
右一十四部一十四卷（初《太子辟羅經》有本，余孝並闕）。
僧祐錄云：安公關中異經，長房等錄，並闕不載。祐載安公關中異經，總二十四部二十四卷，于中七部如房錄中列。今更出一十四經，通有二十一部。余之三部，長房等錄皆標譯主，故此闕之。《大寶積經》一卷（今編入《寶積》當第四十三會，改名《普明菩薩會第三》，出與《摩訶衍寶嚴佛遺日摩尼寶二經》同本異譯），《度諸佛境界智光嚴經》一卷（初出與《佛華嚴入如來德智不思議境界經》等同本，舊云與《如來莊嚴智慧光明入一切佛境界經》等同本者全乖也），《大悲分陀利經》八卷（亦云《大乘悲分陀利經》，第二齣與曇無讖《悲華經》等同本），《大金色孔雀王咒經》一卷（第五齣），《佛說大金色孔雀王咒經》一卷（第六齣，二經同本），《大方廣如來秘密藏經》二卷（大周錄云與《大方等如來藏經》同本者非也），《金剛三昧本性清凈不壞不滅經》一卷（亦名《金剛清凈經》，長房等錄云吳支謙譯，後漢失譯中覆載，並非也，今尋文句似秦時譯，故移編此），《師子月佛本生經》一卷（長房等錄云西晉竺法護譯，今尋文句非是護公所出，似秦代譯，故移編此），《十吉祥經》一卷，《一切智光明仙人慈心因
【English Translation】 English version 《Juan Fo Zai Zhu Yuan Jing》 (Scripture of Buddha Wandering in the Bamboo Garden) one fascicle, 《Fa Wei Ren Jing》 (Scripture of Dharma for People) one fascicle, 《Dao Yi Jing》 (Scripture of the Meaning of the Way) one fascicle, 《A Yi Biqiu Jing》 (Scripture of Arhat Bhikshu) one fascicle, 《Ba De Jing》 (Scripture of Eight Virtues) one fascicle (now suspected to be 《Hai Ba De Jing》 - Scripture of Eight Virtues of the Sea), 《Shan De Jing》 (Scripture of Good Virtues) one fascicle, 《Mohe Qian Tuo Wei Wei Luo Jin Xin Biqiu Deng Du Jing》 (Scripture of Great Gandharva Vairochana Believing Bhikshus Crossing Over) one fascicle (old record says 《Jin Xin Biqiu Jing》 - Scripture of Believing Bhikshus).
Right, fourteen parts, fourteen fascicles (Initially, 《Taizi Pi Luo Jing》 - Scripture of Prince Pi Luo had a version, the rest are missing).
Seng You's record says: An Gong's different scriptures in Guanzhong, recorded by Chang Fang and others, are all missing and not recorded. You's record of An Gong's different scriptures in Guanzhong totals twenty-four parts and twenty-four fascicles, of which seven parts are listed as in Fang's record. Now, fourteen more scriptures are added, totaling twenty-one parts. The remaining three parts, Chang Fang and others all marked the translator, so they are omitted here. 《Da Bao Ji Jing》 (Maharatnakuta Sutra) one fascicle (now compiled into 《Ratnakuta》 as the forty-third assembly, renamed 《Puming Bodhisattva Assembly Third》, from the same source but different translations as 《Mahayana Jewel Adornment Buddha's Remaining Sun Mani Jewel Two Scriptures》), 《Du Zhu Fo Jingjie Zhi Guangyan Jing》 (Surpassing the Realm of All Buddhas Wisdom Splendor Sutra) one fascicle (initially from the same source as 《Buddha's Flower Adornment Entering the Inconceivable Realm of Tathagata's Virtue and Wisdom Sutra》, the old saying that it is from the same source as 《Tathagata's Adornment Wisdom Light Entering All Buddha Realms Sutra》 is completely wrong), 《Da Bei Fen Tuo Li Jing》 (Great Compassion Pundarika Sutra) eight fascicles (also called 《Mahayana Compassion Pundarika Sutra》, the second version is from the same source as Dharmaraksha's 《Karunapundarika Sutra》), 《Da Jinse Kongque Wang Zhou Jing》 (Great Golden Peacock King Dharani Sutra) one fascicle (fifth version), 《Fo Shuo Da Jinse Kongque Wang Zhou Jing》 (Buddha Speaks Great Golden Peacock King Dharani Sutra) one fascicle (sixth version, the two scriptures are from the same source), 《Da Fang Guang Rulai Mimi Zang Jing》 (Great Vaipulya Tathagata Secret Treasury Sutra) two fascicles (Da Zhou's record says it is from the same source as 《Da Fangdeng Rulaizang Jing》 - Great Vaipulya Tathagatagarbha Sutra, which is not true), 《Jin Gang Sanmei Benxing Qingjing Bu Huai Bu Mie Jing》 (Vajra Samadhi Original Nature Pure Non-Destructible Non-Extinguishing Sutra) one fascicle (also named 《Jin Gang Qingjing Jing》 - Vajra Pure Sutra, Chang Fang and others record that it was translated by Zhi Qian of Wu, and it is also recorded in the lost translations of the Later Han, which is not true, now examining the text, it seems to be translated during the Qin Dynasty, so it is moved and compiled here), 《Shizi Yue Fo Bensheng Jing》 (Lion Moon Buddha Jataka Sutra) one fascicle (Chang Fang and others record that it was translated by Zhu Fahu of the Western Jin, now examining the text, it is not from Master Hu, it seems to be translated during the Qin Dynasty, so it is moved and compiled here), 《Shi Jixiang Jing》 (Ten Auspicious Sutra) one fascicle, 《Yiqie Zhi Guangming Xianren Cixin Yin
緣不食肉經一卷凈業障經一卷別譯雜阿含經二十卷出家功德經一卷(非是賢愚抄出者)毗尼母經八卷(亦云毗尼母論)薩婆多毗尼毗婆沙九卷三彌底部論三卷(或無部字或云四卷)辟支佛因緣論二卷十八部論一卷(初出與部異執論等同本房等並云真諦譯者非也)佛入涅槃密跡金剛力士哀戀經一卷無明羅剎集一卷(亦云無明羅剎經或二卷)
右二十部六十五卷。並是見入藏經。似是秦時譯出(數本經中並有秦言之字)諸失譯錄並未曾載。今附此秦錄。庶免遺漏焉。
通前舊失譯經七部七卷。及新附安公關中異經等。總四十一部。合八十六卷。併爲三秦失譯云。
前涼張氏都姑臧(新上余錄無年依甄鸞錄多從晉年號)
從張軌(謚為武王)永寧元年辛酉至天錫(秦封驃騎大將軍涼州牧)咸安六年景子凡經八主七十六年。外國優婆塞一人譯經。四部合六卷(于中一部一卷見在三部五卷闕本)。
(前涼)優婆塞支施侖(四部六卷經)。須賴經一卷(與曹魏白延吳支謙宋功德賢所出須賴經同本見經後記第三齣咸安三年出)如幻三昧經二卷(第四齣與)(安高法護如幻三昧及寶積善住意會等同本見首楞嚴經後記咸安三年出)上金光首經一卷(第二齣與晉法護大凈法門經隋耶舍大莊嚴法門經同本咸
【現代漢語翻譯】 現代漢語譯本 《緣不食肉經》一卷，《凈業障經》一卷，《別譯雜阿含經》二十卷，《出家功德經》一卷（並非從《賢愚經》抄出），《毗尼母經》八卷（也稱為《毗尼母論》），《薩婆多毗尼毗婆沙》九卷，《三彌底部論》三卷（或無『部』字，或說四卷），《辟支佛因緣論》二卷，《十八部論》一卷（最初的版本與『部異執論』等同本，房法深等說是真諦翻譯的，並非如此），《佛入涅槃密跡金剛力士哀戀經》一卷，《無明羅剎集》一卷（也稱為《無明羅剎經》，或兩卷）。
以上二十部，共六十五卷。都是已收入藏經的，像是秦朝時翻譯出來的（一些經書中有秦朝時期的用字）。之前的失譯經錄中沒有記載，現在附在此秦錄中，以免遺漏。
連同之前舊的失譯經七部七卷，以及新附加上安世高、關中地區的其他經書等，總共四十一部，合計八十六卷。都歸為三秦地區失譯的經書。
前涼張氏統治姑臧（新上的余錄沒有年份，依據甄鸞的記錄，大多采用晉朝的年號）。
從張軌（謚號為武王）永寧元年辛酉年到張天錫（秦朝封為驃騎大將軍、涼州牧）咸安六年庚子年，總共經歷了八位君主，七十六年。一位外國優婆塞翻譯了經書，四部共六卷（其中一部一卷現在還在，三部五卷缺失）。
（前涼）優婆塞支施侖（四部六卷經）。《須賴經》一卷（與曹魏時期白延、吳支謙，宋朝功德賢所出的《須賴經》是同一個版本，見經後記第三，咸安三年出）。《如幻三昧經》二卷（第四齣，與安世高、法護的《如幻三昧經》以及《寶積經·善住意會》等是同一個版本，見《首楞嚴經》後記，咸安三年出）。《上金光首經》一卷（第二齣，與晉朝法護的《大凈法門經》，隋朝耶舍的《大莊嚴法門經》是同一個版本，咸
【English Translation】 English version 《Yuan Bu Shi Rou Jing》 (Sutra on the Reasons for Not Eating Meat) one fascicle, 《Jing Ye Zhang Jing》 (Sutra on Pure Karma and Obstacles) one fascicle, 《Bie Yi Za A Han Jing》 (Separately Translated Samyukta Agama Sutra) twenty fascicles, 《Chu Jia Gong De Jing》 (Sutra on the Merits of Renunciation) one fascicle (not copied from the 《Xian Yu Jing》), 《Pi Ni Mu Jing》 (Vinaya-matrka Sutra) eight fascicles (also called 《Pi Ni Mu Lun》), 《Sarvastivada Vinaya Vibhasa》 nine fascicles, 《Sammitiya-nikaya Sastra》 three fascicles (sometimes without the word 'nikaya', or said to be four fascicles), 《Pi Zhi Fo Yin Yuan Lun》 (Pratyekabuddha Nidana Sutra) two fascicles, 《Shi Ba Bu Lun》 (Sutra on the Eighteen Schools) one fascicle (the initial version is the same as 'Sectarian Disputes Sutra', etc., Fang Fashen and others said it was translated by Paramartha, which is not true), 《Fo Ru Nie Pan Mi Ji Jin Gang Li Shi Ai Lian Jing》 (Sutra on the Buddha's Entry into Nirvana, the Vajra Warrior's Lament) one fascicle, 《Wu Ming Luo Cha Ji》 (Collection of Avidya Rakshasa) one fascicle (also called 《Wu Ming Luo Cha Jing》, or two fascicles).
The above twenty titles, totaling sixty-five fascicles, are all included in the Tripitaka. They seem to have been translated during the Qin dynasty (some sutras contain words from the Qin period). They were not recorded in previous catalogs of lost translations, so they are now attached to this Qin record to avoid omissions.
Together with the previous seven lost translations in seven fascicles, and the newly added sutras from An Shigao and the Guanzhong region, there are a total of forty-one titles, amounting to eighty-six fascicles. All are classified as lost translations from the Three Qin regions.
The Zhang family of the Former Liang dynasty ruled Guzang (the newly added records do not have years, according to Zhen Luan's records, most use the reign titles of the Jin dynasty).
From the first year of Yongning (Xin You year) of Zhang Gui (posthumously named King Wu) to the sixth year of Xian'an (Gengzi year) of Zhang Tianxi (bestowed the title of General of the Flying Cavalry and Governor of Liangzhou by the Qin dynasty), a total of eight rulers reigned for seventy-six years. A foreign Upasaka translated sutras, four titles totaling six fascicles (one title in one fascicle is still extant, three titles in five fascicles are missing).
(Former Liang) Upasaka Zhi Shi Lun (four titles, six fascicles of sutras). 《Xu Lai Jing》 (Susiddhi Sutra) one fascicle (the same version as the 《Susiddhi Sutra》 translated by Bai Yan and Zhi Qian of the Cao Wei dynasty, and Gongde Xian of the Song dynasty, see the third postscript of the sutra, produced in the third year of Xian'an). 《Ru Huan San Mei Jing》 (Mayajala-samadhi Sutra) two fascicles (the fourth edition, the same version as An Shigao and Dharmaraksa's 《Mayajala-samadhi Sutra》 and the 《Ratnakuta Sutra, Good Dwelling Intent Assembly》, etc., see the postscript of the 《Surangama Sutra》, produced in the third year of Xian'an). 《Shang Jin Guang Shou Jing》 (Uttara Suvarnaprabhasa Sutra) one fascicle (the second edition, the same version as Dharmaraksa's 《Maha-parinirvana Dharma Sutra》 of the Jin dynasty, and Jinasri's 《Mahavyuha Dharma Sutra》 of the Sui dynasty, Xian
安三年出見首楞嚴經後記)首楞嚴經二卷(第八齣與漢支讖吳支謙魏白延晉法護等所出首楞嚴同本咸安三年出見經後記)
右四部六卷(須賴經一部一卷見在如幻等五部三卷闕本)。
優婆塞支施侖。月支人也。博綜眾經特善方等。意存開化傳於未聞。奉經來游達于涼土張公見而重之。請令翻譯。以咸安三年癸酉(從晉年號也)于涼州州內正廳堂后湛露軒下。出須賴等經四部。龜茲王世子帛延傳語。常侍西海趙潚會水令馬亦內侍來恭政三人筆受。沙門釋慧常釋進行同在會證。涼州自屬辭不加文飾也。出須賴經後記及首楞嚴經後記(前涼之代應更出經後進遇之幸續編附)。
北涼沮渠氏。初都張掖。后徙姑臧
自蒙遜(謚武宣王)永安元年辛丑。至茂虔(魏封河西王)承和七年己卯。凡經二主三十九年。緇素九人所出經律論等。並新舊集失譯諸經。總八十二部。合三百一十一卷(于中二十五部二百九卷見在五十七部一百二卷闕本)。(北涼)沙門釋道龔(二部一十二卷經)沙門釋法眾(一部四卷經)沙門僧伽陀(一部二卷經)沙門曇無讖(一十九部一百三十一卷經律集)安陽候沮渠京聲(一部二卷集)沙門浮陀跋摩(一部六十卷論)沙門釋智猛(一部二十卷經)沙門釋道泰(二部四卷論)沙門
【現代漢語翻譯】 現代漢語譯本： 《首楞嚴經》二卷（《首楞嚴經》第八卷，與漢代的支讖、吳代的支謙、魏代的白延、晉代的法護等人所譯的《首楞嚴經》是同一個版本。此段文字是咸安三年發現此經后的記錄）。
右側四部經書共六卷（《須賴經》一部一卷現存，如《幻》等五部三卷缺失）。
優婆塞（在家男居士）支施侖，是月支國人。他廣泛研究各種經典，尤其擅長方等經典（大乘經典）。他希望能夠弘揚佛法，傳播給那些未曾聽聞佛法的人。他帶著經書來到涼州，張公見到他后非常重視，請他翻譯經書。于咸安三年癸酉年（這是晉代的年號）在涼州州內的正廳堂后的湛露軒下，翻譯了《須賴經》等四部經書。龜茲國的王子帛延擔任翻譯，常侍西海趙潚、會水令馬亦、內侍來恭政三人負責筆錄。沙門（出家僧人）釋慧常、釋進行一同參與校證。涼州的文字樸實，沒有加以文飾。以上是《須賴經》的後記和《首楞嚴經》的後記（前涼時代應該還有其他經書翻譯出來，希望後來的人能夠繼續補充編撰）。
北涼的沮渠氏，最初定都張掖，後來遷都姑臧。
從蒙遜（謚號武宣王）永安元年辛丑年，到茂虔（被魏封為河西王）承和七年己卯年，總共經歷了兩位君主，三十九年。僧俗九人所翻譯的經、律、論等，加上新舊收集的以及失譯的各種經書，總共有八十二部，合計三百一十一卷（其中二十五部二百零九卷現存，五十七部一百零二卷缺失）。（北涼）沙門釋道龔（二部一十二卷經），沙門釋法眾（一部四卷經），沙門僧伽陀（一部二卷經），沙門曇無讖（一十九部一百三十一卷經律集），安陽侯沮渠京聲（一部二卷集），沙門浮陀跋摩（一部六十卷論），沙門釋智猛（一部二十卷經），沙門釋道泰（二部四卷論），沙門
【English Translation】 English version: 'Śūraṅgama Sūtra' in two volumes (The eighth volume of the 'Śūraṅgama Sūtra', which is the same version as the 'Śūraṅgama Sūtra' translated by Zhi Qian of the Han dynasty, Zhi Qian of the Wu dynasty, Bai Yan of the Wei dynasty, and Dharmarakṣa of the Jin dynasty. This passage is a record after the discovery of this scripture in the third year of Xian'an).
The four scriptures on the right total six volumes (The 'Sūtra of Sūtra' one volume is extant, such as 'Illusion' and other five parts three volumes are missing).
Upāsaka (layman) Zhi Shilun, was a native of Yuezhi. He extensively studied various scriptures, especially proficient in Vaipulya scriptures (Mahayana scriptures). He hoped to promote Buddhism and spread it to those who had never heard of it. He came to Liangzhou with the scriptures, and Duke Zhang valued him very much after seeing him, and asked him to translate the scriptures. In the third year of Xian'an, Guiyou (this is the era name of the Jin Dynasty), in the Zhanlu Pavilion behind the main hall in Liangzhou, four scriptures such as the 'Sūtra of Sūtra' were translated. The prince Bo Yan of the Kingdom of Kucha served as the translator, and Changshi Xihai Zhao Su, Huishui Ling Ma Yi, and Neishi Lai Gongzheng were responsible for recording. Śrāmaṇa (ordained monk) Shi Huichang and Shi Jinxing participated in the proofreading together. The text of Liangzhou is simple and unadorned. The above is the postscript of the 'Sūtra of Sūtra' and the postscript of the 'Śūraṅgama Sūtra' (There should be other scriptures translated during the Former Liang Dynasty, and I hope that later people can continue to supplement and compile them).
The Juqu clan of Northern Liang initially established their capital in Zhangye, and later moved their capital to Guzang.
From the first year of Yong'an, Xin Chou, of Meng Xun (posthumously named King Wuxuan), to the seventh year of Chenghua, Ji Mao, of Mao Qian (conferred as King of Hexi by the Wei Dynasty), a total of two monarchs and thirty-nine years were experienced. The scriptures, Vinaya, and treatises translated by nine monks and laypeople, plus the various scriptures collected from new and old and those that were lost in translation, totaled eighty-two parts, totaling three hundred and eleven volumes (of which twenty-five parts and two hundred and nine volumes are extant, and fifty-seven parts and one hundred and two volumes are missing). (Northern Liang) Śrāmaṇa Shi Daogong (two parts and twelve volumes of scriptures), Śrāmaṇa Shi Fazhong (one part and four volumes of scriptures), Śrāmaṇa Saṃghata (one part and two volumes of scriptures), Śrāmaṇa Dharmakṣema (nineteen parts and one hundred and thirty-one volumes of scriptures, Vinaya, and collections), Marquis of Anyang Juqu Jingsheng (one part and two volumes of collections), Śrāmaṇa Buddhabhadra (one part and sixty volumes of treatises), Śrāmaṇa Shi Zhimeng (one part and twenty volumes of scriptures), Śrāmaṇa Shi Daotai (two parts and four volumes of treatises), Śrāmaṇa
釋法盛(一部一卷經)
新舊諸失譯經(五十三部七十五卷五部一十八卷舊集四十八部五十七卷新附)寶梁經二卷(今編入寶積當第四十四會見竺道祖河西錄及僧祐錄)悲華經十卷(第三齣與法護閑居經及大悲分陀利曇無讖悲華經等同本房云見古錄似是先譯龔更刪改今疑即無讖出者是)
右二部一十二卷(前寶梁經一部二卷見存后悲華經一部十卷闕本)。
沙門釋道龔。虛心廣運弘利為道。以北涼河西王(蒙遜僭號)永安年間。于張掖為蒙遜譯寶梁等經二部。大方等陀羅尼經四卷(或無大字一名方等檀持陀羅尼經或直云檀持陀羅尼經見竺道祖晉世雜錄及僧祐錄)
右一部四卷其本見在。
沙門釋法眾。高昌郡人。亦以永安年中。于張掖為河西王蒙遜。譯大方等陀羅尼經一部。寶唱錄云。在高昌郡譯。未詳孰是。慧上菩薩問大善權經二卷(一名大善權經一名慧上菩薩經一名大乘方便經凡四名本並同第五齣與漢佛調晉法護所出大善權經及寶積大乘方便會等同本)
右一部二卷本闕。
沙門僧伽陀。涼言饒善。西域人。意存兼濟化誘居懷。亦以永安年中。于張掖為蒙遜。譯大善權經一部。見始興錄及法上錄。大般涅槃經四十卷(或三十六卷第五譯玄始三年出十年十月二十三日訖
【現代漢語翻譯】 現代漢語譯本 釋法盛（一部一卷經）
新舊諸失譯經（五十三部七十五卷，五部一十八卷舊集，四十八部五十七卷新附）《寶梁經》二卷（今編入《寶積》，當第四十四會，見竺道祖《河西錄》及僧祐錄）《悲華經》十卷（第三齣，與法護《閑居經》及《大悲分陀利》，曇無讖《悲華經》等同本，房云見古錄，似是先譯龔更刪改，今疑即無讖出者是）
右二部一十二卷（前《寶梁經》一部二卷見存，后《悲華經》一部十卷闕本）。
沙門釋道龔，虛心廣運，弘利為道。以北涼河西王（蒙遜僭號）永安年間，于張掖為蒙遜譯《寶梁》等經二部。《大方等陀羅尼經》四卷（或無大字，一名《方等檀持陀羅尼經》，或直云《檀持陀羅尼經》，見竺道祖晉世雜錄及僧祐錄）
右一部四卷，其本見在。
沙門釋法眾，高昌郡人。亦以永安年中，于張掖為河西王蒙遜，譯《大方等陀羅尼經》一部。寶唱錄云：『在高昌郡譯。』未詳孰是。《慧上菩薩問大善權經》二卷（一名《大善權經》，一名《慧上菩薩經》，一名《大乘方便經》，凡四名本並同，第五齣，與漢佛調、晉法護所出《大善權經》及《寶積大乘方便會》等同本）
右一部二卷，本闕。
沙門僧伽陀（Sanghata），涼言饒善，西域人。意存兼濟，化誘居懷。亦以永安年中，于張掖為蒙遜，譯《大善權經》一部。見始興錄及法上錄。《大般涅槃經》四十卷（或三十六卷，第五譯，玄始三年出，十年十月二十三日訖）
【English Translation】 English version 釋法盛 (Shi Fa Sheng) (One Section, One Scroll Sutra)
Newly Translated and Old Lost Translations (53 works, 75 scrolls; 5 works, 18 scrolls from the old collection; 48 works, 57 scrolls newly added) Two scrolls of the 'Bao Liang Jing' (寶梁經) (Sutra of Precious Beam) (now compiled into the 'Bao Ji' (寶積) (Ratnakuta Sutra), corresponding to the 44th assembly, see Zhu Daozu's (竺道祖) 'He Xi Lu' (河西錄) (Record of Hexi) and Seng You's (僧祐) record). Ten scrolls of the 'Bei Hua Jing' (悲華經) (Karunapundarika Sutra) (the third version, sharing the same origin as Fa Hu's (法護) 'Xian Ju Jing' (閑居經) (Sutra of Leisurely Abiding) and 'Da Bei Fen Tuo Li' (大悲分陀利) (Great Compassion Pundarika), and Tan Wuchen's (曇無讖) 'Bei Hua Jing' (悲華經) (Karunapundarika Sutra), etc. Fang Yun (房云) saw in ancient records that it seemed to be a previous translation revised by Gong (龔), now suspected to be the one translated by Tan Wuchen).
The above two works consist of twelve scrolls (the former 'Bao Liang Jing' (寶梁經) (Sutra of Precious Beam), one work in two scrolls, is extant; the latter 'Bei Hua Jing' (悲華經) (Karunapundarika Sutra), one work in ten scrolls, is missing).
The Shramana (沙門) Shi Dao Gong (釋道龔), with a humble mind and broad aspirations, propagated the Dharma for the benefit of all. During the Yong'an (永安) era of the Northern Liang (北涼) Hexi King (河西王) (Meng Xun (蒙遜) usurped the title), he translated two works including the 'Bao Liang' (寶梁) Sutra in Zhangye (張掖) for Meng Xun (蒙遜). Four scrolls of the 'Da Fang Deng Tuo Luo Ni Jing' (大方等陀羅尼經) (Mahavaipulya Dharani Sutra) (sometimes without the character 'Da' (大) (Great), also named 'Fang Deng Tan Chi Tuo Luo Ni Jing' (方等檀持陀羅尼經) (Vaipulya Dana Dharaṇī Sutra), or simply 'Tan Chi Tuo Luo Ni Jing' (檀持陀羅尼經) (Dana Dharaṇī Sutra), see Zhu Daozu's (竺道祖) Miscellaneous Records of the Jin Dynasty and Seng You's (僧祐) record).
The above one work consists of four scrolls, and the original is extant.
The Shramana (沙門) Shi Fa Zhong (釋法眾), a native of Gaochang (高昌) Prefecture, also translated one work of the 'Da Fang Deng Tuo Luo Ni Jing' (大方等陀羅尼經) (Mahavaipulya Dharani Sutra) in Zhangye (張掖) for the Hexi King (河西王) Meng Xun (蒙遜) during the Yong'an (永安) era. Bao Chang's (寶唱) record states: 'Translated in Gaochang (高昌) Prefecture.' It is unclear which is correct. Two scrolls of the 'Hui Shang Pu Sa Wen Da Shan Quan Jing' (慧上菩薩問大善權經) (The Great Expedient Means Sutra Questioned by Bodhisattva Wisdom Supreme) (also named 'Da Shan Quan Jing' (大善權經) (Great Expedient Means Sutra), 'Hui Shang Pu Sa Jing' (慧上菩薩經) (Wisdom Supreme Bodhisattva Sutra), 'Da Cheng Fang Bian Jing' (大乘方便經) (Mahayana Expedient Means Sutra), with a total of four names, all sharing the same origin, the fifth version, the same as the 'Da Shan Quan Jing' (大善權經) (Great Expedient Means Sutra) translated by Fo Tiao (佛調) of the Han Dynasty and Fa Hu (法護) of the Jin Dynasty, and the 'Bao Ji Da Cheng Fang Bian Hui' (寶積大乘方便會) (Mahayana Expedient Means Assembly of the Ratnakuta Sutra), etc.).
The above one work consists of two scrolls, and the original is missing.
The Shramana (沙門) Sanghata (僧伽陀) (Sanghata), whose Liang language is excellent, was a person from the Western Regions. His intention was to benefit all and guide them with compassion. Also during the Yong'an (永安) era, he translated one work of the 'Da Shan Quan Jing' (大善權經) (Great Expedient Means Sutra) in Zhangye (張掖) for Meng Xun (蒙遜). See the records of Shi Xing (始興) and Fa Shang (法上). Forty scrolls of the 'Da Ban Nie Pan Jing' (大般涅槃經) (Mahaparinirvana Sutra) (or thirty-six scrolls, the fifth translation, completed on the 23rd day of the tenth month of the tenth year of the Xuan Shi (玄始) era).
梵本具足有三萬五千偈今所譯者止萬餘偈三分始一耳見竺道祖涼錄及僧祐錄)大方等大集經三十卷(或直云大集經第三齣與漢世支讖姚秦羅什出者同本或二十九或三十一或三十二或四十卷良由初出即寫分卷不同見竺道祖涼錄及僧祐錄)大方廣三戒經三卷(初出與寶積三律儀會同本見法上錄)悲華經十卷(第四齣與大悲分陀利經等同本見竺道祖河西錄及僧祐錄祐云別錄或云龔上出今疑道龔與讖同是一經二處並載恐未然也)金光明經四卷(初出一十八品見竺道祖河西錄及僧祐錄與新譯金光明最勝王經等同本今入八卷合經中此四卷者在刪繁錄)大方等大云經六卷(一名大方等無相大云經一名大云無相經一名大云密藏經或云方等大云經或四卷或五卷于內苑寺譯第二齣見僧睿李廓僧祐三錄)腹中女聽經一卷(一名不莊校女經與無垢賢女經轉女身經等同本第三齣見長房錄)菩薩地持經十卷(或無經字亦云論亦名菩薩戒經又名菩薩地經或八卷出瑜伽論本地分中菩薩地見竺道祖河西錄及僧祐錄)優婆塞戒經七卷(或無經字是在家菩薩戒或五卷或六卷或十卷玄始十五年丙寅四月二十三日出至七月二十三日訖沙門道養筆受見經後記及僧祐錄)菩薩戒本一卷(出地持戒品中第二齣與大唐奘法師所出戒本等同本別錄云燉煌出見僧祐錄)文陀竭王
【現代漢語翻譯】 現代漢語譯本 《梵本具足有三萬五千偈，今所譯者僅萬餘偈，僅為三分之一。（見竺道祖《涼錄》及僧祐《錄》）》 《大方等大集經》三十卷（或徑稱《大集經》，第三次譯出，與漢世支讖（Zhi Qian）姚秦羅什（Kumarajiva）所出者同本，或二十九、或三十一、或三十二、或四十卷，乃因初出時即抄寫分卷不同。（見竺道祖《涼錄》及僧祐《錄》）》 《大方廣三戒經》三卷（初出，與《寶積三律儀會》同本。（見法上《錄》）》 《悲華經》十卷（第四次譯出，與《大悲分陀利經》等同本。（見竺道祖《河西錄》及僧祐《錄》，祐云別錄或云龔上出，今疑道龔與讖同是一經二處並載，恐未然也。）》 《金光明經》四卷（初出一十八品。（見竺道祖《河西錄》及僧祐《錄》，與新譯《金光明最勝王經》等同本，今入八卷合經中，此四卷者在刪繁錄。）》 《大方等大云經》六卷（一名《大方等無相大云經》，一名《大云無相經》，一名《大云密藏經》，或云《方等大云經》，或四卷或五卷，于內苑寺譯，第二次譯出。（見僧睿、李廓、僧祐三錄）》 《腹中女聽經》一卷（一名《不莊校女經》，與《無垢賢女經》、《轉女身經》等同本，第三次譯出。（見長房《錄》）》 《菩薩地持經》十卷（或無經字，亦云論，亦名《菩薩戒經》，又名《菩薩地經》，或八卷，出《瑜伽論·本地分》中《菩薩地》。（見竺道祖《河西錄》及僧祐《錄》）》 《優婆塞戒經》七卷（或無經字，是在家菩薩戒，或五卷或六卷或十卷，玄始十五年丙寅四月二十三日出至七月二十三日訖，沙門道養筆受。（見經後記及僧祐《錄》）》 《菩薩戒本》一卷（出《地持戒品》中，第二次譯出，與大唐奘法師（Xuanzang）所出戒本等同本，別錄云燉煌出。（見僧祐《錄》）》 《文陀竭王（Vadhaka）》
【English Translation】 English version The Sanskrit version has 35,000 gathas (verses), but the current translation only has over 10,000, which is only one-third. (See Zhu Daozu's 'Liang Records' and Sengyou's 'Records') The Mahavaipulya Mahasamgraha Sutra (Dafangdeng Daji Jing) in 30 volumes (or simply called Mahasamgraha Sutra (Daji Jing), translated for the third time, is the same version as that translated by Zhi Qian of the Han Dynasty and Kumarajiva of the Yao Qin Dynasty, either 29, 31, 32, or 40 volumes, because the initial copies were divided into different volumes. (See Zhu Daozu's 'Liang Records' and Sengyou's 'Records')) The Mahavaipulya Trisamvara Sutra (Dafangguang Sanjie Jing) in 3 volumes (first translated, is the same version as the Ratnakuta Trisamvara Assembly. (See Fa Shang's 'Records')) The Karunapundarika Sutra (Bei Hua Jing) in 10 volumes (translated for the fourth time, is the same version as the Mahakarunapundarika Sutra. (See Zhu Daozu's 'Hexi Records' and Sengyou's 'Records'. You's separate record says it was produced by Gong Shang, but now it is suspected that Dao Gong and Zhi Qian are the same sutra recorded in two places, which may not be the case.)) The Suvarnaprabhasa Sutra (Jin Guangming Jing) in 4 volumes (first translated with 18 chapters. (See Zhu Daozu's 'Hexi Records' and Sengyou's 'Records', is the same version as the newly translated Suvarnaprabhasottama Sutra, now included in the 8-volume combined sutra, these 4 volumes are in the abridged record.)) The Mahavaipulya Mahamegha Sutra (Dafangdeng Dayun Jing) in 6 volumes (also named Mahavaipulya Anaksara Mahamegha Sutra, also named Anaksara Mahamegha Sutra, also named Mahamegha Guhyasamadhi Sutra, or called Vaipulya Mahamegha Sutra, either 4 or 5 volumes, translated at the Inner Garden Temple, translated for the second time. (See Sengrui, Li Kuo, and Sengyou's three records)) The Sutra on the Woman Listening in the Womb (Fuzhong Nu Ting Jing) in 1 volume (also named Sutra on the Unadorned Woman, is the same version as the Vimalakirti Nirdesa Sutra and the Sutra on the Transformation of a Woman's Body, translated for the third time. (See Changfang's 'Records')) The Bodhisattvabhumi Sutra (Pusa Dichijing) in 10 volumes (or without the word 'Sutra', also called 'Treatise', also named Bodhisattva Precept Sutra, also named Bodhisattvabhumi Sutra, or 8 volumes, from the Yogacarabhumi Sastra, Bodhisattvabhumi. (See Zhu Daozu's 'Hexi Records' and Sengyou's 'Records')) The Upasaka Precept Sutra (Youposai Jie Jing) in 7 volumes (or without the word 'Sutra', is the lay Bodhisattva precepts, either 5, 6, or 10 volumes, from the 23rd day of the fourth month to the 23rd day of the seventh month of the 15th year of the Xuan Shi era, written by the monk Daoyang. (See the postscript of the sutra and Sengyou's 'Records')) The Bodhisattva Pratimoksa (Pusa Jieben) in 1 volume (from the Bodhisattva Precept Chapter, translated for the second time, is the same version as the precepts produced by the Great Tang Master Xuanzang, a separate record says it was produced in Dunhuang. (See Sengyou's 'Records')) King Vadhaka (Wentuo Jiewang)
經一卷(出中阿含第十一卷異譯見長房錄)佛所行贊經傳五卷(或云經無傳字或云傳無經字馬鳴菩薩造亦云佛本行經見長房錄)
上見在已下闕。勝鬘經一卷(亦云勝鬘師子吼一乘大方便經初出見長房錄與宋功德賢所出勝鬘經及寶積勝鬘夫人會同本)羅摩伽經一卷(第四齣與曹魏安法賢等所出同本但廣略異是華嚴入法界品少分見長房錄)楞伽經四卷(初出與宋功德賢元魏菩提留支唐實叉難陀等所出同本見長房錄)須真天子經一卷(第二齣與西晉法護出者同本房云見吳錄又云羅什出似再譯)海龍王經四卷(或加新字第二齣與竺法護出者同本玄始七年出見竺道祖河西錄及僧祐錄)功德寶光菩薩經一卷(見長房錄)菩薩戒壇文一卷(亦云優婆塞戒壇文祐云菩薩戒優婆塞戒壇文見僧祐寶唱二錄)
右一十九部一百三十一卷(所行贊上一十二部一百一十八卷見在勝鬘經下七部一十三卷闕本)。
沙門曇無讖。或云曇摩懺。亦云曇謨懺。蓋取梵音不同故也。涼云法豐。中印度人。婆羅門種。讖六歲父亡。母以傭織養讖。見沙門達摩耶舍(此言法稱)道俗宗敬豐于利養。其母羨之。故以讖為弟子。十歲與同學數人讀咒。聰敏出羣。讀經日得萬餘言。初學小乘兼覽五明諸論。講說精辯莫能酬抗。后遇白頭禪師。共讖
【現代漢語翻譯】 經一卷(出《中阿含》第十一卷，異譯見《長房錄》) 《佛所行贊經》傳五卷(或云經無傳字，或云傳無經字，馬鳴菩薩造，亦云《佛本行經》，見《長房錄》)
上見在已下闕。 《勝鬘經》一卷(亦云《勝鬘師子吼一乘大方便經》，初出，見《長房錄》，與宋功德賢所出《勝鬘經》及《寶積·勝鬘夫人會》同本) 《羅摩伽經》一卷(第四齣，與曹魏安法賢等所出同本，但廣略異，是《華嚴·入法界品》少分，見《長房錄》) 《楞伽經》四卷(初出，與宋功德賢、元魏菩提留支、唐實叉難陀等所出同本，見《長房錄》) 《須真天子經》一卷(第二齣，與西晉法護出者同本，房云見《吳錄》，又云羅什出，似再譯) 《海龍王經》四卷(或加新字，第二齣，與竺法護出者同本，玄始七年出，見竺道祖《河西錄》及僧祐錄) 《功德寶光菩薩經》一卷(見《長房錄》) 《菩薩戒壇文》一卷(亦云《優婆塞戒壇文》，祐云《菩薩戒優婆塞戒壇文》，見僧祐、寶唱二錄)
右一十九部一百三十一卷(《所行贊》上一十二部一百一十八卷見在，《勝鬘經》下七部一十三卷闕本)。
沙門曇無讖(Tánwúchèn，音譯名)。或云曇摩懺(Tánmóchàn)，亦云曇謨懺(Tánmóchàn)。蓋取梵音不同故也。涼云法豐。中印度人。婆羅門種。讖六歲父亡。母以傭織養讖。見沙門達摩耶舍(Dámóyéshè，意為法稱)道俗宗敬豐于利養。其母羨之。故以讖為弟子。十歲與同學數人讀咒。聰敏出羣。讀經日得萬餘言。初學小乘兼覽五明諸論。講說精辯莫能酬抗。后遇白頭禪師。共讖
【English Translation】 One scroll of Sutra (from the 11th scroll of the Madhyama Agama, a different translation is found in the Changfang Record). Five scrolls of the 'Fo Suo Xing Zan Jing' (佛所行贊經, Praise of the Buddha's Deeds) (some say the title lacks the character 'Zhuan', others say it lacks the character 'Jing', composed by Bodhisattva Ashvaghosa, also known as 'Fo Ben Xing Jing' (佛本行經, Buddha's Deeds Sutra), see the Changfang Record).
The above is extant, the following is missing. One scroll of the 'Śrīmālādevī Siṃhanāda Sūtra' (勝鬘經) (also known as 'Śrīmālādevī Siṃhanāda Mahāyāna Sūtra' (勝鬘師子吼一乘大方便經), first edition, see the Changfang Record, same as the Śrīmālādevī Sūtra translated by Guṇabhadra of the Song dynasty and the Śrīmālādevī section of the Ratnakūṭa Sūtra). One scroll of the 'Rāmagāma Sūtra' (羅摩伽經) (fourth edition, same as the one translated by An Faxian of the Cao Wei dynasty, but with variations in length, a small part of the Gaṇḍavyūha Sūtra, see the Changfang Record). Four scrolls of the 'Laṅkāvatāra Sūtra' (楞伽經) (first edition, same as the ones translated by Guṇabhadra of the Song dynasty, Bodhiruci of the Northern Wei dynasty, and Śikṣānanda of the Tang dynasty, see the Changfang Record). One scroll of the 'Sutra of Sujāta, the Son of Gods' (須真天子經) (second edition, same as the one translated by Dharmarakṣa of the Western Jin dynasty, the record says it is found in the Wu Record, also said to be translated by Kumārajīva, possibly a re-translation). Four scrolls of the 'Sāgara-nāga-rāja-paripṛcchā Sūtra' (海龍王經) (possibly with the addition of the character 'Xin' (新, new), second edition, same as the one translated by Dharmarakṣa, translated in the 7th year of Xuan Shi, see the He Xi Record by Zhu Daozu and the Sengyou Record). One scroll of the 'Guṇaratna-tejas Bodhisattva Sūtra' (功德寶光菩薩經) (see the Changfang Record). One scroll of 'Bodhisattva Ordination Platform Text' (菩薩戒壇文) (also known as 'Upāsaka Ordination Platform Text' (優婆塞戒壇文), Youyun 'Bodhisattva Ordination Upāsaka Ordination Platform Text', see the Sengyou and Baochang Records).
Right, nineteen sections, one hundred and thirty-one scrolls (the 'Praise of the Buddha's Deeds' above, twelve sections, one hundred and eighteen scrolls are extant, the seven sections below the 'Śrīmālādevī Sūtra', thirteen scrolls are missing).
Śramaṇa Dharmakṣema (曇無讖). Sometimes called Dharmarakṣa (曇摩懺), also called Dharmakṣema (曇謨懺). These are different transliterations of the Sanskrit. From Liang, named Fa Feng. From Central India. Of the Brahmin caste. When Dharmakṣema was six years old, his father died. His mother supported Dharmakṣema by weaving. Seeing Śramaṇa Dharma-yaśas (達摩耶舍, meaning 'Glory of Dharma') revered by both clergy and laity and abundant in offerings, his mother envied him. Therefore, she made Dharmakṣema his disciple. At the age of ten, he and several classmates read mantras. He was exceptionally intelligent. He could read more than ten thousand words of scripture a day. He initially studied Hinayana and also studied the five sciences. His lectures were so precise and eloquent that no one could refute him. Later, he met a white-haired meditation master. Together with Dharmakṣema
論議。習業既異交諍十旬。讖雖攻難鋒起。而禪師終不肯屈。讖服其精理。乃謂禪師曰。頗有經典可得見不。禪師即授以樹皮涅槃經本。讖尋讀驚悟方自慚恨。以為坎井之識久迷大方。於是集眾悔過。遂專業大乘。至年二十所誦大小乘經二百餘萬言。讖從兄善能調象騎。殺王所乘白耳大象。王怒誅之。令曰。敢有視者夷三族。親屬莫敢往讖哭而葬之。王怒欲誅讖。讖曰。王以法故殺之。我以親而葬之。並不違大義。何為見怒。傍人為之寒心。其神色自若。王奇其志氣遂留供養。讖明解咒術。所向皆驗。西域號為大神咒師。后隨王入山。王渴乏須水不能得。讖乃密咒石出水。因贊曰。大王惠澤所感。遂使枯石生泉。鄰國聞者皆嘆王德。於時雨澤甚調百姓稱詠。王悅其道術深佳優寵。頃之王意稍歇待之漸薄。讖怒曰。我當以罌水詣池咒龍入罌令天下大旱。王必請咒。然後放龍降雨則見待何如。遂持罌造龍。有密告之者。王怒捕讖。讖懼誅乃赍大涅槃經本前分一夾並菩薩戒經(地持經也)菩薩戒本奔龜茲。龜茲國多少乘學不信涅槃。遂至姑臧止於傳舍。慮失經本枕之而寢。有人牽之在地。讖驚謂是盜者。如此三夕。聞空中語曰。此如來解脫之藏。何以枕之。讖乃慚悟別置高處。夜有盜之者舉不能勝。乃數過舉之遂不能動。明
旦讖持經去。不以為重。盜者見之謂是聖人。悉來拜謝。河西王沮渠蒙遜聞讖名。呼與相見接待甚厚。蒙遜素奉大法。志在弘通。請令出其經本讖以未參土言又無傳譯。恐言舛于理。不許即翻。於是學語三年方譯。初分十卷。是時沙門慧嵩道朗獨步河西。值其宣出法藏。深相推重轉易梵文。嵩公筆受。道俗數百人疑難縱橫。讖臨機釋滯未嘗留礙。嵩朗等更請廣出余經謂大集大云悲華地持等兼涅槃經總十九部。讖以涅槃經本品數未足。還國尋求。值其母亡遂留歲余。後於于填更得經本。復還姑臧續譯成四帙焉。讖以玄始三年甲寅創首翻譯。至十五年丙寅都訖(房云玄始十年訖者此乃涅槃竟時非余經也準優婆塞戒經後記云丙寅年出此即十五年中猶出經也讖至義和三年癸酉三月方卒中間六載應更出經錄中不言故未詳也)讖嘗告遜云。有鬼入聚落必多災疫遜不信欲躬見為驗。讖即以術加遜。遜見而駭怖讖曰。宜潔誠齋戒神咒驅之。乃讀咒三日。謂遜曰。鬼北去矣。既而北境之外疫死萬數。遜益敬憚禮遇彌崇。會魏太武皇帝聞其道術遣使迎請。且告遜曰。若不遣讖便即加兵。遜自揆國弱難以拒命。兼慮讖多術。或為魏謀己。進退惶惑。乃密計除之。初讖譯出涅槃卷數已定。而外國沙門曇無發云。此經品未盡。讖嘗慨然誓必重尋。
【現代漢語翻譯】 現代漢語譯本： 旦讖（Dharmaraksha，人名）帶著經書離開，並不認為這是什麼重要的事。盜賊看見他，認為他是聖人，全都來拜謝。河西王沮渠蒙遜（Juqu Mengxun，人名）聽說了讖的名聲，召見了他，待之甚厚。蒙遜一向信奉佛法，立志弘揚佛法，請求他翻譯經書。但讖認為自己還不熟悉當地的語言，而且也沒有翻譯經驗，恐怕翻譯出來的文字會偏離經義，所以沒有立刻答應翻譯。於是他學習了三年當地的語言才開始翻譯。最初翻譯了十卷。當時，沙門慧嵩（Hui Song，人名）和道朗（Dao Lang，人名）是河西地區最傑出的人物。他們正好遇到讖宣講佛法，便互相推崇，共同翻譯梵文。慧嵩負責筆錄，有幾百名僧人和信徒提出疑問，讖都能當場解釋清楚，沒有遇到任何阻礙。慧嵩和道朗等人又請求他翻譯更多的經書，包括《大集經》、《大云經》、《悲華經》、《地持經》等，以及《涅槃經》，總共十九部。讖認為《涅槃經》的品數還不完整，便回國尋找。正趕上他的母親去世，於是他在家鄉停留了一年多。後來，他在於闐（Khotan，古國名）找到了更多的經本，又回到姑臧（Guzang，地名）繼續翻譯，完成了四帙（zhi，量詞）的經書。讖在玄始三年甲寅年開始翻譯，到玄始十五年丙寅年全部完成（房玄齡說玄始十年完成，那是指《涅槃經》完成的時間，而不是其他經書。根據《優婆塞戒經》的後記，丙寅年還在翻譯經書，也就是玄始十五年還在翻譯。讖在義和三年癸酉年三月去世，中間有六年時間，應該還翻譯了經書，但記錄中沒有記載，所以不清楚）。讖曾經告訴蒙遜說：『有鬼進入聚落，一定會發生很多災疫。』蒙遜不相信，想親自驗證。讖就用法術加持蒙遜。蒙遜看見了鬼，非常害怕。讖說：『應該虔誠齋戒，用神咒驅趕它們。』於是唸咒三天。然後告訴蒙遜說：『鬼已經向北離開了。』不久，北方的邊境之外發生了瘟疫，死了幾萬人。蒙遜更加敬畏讖，禮遇也更加隆重。恰逢北魏太武皇帝（Taiwu Emperor of Northern Wei，人名）聽說了讖的道術，派使者來迎接他，並且告訴蒙遜說：『如果不送讖來，就立刻發兵。』蒙遜自己衡量國力弱小，難以抵抗命令，又考慮到讖有很多法術，或許會為北魏謀劃對付自己，進退兩難，於是秘密計劃除掉他。當初，讖翻譯出的《涅槃經》卷數已經確定，但外國沙門曇無發（Tanwufazhi，人名）說這部經的品數還沒有翻譯完整。讖曾經慨嘆發誓一定要重新尋找經本。
【English Translation】 English version: Dharmaraksha (name, meaning 'protected by Dharma') left with the scriptures, not considering it a significant matter. Thieves who saw him regarded him as a sage and all came to bow and thank him. Juqu Mengxun (name, King of Hexi) heard of Dharmaraksha's reputation and summoned him for an audience, treating him with great respect. Mengxun, who had always revered the Great Dharma and aspired to propagate it, requested him to translate the scriptures. However, Dharmaraksha felt that he was not yet familiar with the local language and had no translation experience, fearing that the translated words would deviate from the meaning of the scriptures, so he did not immediately agree to translate. Therefore, he studied the local language for three years before beginning to translate. Initially, he translated ten volumes. At that time, the monks Hui Song (name) and Dao Lang (name) were the most outstanding figures in Hexi. They happened to encounter Dharmaraksha expounding the Dharma and mutually admired each other, jointly translating the Sanskrit texts. Hui Song was responsible for recording, and hundreds of monks and laypeople raised questions, which Dharmaraksha was able to clarify on the spot without any hindrance. Hui Song and Dao Lang and others requested him to translate more scriptures, including the Mahasamghata Sutra, Mahamegha Sutra, Karunapundarika Sutra, Dasabhumika Sutra, etc., as well as the Nirvana Sutra, totaling nineteen works. Dharmaraksha felt that the chapters of the Nirvana Sutra were not yet complete, so he returned to his country to search for them. He happened to be there when his mother passed away, so he stayed in his hometown for more than a year. Later, in Khotan (ancient kingdom), he found more scriptures and returned to Guzang (place name) to continue translating, completing four zhi (classifier) of scriptures. Dharmaraksha began translating in the year jia-yin of the Xuanshi era (3rd year), and completed all the translations in the year bing-yin of the Xuanshi era (15th year) (Fang Xuanling said that it was completed in the 10th year of Xuanshi, but that refers to the time when the Nirvana Sutra was completed, not the other scriptures. According to the postscript of the Upasaka Precept Sutra, scriptures were still being translated in the year bing-yin, that is, the 15th year of Xuanshi. Dharmaraksha passed away in the third month of the year gui-you of the Yihe era, with six years in between, so he should have translated more scriptures, but there is no record of it, so it is not clear). Dharmaraksha once told Mengxun: 'If ghosts enter a settlement, there will surely be many disasters and plagues.' Mengxun did not believe it and wanted to verify it himself. Dharmaraksha then blessed Mengxun with magic. Mengxun saw the ghosts and was very frightened. Dharmaraksha said: 'You should sincerely fast and use divine mantras to drive them away.' So he chanted mantras for three days. Then he told Mengxun: 'The ghosts have already left to the north.' Soon after, an epidemic broke out outside the northern border, killing tens of thousands of people. Mengxun became even more respectful and fearful of Dharmaraksha, and his treatment of him became even more respectful. It happened that Emperor Taiwu of Northern Wei (name) heard of Dharmaraksha's Daoist skills and sent an envoy to welcome him, and told Mengxun: 'If you do not send Dharmaraksha, I will immediately send troops.' Mengxun himself weighed the weakness of his country and found it difficult to resist the order, and also considered that Dharmaraksha had many magical skills and might plot against him for Northern Wei, so he was in a dilemma and secretly planned to get rid of him. Initially, the number of volumes of the Nirvana Sutra translated by Dharmaraksha had been determined, but the foreign monk Tanwufazhi (name) said that the chapters of this sutra had not been completely translated. Dharmaraksha once sighed and vowed to find the scriptures again.
蒙遜因其行志。乃偽資發遣厚贈寶貨。未發數日乃流涕告眾曰。讖業對將至。眾聖不能救矣。以本有心誓義不容停。行四十里。遜密遣刺客害之。時年四十九。眾咸慟惜焉。既而遜左右常白日見鬼神以劍擊。遜至四月寢疾而終(遜以義和三年三月害讖即其年四月遇疾而終信哉報應不虛如影之隨形也房云讖在處世承和四年卒者非也其義和三年即魏延和二年歲在癸酉也)初讖在姑臧。有張掖沙門道進。欲從讖受菩薩戒。讖云。且悔過。乃竭誠七日七夜。至第八日晨詣讖求受。讖忽大怒。進更思惟。但是我業障未銷耳。乃戮力三年且禪且讖。即于定中見釋迦文佛與諸大士授已戒法。其夕同止十餘人。皆感夢如進所見。進欲詣讖說之。未至十步。讖驚起唱言。善哉善哉已感戒矣。吾當更為汝作證。次第于佛像前為說戒相。時沙門道朗振譽關西。當進感戒之夕。朗亦通夢。乃自卑戒臘求為法弟。於是從進受者千有餘人。傳授此法迄至於今。皆讖之遺則。有別記云。菩薩地持經。應是伊波勒菩薩傳來此土。後果是讖所傳譯。疑讖或非凡也。菩薩戒經八卷(祐房等錄並云讖譯今以是地持之別名故不雙載也)虛空藏經五卷(祐房等錄亦云讖譯今以即是大集虛空藏品析出別行今載別生錄中此不復存也)優婆塞戒本一卷(寶唱錄云讖譯復云
【現代漢語翻譯】 現代漢語譯本 蒙遜因為他的行為和志向，於是假意資助併發放豐厚的財物。將要出發的前幾天，他流著眼淚告訴眾人說：『讖（Juqu Mengxun，十六國時期北涼的實際建立者）的預言應驗將至，眾聖賢也無法拯救了。』因為他本來的心願和誓言不允許停止。走了四十里路，蒙遜秘密派遣刺客殺害了他。當時讖四十九歲。眾人都非常悲痛惋惜。不久，蒙遜的左右侍從常常在白天看見鬼神用劍攻擊。蒙遜在四月臥病而死（蒙遜在義和三年三月殺害讖，就在那年四月生病而死，真是報應不爽，如影隨形啊！房玄齡說讖在世承和四年去世是不對的，他的義和三年就是魏延和二年，那年是癸酉年）。當初讖在姑臧（Guzang，古地名，今甘肅武威）。有張掖（Zhangye，地名，今甘肅張掖市）的沙門（Shamen，出家修道者的通稱）道進，想要向讖受菩薩戒。讖說：『先懺悔過錯。』於是竭盡誠意七天七夜。到第八天早晨去見讖請求受戒。讖忽然大怒。道進更加思考，認為：『這一定是我業障未消除啊。』於是努力三年，一邊禪定一邊懺悔。就在禪定中看見釋迦文佛（Sakyamuni Buddha，佛教創始人）與諸位大菩薩授予他戒法。那天晚上，同住的十餘人都感到了和道進所見一樣的夢境。道進想要去見讖告訴他這件事。還沒走到十步，讖驚醒起來，高聲說：『善哉！善哉！已經感應到戒律了。我應當再為你作證。』依次在佛像前為他說戒相。當時沙門道朗在關西（Guanxi，泛指函谷關以西的地區）享有盛譽。在道進感應到戒律的那個晚上，道朗也做了同樣的夢。於是自謙戒臘淺薄，請求做道進的法弟。於是跟隨道進受戒的人有一千多人。傳授這種戒法直到今天，都是讖的遺規。有別的記載說，《菩薩地持經》（Bodhisattva Bhumi Sutra），應該是伊波勒菩薩（Bodhisattva Ipolu）傳到此土。後來確實是讖所翻譯的。懷疑讖或許不是凡人啊。《菩薩戒經》八卷（祐房等人記錄都說是讖翻譯的，現在因為它是《地持經》的別名，所以不重複記載）。《虛空藏經》（Akasagarbha Sutra）五卷（祐房等人記錄也說是讖翻譯的，現在因為它是從《大集虛空藏品》（Mahasamgraha Akasagarbha）中分析出來單獨流行的，現在記載在別生錄中，這裡不再重複記載）。《優婆塞戒本》（Upasaka Precepts）一卷（寶唱錄說是讖翻譯的）
【English Translation】 English version Mengxun, due to his actions and ambitions, feigned support and generously distributed treasures. A few days before his departure, he tearfully told the crowd, 'Chūn's (Juqu Mengxun, the de facto founder of the Northern Liang during the Sixteen Kingdoms period) prophecy is about to be fulfilled, and even the saints cannot save us.' Because his original aspirations and vows did not allow him to stop, he traveled forty li (Chinese mile). Mengxun secretly sent assassins to kill him. At that time, Chūn was forty-nine years old. Everyone was deeply saddened and lamented his death. Soon after, Mengxun's attendants often saw ghosts and spirits attacking with swords in broad daylight. Mengxun fell ill and died in April (Mengxun killed Chūn in the third month of the Yihō era, and fell ill and died in April of the same year. Truly, retribution is inevitable, like a shadow following its form! Fang Xuanling's statement that Chūn died in the fourth year of the Shichenghe era is incorrect. His Yihō third year was the second year of the Wei Yanhe era, the year of Guiyou). Initially, Chūn was in Guzang (Guzang, an ancient place name, present-day Wuwei, Gansu). There was a Shamen (Shamen, a general term for monks and ascetics) named Daojin from Zhangye (Zhangye, a place name, present-day Zhangye City, Gansu) who wanted to receive the Bodhisattva precepts from Chūn. Chūn said, 'First repent of your faults.' So he exerted his sincerity for seven days and seven nights. On the morning of the eighth day, he went to see Chūn to request the precepts. Chūn suddenly became furious. Daojin thought further, believing, 'This must be because my karmic obstacles have not been eliminated.' So he worked hard for three years, meditating and repenting. In meditation, he saw Sakyamuni Buddha (Sakyamuni Buddha, the founder of Buddhism) and the great Bodhisattvas bestowing the precepts upon him. That night, more than ten people living together all felt the same dream as Daojin. Daojin wanted to go to see Chūn to tell him about this. Before he had gone ten steps, Chūn woke up in surprise and exclaimed, 'Excellent! Excellent! You have already received the precepts.' I should further testify for you.' He then explained the characteristics of the precepts in front of the Buddha statue. At that time, Shamen Daolang enjoyed a great reputation in Guanxi (Guanxi, a general term for the area west of Hangu Pass). On the night that Daojin received the precepts, Daolang also had the same dream. So he humbly requested to be Daojin's Dharma brother, considering his own monastic seniority to be inferior. There were more than a thousand people who followed Daojin to receive the precepts. The transmission of this Dharma continues to this day, all according to Chūn's legacy. Another record says that the 'Bodhisattva Bhumi Sutra' (Bodhisattva Bhumi Sutra) was probably transmitted to this land by Bodhisattva Ipolu (Bodhisattva Ipolu). Later, it was indeed translated by Chūn. It is suspected that Chūn may not have been an ordinary person. 'Bodhisattva Precept Sutra' in eight volumes (recorded by Youfang and others as translated by Chūn; now, because it is another name for the 'Bhumi Sutra', it is not recorded twice). 'Akasagarbha Sutra' (Akasagarbha Sutra) in five volumes (recorded by Youfang and others as translated by Chūn; now, because it is extracted from the 'Mahasamgraha Akasagarbha' and circulated separately, it is now recorded in the Biesheng Record and is not repeated here). 'Upasaka Precepts' (Upasaka Precepts) in one volume (recorded by Baochang as translated by Chūn).
出優婆塞戒經今亦載別生錄中不別存也)善信女經二卷無為道經二卷居士請僧福田經一卷決定罪福經一卷(上之四經長房等錄皆云讖譯復云世注為疑今並依舊附疑此中不載)禪法要解二卷(第二齣與羅什出者同本見長房錄)
右一部二卷本闕。
安陽侯沮渠京聲。即河西王蒙遜從弟。為人強志疏通敏朗。少有智鑒。涉獵書記善於談論。幼稟五戒銳意內典。所讀眾經即能諷誦。常以為。務學多聞。大士之盛業也。少時嘗度流沙到于填國。于瞿摩帝大寺。遇天竺法師佛陀斯那(涼言覺將)安陽從之咨問道義。斯那本學大乘。天才秀出。誦半億偈明瞭禪法。故西方諸國號為人中師子。安陽從受禪法諸秘要術。口誦梵本東歸於涼。以茂虔承和年中。譯禪法要解一部。阿毗曇毗婆沙論六十卷(或加八揵度字初出與唐譯大毗婆沙論同本或分成八十四卷或一百九卷佛后六百餘年五百應真造見僧祐寶唱二錄)
右一部六十卷其本見在。
沙門浮陀跋摩。或云佛陀跋摩。涼言覺鎧。西域人也。幼而履操明直聰悟出群。習學三藏偏善毗婆沙。常誦持此論以為心要。承和年中達于姑臧。先有沙門道泰。志用強果。少游蔥右遍歷諸國。得毗婆沙梵本十有萬偈。還至姑臧。側席虛襟企待明匠。聞跋摩游心此論。請為翻譯
【現代漢語翻譯】 現代漢語譯本： 《優婆塞戒經》現在也記載在別生錄中，不單獨儲存。《善信女經》二卷，《無為道經》二卷，《居士請僧福田經》一卷，《決定罪福經》一卷（以上四部經書，長房等人的目錄都說是讖譯，又說是世注，有疑問，現在都依舊附在疑問類中，這裡不記載）。《禪法要解》二卷（第二部與鳩摩羅什翻譯的同本，見長房的目錄）。
右邊這一部，二卷，原本缺失。
安陽侯沮渠京聲，就是河西王沮渠蒙遜的堂弟。為人意志堅強，通達敏捷，從小就有智慧見識。廣泛閱讀書籍，善於談論。從小接受五戒，銳意研究佛經。所讀的眾多經典，都能背誦。他常常認為，努力學習，廣聞博識，是大菩薩的盛大事業。年少時曾經度過流沙，到達填國。在瞿摩帝大寺，遇到天竺法師佛陀斯那（涼言覺將）。安陽跟隨他請教佛法義理。佛陀斯那原本學習大乘佛法，天資聰穎，背誦了半億偈頌，明瞭禪法。所以西方各國稱他為『人中師子』。安陽從他那裡接受了禪法的各種秘要法術，口誦梵文字，東歸到涼州。在茂虔承和年間，翻譯了《禪法要解》一部。《阿毗曇毗婆沙論》六十卷（或者加上『八揵度』字樣，最初翻譯的和唐朝翻譯的《大毗婆沙論》同本，或者分成八十四卷，或者一百零九卷，佛陀涅槃后六百多年，五百應真阿羅漢所造，見僧祐、寶唱二人的目錄）。
右邊這一部，六十卷，原本現在還在。
沙門浮陀跋摩，或者寫作佛陀跋摩（涼言覺鎧），是西域人。從小行為端正，聰慧過人。學習三藏經典，尤其擅長《毗婆沙》。常常誦持這部論，作為心要。承和年間到達姑臧。先前有沙門道泰，志向堅定，年少時遊歷蔥嶺以西的各國，得到《毗婆沙》梵文字十萬偈頌。回到姑臧，虛位以待，渴望得到精通的翻譯家。聽說浮陀跋摩精通這部論，就請他翻譯。
【English Translation】 English version: The Upasaka Precept Sutra is now also recorded in the Biesheng Lu and is not preserved separately. The Good Faithful Woman Sutra (2 volumes), the Non-Action Dao Sutra (2 volumes), the Layman's Request for Monks' Field of Merit Sutra (1 volume), and the Sutra on Determining Sin and Merit (1 volume) (The above four sutras are all said to be translated by prophecy in the catalogs of Changfang and others, and also said to be annotated by the world, which are doubtful. Now they are still attached to the doubtful category and are not recorded here). Essentials of Chan Practice (2 volumes) (The second one is the same as the one translated by Kumarajiva, see Changfang's catalog).
The original of this one on the right, two volumes, is missing.
Marquis Anyang, Juqu Jingsheng, was the cousin of Juqu Mengxun, the King of Hexi. He was strong-willed, knowledgeable, and quick-witted, and had wisdom and insight from a young age. He read widely and was good at discussion. He received the Five Precepts from a young age and was determined to study Buddhist scriptures. He could recite all the scriptures he read. He often thought that diligent study and broad knowledge were the great undertakings of a Bodhisattva. When he was young, he once crossed the quicksand and arrived in Tian country. At the Qiumodi Great Temple, he met the Indian Dharma master Buddhasena (Liang language: Juejiang). Anyang followed him to ask about the meaning of the Dharma. Buddhasena originally studied Mahayana Buddhism and was exceptionally talented. He recited half a billion gathas and understood Chan practice. Therefore, the countries in the West called him 'Lion Among Men'. Anyang received various secret methods of Chan practice from him, recited the Sanskrit text, and returned east to Liangzhou. During the Chenghe years of Maoqian, he translated one part of Essentials of Chan Practice. Abhidhamma Vibhasa Sastra (60 volumes) (or with the words 'Eight Khandhas', the first translation was the same as the Great Vibhasa Sastra translated in the Tang Dynasty, or divided into eighty-four volumes, or one hundred and nine volumes, created by five hundred Arhats more than six hundred years after the Buddha's Nirvana, see the catalogs of Sengyou and Baochang).
The original of this one on the right, sixty volumes, is still there.
The Sramana Buddhabhadra, or written as Buddhavarman (Liang language: Juekai), was a person from the Western Regions. From a young age, his behavior was upright, and he was exceptionally intelligent. He studied the Three Pitakas and was especially good at the Vibhasa. He often recited this treatise as the essence. During the Chenghe years, he arrived in Guzang. Previously, there was the Sramana Daotai, who was determined and strong. When he was young, he traveled to the countries west of the Congling Mountains and obtained 100,000 gathas of the Sanskrit text of the Vibhasa. Returning to Guzang, he waited with humility, eager to obtain a skilled translator. Hearing that Buddhabhadra was proficient in this treatise, he asked him to translate it.
。時蒙遜已薨。子茂虔襲位。以虔承和五年丁丑四月中旬。于涼州城內閑豫宮寺。請跋摩譯焉。泰即筆受。沙門慧嵩道朗與義學僧三百餘人考正文義。至七年己卯七月方訖。凡一百卷。沙門道挻為之制序。有頃魏太武帝西伐姑臧。涼土崩亂經書什物皆被焚蕩。遂失四十卷。今唯有六十存焉。跋摩避亂西反。莫知所終(序云乙丑歲出即蒙遜玄始十四年也丁卯歲訖即玄始十六年也與錄不同未詳何以)。般泥洹經二十卷(見道慧宋齊錄反僧祐錄第六譯與無讖大般涅槃經等同本)
右一部二十卷本闕。
沙門釋智猛。京兆新豐人。稟性端明厲行清白。少襲法服修業專至諷誦之聲以夜續晝。每見外國道人說釋迦遺蹟。又聞方等眾經布在西域。常慨然有感馳心遐外。以為萬里咫尺千載可追也。遂以姚秦弘始六年甲辰之歲。招結同志十有五人。發跡長安。渡河跨谷三十六所。至涼州城。既而西出陽關入于流沙。二千餘里。地無水草路絕行人。冬則嚴厲夏則瘴炎。人死聚骨以標行路。駝駝負糧理極辛阻。遂歷鄯鄯龜茲于填諸國。備觀風俗。從於填西南行二千里。始登蔥嶺。而同侶九人退還。猛與余伴進行千七百餘里。至波淪國。同旅竺道嵩又復無常。將欲阇毗忽失尸所在。猛悲嘆驚異。於是自力而前。與餘四人三度雪山。
【現代漢語翻譯】 現代漢語譯本：當時蒙遜（Mengxun，人名）已經去世，他的兒子蒙茂虔（Meng Maoqian）繼承了他的位置。在茂虔承和五年丁丑四月中旬，于涼州城內的閑豫宮寺，請跋摩（B跋摩）翻譯佛經，曇摩泰（Tantai）負責筆錄。沙門慧嵩（Huisong）、道朗（Daolang）與義學僧三百餘人共同考證文義。直到七年己卯七月才完成，共一百卷。沙門道挻（Daotian）為這部經書撰寫了序言。不久之後，魏太武帝西征姑臧（Guzang），涼州一帶發生動亂，經書什物都被焚燒殆盡，因此遺失了四十卷。現在只剩下六十卷。跋摩（B跋摩）為躲避戰亂向西返回，最終的結局無人知曉（序言中說乙丑年開始翻譯，即蒙遜玄始十四年，丁卯年完成，即玄始十六年，與記錄不同，不知是什麼原因）。《般泥洹經》（Banninihuan Jing）二十卷（見道慧（Daohui）《宋齊錄》，與僧祐（Sengyou）錄第六的《大般涅槃經》（Daban Niepan Jing）等同本）。
右邊這部經書二十卷的版本已經缺失。
沙門釋智猛（Shishi Zhimeng），京兆新豐人。天性端正聰慧，行為嚴謹清白。年少時就出家為僧，專心修習佛法，誦經的聲音晝夜不息。每當見到外國道人講述釋迦牟尼（Shijiamouni）的遺蹟，又聽說大乘經典流傳在西域，常常感慨萬千，心馳神往。認為即使相隔萬里也如同近在咫尺，即使相隔千年也可以追尋。於是在姚秦弘始六年甲辰年，招募了十五位志同道合的人，從長安出發，渡河翻山三十六處，到達涼州城。之後向西出陽關，進入流沙，行走了二千多里。那裡沒有水草，道路斷絕，行人稀少。冬天寒冷，夏天酷熱。人們將死者的屍骨堆積起來作為路標。用駱駝馱著糧食，極其艱難困苦。最終歷經鄯善（Shanshan）、龜茲（Qiuzi）、于闐（Yutian）等國，詳細考察了各地的風俗。從於闐向西南方向行走了二千里，才登上蔥嶺。而同伴中有九人退回。智猛（Zhimeng）與剩下的同伴繼續前行一千七百多里，到達波淪國。同伴竺道嵩（Zhu Daosong）又不幸去世。準備火化時，忽然找不到屍體。智猛（Zhimeng）悲嘆驚異。於是獨自努力前行，與剩下的四人三次翻越雪山。
【English Translation】 English version: At that time, Mengxun (蒙遜, personal name) had already passed away, and his son Meng Maoqian (蒙茂虔) succeeded to his position. In the mid-April of the fifth year of Maoqian's Chenghe reign, Dingchou year, at the Xianyu Palace Temple in Liangzhou city, he invited B跋摩 (B跋摩) to translate the Buddhist scriptures, with Tantai (曇摩泰) responsible for recording. The monks Huisong (慧嵩), Daolang (道朗), and more than 300 monks specializing in Buddhist studies jointly examined and corrected the meaning of the text. It was not completed until July of the seventh year, Jimou year, totaling one hundred volumes. The monk Daotian (道挻) wrote a preface for this scripture. Soon after, Emperor Taiwu of the Wei Dynasty launched a western expedition to Guzang (姑臧), and turmoil occurred in the Liangzhou area. The scriptures and objects were all burned and destroyed, resulting in the loss of forty volumes. Now only sixty volumes remain. B跋摩 (B跋摩) returned westward to avoid the war, and his final fate is unknown (the preface states that the translation began in the Yichou year, which is the fourteenth year of Mengxun's Xuanshi reign, and was completed in the Dingmao year, which is the sixteenth year of Xuanshi, which is different from the record, and it is not known why). The Banninihuan Jing (般泥洹經) in twenty volumes (see Daohui's (道慧) 'Song Qi Record', which is the same as the Daban Niepan Jing (大般涅槃經) in the sixth volume of Sengyou's (僧祐) record).
The twenty-volume version of the scripture on the right is missing.
The monk Shishi Zhimeng (釋智猛), a native of Xinfeng in Jingzhao. He was naturally upright and intelligent, and his conduct was strict and pure. He became a monk at a young age, dedicated himself to studying Buddhism, and his voice of chanting scriptures continued day and night. Whenever he saw foreign monks talking about the relics of Shakyamuni (釋迦牟尼), and heard that Mahayana scriptures were circulating in the Western Regions, he often felt a sense of longing and his heart yearned for them. He believed that even if they were thousands of miles apart, it was like being close at hand, and even if they were thousands of years apart, they could still be pursued. So, in the Jiachen year, the sixth year of Yao Qin's Hongshi reign, he recruited fifteen like-minded people and set off from Chang'an, crossing rivers and mountains in thirty-six places, and arrived at Liangzhou city. Then he went west out of Yangguan and entered the quicksand, traveling more than two thousand miles. There was no water or grass, the road was cut off, and there were few travelers. In winter it was cold, and in summer it was hot. People piled up the bones of the dead as road signs. Carrying food with camels was extremely difficult and arduous. Finally, he passed through the countries of Shanshan (鄯善), Qiuzi (龜茲), and Yutian (于闐), and examined the customs of various places in detail. Traveling two thousand miles southwest from Yutian, he finally climbed the Congling Mountains. Nine of his companions returned. Zhimeng (智猛) and the remaining companions continued to travel more than one thousand seven hundred miles and arrived at Bolun. His companion Zhu Daosong (竺道嵩) unfortunately passed away again. When preparing for cremation, the body suddenly disappeared. Zhimeng (智猛) lamented and was amazed. So he worked hard on his own and crossed the snow mountains three times with the remaining four people.
冰崖皓然百千餘仞。飛絙為橋乘虛而過。窺不見底仰不見天。寒氣慘酷影戰魂栗。復南行千里至罽賓國。再渡辛頭河。雪山壁立轉甚於前。下多瘴氣惡鬼斷路。行者多死。猛誠心冥徹履險能濟。既至罽賓城。恒有五百羅漢住此國中。而常往反阿耨達池。有大德羅漢。見猛至止歡喜讚歎。猛咨問方土。為說四天子事。具在猛傳。猛先於奇沙國見佛文石唾壺。又於此國見佛缽。光色紫紺四際盡然。猛香華供養頂戴發願。缽若有應。能輕能重。既而轉重力遂不堪。及下案時復不覺重。其道心所應如此。復西南行千三百里。至迦維羅衛國見佛發佛牙及肉髻骨。佛影佛跡炳然具存。又睹泥洹堅固之林降魔菩提之樹。猛喜心內充設供一日。兼以寶蓋大衣覆降魔像。其所游踐究觀靈變。天梯龍池之事不可勝數。后至華氏城。是阿育王舊都。有大智婆羅門名羅閱宗舉族弘法王所欽重。造純銀塔高三丈。沙門法顯先於其家。已得六卷泥洹。及見猛至問云。秦地有大乘學不。答曰悉大乘學。羅閱驚歎曰。希有希有。將非菩薩往化耶。猛就其家得泥洹梵本一部。又尋得摩訶僧祇律梵本一部及余經梵本。誓願流通。於是便反。以甲子歲發天竺。同行四僧于路無常。唯猛與曇纂俱還涼州。以虔承和年中譯出泥洹成二十卷。猛以宋元嘉末卒。升歷尋
【現代漢語翻譯】 現代漢語譯本：冰崖高聳，綿延百千餘仞（古代長度單位，一仞約等於七八尺）。用繩索搭成橋樑，凌空而過。向下看望不見底，向上仰望不見天。寒冷的氣息令人感到悽慘殘酷，身影搖動，魂魄戰慄。再次向南行走千里，到達罽賓國（古代西域國名，在今克什米爾地區）。再次渡過辛頭河（印度河古稱）。雪山壁立，險峻程度超過之前。下面多是瘴氣，有惡鬼阻斷道路，行走的人大多死亡。但竺法猛誠心冥合天道，所以履險如夷，最終得以渡過。到達罽賓城后，那裡常有五百羅漢居住，他們經常往返于阿耨達池（梵文Anavatapta的音譯，意為無熱惱池，傳說在雪山中）。有一位大德羅漢，見到竺法猛到來，非常歡喜，讚歎不已。竺法猛向他請教當地的風土人情，羅漢為他講述了四天子的事情，這些都詳細記載在竺法猛的傳記中。竺法猛先前在奇沙國（古代西域國名）見到佛的文石唾壺，又在這個罽賓國見到了佛缽，光芒呈現紫紺色，四周邊際都是這樣。竺法猛用香和花供養佛缽，頂禮膜拜，發願祈禱。佛缽如果有所感應，就能變輕變重。結果佛缽變得非常重，力量再也無法承受。等到放下的時候，又不覺得重了。這大概就是道心所感應的結果。再次向西南方向行走一千三百里，到達迦維羅衛國（釋迦牟尼的故鄉），見到了佛發、佛牙以及肉髻骨（佛頂上的肉瘤骨）。佛影、佛跡清晰地存在。又看到了泥洹（涅槃）堅固之林，降魔菩提之樹。竺法猛內心充滿喜悅，設定供養一天。並且用寶蓋和大衣覆蓋降魔像。他所遊歷的地方，都仔細觀察那些靈異的變化，天梯、龍池之類的事情，數不勝數。後來到達華氏城（今印度巴特那），這裡是阿育王（印度孔雀王朝國王）的舊都。有一位大智婆羅門，名叫羅閱宗，全族人都弘揚佛法，受到國王的欽佩和尊重。他建造了一座純銀塔，高三丈。沙門法顯先前就在他家，已經得到了六卷《泥洹經》。等到見到竺法猛到來，就問道：『秦地（中國）有大乘佛學嗎？』竺法猛回答說：『全部都是大乘佛學。』羅閱宗驚歎道：『稀有啊，稀有啊！莫非是菩薩前往教化嗎？』竺法猛就在他家得到《泥洹經》的梵文原本一部，又尋找到《摩訶僧祇律》的梵文原本一部以及其他經書的梵文原本。發誓要流通這些經典。於是就返回。在甲子年從天竺出發，同行的四位僧人在路上都去世了，只有竺法猛和曇纂一起回到涼州。在虔承和年間翻譯出《泥洹經》，成為二十卷。竺法猛在宋元嘉末年去世。他的生平經歷就是這樣。 升歷尋
【English Translation】 English version: The icy cliffs rose sharply, extending for hundreds and thousands of 'ren' (仞, an ancient Chinese unit of length, approximately seven or eight feet). Ropes were used to build bridges, crossing the void. Looking down, the bottom was invisible; looking up, the sky was unseen. The cold air was bleak and cruel, causing shadows to tremble and souls to shudder. Again, traveling south for a thousand 'li' (里, a Chinese unit of distance, approximately 0.5 kilometers), they reached the country of Kipin (罽賓, an ancient country in the Western Regions, located in present-day Kashmir). They crossed the Xindu River (辛頭河, the ancient name for the Indus River) once more. The snow-capped mountains stood upright, even more precipitous than before. Below, there was much miasma, and evil spirits blocked the road, causing many travelers to die. However, Zhu Fa-meng's (竺法猛) sincere heart resonated with the Dao (道), enabling him to overcome dangers and successfully cross. Upon arriving at the city of Kipin, there were always five hundred Arhats (羅漢, enlightened disciples of the Buddha) residing in this country, who frequently traveled back and forth to Anavatapta Lake (阿耨達池, a legendary lake in the Himalayas). A virtuous Arhat, upon seeing Zhu Fa-meng's arrival, was very pleased and praised him greatly. Zhu Fa-meng inquired about the local customs, and the Arhat told him about the Four Heavenly Kings (四天子), which are detailed in Zhu Fa-meng's biography. Zhu Fa-meng had previously seen the Buddha's stone spittoon in the country of Qisha (奇沙, an ancient country in the Western Regions), and in this country of Kipin, he saw the Buddha's alms bowl, its light a purplish-blue, with the same color extending to all its edges. Zhu Fa-meng offered incense and flowers to the alms bowl, prostrated himself, and made a vow. If the alms bowl responded, it would become light or heavy. As a result, the alms bowl became so heavy that he could no longer bear its weight. When he put it down, it no longer felt heavy. This was likely the response of his mind aligned with the Dao. Again, traveling southwest for thirteen hundred 'li', they reached the country of Kapilavastu (迦維羅衛, the birthplace of Shakyamuni Buddha), where they saw the Buddha's hair, Buddha's tooth, and the 'rouji' bone (肉髻骨, the protuberance on the crown of the Buddha's head). The Buddha's shadow and footprints were clearly present. They also saw the steadfast forest of Nirvana (泥洹, Sanskrit for Nirvana) and the Bodhi tree (菩提之樹) where the demon was subdued. Zhu Fa-meng's heart was filled with joy, and he made offerings for a day. He also covered the demon-subduing image with a jeweled canopy and a large robe. The places he traveled to were all carefully observed for their spiritual transformations, and the events of celestial ladders and dragon pools were too numerous to count. Later, he arrived at Pataliputra (華氏城, present-day Patna, India), the old capital of King Ashoka (阿育王, an Indian emperor of the Maurya dynasty). There was a wise Brahmin (婆羅門) named Luo Yue-zong (羅閱宗), whose entire family propagated the Dharma (佛法) and was respected by the king. He had built a pure silver pagoda, three 'zhang' (丈, a Chinese unit of length, approximately 3.33 meters) tall. The monk Fa Xian (法顯) had previously been in his home and had already obtained six volumes of the 'Nirvana Sutra' (泥洹經). When he saw Zhu Fa-meng arrive, he asked, 'Is there Mahayana Buddhism (大乘學) in the land of Qin (秦地, China)?' Zhu Fa-meng replied, 'All of it is Mahayana Buddhism.' Luo Yue-zong exclaimed in surprise, 'Rare, rare! Could it be that a Bodhisattva (菩薩) has come to teach?' Zhu Fa-meng obtained a Sanskrit copy of the 'Nirvana Sutra' from his home, and also found a Sanskrit copy of the 'Mahasamghika Vinaya' (摩訶僧祇律) and other Sanskrit sutras. He vowed to circulate these scriptures. So he returned, setting out from India in the year of Jiazi (甲子). The four monks who traveled with him all died on the road, and only Zhu Fa-meng and Tan Zuan (曇纂) returned to Liangzhou (涼州) together. During the Qiancheng He (虔承和) era, they translated the 'Nirvana Sutra' into twenty volumes. Zhu Fa-meng passed away at the end of the Yuanjia (元嘉) era of the Song dynasty. This is his life story. Sheng Li Xun (升歷尋)
遊方沙門記列道路時或不同。佛缽頂骨處亦乖爽。將知游往天竺非止一路。頂缽靈遷時屆異土。故傳述見聞難以例也。大丈夫論二卷(提波羅菩薩造見翻經圖)入大乘論二卷(堅意菩薩造見唐舊錄亦見內典錄及翻經圖)
右二部四卷其本見在。
沙門釋道泰。才敏自天沖氣疏朗。博聞奇趣遠參異言。往以漢土方等既備。幽宗粗暢。其所未練唯三藏九部。故杖策冒險爰至蔥西。綜覽梵文義承高旨。並獲婆沙梵本十萬余偈及諸經論。東歸於涼。遂遇浮陀跋摩。共翻毗婆沙論。泰后自譯大丈夫論等二部(又長房內典二錄云于其涼代復有沙門曇覺于高昌國譯賢愚經一部。即當宋元嘉二十二年也。今謂不然。元嘉十六年己卯涼國已絕如何二十二年乙酉仍有譯經。故知二錄誤也。今依靖邁經圖編在元魏之代魏宋雖並宋居建業魏都恒安以地而論合屬魏錄)。菩薩投身餓虎起塔因緣經一卷(僧祐錄云以身施餓虎經見經後記)
右一部一卷其本見在。
沙門釋法盛。高昌人也。亦于涼代譯投身餓虎經一卷。故前高僧曇無讖傳末云。於時有高昌沙門法盛。亦經往外國有傳四卷。其投身餓虎經後記云。爾時國王聞佛說已。即於是處起立大塔。名為菩薩投身餓虎塔。今見在塔。東面山下有僧房講堂精舍。常有五千眾僧
【現代漢語翻譯】 現代漢語譯本：遊歷各地的沙門記錄的道路，有時會有不同。關於佛缽（Buddha's alms bowl）和頂骨（skull relic）的所在之處，說法也存在差異。由此可知，前往天竺（India）的道路不止一條。頂骨和佛缽的靈異遷移，所到的地方也各不相同。因此，各人的傳述見聞難以互相作為依據。 《大丈夫論》二卷（提波羅菩薩（Devapala Bodhisattva）造，見《翻經圖》）和《入大乘論》二卷（堅意菩薩（Dridhamati Bodhisattva）造，見唐代舊錄，也見《內典錄》及《翻經圖》）。 以上兩部共四卷，其梵文字現存。 沙門釋道泰，天資聰穎，氣度疏朗。博聞強記，對奇聞異事興趣濃厚，遠赴異國參訪。他認為當時漢地的方等經典已經完備，對深奧的佛理也有了大致的瞭解。但他尚未精通三藏（Tripitaka）和九部經典。因此，他冒險前往蔥嶺以西的地區，廣泛閱讀梵文經典，領悟高深的佛理，並獲得了《婆沙論》（Vibhasa）的梵文字十萬余偈以及其他經論。他返回涼州后，遇到了浮陀跋摩（Buddhabhadra），共同翻譯了《毗婆沙論》（Vibhasa）。道泰後來自己翻譯了《大丈夫論》等兩部經典。（另外，《長房內典二錄》記載說，在涼州時期，還有沙門曇覺（Dharmaraksha）在高昌國翻譯了《賢愚經》一部，時間是宋元嘉二十二年。但現在認為這種說法不正確。元嘉十六年己卯年，涼國已經滅亡，怎麼可能在二十二年乙酉年仍然翻譯經典呢？因此可知《二錄》有誤。現在根據靖邁《經圖》的記載，將其編入元魏時期。魏和宋雖然並立，但宋朝定都建業，魏朝定都恒安，從地域上來說，應該屬於魏錄。）《菩薩投身餓虎起塔因緣經》一卷（僧祐錄記載說，以身施餓虎經，見經後記）。 以上一部共一卷，其梵文字現存。 沙門釋法盛，是高昌人。也在涼州時期翻譯了《投身餓虎經》一卷。因此，之前的高僧曇無讖（Dharmakshema）的傳記末尾說，當時有高昌沙門法盛，也曾前往外國，有傳記四卷。其《投身餓虎經》的後記中說，當時國王聽了佛的說法后，就在那裡建立了一座大塔，名為菩薩投身餓虎塔。現在這座塔還在，東面山下有僧房、講堂和精舍，常有五千僧人。
【English Translation】 English version: The records of traveling monks regarding routes sometimes differ. The locations of the Buddha's alms bowl (Buddha's alms bowl) and skull relic (skull relic) also vary. From this, we can know that there is more than one route to India (India). The miraculous movements of the skull relic and alms bowl lead them to different lands. Therefore, the accounts of what people have seen and heard are difficult to use as a standard for comparison. The 'Treatise on the Great Man' (Mahapurusa Sastra) in two volumes (composed by Devapala Bodhisattva (Devapala Bodhisattva), see 'Record of Sutra Translations') and the 'Treatise on Entering the Mahayana' (Mahayana Sastra) in two volumes (composed by Dridhamati Bodhisattva (Dridhamati Bodhisattva), see the old records of the Tang Dynasty, also see 'Record of Inner Classics' and 'Record of Sutra Translations'). The above two works, totaling four volumes, have their original Sanskrit texts extant. The monk釋道泰 (Sh釋道泰), was naturally intelligent and had a broad and open mind. He was well-read and had a keen interest in strange and unusual things, traveling far to foreign lands to visit. He believed that the 'Vaipulya' (Vaipulya) scriptures in the Han lands were already complete, and that there was a general understanding of the profound Buddhist principles. However, he had not yet mastered the Tripitaka (Tripitaka) and the nine divisions of scriptures. Therefore, he ventured west of the Pamir Mountains, extensively reading Sanskrit scriptures, comprehending profound Buddhist principles, and obtaining over 100,000 verses of the Sanskrit text of the 'Vibhasa' (Vibhasa) and other sutras and treatises. After returning to Liangzhou, he met Buddhabhadra (Buddhabhadra) and jointly translated the 'Vibhasa'. Later, 釋道泰 himself translated two works, including the 'Treatise on the Great Man'. (In addition, the 'Two Records of the Inner Classics' by Changfang state that during the Liang Dynasty, there was also the monk Dharmaraksha (Dharmaraksha) who translated a section of the 'Sutra of the Wise and Foolish' in the kingdom of Gaochang, which was in the 22nd year of the Yuanjia era of the Song Dynasty. However, it is now believed that this statement is incorrect. In the year of Jimao, the 16th year of Yuanjia, the Liang kingdom had already been destroyed, so how could there still be translations of scriptures in the year of Yiyou, the 22nd year? Therefore, it is known that the 'Two Records' are mistaken. Now, according to Jingmai's 'Record of Sutras', it is included in the era of the Northern Wei. Although the Wei and Song dynasties coexisted, the Song Dynasty established its capital in Jianye, and the Wei Dynasty established its capital in Heng'an, so geographically, it should belong to the Wei record.) 'Sutra on the Cause and Conditions of the Bodhisattva Offering His Body to a Starving Tiger and Building a Stupa' in one volume (Sengyou's record states that the sutra on offering one's body to a starving tiger is found in the postscript of the sutra). The above one work consists of one volume, and its Sanskrit text is extant. The monk 釋法盛 (Sh釋法盛) was a native of Gaochang. He also translated one volume of the 'Sutra on Offering One's Body to a Starving Tiger' during the Liang Dynasty. Therefore, the end of the biography of the previous eminent monk Dharmakshema (Dharmakshema) states that at that time there was the monk 釋法盛 of Gaochang, who also went to foreign countries and had a biography in four volumes. The postscript of the 'Sutra on Offering One's Body to a Starving Tiger' states that at that time, after the king heard the Buddha's teachings, he built a large stupa there, named the Stupa of the Bodhisattva Offering His Body to a Starving Tiger. This stupa still exists today, and at the foot of the mountain on the east side, there are monks' quarters, a lecture hall, and a monastery, which are often attended by 5,000 monks.
四事供養。法盛爾時見諸國中。有人癩病及癲狂聾盲手腳躄跛。及種種疾病悉來就此塔。燒香燃燈香泥塗地。修治掃灑並叩頂懺悔。百病皆愈。前來差者便去後來。輒爾常有百餘人。不問貴賤皆爾。終無絕時。今詳僧傳之文及閱經記之說。法盛游于西域此事不虛。復云親睹靈龕故應非謬。若非盛之自譯何得著彼經。終既能自往西方。豈有不傳經教。考覈終始事乃分明。今為盛翻編載斯錄。不退轉法輪經四卷(一名不退轉經第二齣與竺法護阿惟越致遮經等同本)金剛三昧經二卷(或一卷)大忍辱經十卷金輪王經一卷賢劫五百佛名一卷
右五部一十八卷(前二部六卷見在後三部一十二卷闕本)。
長房等錄並云。是沙門僧祐新集。釋道安涼土異經。今還附入涼世目錄為失譯源。庶知時代顯譯有無卷部多少出之處所。
已下新附此錄。優婆夷凈行法門經二卷(或無經字亦直云凈行經)長者法志妻經一卷大愛道比丘尼經二卷(亦云大愛道受戒經舊錄云大愛道經)三慧經一卷菩薩等行經一卷(此已下闕)四無畏經一卷權變經一卷(舊錄云文殊師利權變三昧經或直云權變三昧經)十漚和經一卷七言禪利經一卷(舊錄云漚和七言禪利經)菩薩十漚和經一卷(今疑與前十漚和同)瓶沙王經一卷有無經一卷五百偈經一
【現代漢語翻譯】 現代漢語譯本 四事供養。法盛當時看見各國中，有人患有麻風病以及癲狂、聾啞、盲、手腳殘疾等各種疾病，都來到這座佛塔。他們燒香、點燈，用香泥塗抹地面，修繕、清掃，並叩頭懺悔，各種疾病都痊癒了。先前痊癒的人離開，後來的人就來，總是經常有百餘人。無論貴賤都是如此，始終沒有斷絕的時候。現在詳細考察《僧傳》的記載以及閱讀經書的說法，法盛遊歷西域這件事不是虛假的。又說他親自看見靈龕，所以應該不是謬誤。如果不是法盛自己翻譯的，怎麼會著錄在那部經中呢？他最終既然能夠親自前往西方，怎麼會不傳譯經教呢？考覈事情的始終，事情就很分明了。現在為法盛翻譯編纂並記載在這部目錄中。《不退轉法輪經》四卷（又名《不退轉經》，第二次出現，與竺法護翻譯的《阿惟越致遮經》等同本）。《金剛三昧經》二卷（或一卷）。《大忍辱經》十卷。《金輪王經》一卷。《賢劫五百佛名》一卷。
右邊這五部經共一十八卷（前兩部經共六卷現在還在，后三部經共一十二卷缺少原本）。
長房等人編錄的目錄都說，是沙門僧祐新收集的。釋道安將涼州地區的異經編在一起。現在還附入涼世目錄，作為失譯的源頭，希望能夠知道時代，顯明的翻譯，有無卷部，多少，出自何處。
以下是新附入此目錄的。《優婆夷凈行法門經》二卷（或者沒有『經』字，直接叫做《凈行經》）。《長者法志妻經》一卷。《大愛道比丘尼經》二卷（也叫做《大愛道受戒經》，舊目錄叫做《大愛道經》）。《三慧經》一卷。《菩薩等行經》一卷（此以下缺少）。《四無畏經》一卷。《權變經》一卷（舊目錄叫做《文殊師利權變三昧經》，或者直接叫做《權變三昧經》）。《十漚和經》一卷。《七言禪利經》一卷（舊目錄叫做《漚和七言禪利經》）。《菩薩十漚和經》一卷（現在懷疑與前面的《十漚和經》是同一部經）。《瓶沙王經》一卷。《有無經》一卷。《五百偈經》一卷
【English Translation】 English version Four kinds of offerings. At that time, Fa Sheng saw in various countries people with leprosy, epilepsy, deafness, blindness, crippled hands and feet, and various other diseases all coming to this pagoda. They burned incense, lit lamps, applied fragrant mud to the ground, repaired and swept, and prostrated themselves in repentance. All their illnesses were cured. Those who were healed earlier left, and others came later, always numbering over a hundred people. This was the case regardless of their social status, and it never ceased. Now, examining the records in 'Biographies of Monks' and reading the accounts in the scriptures, Fa Sheng's travels in the Western Regions are not false. Furthermore, it is said that he personally saw the sacred shrine, so it should not be mistaken. If it were not translated by Fa Sheng himself, how could it be recorded in that scripture? Since he was ultimately able to go to the Western Regions himself, how could he not have translated and transmitted the teachings? Examining the beginning and the end of the matter, it becomes clear. Now, for Fa Sheng, we translate, compile, and record in this catalog: 'The Sutra of the Unretrogressing Wheel of Dharma,' four volumes (also named 'The Sutra of Non-Regression,' the second appearance, and is the same as the 'Avivartika-cakra Sutra' translated by Dharmaraksa). 'The Vajra Samadhi Sutra,' two volumes (or one volume). 'The Great Patience and Humility Sutra,' ten volumes. 'The Golden Wheel King Sutra,' one volume. 'The Names of the Five Hundred Buddhas of the Auspicious Aeon,' one volume.
The five sutras on the right total eighteen volumes (the first two sutras, six volumes in total, are still extant; the latter three sutras, twelve volumes in total, are missing the original texts).
The catalogs compiled by Chang Fang and others all say that they were newly collected by the Shramana Sengyou. Shi Dao'an compiled the different scriptures of the Liang region. Now they are also included in the Liang Dynasty catalog as the source of lost translations, hoping to know the era, the manifest translations, whether there are volumes, how many, and where they came from.
The following are newly added to this catalog: 'The Sutra of the Pure Conduct Dharma Gate for Laywomen,' two volumes (or without the word 'Sutra,' simply called 'The Sutra of Pure Conduct'). 'The Sutra of the Wife of the Elder Dharmamati,' one volume. 'The Sutra of Mahaprajapati Bhiksuni,' two volumes (also called 'The Sutra of Mahaprajapati's Ordination,' the old catalog called it 'The Sutra of Mahaprajapati'). 'The Sutra of the Three Wisdoms,' one volume. 'The Sutra of the Conduct of Bodhisattvas,' one volume (missing from here onwards). 'The Sutra of the Four Fearlessnesses,' one volume. 'The Sutra of Expedient Means,' one volume (the old catalog called it 'The Manjushri Expedient Means Samadhi Sutra,' or simply 'The Expedient Means Samadhi Sutra'). 'The Sutra of the Ten Oghas,' one volume. 'The Sutra of the Seven-Word Dhyana Benefit,' one volume (the old catalog called it 'The Sutra of the Ogha Seven-Word Dhyana Benefit'). 'The Sutra of the Bodhisattva Ten Oghas,' one volume (now suspected to be the same as the previous 'Sutra of the Ten Oghas'). 'The Sutra of King Bimbisara,' one volume. 'The Sutra of Existence and Non-Existence,' one volume. 'The Sutra of the Five Hundred Verses,' one volume.
捲鬚耶越國貧人經一卷(舊錄雲鬚耶越國貧人賃剔頭經)浮木經一卷坯喻經一卷妖怪經一卷阿般計泥洹經一卷(一本作陶射計泥洹經)四非常經一卷五失蓋經一卷要真經一卷本無經一卷勸德經一卷十五德經一卷父母因緣經一卷(今疑與父子因緣經同)慧行經一卷未生王經一卷(今疑是未生怨經)內外無為經一卷道凈經一卷七事本末經一卷(舊錄云七事本行經)百寶三昧經一卷三乘經一卷耆域術經一卷(舊錄云耆域四術經)五蓋離疑經一卷(今疑是五蓋疑結失行經)太子智止經一卷道德章經一卷苦相經一卷須佛得度經一卷由經一卷分然洹國迦羅越經一卷五陰事經一卷義決法事經一卷十思惟經一卷分別六情經一卷三失蓋經一卷佛寶三昧經一卷法志女經一卷
右四十七部四十九卷(唯初四部六卷有本餘者並闕)。
僧祐錄云。安公涼土異經。長房等錄闕而不載。今還附入涼錄。以為失譯祐載安公涼土異經總五十九部。于中五部房錄已載。今更出四十七部。通前五十二部。余有七部一十四卷。謹按長房等錄。皆有所憑。即非失譯。是故此錄刪之不存。今具條件列之如左。須菩提品經七卷(般若鈔經異名前秦曇摩蜱譯)文殊師利示現寶藏經二卷(西晉竺法護譯)七知經一卷(或作七智吳安謙譯)難龍王經一卷(或云
【現代漢語翻譯】 現代漢語譯本
《捲鬚耶越國貧人經》一卷（舊錄云《須耶越國貧人賃剔頭經》），《浮木經》一卷，《坯喻經》一卷，《妖怪經》一卷，《阿般計泥洹經》一卷（一本作《陶射計泥洹經》），《四非常經》一卷，《五失蓋經》一卷，《要真經》一卷，《本無經》一卷，《勸德經》一卷，《十五德經》一卷，《父母因緣經》一卷（今疑與《父子因緣經》同），《慧行經》一卷，《未生王經》一卷（今疑是《未生怨經》），《內外無為經》一卷，《道凈經》一卷，《七事本末經》一卷（舊錄云《七事本行經》），《百寶三昧經》一卷，《三乘經》一卷，《耆域術經》一卷（舊錄云《耆域四術經》），《五蓋離疑經》一卷（今疑是《五蓋疑結失行經》），《太子智止經》一卷，《道德章經》一卷，《苦相經》一卷，《須佛得度經》一卷，《由經》一卷，《分然洹國迦羅越經》一卷，《五陰事經》一卷，《義決法事經》一卷，《十思惟經》一卷，《分別六情經》一卷，《三失蓋經》一卷，《佛寶三昧經》一卷，《法志女經》一卷。
右四十七部四十九卷（唯初四部六卷有本，餘者並闕）。
僧祐錄云：安公涼土異經。長房等錄闕而不載。今還附入涼錄，以為失譯。祐載安公涼土異經總五十九部，于中五部房錄已載。今更出四十七部，通前五十二部。余有七部一十四卷。謹按長房等錄，皆有所憑，即非失譯。是故此錄刪之不存。今具條件列之如左：《須菩提品經》七卷（《般若鈔經》異名，前秦曇摩蜱譯），《文殊師利示現寶藏經》二卷（西晉竺法護譯），《七知經》一卷（或作《七智》，吳安謙譯），《難龍王經》一卷（或云
【English Translation】 English version
《Juan Xu Ye Yue Guo Pin Ren Jing》 (Scroll of the Sutra of the Poor Man from the Country of Juan Xu Ye) one scroll (Old record says: 《Xu Ye Yue Guo Pin Ren Lin Ti Tou Jing》 (Sutra of the Poor Man from the Country of Xu Ye Yue Who Hired a Barber)), 《Fu Mu Jing》 (Floating Wood Sutra) one scroll, 《Pi Yu Jing》 (Unbaked Clay Analogy Sutra) one scroll, 《Yao Guai Jing》 (Monster Sutra) one scroll, 《A Ban Ji Ni Huan Jing》 (A Ban Ji Nirvana Sutra) one scroll (One version says: 《Tao She Ji Ni Huan Jing》 (Tao She Ji Nirvana Sutra)), 《Si Fei Chang Jing》 (Four Impermanence Sutra) one scroll, 《Wu Shi Gai Jing》 (Five Loss of Coverings Sutra) one scroll, 《Yao Zhen Jing》 (Essential Truth Sutra) one scroll, 《Ben Wu Jing》 (Original Non-existence Sutra) one scroll, 《Quan De Jing》 (Encouragement of Virtue Sutra) one scroll, 《Shi Wu De Jing》 (Fifteen Virtues Sutra) one scroll, 《Fu Mu Yin Yuan Jing》 (Parents' Causes and Conditions Sutra) one scroll (Now suspected to be the same as 《Fu Zi Yin Yuan Jing》 (Father and Son's Causes and Conditions Sutra)), 《Hui Xing Jing》 (Wisdom Practice Sutra) one scroll, 《Wei Sheng Wang Jing》 (Unborn King Sutra) one scroll (Now suspected to be 《Wei Sheng Yuan Jing》 (Unborn Enmity Sutra)), 《Nei Wai Wu Wei Jing》 (Internal and External Non-action Sutra) one scroll, 《Dao Jing Jing》 (Path Purity Sutra) one scroll, 《Qi Shi Ben Mo Jing》 (Seven Matters' Origin and End Sutra) one scroll (Old record says: 《Qi Shi Ben Xing Jing》 (Seven Matters' Original Practice Sutra)), 《Bai Bao San Mei Jing》 (Hundred Treasures Samadhi Sutra) one scroll, 《San Cheng Jing》 (Three Vehicles Sutra) one scroll, 《Qi Yu Shu Jing》 (Qi Yu's Skill Sutra) one scroll (Old record says: 《Qi Yu Si Shu Jing》 (Qi Yu's Four Skills Sutra)), 《Wu Gai Li Yi Jing》 (Five Coverings' Doubt Removal Sutra) one scroll (Now suspected to be 《Wu Gai Yi Jie Shi Xing Jing》 (Five Coverings' Doubt Knot Loss of Practice Sutra)), 《Tai Zi Zhi Zhi Jing》 (Crown Prince's Wisdom Cessation Sutra) one scroll, 《Dao De Zhang Jing》 (Morality Chapter Sutra) one scroll, 《Ku Xiang Jing》 (Suffering Appearance Sutra) one scroll, 《Xu Fo De Du Jing》 (Xu Fo's Attainment of Deliverance Sutra) one scroll, 《You Jing》 (From Sutra) one scroll, 《Fen Ran Huan Guo Jia Luo Yue Jing》 (Fen Ran Huan Country Jia Luo Yue Sutra) one scroll, 《Wu Yin Shi Jing》 (Five Aggregates Matters Sutra) one scroll, 《Yi Jue Fa Shi Jing》 (Meaning Resolution Dharma Matters Sutra) one scroll, 《Shi Si Wei Jing》 (Ten Contemplations Sutra) one scroll, 《Fen Bie Liu Qing Jing》 (Discriminating Six Emotions Sutra) one scroll, 《San Shi Gai Jing》 (Three Loss of Coverings Sutra) one scroll, 《Fo Bao San Mei Jing》 (Buddha Treasure Samadhi Sutra) one scroll, 《Fa Zhi Nu Jing》 (Dharma Will Woman Sutra) one scroll.
Right, forty-seven parts, forty-nine scrolls (Only the first four parts, six scrolls, have copies; the rest are missing).
Seng You's record says: 'An Gong's (Master An) Different Sutras from Liang Territory.' Chang Fang's and others' records are missing and do not record them. Now they are re-attached to the Liang record, considering them lost translations. You's record says that 'An Gong's Different Sutras from Liang Territory' total fifty-nine parts, of which five parts are already recorded in Fang's record. Now, forty-seven more parts are extracted, totaling fifty-two parts. There are seven parts, fourteen scrolls, remaining. Carefully examining Chang Fang's and others' records, they all have a basis, so they are not lost translations. Therefore, this record deletes and does not preserve them. Now, the conditions are listed as follows: 《Xu Pu Ti Pin Jing》 (Subhuti Chapter Sutra) seven scrolls (Different name for 《Ban Ruo Chao Jing》 (Prajna Excerpt Sutra), translated by Tan Mo Pi of the Former Qin Dynasty), 《Wen Shu Shi Li Shi Xian Bao Zang Jing》 (Manjushri's Manifestation of Treasure Store Sutra) two scrolls (Translated by Zhu Fa Hu of the Western Jin Dynasty), 《Qi Zhi Jing》 (Seven Knowledges Sutra) one scroll (Or written as 《Qi Zhi》 (Seven Wisdoms), translated by An Qian of Wu), 《Nan Long Wang Jing》 (Difficult Dragon King Sutra) one scroll (Or said
難龍經亦云龍王兄弟經異名吳支謙譯)阿陀三昧經一卷(即阿多三昧經異名安公關中異經已載)大五濁經一卷(舊錄云大五濁世經群錄云偽今亦編之)首至問十四章經一卷(舊錄云首至問佛十四意經或云首至問十四事經亦云後漢支曜譯今為抄經載別生錄)大方廣十輪經八卷(初出與唐譯地藏十輪經同本是大集第十三分似涼代譯群錄不載今附此涼末庶免遺漏耳)
通新及舊總五十三部。合七十五卷。併爲北涼失源云。
開元釋教錄卷第四(總錄之四) 大正藏第 55 冊 No. 2154 開元釋教錄
開元釋教錄卷第五
庚午歲西崇福寺沙門智升撰
總括群經錄上之五
宋劉氏都建業
自武帝永初元年庚申。至順帝升明三年己未。凡八主六十年。緇素共有二十二人。所出經律論等並雜集失譯諸經。總四百六十五部七百一十七卷(于中九十三部二百四十三卷見在三百七十二部四百七十四卷闕本)。宋沙門佛陀什(三部三十二卷律戒羯磨)沙門疆良耶舍(二部二卷經)沙門曇摩蜜多(一十二部一十七卷經)沙門釋智嚴(一十部三十一卷經)沙門釋寶云(四部一十七卷經集)沙門伊葉波羅(一部一十三卷論)沙門求那跋摩(一十部一十八卷律集)沙門僧伽跋摩(五部二十
【現代漢語翻譯】 現代漢語譯本 《難龍經》（又名《龍王兄弟經》，吳支謙譯）。《阿陀三昧經》一卷（即《阿多三昧經》的異名，安世高在關中翻譯的異經已收錄）。《大五濁經》一卷（舊錄記載為《大五濁世經》，經錄記載為偽經，現在也編入）。《首至問十四章經》一卷（舊錄記載為《首至問佛十四意經》，或稱《首至問十四事經》，也說是後漢支曜翻譯，現在作為抄經收錄在別生錄中）。《大方廣十輪經》八卷（最初的版本與唐譯的《地藏十輪經》是同一個版本，是大集部的第十三部分，像是涼代翻譯的，經錄沒有記載，現在附在這裡，以免涼代末期的經典被遺漏）。
總計新舊經典五十三部，共七十五卷，都說是北涼時期失傳的。
《開元釋教錄》卷第四（總錄之四） 大正藏第55冊 No. 2154 《開元釋教錄》
《開元釋教錄》卷第五
庚午年西崇福寺沙門智升撰
總括群經錄上之五
宋劉氏都建業
從武帝永初元年庚申年，到順帝升明三年己未年，總共經歷了八位君主，六十年。僧俗共有二十二人，所翻譯的經、律、論等以及雜集、失譯的各種經典，總共有四百六十五部，七百一十七卷（其中九十三部，二百四十三卷現在還在，三百七十二部，四百七十四卷是缺失的版本）。宋朝沙門佛陀什（Buddhaśīla）（翻譯了三部三十二卷律戒羯磨），沙門疆良耶舍（Kalayaśas）（翻譯了兩部兩卷經），沙門曇摩蜜多（Dharmamitra）（翻譯了一十二部一十七卷經），沙門釋智嚴（翻譯了一十部三十一卷經），沙門釋寶云（翻譯了四部一十七卷經集），沙門伊葉波羅（Iśvarapāla）（翻譯了一部一十三卷論），沙門求那跋摩（Guṇabhadra）（翻譯了一十部一十八卷律集），沙門僧伽跋摩（Saṃghavarman）（翻譯了五部二十
【English Translation】 English version 'The Nanda Dragon Sutra' (also known as 'The Dragon King Brothers Sutra', translated by Zhi Qian of Wu). 'Ātā Samādhi Sutra' one fascicle (another name for 'Ātā Samādhi Sutra', a different sutra translated by An Shigao in Guanzhong, already recorded). 'Great Five Turbidities Sutra' one fascicle (old records say 'Great Five Turbidities World Sutra', sutra records say it's apocryphal, but it's still included now). 'Shou Zhi's Questions Fourteen Chapters Sutra' one fascicle (old records say 'Shou Zhi's Questions to Buddha Fourteen Meanings Sutra', or 'Shou Zhi's Questions Fourteen Matters Sutra', also said to be translated by Zhi Yao of the Later Han, now recorded as a copied sutra in the Separate Birth Record). 'Mahāvaipulya Daśacakra Sutra' eight fascicles (the initial version is the same as the Tang translation of the 'Kṣitigarbha Daśacakra Sutra', it's the thirteenth part of the Mahāsaṃnipāta, seems to be translated in the Liang dynasty, sutra records don't mention it, now attached here to avoid omissions from the end of the Liang dynasty).
A total of fifty-three new and old sutras, totaling seventy-five fascicles, all said to be lost from the Northern Liang period.
'Kaiyuan Buddhist Teaching Record' Volume Four (General Record Four) Taishō Tripiṭaka Volume 55 No. 2154 'Kaiyuan Buddhist Teaching Record'
'Kaiyuan Buddhist Teaching Record' Volume Five
Compiled by Śramaṇa Zhi Sheng of Xichongfu Temple in the Gengwu year
General Summary of Sutras Record, Part Five
Song Liu Clan Capital Jianye
From the first year of Emperor Wu's Yongchu reign, the Gengshen year, to the third year of Emperor Shun's Shengming reign, the Jiwei year, a total of eight rulers and sixty years. There were twenty-two monks and laypeople in total. The sutras, vinayas, śāstras, etc., as well as miscellaneous collections and various lost-in-translation sutras, totaled four hundred and sixty-five sections and seven hundred and seventeen fascicles (of which ninety-three sections and two hundred and forty-three fascicles are still extant, and three hundred and seventy-two sections and four hundred and seventy-four fascicles are missing versions). Śramaṇa Buddhaśīla (translated three sections and thirty-two fascicles of Vinaya Karma), Śramaṇa Kalayaśas (translated two sections and two fascicles of sutras), Śramaṇa Dharmamitra (translated twelve sections and seventeen fascicles of sutras), Śramaṇa Shi Zhiyan (translated ten sections and thirty-one fascicles of sutras), Śramaṇa Shi Baoyun (translated four sections and seventeen fascicles of sutra collections), Śramaṇa Iśvarapāla (translated one section and thirteen fascicles of śāstras), Śramaṇa Guṇabhadra (translated ten sections and eighteen fascicles of Vinaya collections), Śramaṇa Saṃghavarman (translated five sections and twenty
四卷律論集)沙門求那跋陀羅(五十二部一百三十四卷經論集)沙門釋曇無竭(一部一卷經)居士沮渠京聲(二十八部二十八卷經律)沙門釋慧簡(一十部一十卷經集)沙門功德直(二部七卷經)沙門釋僧璩(一部一卷羯磨)沙門釋法穎(一部一卷尼戒)沙門竺法眷(六部二十九卷經)沙門釋翔公(一部二卷經)沙門釋道嚴(二部三卷經律)沙門釋勇公(三部三卷經)沙門釋法海(二部二卷經律)沙門釋先公(一部一卷經)沙門僧伽跋彌(一部一卷律抄)新集失譯諸經(三百七部三百四十卷)五分律三十卷(亦云彌沙塞律或三十四卷別錄云二十四卷恐謬見道慧宋齊錄及僧祐錄)五分比丘戒本一卷(亦云彌沙塞戒本見竺道祖錄及僧祐錄)彌沙塞羯磨一卷(見竺道祖錄及僧祐錄)
右三部三十二卷(律戒見在羯磨本闕)。
沙門佛陀什。宋言覺壽。罽賓國人。少受業于彌沙塞部。專精律品兼達禪要。以廢帝義符景平元年癸亥七月屆于楊都。先沙門法顯于師子國得彌沙塞律梵本。未及翻譯而顯遷化。建業諸僧聞什既善此學。於是請令出焉。即以其年冬十一月。集龍光寺譯。稱為五分律。什執梵文。于填沙門智勝傳語。龍光沙門竺道生東安沙門釋慧嚴共執筆參正。宋侍中瑯瑘王練為檀越。至來年十二月方訖。仍出
【現代漢語翻譯】 現代漢語譯本：沙門求那跋陀羅（Guṇabhadra，五十二部一百三十四卷經論集），沙門釋曇無竭（一部一卷經），居士沮渠京聲（二十八部二十八卷經律），沙門釋慧簡（一十部一十卷經集），沙門功德直（二部七卷經），沙門釋僧璩（一部一卷羯磨），沙門釋法穎（一部一卷尼戒），沙門竺法眷（六部二十九卷經），沙門釋翔公（一部二卷經），沙門釋道嚴（二部三卷經律），沙門釋勇公（三部三卷經），沙門釋法海（二部二卷經律），沙門釋先公（一部一卷經），沙門僧伽跋彌（Saṃghavarman，一部一卷律抄），新集失譯諸經（三百七部三百四十卷），《五分律》（Pañcavargika-vinaya）三十卷（亦云《彌沙塞律》（Mahīśāsaka-vinaya），或三十四卷，別錄云二十四卷，恐謬見道慧《宋齊錄》及僧祐《錄》），《五分比丘戒本》一卷（亦云《彌沙塞戒本》，見竺道祖《錄》及僧祐《錄》），《彌沙塞羯磨》一卷（見竺道祖《錄》及僧祐《錄》）。
右三部三十二卷（律戒見在，羯磨本闕）。
沙門佛陀什（Buddhajīva）。宋言覺壽。罽賓國（Kashmir）人。少受業于彌沙塞部（Mahīśāsaka）。專精律品，兼達禪要。以廢帝義符景平元年癸亥七月屆于楊都。先沙門法顯（Fa-hsien）于師子國（Sri Lanka）得《彌沙塞律》梵本。未及翻譯而顯遷化。建業諸僧聞什既善此學。於是請令出焉。即以其年冬十一月。集龍光寺譯。稱為《五分律》。什執梵文。于填沙門智勝傳語。龍光沙門竺道生（Zhu Daosheng），東安沙門釋慧嚴共執筆參正。宋侍中瑯瑘王練為檀越。至來年十二月方訖。仍出
【English Translation】 English version: The Śrāmaṇa Guṇabhadra (a collection of 52 treatises and 134 volumes of scriptures and commentaries), the Śrāmaṇa Shi Tanwujie (one treatise and one volume of scriptures), the Upāsaka Juqu Jingsheng (28 treatises and 28 volumes of scriptures and Vinaya), the Śrāmaṇa Shi Huijian (11 treatises and 11 volumes of scripture collections), the Śrāmaṇa Gongde Zhi (two treatises and seven volumes of scriptures), the Śrāmaṇa Shi Sengqu (one treatise and one volume of Karma), the Śrāmaṇa Shi Faying (one treatise and one volume of Bhikṣuṇī precepts), the Śrāmaṇa Zhu Fajuan (six treatises and twenty-nine volumes of scriptures), the Śrāmaṇa Shi Xianggong (one treatise and two volumes of scriptures), the Śrāmaṇa Shi Daoyan (two treatises and three volumes of scriptures and Vinaya), the Śrāmaṇa Shi Yonggong (three treatises and three volumes of scriptures), the Śrāmaṇa Shi Faha (two treatises and two volumes of scriptures and Vinaya), the Śrāmaṇa Shi Xiangong (one treatise and one volume of scriptures), the Śrāmaṇa Saṃghavarman (one treatise and one volume of Vinaya excerpts), newly collected lost translations of various scriptures (307 treatises and 340 volumes), the Pañcavargika-vinaya (Five-Division Vinaya) in 30 volumes (also called the Mahīśāsaka-vinaya, or 34 volumes; another record says 24 volumes, possibly a mistake, see Dao Hui's Song Qi Records and Seng You's Records), one volume of the Pañcavargika Bhikṣu Precepts (also called the Mahīśāsaka Precepts, see Zhu Daozu's Records and Seng You's Records), one volume of the Mahīśāsaka Karma (see Zhu Daozu's Records and Seng You's Records).
The above three sections comprise thirty-two volumes (the Vinaya and precepts are extant, but the Karma text is missing).
The Śrāmaṇa Buddhajīva, translated as Jueshou in the Song dynasty, was a native of Kashmir. In his youth, he studied the Mahīśāsaka school, specializing in the Vinaya and also mastering the essentials of Dhyana. In the seventh month of the first year of Jingping during the reign of the deposed Emperor Yifu (Guihai year), he arrived in Yangdu. Previously, the Śrāmaṇa Fa-hsien had obtained a Sanskrit version of the Mahīśāsaka Vinaya in Sri Lanka. Before he could translate it, Fa-hsien passed away. The monks of Jianye, hearing that Buddhajīva was well-versed in this learning, requested him to translate it. In the eleventh month of that year, they gathered at Longguang Monastery to translate it, calling it the Five-Division Vinaya. Buddhajīva held the Sanskrit text, and the Śrāmaṇa Zhisheng of Yutian conveyed the meaning. The Śrāmaṇa Zhu Daosheng of Longguang Monastery and the Śrāmaṇa Shi Huiyan of Dongan Monastery jointly held the brush to correct the text. Wang Lian, the attendant of the Song dynasty and Prince of Langye, was the Dānapati. It was completed in the twelfth month of the following year, and then
戒心及羯磨文等。並行於世。什后不知所終。觀無量壽佛經一卷(亦云無量壽觀經初出見道慧宋齊錄及高僧傳)觀藥王藥上二菩薩經一卷(第二齣見宋齊錄及高僧傳)
右二部二卷其本見在。
沙門疆良耶舍。宋云時稱。西域人性剛直寡嗜慾。善誦阿毗曇博涉律部。其餘諸經多所該綜。雖三藏兼明。而以禪門專業。每一遊觀或七日不起。常以三昧正受傳化諸國。以元嘉元年甲子。遠冒沙河萃于建業。文帝義隆深加嘆異。敕止鐘山道林精舍。沙門寶誌崇其禪法。沙門僧含請譯觀無量壽及藥王藥上。觀含即筆受。以此二經是凈土之洪因。轉障之秘術故。沉吟嗟味流通宋國。平昌孟顗承風欽敬。資給豐厚。顗出守會稽固請不從。后移憩江陵。元嘉十九年西遊岷蜀。處處弘道禪學成群。后還卒于江陵。春秋六十矣。虛空藏菩薩神咒經一卷(第二齣與姚秦耶舍虛空藏及隋崛多虛空孕經等同本見李廓魏世錄)觀虛空藏菩薩經一卷(亦名虛空藏觀經亦直云虛空藏菩薩經見道慧宋齊錄及僧祐錄)象腋經一卷(第四齣與無所希望經等同本見李廓錄)諸法勇王經一卷(第二齣與一切法高王經等同本見李廓錄)轉女身經一卷(第四齣與無垢賢女經等同本見李廓錄)觀普賢菩薩行法經一卷(下注云出深功德經中或無行法字亦云普賢
【現代漢語翻譯】 現代漢語譯本： 戒心及羯磨文等，並行於世。鳩摩羅什（Kumārajīva）之後不知所終。《觀無量壽佛經》一卷（亦稱《無量壽觀經》，初出見道慧《宋齊錄》及《高僧傳》），《觀藥王藥上二菩薩經》一卷（第二齣見《宋齊錄》及《高僧傳》）。
右二部二卷，其本見在。
沙門疆良耶舍（Kālayasas），宋時稱。西域人性剛直，寡嗜慾，善誦《阿毗曇》，博涉律部，其餘諸經多所該綜。雖三藏兼明，而以禪門專業。每一遊觀或七日不起，常以三昧正受傳化諸國。以元嘉元年甲子，遠冒沙河萃于建業。文帝義隆深加嘆異，敕止鐘山道林精舍。沙門寶誌崇其禪法。沙門僧含請譯《觀無量壽》及《藥王藥上》。觀含即筆受。以此二經是凈土之洪因，轉障之秘術故，沉吟嗟味流通宋國。平昌孟顗承風欽敬，資給豐厚。顗出守會稽固請不從。后移憩江陵。元嘉十九年西遊岷蜀，處處弘道禪學成群。后還卒于江陵，春秋六十矣。《虛空藏菩薩神咒經》一卷（第二齣，與姚秦耶舍（Yasas）《虛空藏》及隋崛多（Jñānagupta）《虛空孕經》等同本，見李廓《魏世錄》），《觀虛空藏菩薩經》一卷（亦名《虛空藏觀經》，亦直云《虛空藏菩薩經》，見道慧《宋齊錄》及僧祐錄），《象腋經》一卷（第四齣，與《無所希望經》等同本，見李廓錄），《諸法勇王經》一卷（第二齣，與《一切法高王經》等同本，見李廓錄），《轉女身經》一卷（第四齣，與《無垢賢女經》等同本，見李廓錄），《觀普賢菩薩行法經》一卷（下注云出深功德經中，或無行法字，亦云《普賢》）。
【English Translation】 English version: Precepts, mind, and texts on Karma, etc., circulated in the world. After Kumārajīva, his whereabouts became unknown. The one-volume Amitāyurdhyāna Sūtra (also called Sūtra on Contemplation of Immeasurable Life, first appeared in Dao Hui's Song Qi Record and the Biographies of Eminent Monks), and the one-volume Sūtra on the Two Bodhisattvas, Bhaisajyaraja and Bhaisajyasamudgata (second appearance, see Song Qi Record and Biographies of Eminent Monks).
The above two parts, two volumes, the original texts are extant.
The śrāmana Kālayasas, as he was known during the Song dynasty, was a man from the Western Regions, upright in character, with few desires, skilled in reciting the Abhidhamma, widely versed in the Vinaya Pitaka, and comprehensive in his knowledge of other sutras. Although he was versed in the three pitakas, he specialized in the Chan school. Each time he engaged in contemplation, he might remain still for seven days. He constantly used samadhi and correct reception to transform various countries. In the year Jiazi of the Yuanjia era (424 AD), he ventured far across the sandy river and gathered in Jianye. Emperor Yilong of the Wen dynasty deeply admired his exceptional qualities and ordered him to reside at the Daolin Monastery on Zhongshan Mountain. The śrāmana Baozhi revered his Chan teachings. The śrāmana Seng Han requested him to translate the Amitāyurdhyāna Sūtra and the Sūtra on the Two Bodhisattvas, Bhaisajyaraja and Bhaisajyasamudgata. Guan Han immediately took dictation. Because these two sutras are the great cause of the Pure Land and the secret art of transforming obstacles, he pondered and savored them, circulating them throughout the Song kingdom. Meng Yi of Pingchang admired and respected him, providing generous support. When Yi was appointed to govern Kuaiji, he firmly declined to go. Later, he moved to Jiangling. In the nineteenth year of Yuanjia, he traveled west to Min and Shu, propagating the Dharma everywhere, and his Chan teachings formed groups. Later, he returned and died in Jiangling at the age of sixty. The one-volume Dhāraṇī Sūtra of Ākāśagarbha Bodhisattva (second appearance, the same as Yasas' Ākāśagarbha of the Yao Qin dynasty and Jñānagupta's Garbha Sūtra of Ākāśagarbha of the Sui dynasty, see Li Kuo's Wei Shi Record), the one-volume Sūtra on Contemplating Ākāśagarbha Bodhisattva (also called Sūtra on Contemplation of Ākāśagarbha, or simply Sūtra of Ākāśagarbha Bodhisattva, see Dao Hui's Song Qi Record and Seng You's record), the one-volume Elephant's Armpit Sūtra (fourth appearance, the same as the Sūtra Without Hope, see Li Kuo's record), the one-volume Sūtra of the Heroic King of All Dharmas (second appearance, the same as the Sūtra of the High King of All Dharmas, see Li Kuo's record), the one-volume Sūtra on Transforming a Woman's Body (fourth appearance, the same as the Sūtra of the Immaculate Virtuous Woman, see Li Kuo's record), the one-volume Sūtra on the Method of Practice of Samantabhadra Bodhisattva (note below says it comes from the Sūtra of Profound Merit, or may not have the words 'method of practice', also called Samantabhadra).
觀經第三齣見僧祐錄)五門禪經要用法一卷(第二齣與安高出者同本見寶唱錄及僧祐錄)新無量壽經二卷(第十齣與世高無量壽經及寶積無量壽會等同本見真寂寺錄)郁伽長者所問經一卷(第六齣與安玄法鏡經及寶積鬱伽長者會等同本見李廓錄)佛升忉利天為母說法經一卷(第三齣與法護佛升忉利天經等同本見李廓錄)觀無量壽佛經一卷(第二齣與姜良耶捨出者同本見寶唱錄)禪秘要經五卷(或無經字一名禪法要元嘉十八年于祇洹寺出或三卷見僧祐錄第三齣今有禪秘要經五卷文極交錯不可流行如刪繁錄中述)
右一十二部一十七卷(五門禪經上七部七卷見在無量壽經下五部十卷闕本)。
沙門曇摩蜜多。宋言法秀。罽賓人也。年六七歲神明澄正。每見法事輒自然欣躍。其親愛而異之遂令出家。罽賓多出聖達。屢值明師。博貫群經特深禪法。所得之要極其微奧。為人沉邃有慧解。儀軌詳整。生而連眉。故世稱連眉禪師焉。少好遊方誓志宣化。遊歷諸國遂適龜茲。未至一日王夢神告曰。有大福德人明當入國。汝應供養。明旦即敕外司。若有異人入境必馳奏聞。俄而蜜多果至。王自出郊迎延請入宮。遂從稟戒。盡四事之供。蜜多安而能遷不滯利養。居數年蜜有去志。神又降夢曰。福德人舍王去矣。王惕然驚覺。
【現代漢語翻譯】 現代漢語譯本 《觀經》第三齣，見《僧祐錄》。 《五門禪經要用法》一卷（第二齣，與安世高所出者同本，見《寶唱錄》及《僧祐錄》）。 《新無量壽經》二卷（第十齣，與安世高《無量壽經》及《寶積無量壽會》等同本，見《真寂寺錄》）。 《郁伽長者所問經》一卷（第六齣，與安玄《法鏡經》及《寶積鬱伽長者會》等同本，見《李廓錄》）。 《佛升忉利天為母說法經》一卷（第三齣，與法護《佛升忉利天經》等同本，見《李廓錄》）。 《觀無量壽佛經》一卷（第二齣，與姜良耶舍所出者同本，見《寶唱錄》）。 《禪秘要經》五卷（或無『經』字，一名《禪法要》，元嘉十八年于祇洹寺出，或三卷，見《僧祐錄》第三齣，今有《禪秘要經》五卷，文極交錯，不可流行，如《刪繁錄》中所述）。
右列共一十二部，一十七卷（《五門禪經》上七部七卷現存，《無量壽經》下五部十卷缺本）。
沙門曇摩蜜多（Dharmamitra），宋言法秀，是罽賓（Kashmir）人。六七歲時，神明澄澈端正，每每見到佛事就自然欣喜雀躍。他的親人喜愛並覺得他與衆不同，於是就讓他出家。罽賓（Kashmir）多出聖賢達人，曇摩蜜多（Dharmamitra）多次遇到明師，廣泛通曉各種經典，尤其精通禪法。他所領悟的禪法精要極其微妙深奧。他為人沉靜深邃，有智慧和理解力，儀容舉止詳盡整肅。生來眉毛相連，所以世人稱他為連眉禪師。 他年少時就喜歡遊歷四方，立志宣揚佛法。遊歷了許多國家，於是來到了龜茲（Kucha）。還沒到達龜茲（Kucha）的時候，國王夢見神告訴他說：『有大福德之人明天將要進入我國，你應該供養他。』第二天早上，國王就敕令外事部門，如果有什麼不同尋常的人入境，一定要立刻上報。不久，曇摩蜜多（Dharmamitra）果然到了。國王親自到郊外迎接，邀請他進入王宮，於是向他稟受戒律，盡力提供各種供養。曇摩蜜多（Dharmamitra）安於現狀並且能夠不斷進步，不滯留于名利供養。住了幾年后，曇摩蜜多（Dharmamitra）有了離去的想法。神又降夢說：『有福德之人要離開國王了。』國王驚醒，感到非常驚恐。
【English Translation】 English version The third version of the Contemplation Sutra, as recorded in the Sengyou Lu. One fascicle of Essential Usages of the Five Gates of Dhyana Sutra (the second version, identical to the one translated by An Shigao, as recorded in the Baochang Lu and Sengyou Lu). Two fascicles of the Newer Infinite Life Sutra (the tenth version, identical to An Shigao's Infinite Life Sutra and the Infinite Life Assembly of the Ratnakuta Sutra, as recorded in the Zhenjisi Lu). One fascicle of the Ugrapariprccha Sutra (the sixth version, identical to An Xuan's Dharma Mirror Sutra and the Ugrapariprccha Assembly of the Ratnakuta Sutra, as recorded in the Li Kuo Lu). One fascicle of the Buddha Ascends to Trayastrimsa Heaven to Preach for His Mother Sutra (the third version, identical to Dharmaraksa's Buddha Ascends to Trayastrimsa Heaven Sutra, as recorded in the Li Kuo Lu). One fascicle of the Contemplation Sutra of the Buddha of Immeasurable Life (the second version, identical to the one translated by Kalayasas, as recorded in the Baochang Lu). Five fascicles of the Dhyana Samadhi Essential Secret Sutra (sometimes without the word 'Sutra', also named Essential Methods of Dhyana, translated in the eighteenth year of the Yuanjia era at Jetavana Monastery, or in three fascicles, as recorded in the third version of the Sengyou Lu. The existing five fascicles of the Dhyana Samadhi Essential Secret Sutra are extremely disorganized and difficult to circulate, as described in the Shanfan Lu).
The above totals twelve texts in seventeen fascicles (the first seven texts, seven fascicles, of the Five Gates of Dhyana Sutra are extant; the last five texts, ten fascicles, of the Infinite Life Sutra are missing).
The Sramana Dharmamitra (Dharmamitra), translated as Fa Xiu in the Song dynasty, was a native of Kashmir (Kashmir). At the age of six or seven, his spirit was clear and upright. Whenever he saw Buddhist ceremonies, he would naturally rejoice. His parents loved him and considered him extraordinary, so they allowed him to leave home. Kashmir (Kashmir) produces many sages and enlightened individuals. Dharmamitra (Dharmamitra) repeatedly encountered wise teachers, widely mastered various scriptures, and was particularly proficient in Dhyana. The essentials he attained in Dhyana were extremely subtle and profound. He was a man of deep contemplation, with wisdom and understanding, and his demeanor was detailed and orderly. He was born with connected eyebrows, so the world called him the 'Connected Eyebrow Dhyana Master'. In his youth, he loved to travel and vowed to propagate the Dharma. He traveled to many countries and eventually arrived in Kucha (Kucha). Before he arrived, the king dreamed that a deity told him: 'A person of great merit will enter our country tomorrow, and you should make offerings to him.' The next morning, the king ordered the foreign affairs department to report immediately if any unusual person entered the country. Soon after, Dharmamitra (Dharmamitra) arrived. The king personally went to the suburbs to greet him, invited him into the palace, and received the precepts from him, offering him all kinds of support. Dharmamitra (Dharmamitra) was content and able to progress, not attached to fame and offerings. After living there for several years, Dharmamitra (Dharmamitra) had the intention to leave. The deity appeared in a dream again, saying: 'The person of merit is about to leave the king.' The king awoke with a start, feeling very alarmed.
既而君臣固留莫之能止。遂度流沙進到燉煌。于曠野之地建立精舍。植㮈千株開園百畝。房閣池林極為嚴凈。頃之復適涼州。仍于公府舊寺更營堂宇。學徒濟濟禪業甚盛。常以江左多民志欲傳法。以元嘉元年展轉至蜀。俄而出峽停止荊州。于長沙寺造立禪館。翹誠懇惻祈請舍利。旬有餘日遂感一枚。沖器出聲放光滿室。門徒道俗莫不更增勇猛人百其心居頃之沿流東下至於建業。初止中興寺。晚憩祇洹。其道聲素著傾都禮訊。自宋文袁皇后及皇子公主莫不設齋。桂宮請戒。椒掖參候之使旬日相屬。從元嘉元年甲子至十八年辛巳。譯虛空藏神咒等經一十二部。常以禪道教授學徒。凡所歸投不遠千里。四輩遠近皆號大禪師焉。會稽太守孟顗深信真諦。以三寶為己任。素好禪味敬心殷重。及臨浙河請與同遊。乃于酂縣之山建立塔寺。東境舊俗多趣巫祝。及妙化所移比屋歸正。自西徂東無思不服。后還建業憩定林下寺。禪師天性凝靜雅愛山水。以為鐘山鎮岳特美嵩華。常嘆下寺基構未窮形勝。於是乘高相地揆卜山勢。斬石刊木營建上寺。殿房禪室肅然深遠。實依俙鷲巖彷彿祇樹矣。於是息心之眾萬里來集。諷誦肅邕望風成化。爰自西域至於南土。凡所游履。靡不興造檀會敷陳教法。初禪師之發罽賓也。有迦毗羅神衛送。遂至龜茲
。于中路欲反。乃現形告辭禪師曰。汝神力通變自在游處。將不相隨共往南方。語畢即收影不見。遂遠從至於楊都。故仍于上寺影象著壁。迄至於今猶有聲影之驗。潔誠祈福莫不享愿。以元嘉十九年七月六日卒于上寺。春秋八十有七。道俗四部行哭相趨。仍葬于鐘山宋熙寺前。無盡意菩薩經六卷(初題云大集經中無盡意所說不可盡義品第二十二亦直云無盡意經亦名阿差末經第四齣與法護阿差末等同本見李廓錄)法華三昧經一卷(法華支流見長房錄)廣博嚴凈不退轉輪經四卷(第三齣或六卷或直云廣博嚴凈經亦直云不退轉法輪經與法護阿惟越致遮經等同本元嘉四年出見宋齊錄及僧祐錄)四天王經一卷(見僧祐錄及高僧傳)普曜經八卷(第三齣或六卷或四卷與蜀普曜竺法護普曜及唐譯方廣莊嚴並同本見宋齊錄及僧祐錄高僧傳等)凈度三昧經一卷(初出見長房錄)菩薩瓔珞本業經二卷(第二齣見長房錄)生經五卷(第二齣與法護出者同本房云見別錄)善德優婆塞經一卷(見長房錄)阿那含經二卷(見長房錄)
右一十部三十一卷(四天王經上四部一十二卷見在普曜經下六部一十九卷闕本)。
沙門釋智嚴。西涼州人弱冠出家。便以精勤著稱。納衣宴坐蔬食永年。每欲博事名師廣求經誥。遂周流西國進到罽賓。入
【現代漢語翻譯】 現代漢語譯本：當時，于中路想要叛亂，於是顯現身形，告別禪師說：『您的神力通達變化，能夠自在遊歷，能否與我一同前往南方？』說完就收斂身影不見了。於是遠道跟隨他到達楊都（今江蘇揚州）。所以仍然在上寺的墻壁上畫了他的畫像，直到如今，畫像的聲影仍然有靈驗。虔誠祈福，沒有不應驗的。元嘉十九年（公元442年）七月六日，卒于上寺，享年八十七歲。道俗四眾，哭泣著相互奔走，將他安葬在鐘山宋熙寺前。《無盡意菩薩經》六卷（最初題為《大集經》中《無盡意所說不可盡義品》第二十二，也直接稱為《無盡意經》，又名《阿差末經》，第四次譯出，與竺法護的《阿差末經》等同本，見李廓的記錄）。《法華三昧經》一卷（屬於《法華經》的支流，見長房的記錄）。《廣博嚴凈不退轉輪經》四卷（第三次譯出，或六卷，或直接稱為《廣博嚴凈經》，也直接稱為《不退轉法輪經》，與竺法護的《阿惟越致遮經》等同本，元嘉四年譯出，見宋齊的記錄及僧祐的記錄）。《四天王經》一卷（見僧祐的記錄及《高僧傳》）。《普曜經》八卷（第三次譯出，或六卷，或四卷，與蜀地的《普曜經》、竺法護的《普曜經》及唐朝翻譯的《方廣莊嚴經》併爲同本，見宋齊的記錄及僧祐的記錄、《高僧傳》等）。《凈度三昧經》一卷（最初譯出，見長房的記錄）。《菩薩瓔珞本業經》二卷（第二次譯出，見長房的記錄）。《生經》五卷（第二次譯出，與竺法護譯出的同本，長房說見於別錄）。《善德優婆塞經》一卷（見長房的記錄）。《阿那含經》二卷（見長房的記錄）。 以上共十部三十一卷（《四天王經》以上的四部共十二卷現存，《普曜經》以下的六部共十九卷缺失）。 沙門釋智嚴（釋：姓，智嚴：法號），是西涼州（今甘肅一帶）人，年輕時出家，就以精進勤奮著稱。身穿粗布衣，喜歡靜坐，吃素，壽命很長。他一直想向名師學習，廣泛尋求經書，於是周遊西域各國，前往罽賓（今克什米爾地區）。
【English Translation】 English version: At that time, Yu Zhonglu intended to rebel, so he manifested himself and bid farewell to the Chan master, saying, 'Your divine power is all-pervasive and transformative, allowing you to travel freely. Would you be willing to accompany me to the south?' After speaking, he retracted his form and disappeared. Consequently, he followed him from afar to Yangdu (present-day Yangzhou, Jiangsu). Therefore, his image was still painted on the wall of the Upper Temple, and to this day, the image's presence is still considered efficacious. Sincere prayers are always answered. He passed away at the Upper Temple on the sixth day of the seventh month of the nineteenth year of Yuanjia (442 AD), at the age of eighty-seven. Monks, nuns, laymen, and laywomen mourned and rushed to his funeral, and he was buried in front of Songxi Temple on Zhong Mountain. The Wujinyi Pusa Jing (Infinite Meaning Bodhisattva Sutra) in six volumes (originally titled Daji Jing (Great Collection Sutra), Wujinyi Suo Shuo Buke Jin Yi Pin (Chapter on the Inexhaustible Meaning Spoken by Infinite Meaning) number twenty-two, also directly called Wujinyi Jing (Infinite Meaning Sutra), also known as Achamo Jing (Achamo Sutra), translated for the fourth time, and is the same version as Zhu Fahu's Achamo Jing, as recorded by Li Kuo). The Fahua Sanmei Jing (Lotus Samadhi Sutra) in one volume (a branch of the Lotus Sutra, as recorded by Changfang). The Guangbo Yanjing Butui Zhuanlun Jing (Extensive, Pure, and Non-Retrogressive Wheel Sutra) in four volumes (translated for the third time, or in six volumes, or directly called Guangbo Yanjing Jing (Extensive and Pure Sutra), also directly called Butui Zhuanfalun Jing (Non-Retrogressive Dharma Wheel Sutra), and is the same version as Zhu Fahu's Aweiyuezhi Zha Jing, translated in the fourth year of Yuanjia, as recorded by Song Qi and Sengyou). The Sitianwang Jing (Four Heavenly Kings Sutra) in one volume (as recorded by Sengyou and in the Biographies of Eminent Monks). The Puyao Jing (Array of Light Sutra) in eight volumes (translated for the third time, or in six volumes, or in four volumes, and is the same version as the Puyao Jing from Shu, Zhu Fahu's Puyao Jing, and the Tang Dynasty translation of Fangguang Zhuangyan Jing, as recorded by Song Qi and Sengyou, and in the Biographies of Eminent Monks, etc.). The Jingdu Sanmei Jing (Pure Crossing Samadhi Sutra) in one volume (first translated, as recorded by Changfang). The Pusa Yingluo Benye Jing (Bodhisattva Garland Fundamental Karma Sutra) in two volumes (translated for the second time, as recorded by Changfang). The Sheng Jing (Birth Sutra) in five volumes (translated for the second time, and is the same version as Zhu Fahu's translation, Changfang says it is found in a separate record). The Shande Upasai Jing (Good Virtue Upasaka Sutra) in one volume (as recorded by Changfang). The Anahan Jing (Anagamin Sutra) in two volumes (as recorded by Changfang). The above are a total of ten works in thirty-one volumes (the four works above the Sitianwang Jing total twelve volumes and are extant; the six works below the Puyao Jing total nineteen volumes and are missing). The Shramana Shi Zhiyan (Shi: surname, Zhiyan: Dharma name), was from Xiliang Prefecture (present-day Gansu area). He became a monk at a young age and was known for his diligence and assiduousness. He wore coarse cloth, enjoyed sitting in meditation, ate vegetarian food, and lived a long life. He always wanted to learn from famous teachers and widely seek scriptures, so he traveled throughout the Western Regions and went to Jibin (present-day Kashmir region).
摩天陀羅精舍。從佛馱先比丘咨受禪法。漸染三年功逾十載。佛馱先見其禪思有緒特深器異。彼諸道俗聞而嘆曰。秦地乃有求道沙門矣始不輕秦類敬接遠人。時有佛陀跋陀羅比丘。亦是彼國禪匠。嚴乃要請東歸欲傳法中土。跋陀嘉其懇至遂共東行。逾越歲時達于關內。恒相依附共止長安。頃之跋陀橫為秦僧所擯。嚴與西來徒眾並分散出關。仍憩山東精舍。坐禪誦經力精修學。晉義熙十三年宋武西伐姚泓。克捷旋旆涂出山東。時始興公王恢從駕遊觀山川至嚴精舍。見其同志三僧各坐繩床禪思湛然。恢乃彈指。三人開目。俄而還閉。不與交言。恢心敬其奇。訪諸耆老。皆云。隱居積歲未嘗輒出。恢即啟宋武延請還都。莫肯行者。屢請既至。二人推嚴隨行。恢道懷素篤禮事甚備。還都即住始興寺。嚴性虛靜志避囂塵。恢乃于東郊之際更起精舍。即枳園寺也。嚴前還於西域。所得梵本眾經未及譯寫。到元嘉四年丁卯。乃共沙門寶云。譯出無盡意等經十部。嚴在寺不受別請常分衛自資。道化所被幽顯咸服。嚴清素寡慾。隨受隨施。少而遊方無所滯著。稟性衝退不自陳敘。故雖多美行世無得而盡傳。嚴昔未出家時。曾受五戒有所虧犯。后入道受具足。常疑不得戒。每以為懼。積年禪觀而不能自了。遂更泛海重到天竺。咨諸明達。值
羅漢比丘具以事問。羅漢不敢判決。乃為嚴入定。往兜率宮咨啟彌勒。彌勒答云得戒。嚴大喜躍。於是步歸。行至罽賓無疾而卒。時年七十八。彼國凡聖燒身各處。嚴雖戒操高明。而實行未辯。始移尸向凡僧墓地。而尸重不起。改向聖墓則飄然自輕。嚴弟子智羽智遠故從西來。報此徴瑞俱還外國。以此推嚴信是得道人也。但未知果向中間若深淺耳。調伏眾生業經(出大集經)一音顯正法經(或云一音演正法經出悲華經)善德婆羅門問提婆達多經(出大云經)毗羅三昧經二卷(祐等諸錄皆注為疑大周錄中刊之為正今尋文言淺鄙義理疏遺故入疑科用除稗穢)
調伏眾生等四部五卷。長房等錄皆云嚴譯。今以前三別生后一疑偽。今為實錄故並刪之。佛本行經七卷(或云佛本行贊傳於六合山寺出或云五卷見僧祐寶唱內典等錄高僧傳云佛本行贊經)新無量壽經二卷(永初二年于道場寺出一錄云於六合山寺出第九譯與寶積無量壽會等同本見道慧僧祐等錄)凈度三昧經二卷(第二齣見竺道祖雜錄)付法藏經六卷(初出見李廓錄)
右四部一十七卷(前一部七卷見在後三部十卷闕本)。
沙門釋寶云。涼州人也。弱年出家精勤有學行。志韻剛潔不偶於世。故少以直方純業為名。而求法懇惻忘身殉道。誓欲躬睹靈蹟廣
【現代漢語翻譯】 現代漢語譯本：一位羅漢比丘遇到一些事情無法決斷，於是進入禪定，前往兜率宮請教彌勒菩薩。彌勒菩薩回答說可以。這位羅漢非常高興，於是步行返回。在前往罽賓的途中，無疾而終，享年七十八歲。當地的習俗是，凡人和聖人去世后，會分別在不同的地方火化。嚴法師雖然戒律精嚴，德行高尚，但他的實際證悟程度尚不清楚。最初，人們將他的遺體移向凡僧的墓地，但遺體卻沉重得抬不起來。後來改向聖僧的墓地，遺體就變得輕盈。嚴法師的弟子智羽、智遠從西方趕來，報告了這些瑞相，然後一起返回外國。由此推斷，嚴法師確實是得道之人，但他的證悟程度有多深，還不得而知。《調伏眾生業經》（出自《大集經》）、《一音顯正法經》（或稱《一音演正法經》，出自《悲華經》）、《善德婆羅門問提婆達多經》（出自《大云經》）、《毗羅三昧經》二卷（祐等人的目錄都標註為疑似偽經，《大周錄》中刊定為真經，但現在看來，文辭淺薄，義理疏漏，所以歸入疑似偽經之列，用以去除糟粕）。 《調伏眾生業經》等四部五卷經書，長房等人的目錄都說是嚴法師翻譯的。現在認為前三部是單獨翻譯的，后一部疑似偽經。爲了保證記錄的真實性，所以全部刪除。《佛本行經》七卷（或稱《佛本行贊傳》，在六合山寺發現，或說是五卷，見僧祐、寶唱的內典目錄等，《高僧傳》中稱為《佛本行贊經》）、《新無量壽經》二卷（永初二年于道場寺發現，一說在六合山寺發現，第九次翻譯，與寶積的《無量壽經會》等同本，見道慧、僧祐等人的目錄）、《凈度三昧經》二卷（第二次出現，見竺道祖的雜錄）、《付法藏經》六卷（最初出現，見李廓的目錄）。 以上四部共十七卷（前一部七卷現存，后三部十卷缺失）。 沙門釋寶云，是涼州人。年輕時出家，精進勤奮，學行兼備。志向高潔，不與世俗同流合污。因此，從小就以正直、純潔的品德而聞名。他懇切地尋求佛法，不惜犧牲自己的生命來追求真理，立誓要親自瞻仰聖蹟，廣...
【English Translation】 English version: A Luohan (Arhat, one who has attained Nirvana) Bhiksu (Buddhist monk) had some questions he couldn't resolve. Therefore, he entered Samadhi (meditative state) and went to Tusita Heaven to consult Maitreya (the future Buddha). Maitreya answered that it was permissible. The Luohan was overjoyed and started walking back. On his way to Kashmir, he passed away without any illness at the age of seventy-eight. The local custom was to cremate ordinary people and saints in separate locations. Although Yan was strict in observing the precepts and had high moral character, his actual level of enlightenment was unclear. Initially, people moved his body towards the burial ground for ordinary monks, but the body was too heavy to lift. Later, they moved it towards the burial ground for saintly monks, and the body became light. Yan's disciples, Zhiyu and Zhiyuan, came from the West, reported these auspicious signs, and then returned to their country together. From this, it can be inferred that Yan was indeed an enlightened person, but the depth of his enlightenment is unknown. Taming Sentient Beings Karma Sutra (from the Mahasamghata Sutra), One Sound Reveals the Correct Dharma Sutra (or One Sound Expounds the Correct Dharma Sutra, from the Karunapundarika Sutra), Good Virtue Brahmin Asks Devadatta Sutra (from the Mahamegha Sutra), Vira Samadhi Sutra two volumes (the catalogs of You and others all marked it as a suspected forgery, but it was published as a genuine scripture in the Great Zhou Record. However, now it seems that the text is shallow and the meaning is sparse, so it is classified as a suspected forgery to remove dross). The Taming Sentient Beings Karma Sutra and other four parts, five volumes of scriptures, are all said to be translated by Yan in the catalogs of Changfang and others. Now it is considered that the first three parts were translated separately, and the latter one is suspected of being a forgery. In order to ensure the authenticity of the record, they are all deleted. Buddha's Fundamental Conduct Sutra seven volumes (or Buddha's Fundamental Conduct Praise Transmission, found in Liuhe Mountain Temple, or said to be five volumes, see the internal scripture catalogs of Sengyou and Baochang, etc., the Biographies of Eminent Monks calls it Buddha's Fundamental Conduct Praise Sutra), New Amitayus Sutra two volumes (found in Daochang Temple in the second year of Yongchu, one said to be found in Liuhe Mountain Temple, the ninth translation, the same as Amitayus Assembly of Ratnakuta, see the catalogs of Daohui, Sengyou and others), Pure Transcendence Samadhi Sutra two volumes (appeared for the second time, see Zhu Daozu's miscellaneous records), Dharma Lineage Sutra six volumes (first appeared, see Li Kuo's catalog). The above four parts total seventeen volumes (the first part of seven volumes is extant, and the latter three parts of ten volumes are missing). Shramana (Buddhist monk) Shi Baoyun was from Liangzhou. He became a monk at a young age, diligent and studious, with both learning and practice. He had noble aspirations and did not associate with the secular world. Therefore, he was known from a young age for his uprightness and pure character. He earnestly sought the Dharma (Buddhist teachings), willing to sacrifice his life to pursue the truth, vowing to personally behold the sacred sites and widely...
尋經教。以晉隆安之初遠適西域。與法顯智嚴先後相隨。涉履流沙登逾雪嶺。勤苦艱至不以為難。遂歷于填天竺諸國。備睹靈異。乃經羅剎之野。聞天鼓之音。釋迦影跡多所瞻禮。云在外域遍學梵書。天竺諸國音字詁訓悉皆貫練。后還長安。隨禪師佛陀跋陀受業。修學禪門孜孜不怠。及禪師橫為秦僧所擯。云亦奔亡。會廬山遠公解其擯事。共歸楊都安止道場寺。僧眾以云志力堅猛弘道絕域。莫不披衿咨問敬而受焉。初共智嚴同出諸經。嚴既遷化云獨宣譯。以元嘉年中譯佛本行經等四部。雲手執梵本口自宣譯。華戎兼通音訓允正。云之所定眾咸信服。初關中沙門竺佛念善於宣譯。于符姚二代顯出眾經。江左練梵莫逾于云。故於晉宋之際弘通法藏。沙門慧觀等咸友而善之。云性好幽。居以保閑寂。遂適六合山寺。山多荒民俗好草竊。云說法教誘。多有改惡禮事供養。十室而九。頃之道場慧觀臨卒。請云還都總理寺任。云不得已而還。居道場歲許。復還六合。以元嘉二十六年終於山寺。春秋七十有四。其游履外國別有記傳。雜阿毗曇心十三卷(第三齣見高僧傳及僧祐錄或十四卷)
右一部一十三卷闕本。
沙門伊葉波羅。宋云自在。西域人。妙通三藏明解四含。以元嘉三年景寅游于彭城。為北徐州刺史太原王仲
【現代漢語翻譯】 現代漢語譯本：釋宋云，早年出家尋經求法。晉朝隆安初年，他遠赴西域，與法顯、智嚴先後同行。他們跋涉流沙，攀登雪山，歷盡艱辛而不以為苦。最終到達填國、天竺等國，親眼目睹了許多靈異景象。他還經過羅剎的荒野，聽聞天鼓的聲音，瞻仰了許多釋迦牟尼的影跡。據說他在外域廣泛學習梵文，精通天竺各國的語音文字和訓詁。後來返回長安，跟隨禪師佛陀跋陀學習，勤奮修習禪法。等到佛陀跋陀被秦地的僧人排斥時，宋云也一同逃亡。後來廬山遠公了解了事情的原委，為他平反，於是他們一同回到楊都，安住在道場寺。僧眾們因為宋云志向堅定，不畏艱險遠赴異域弘揚佛法，無不敬佩地向他請教。起初，他與智嚴一同翻譯佛經，智嚴去世后，宋云獨自翻譯。元嘉年間，他翻譯了《佛本行經》等四部經典。宋雲手持梵文原本，口述翻譯，精通漢梵兩種語言，音韻訓詁準確無誤。他所翻譯的經典，大家都信服。起初，關中的沙門竺佛念擅長翻譯，在符秦、姚秦時期翻譯了許多佛經。而江左地區精通梵文的，沒有人能超過宋云。因此，在晉宋之際，他弘揚佛法，沙門慧觀等人都是他的好友。宋云喜歡清靜，隱居以保持內心的平靜。於是前往六合山寺。山中多為荒野之民，民風喜歡偷盜。宋云說法教化，很多人改惡從善，禮敬供養，十戶人家有九戶如此。不久，道場寺的慧觀臨終時，請宋云回到都城主持寺務。宋云不得已而返回，在道場寺住了大約一年，又回到六合山。元嘉二十六年，在山寺圓寂，享年七十四歲。他遊歷外國的事蹟另有記載和傳記。《雜阿毗曇心》十三卷（第三次出現于《高僧傳》和僧祐的記錄中，或作十四卷）。 右邊所說的一部共十三卷，是殘缺的版本。 沙門伊葉波羅，就是宋云，是西域人。精通三藏，明瞭四含。元嘉三年，景寅年，遊歷于彭城，為北徐州刺史太原王仲。
【English Translation】 English version: The monk Song Yun sought scriptures and the Dharma from a young age. In the early years of the Jin Dynasty's Long'an era, he traveled far to the Western Regions, accompanying Fa Xian and Zhi Yan. They traversed the shifting sands and climbed over snowy mountains, enduring hardships without complaint. Eventually, they reached countries such as Khotan (Tian) and India (Tian Zhu), witnessing many miraculous events. He also passed through the wilderness of Rakshasas, hearing the sound of heavenly drums, and paid homage to many traces of Shakyamuni. It is said that he extensively studied Sanskrit in foreign lands, mastering the phonology, script, and exegesis of various Indian countries. Later, he returned to Chang'an and studied with the meditation master Buddhabhadra, diligently practicing meditation. When Buddhabhadra was ostracized by the monks of Qin, Song Yun also fled. Later, Yuan Gong of Mount Lu understood the situation and vindicated him, so they returned to Yangdu together and settled in Daocheng Temple. The monks, because of Song Yun's firm determination and fearless journey to foreign lands to promote Buddhism, all respectfully sought his teachings. Initially, he translated scriptures with Zhi Yan; after Zhi Yan's death, Song Yun translated alone. During the Yuanjia era, he translated four scriptures, including the 'Buddha's Deeds Scripture'. Song Yun held the Sanskrit original in his hand and verbally translated, being proficient in both Chinese and Sanskrit, with accurate pronunciation and exegesis. His translations were trusted by all. Initially, the monk Zhu Fonian of Guanzhong was skilled in translation, translating many scriptures during the Fu Qin and Yao Qin dynasties. However, in the Jiangzuo region, no one surpassed Song Yun in his mastery of Sanskrit. Therefore, during the Jin and Song dynasties, he promoted the Dharma, and monks such as Hui Guan were his friends. Song Yun loved tranquility and lived in seclusion to maintain inner peace. He then went to Liuhe Mountain Temple. The mountain was inhabited by many uncivilized people who were fond of stealing. Song Yun preached and taught, and many people reformed, showing respect and making offerings, with nine out of ten households doing so. Soon after, when Hui Guan of Daocheng Temple was dying, he asked Song Yun to return to the capital to manage the temple affairs. Song Yun reluctantly returned and stayed at Daocheng Temple for about a year, then returned to Liuhe Mountain. In the twenty-sixth year of Yuanjia, he passed away at the mountain temple at the age of seventy-four. His travels in foreign countries are recorded in separate accounts and biographies. 'Miscellaneous Abhidhamma Heart', thirteen volumes (appearing for the third time in the 'Biographies of Eminent Monks' and Sengyou's records, or fourteen volumes). The one work on the right, totaling thirteen volumes, is an incomplete version. The monk Ie Baluo, also known as Song Yun, was a native of the Western Regions. He was proficient in the Three Baskets (Tripitaka) and understood the Four Agamas. In the third year of Yuanjia, the year of Jingyin, he traveled to Pengcheng, serving as the Prefect of Beixuzhou, Wang Zhong of Taiyuan.
德。譯雜阿毗曇心。譯至擇品。緣礙未竟遂輟。但成十卷。刺史親自筆受。至八年辛未更請求那跋摩續譯。都訖成十三卷。菩薩善戒經九卷(一名菩薩地或十卷于祇洹寺出見竺道祖僧祐二錄及高僧傳長房等錄並云善戒經二十卷又云弟子更出二品成三十卷並非也)菩薩善戒經一卷(優波離問菩薩受戒法見寶唱錄若準祐記將此為初卷兼前九卷共成十卷然北地經本離之已久不可合之且依舊定)菩薩內戒經一卷(是法上錄)優婆塞五戒威儀經一卷(見寶唱錄)沙彌威儀一卷(或云沙彌威儀經見長房錄)四分比丘尼羯磨法一卷(祐云曇無德羯磨亦云雜羯磨元嘉八年于祇洹寺出見僧祐寶唱二錄及高僧傳等亦直云四分羯磨)優婆塞五戒相經一卷(一名優婆塞五戒略論元嘉八年于祇洹寺出第一譯見僧祐寶唱二錄及高僧傳)龍樹菩薩為禪陀迦王說法要偈一卷(見唐舊錄)善信二十二戒一卷(亦云離欲優婆塞優婆夷具行二十二戒文亦云三歸優婆塞戒祐云三歸及優婆塞二十二戒或云優婆塞戒見高僧傳及僧祐錄)經律分異記一卷(見長房錄)
右一十部一十八卷(龍樹說法要偈上八部一十六卷見在善信二十二戒下二部二卷闕本)。
沙門求那跋摩。宋言功德鎧。本剎利種。累世為王治在罽賓國。祖父呵梨跋陀(此雲師子賢)以剛直
【現代漢語翻譯】 德。《雜阿毗曇心》的翻譯工作，在翻譯到『擇品』時，因為某些阻礙而未能完成，最終只完成了十卷。刺史親自記錄並接受。到了元嘉八年辛未年，又請求那跋摩繼續翻譯，最終全部完成，共十三卷。《菩薩善戒經》九卷（又名《菩薩地》，或有十卷，在祇洹寺發現，見竺道祖、僧祐的記錄以及《高僧傳》、長房等人的記錄，都說《善戒經》有二十卷，又說弟子們又增加了兩品，成為三十卷，這些說法是不正確的）。《菩薩善戒經》一卷（優波離問菩薩受戒之法，見寶唱的記錄，如果按照僧祐的記載，將此作為初卷，加上前面的九卷，共成十卷，但是北方的經本已經分離很久了，不可合併，還是按照原來的定論）。《菩薩內戒經》一卷（是法上的記錄）。《優婆塞五戒威儀經》一卷（見寶唱的記錄）。《沙彌威儀》一卷（或說《沙彌威儀經》，見長房的記錄）。《四分比丘尼羯磨法》一卷（僧祐說這是曇無德的羯磨，也叫《雜羯磨》，元嘉八年在祇洹寺發現，見僧祐、寶唱的記錄以及《高僧傳》等，也直接稱為《四分羯磨》）。《優婆塞五戒相經》一卷（又名《優婆塞五戒略論》，元嘉八年在祇洹寺發現，是第一次翻譯，見僧祐、寶唱的記錄以及《高僧傳》）。龍樹菩薩為禪陀迦王說法要偈一卷（見唐代的舊記錄）。《善信二十二戒》一卷（也叫《離欲優婆塞優婆夷具行二十二戒文》，也叫《三歸優婆塞戒》，僧祐說這是《三歸及優婆塞二十二戒》，或說《優婆塞戒》，見《高僧傳》及僧祐的記錄）。《經律分異記》一卷（見長房的記錄）。 以上共十部，一十八卷（《龍樹說法要偈》以上八部，一十六卷現在，《善信二十二戒》以下二部，二卷缺少原本）。 沙門求那跋摩（Guṇabhadra），宋代譯為功德鎧，是剎利種姓，世代為王，統治著罽賓國（Kashmir）。他的祖父呵梨跋陀（Haribhadra，意為師子賢）以剛正
【English Translation】 Guṇabhadra. The translation of the Saṃyuktābhidharmahṛdaya stopped at the 'Selection Chapter' due to obstacles, resulting in only ten volumes. The regional inspector personally recorded and accepted it. In the year xinwei of the eighth year of the Yuanjia era, Nāgabhadra was requested to continue the translation, which was completed in thirteen volumes. Bodhisattva-śīla-sūtra nine volumes (also known as Bodhisattva-bhūmi, or ten volumes, found in Jetavana Monastery, see the records of Zhu Daozu and Sengyou, as well as the records of Biographies of Eminent Monks and Changfang, etc., all stating that the Bodhisattva-śīla-sūtra has twenty volumes, and some say that disciples added two more chapters, making it thirty volumes, which is incorrect). Bodhisattva-śīla-sūtra one volume (Upāli asks about the method of receiving precepts for Bodhisattvas, see Baochang's record. If according to Sengyou's record, this is taken as the first volume, combined with the previous nine volumes to make ten volumes, but the northern scriptures have been separated for a long time and cannot be combined, so it remains as originally determined). Bodhisattva-antar-śīla-sūtra one volume (recorded in Shifa Shang). Upāsaka Five Precepts Observance Sūtra one volume (see Baochang's record). Śrāmaṇera Observance one volume (or said Śrāmaṇera Observance Sūtra, see Changfang's record). Four-Part Bhikṣuṇī Karmavācanā one volume (Sengyou said this is Dharmagupta's Karmavācanā, also called Miscellaneous Karmavācanā, found in Jetavana Monastery in the eighth year of the Yuanjia era, see the records of Sengyou and Baochang, as well as Biographies of Eminent Monks, etc., also directly called Four-Part Karmavācanā). Upāsaka Five Precepts Characteristics Sūtra one volume (also known as Upāsaka Five Precepts Concise Treatise, found in Jetavana Monastery in the eighth year of the Yuanjia era, the first translation, see the records of Sengyou and Baochang, as well as Biographies of Eminent Monks). Nāgārjuna Bodhisattva's Essential Verses for King Chandaka one volume (see the old records of the Tang Dynasty). Twenty-Two Precepts for Believers one volume (also called Twenty-Two Precepts for Laymen and Laywomen Free from Desire, also called Three Refuges Upāsaka Precepts, Sengyou said this is Three Refuges and Twenty-Two Precepts for Upāsakas, or said Upāsaka Precepts, see Biographies of Eminent Monks and Sengyou's record). Record of Differences Between Sutras and Vinaya one volume (see Changfang's record). The above are ten works, eighteen volumes in total (the eight works above Nāgārjuna's Essential Verses, sixteen volumes are present, the two works below Twenty-Two Precepts for Believers, two volumes are missing the original copies). The Śrāmaṇa Guṇabhadra (Virtue Armor in Song Dynasty translation), of Kṣatriya lineage, whose family had been kings for generations, ruling in the country of Kashmir (Kashmir). His grandfather Haribhadra (Lion Virtue) was known for his uprightness.
被徙。父僧伽阿難(此云眾喜)因潛隱山澤。跋摩年十四便機見俊達深有遠度。仁愛泛博崇德務善。其母嘗須野肉令跋摩辦之。跋摩啟曰。有命之類莫不貪生。夭彼之命非仁人矣。母怒曰。設令得罪吾當代汝。跋摩他日煮油誤澆其指。因謂母曰。代兒忍痛。母曰。痛在汝身吾何能代。跋摩曰。眼前之苦尚不能代況三塗耶。母乃悔悟終身斷殺。至年十八相工見而謂曰。君年三十當撫臨大國南面稱尊。若不樂世榮當獲聖果。至年二十出家受戒。洞明九部博曉四含。誦經百餘萬言。深達律品妙入禪要。時號曰三藏法師。至年三十罽賓王薨絕無紹嗣。眾咸議曰。跋摩帝室之胤又才明德重。可請令還俗以紹國位。群臣數百再三固請跋摩不納。乃辭師違眾林棲谷飲。孤行山野遁跡人世。後到師子國觀風弘教。識真之眾咸謂已得初果。儀形感物見者發心。后至阇婆國。初未至一日阇婆王母夢見一道士飛舶入國。明旦果是跋摩來至。母敬以聖禮從受五戒。母因勸王曰。宿世因緣得為母子。我已受戒而汝不信。恐後生之因永絕今果。王迫以母敕即奉命受戒。染習既久專精漸篤。頃之鄰兵犯境。王謂跋摩曰。外賊恃力欲見侵侮。若與鬥戰傷殺必多。如其不拒危亡將至。今唯歸命師尊不知何計。跋摩曰。暴𡨥相攻宜須御捍。但當起慈悲心勿興
害念耳。王自領兵擬之。旗鼓始交賊便退散。王遇流矢傷腳。跋摩為咒水洗之信宿平復。王恭信稍殷乃欲出家修道。因告群臣曰。吾欲躬棲法門。卿等更擇明主。群臣皆拜伏勸請曰。王若舍國則子民無依。且敵國兇強恃險相對。如失恩覆則黔首奚處。大王天慈寧不愍命。王不忍固違乃就群臣請三愿。若許者當留治國。一愿凡所王境同奉和上。二愿盡所治內一切斷殺。三愿所有儲財賑給貧病。群臣歡喜僉然敬諾。於是一國皆從受戒。王后為跋摩立精舍。躬自引材傷王腳指。跋摩又為咒治有頃平復。道化之聲播於遐邇。鄰國聞風皆遣使要請。時楊都名德沙門慧觀慧聰等。遠挹風猷思欲餐稟。以元嘉元年九月面啟文帝求迎請跋摩。當即敕交州刺史令泛舶延致觀等。又遣沙門法長道沖道俊等往彼祈請。並致書于跋摩及阇婆王婆多伽等。必希顧臨宋境流行道教。跋摩以聖化宜廣不憚遊方。先已隨商人竺難提舶欲向一小國。會值便風遂至廣州。故其遺文云。業行風所吹遂之於宋境。此之謂也。文帝知跋摩已至南海於是復敕州郡令資發至都。路由始興經停歲許。始興有虎丘山。山形聳峭峰嶺高絕。跋摩謂其彷彿耆阇崛。乃改名靈鷲。于山寺之外別立禪室。去寺數里磬音不聞。每至鳴椎跋摩已至。或致雨不沾。或履泥不濕。時眾道俗莫
【現代漢語翻譯】 害念耳（Gunaratna）。國王親自率領軍隊對抗。旗鼓剛剛交鋒，敵寇便潰退逃散。國王不幸被流箭射傷腳部。跋摩（Gunabhadra）為他念咒並用水清洗傷口，沒過多久便痊癒了。國王因此更加恭敬信服，於是想要出家修道。他告訴群臣說：『我想要親自遁入佛門，你們另選賢明的君主吧。』群臣都跪拜勸諫說：『大王如果捨棄國家，那麼百姓將無所依靠。況且敵國兇狠強大，依仗險要地形與我們對峙。如果失去您的恩澤庇護，那麼百姓將如何安身？大王您如此慈悲，難道不憐憫百姓的性命嗎？』國王不忍心堅決違背群臣的意願，於是答應群臣提出三個願望。如果答應這些願望，他就留下治理國家。第一愿是凡是他所統治的疆域都信奉和上（Upādhyāya，親教師）。第二愿是在他所統治的境內完全禁止殺戮。第三愿是將所有的儲蓄財物賑濟給貧困和病人。群臣歡喜地全部答應了。於是整個國家都跟隨受戒。王后為跋摩（Gunabhadra）建造精舍，親自搬運木材時不小心傷到了國王的腳趾。跋摩（Gunabhadra）又為他念咒治療，不久便痊癒了。他的道化之聲傳遍遠近。鄰國聽到他的風聲，都派遣使者前來邀請。當時楊都（建康，今南京）著名的沙門慧觀、慧聰等人，仰慕他的風範，想要親近學習。在元嘉元年九月，他們面見文帝，請求迎請跋摩（Gunabhadra）。文帝立即下令交州刺史派遣船隻前往迎接慧觀等人。又派遣沙門法長、道沖、道俊等人前往祈請，並致信給跋摩（Gunabhadra）和阇婆（Java）國王婆多伽（Pataka）等人，希望他們能夠光臨宋境，弘揚佛法。跋摩（Gunabhadra）認為聖人的教化應該廣泛傳播，不畏懼四處遊歷。他先前已經跟隨商人竺難提（Nandi）的船隻想要前往一個小國。恰好遇到順風，於是到達廣州。所以他的遺文中說：『業力的風所吹，於是來到了宋境。』說的就是這件事。文帝得知跋摩（Gunabhadra）已經到達南海，於是再次下令州郡提供物資，護送他前往都城。他從始興出發，停留了一年多。始興有虎丘山。山形高聳陡峭，峰巒高峻。跋摩（Gunabhadra）認為它彷彿耆阇崛山（Grdhrakuta，靈鷲山），於是改名為靈鷲。在山寺之外另外建造禪室。距離寺廟幾里路，聽不到磬的聲音。每次到敲椎的時候，跋摩（Gunabhadra）已經到了。有時下雨也不會淋濕他，有時踩在泥里也不會沾濕鞋子。當時眾多的僧人和俗人都不
【English Translation】 Gunaratna. The king personally led his troops to confront them. As soon as the flags and drums clashed, the bandits retreated and scattered. Unfortunately, the king was wounded in the foot by a stray arrow. Gunabhadra chanted mantras and washed the wound with water, and it healed quickly. The king became even more respectful and faithful, and desired to renounce his home life and cultivate the Way. He told his ministers, 'I wish to personally enter the Buddhist path. You should choose another wise ruler.' The ministers knelt and pleaded, 'If Your Majesty abandons the country, the people will have no one to rely on. Moreover, the enemy countries are fierce and strong, relying on dangerous terrain to confront us. If we lose your grace and protection, where will the people find refuge? Your Majesty is so compassionate, how can you not have pity on the lives of the people?' The king could not bear to firmly refuse the ministers' wishes, so he agreed to their request with three conditions. If these conditions were agreed to, he would stay and govern the country. The first condition was that all the territories he ruled would follow Upādhyāya (preceptor). The second condition was that all killing would be completely prohibited within his domain. The third condition was that all stored wealth would be used to relieve the poor and sick. The ministers joyfully agreed to everything. Thus, the entire country followed and received the precepts. The queen built a monastery for Gunabhadra, and accidentally injured the king's toe while carrying wood. Gunabhadra chanted mantras to heal him again, and he recovered quickly. The sound of his virtuous transformation spread far and wide. Neighboring countries heard of his reputation and sent envoys to invite him. At that time, the famous monks Hui Guan and Hui Cong of Yangdu (Jiankang, present-day Nanjing) admired his demeanor and desired to learn from him. In the ninth month of the first year of the Yuanjia era, they met with Emperor Wen and requested to invite Gunabhadra. Emperor Wen immediately ordered the governor of Jiaozhou to send ships to welcome Hui Guan and others. He also sent the monks Fa Chang, Dao Chong, and Dao Jun to request him, and sent letters to Gunabhadra and King Pataka of Java, hoping that they could visit the Song territory and propagate the Dharma. Gunabhadra believed that the teachings of the saints should be widely spread and was not afraid to travel everywhere. He had previously followed the merchant Nandi's ship to go to a small country. He happened to encounter a favorable wind, so he arrived in Guangzhou. Therefore, his posthumous writings say, 'Blown by the wind of karma, I came to the Song territory.' This is what he meant. Emperor Wen learned that Gunabhadra had arrived in the South Sea, so he again ordered the prefectures and counties to provide supplies and escort him to the capital. He departed from Shixing and stayed for more than a year. There is Tiger Hill in Shixing. The mountain shape is towering and steep, and the peaks are high and precipitous. Gunabhadra thought it resembled Grdhrakuta (Vulture Peak), so he renamed it Lingjiu (Vulture Peak). He built a separate meditation room outside the mountain temple. Several miles away from the temple, the sound of the chime could not be heard. Every time the mallet was struck, Gunabhadra had already arrived. Sometimes it rained and he would not get wet, sometimes he stepped in the mud and his shoes would not get dirty. At that time, many monks and laypeople did not
不肅然增敬。寺有寶月殿。跋摩于殿北壁手自畫作羅云像及定光儒童布發之形像。成之後每夕放光久之乃歇。始興太守蔡茂之深加敬仰。后茂之將死。跋摩躬自往視說法安慰。后家人夢見茂之在寺中與眾僧講法。實由跋摩化導之力也。此山本多虎災。自跋摩居之晝行夜往。或時值虎以杖按頭弄之而去。於是山旅水賓去來無梗。盛德歸化者十有七八焉。跋摩嘗于別室入禪累日不出。寺僧遣沙彌往候之。見一白師子緣柱而立。亙空瀰漫生青蓮華。沙彌驚恐大呼。往逐師子豁無所見。其靈異無方類多如此。後文帝重敕觀等復更敦請。乃泛舟下都。以元嘉八年正月達于建業。文帝引見勞問慇勤因又言曰。弟子常欲持齋不殺。迫以身殉物不獲從志。法師既不遠萬里來化此國。將何以教之。跋摩曰。夫道在心不在事。法由己非由人。且帝王與匹夫所修各異。匹夫身賤名劣言令不威。若不克己苦躬將何為用。帝王以四海為家萬民為子。出一嘉言則士女咸悅。布一善政則人神以和。刑不夭命役無勞力。則使風雨適時寒暖應節百穀滋繁桑麻郁茂。如此持齋齋亦大矣。不殺亦眾矣。寧在闕半日之餐全一禽之命然後方為弘濟耶。帝乃撫幾嘆曰。夫俗人迷於遠理。沙門滯于近教。迷遠理者謂至道虛說。滯近教者則拘戀篇章。至如跋摩法師所言。
{ "translations": [ "不肅然起敬。寺廟裡有一座寶月殿。跋摩（B跋摩，梵文：Varman，意為『盔甲』或『保護』）在殿北面的墻壁上親手畫了羅云（Rahula，佛陀的兒子）的畫像，以及定光佛（Dipankara，過去佛之一）化身儒童，以頭髮鋪地讓佛陀行走的畫像。畫像完成後，每晚都放出光芒，很久才停止。始興太守蔡茂之（Cai Maozhi）非常敬仰。後來蔡茂之將要去世時，跋摩親自前去探望，為他說法安慰。之後，蔡茂之的家人夢見蔡茂之在寺廟中與眾僧侶講法。這實際上是跋摩教化的力量。這座山原本有很多老虎出沒，自從跋摩居住在這裡后，他白天行走，夜晚往來，有時遇到老虎，就用手杖按住老虎的頭戲弄一番，然後離去。於是，山中的旅客和水上的行人都來往沒有阻礙。被他的盛德感化歸順的人有十分之七八。跋摩曾經在別的房間里入禪，連續幾天不出來。寺廟裡的僧侶派沙彌（Sramanera，小僧）前去探望他。沙彌看見一頭白色的獅子靠著柱子站立，空中瀰漫著青色的蓮花。沙彌驚恐地大叫起來，前去追趕獅子，卻什麼也看不見。他顯現的靈異不可思議，類似的事情很多。後來，文帝（指劉義隆，南朝宋文帝）再次下令觀寺等寺廟，更加懇切地邀請跋摩。於是，跋摩乘船前往都城。在元嘉八年（公元431年）正月到達建業（今南京）。文帝接見了他，慰問非常慇勤，於是又說：『弟子常常想要持齋不殺生，但因為身不由己，無法實現這個願望。法師您不遠萬里來到我國教化，將用什麼來教導我呢？』跋摩說：『道在於心，不在於事；法由自己，不是由別人。而且，帝王與普通百姓所修行的各有不同。普通百姓地位卑賤，名聲不好，言語命令沒有威嚴，如果不剋制自己，嚴格要求自己，又有什麼用呢？帝王以天下為家，以萬民為子民。說出一句美好的話，那麼百姓都會高興；頒佈一項好的政策，那麼人和神都會和諧。刑罰不冤殺人命，徭役不使百姓勞累，那麼就會風調雨順，寒暖適宜，五穀豐登，桑麻茂盛。這樣持齋，齋戒就非常大了；不殺生，也包含了很多生命。難道一定要減少半天的飯食，保全一隻鳥的性命，然後才算是弘揚慈悲嗎？』文帝拍著桌子感嘆道：『世俗之人迷惑于深遠的道理，沙門拘泥於眼前的教條。迷惑于深遠道理的人認為至高的道是虛假的說法，拘泥於眼前教條的人則拘泥於篇章字句。像跋摩法師所說的那樣，』", "不肅然起敬。寺有寶月殿。跋摩于殿北壁手自畫作羅云像（Rahula，佛陀的兒子）及定光儒童（Dipankara，過去佛之一）布發之形像。成之後每夕放光久之乃歇。始興太守蔡茂之深加敬仰。后茂之將死。跋摩躬自往視說法安慰。后家人夢見茂之在寺中與眾僧講法。實由跋摩化導之力也。此山本多虎災。自跋摩居之晝行夜往。或時值虎以杖按頭弄之而去。於是山旅水賓去來無梗。盛德歸化者十有七八焉。跋摩嘗于別室入禪累日不出。寺僧遣沙彌（Sramanera，小僧）往候之。見一白師子緣柱而立。亙空瀰漫生青蓮華。沙彌驚恐大呼。往逐師子豁無所見。其靈異無方類多如此。後文帝（指劉義隆，南朝宋文帝）重敕觀等復更敦請。乃泛舟下都。以元嘉八年正月達于建業（今南京）。文帝引見勞問慇勤因又言曰。弟子常欲持齋不殺。迫以身殉物不獲從志。法師既不遠萬里來化此國。將何以教之。跋摩曰。夫道在心不在事。法由己非由人。且帝王與匹夫所修各異。匹夫身賤名劣言令不威。若不克己苦躬將何為用。帝王以四海為家萬民為子。出一嘉言則士女咸悅。布一善政則人神以和。刑不夭命役無勞力。則使風雨適時寒暖應節百穀滋繁桑麻郁茂。如此持齋齋亦大矣。不殺亦眾矣。寧在闕半日之餐全一禽之命然後方為弘濟耶。帝乃撫幾嘆曰。夫俗人迷於遠理。沙門滯于近教。迷遠理者謂至道虛說。滯近教者則拘戀篇章。至如跋摩法師所言。" ], "english_translations": [ "Not without a sense of awe and respect. The temple had a Baoyue Hall (Hall of the Precious Moon). B跋摩 (Varman, meaning 'armor' or 'protection' in Sanskrit) personally painted an image of Rahula (佛陀's son) and an image of Dipankara (one of the past Buddhas) as a young ascetic spreading his hair for the Buddha to walk on, on the north wall of the hall. After it was completed, it emitted light every night, which subsided after a long time. Cai Maozhi, the governor of Shixing, deeply admired him. Later, when Cai Maozhi was about to die, B跋摩 personally went to visit him, preached the Dharma, and comforted him. Afterwards, Cai Maozhi's family dreamed that Cai Maozhi was lecturing on the Dharma with the monks in the temple. This was indeed due to the transformative power of B跋摩. This mountain originally had many tiger calamities. Since B跋摩 lived there, he walked during the day and traveled at night. Sometimes he encountered tigers and would press their heads with his staff and play with them before leaving. Therefore, travelers in the mountains and guests on the water came and went without hindrance. Seventy to eighty percent of those who were converted by his great virtue returned to him. B跋摩 once entered meditation in a separate room for several days without coming out. The monks in the temple sent a Sramanera (novice monk) to visit him. The novice saw a white lion standing against a pillar, and blue lotus flowers filled the sky. The novice was frightened and shouted loudly. He went to chase the lion but saw nothing. His spiritual wonders were immeasurable, and there were many similar occurrences. Later, Emperor Wen (referring to Liu Yilong, Emperor Wen of the Southern Song Dynasty) repeatedly ordered Guan Temple and other temples to earnestly invite him again. Therefore, B跋摩 traveled by boat to the capital. He arrived in Jianye (now Nanjing) in the first month of the eighth year of Yuanjia (431 AD). Emperor Wen received him, inquired about him with great concern, and then said, 'This disciple has always wanted to observe a vegetarian diet and not kill, but because I am bound by my position, I cannot fulfill this wish. Since the Dharma Master has come from afar to transform this country, what will you teach me?' B跋摩 said, 'The Dao is in the heart, not in the deed; the Dharma comes from oneself, not from others. Moreover, what emperors and commoners cultivate is different. Commoners are of low status and poor reputation, and their words and commands have no authority. If they do not restrain themselves and work hard, what use will they be? Emperors take the world as their home and the people as their children. If they utter a good word, then the people will be happy; if they implement a good policy, then people and gods will be in harmony. If punishments do not unjustly take lives and corvée labor does not burden the people, then the wind and rain will be timely, the cold and warmth will be appropriate, the five grains will be abundant, and the mulberry and hemp will be lush. To observe a vegetarian diet in this way is a great observance; to not kill in this way encompasses many lives. Must one reduce half a day's meal and save the life of a bird before one can be considered to be promoting great compassion?' The Emperor stroked the table and sighed, 'Worldly people are confused by distant principles, and Sramanas are attached to near teachings. Those who are confused by distant principles say that the supreme Dao is empty talk, and those who are attached to near teachings are attached to chapters and verses. As Dharma Master B跋摩 said,'" "Not without a sense of awe and respect. The temple had a Baoyue Hall. B跋摩 personally painted images of Rahula (佛陀's son) and Dipankara (one of the past Buddhas) spreading his hair on the north wall of the hall. After completion, it emitted light every night, which subsided after a long time. Cai Maozhi, the governor of Shixing, deeply admired him. Later, when Cai Maozhi was about to die, B跋摩 personally went to visit him, preached the Dharma, and comforted him. Afterwards, Cai Maozhi's family dreamed that Cai Maozhi was lecturing on the Dharma with the monks in the temple. This was indeed due to the transformative power of B跋摩. This mountain originally had many tiger calamities. Since B跋摩 lived there, he walked during the day and traveled at night. Sometimes he encountered tigers and would press their heads with his staff and play with them before leaving. Therefore, travelers in the mountains and guests on the water came and went without hindrance. Seventy to eighty percent of those who were converted by his great virtue returned to him. B跋摩 once entered meditation in a separate room for several days without coming out. The monks in the temple sent a Sramanera (novice monk) to visit him. The novice saw a white lion standing against a pillar, and blue lotus flowers filled the sky. The novice was frightened and shouted loudly. He went to chase the lion but saw nothing. His spiritual wonders were immeasurable, and there were many similar occurrences. Later, Emperor Wen (referring to Liu Yilong, Emperor Wen of the Southern Song Dynasty) repeatedly ordered Guan Temple and other temples to earnestly invite him again. Therefore, B跋摩 traveled by boat to the capital. He arrived in Jianye (now Nanjing) in the first month of the eighth year of Yuanjia. Emperor Wen received him, inquired about him with great concern, and then said, 'This disciple has always wanted to observe a vegetarian diet and not kill, but because I am bound by my position, I cannot fulfill this wish. Since the Dharma Master has come from afar to transform this country, what will you teach me?' B跋摩 said, 'The Dao is in the heart, not in the deed; the Dharma comes from oneself, not from others. Moreover, what emperors and commoners cultivate is different. Commoners are of low status and poor reputation, and their words and commands have no authority. If they do not restrain themselves and work hard, what use will they be? Emperors take the world as their home and the people as their children. If they utter a good word, then the people will be happy; if they implement a good policy, then people and gods will be in harmony. If punishments do not unjustly take lives and corvée labor does not burden the people, then the wind and rain will be timely, the cold and warmth will be appropriate, the five grains will be abundant, and the mulberry and hemp will be lush. To observe a vegetarian diet in this way is a great observance; to not kill in this way encompasses many lives. Must one reduce half a day's meal and save the life of a bird before one can be considered to be promoting great compassion?' The Emperor stroked the table and sighed, 'Worldly people are confused by distant principles, and Sramanas are attached to near teachings. Those who are confused by distant principles say that the supreme Dao is empty talk, and those who are attached to near teachings are attached to chapters and verses. As Dharma Master B跋摩 said.'" ] }
真謂開悟明達。可與談于天人之際矣。乃敕住祇洹寺供給隆厚。公王英彥莫不宗奉。俄而於寺開講法華及十地。法席之日軒蓋盈衢。觀矚往還肩隨踵接。跋摩神府自然妙辯天絕。或時假譯人而往復懸悟。跋摩即于祇洹寺譯菩薩善戒經等十部(其善戒經長房等錄並云十卷。下注云后弟子于定林更出二品成三十卷者非也。今但九卷或云十卷。應是傳寫差誤加其二字。僧祐錄中只云十卷。故知余錄傳寫誤也。又按高僧傳云。祇洹慧義請出菩薩善戒。始得二十八品。后弟子代出一品成三十品。房等錄云續成三十卷者誤之甚也。又長房等錄復云跋摩譯雜阿毗曇心十三卷。今以伊葉波羅譯出十卷跋摩後續成其十三。非謂跋摩更別翻出。二處俱載此亦不然。今此刪之載於前錄)。
並文義詳允梵宋弗差。時影福寺尼慧果凈音等共請跋摩云。去六年有師子國八尼至都云。宋地先未經有尼那得二眾受戒。恐戒品不全。跋摩云戒法本在大僧眾發。設不本事無妨得戒。如愛道之緣。諸尼又恐年月不滿苦欲更受。跋摩稱云善哉。茍欲增明甚助隨喜。但西國尼年臘未登又十人不滿。且令學宋語別因西域居士更請外國尼來足滿十數。其年夏在定林下寺安居。時有信者采華布席。唯跋摩所坐華彩更鮮。眾咸崇以聖禮。夏竟還祇洹。其年九月二十
【現代漢語翻譯】 現代漢語譯本：這真可稱得上是開悟明達，可以和他談論關於天人的事情了。於是皇帝下令讓他住在祇洹寺（Jetavana Monastery），供給非常豐厚。公侯王孫和英雄豪傑沒有不尊敬信奉他的。不久，他在寺里開講《法華經》（Lotus Sutra）和《十地經》（Dasabhumika Sutra）。講經那天，華麗的車子擠滿了道路，觀看的人來來往往，肩挨著肩，腳跟著腳。跋摩（跋摩，Kumarajiva的弟子）的神府自然有巧妙的辯才，簡直是天下一絕。有時藉助翻譯人員也能心領神會。跋摩（跋摩，Kumarajiva的弟子）就在祇洹寺（Jetavana Monastery）翻譯了《菩薩善戒經》等十部經典（《善戒經》長房等人的目錄都說是十卷，下面註釋說後來弟子在定林寺（Dinglin Monastery）又增加了兩品成為三十卷是不對的。現在只有九卷或說是十卷，應該是傳抄錯誤加上了『二』字。僧祐的目錄中只說是十卷，所以知道其他目錄是傳抄錯誤。又根據《高僧傳》記載，祇洹寺（Jetavana Monastery）的慧義（Huiyi）請跋摩（跋摩，Kumarajiva的弟子）翻譯《菩薩善戒經》，開始得到二十八品，後來弟子補充了一品成為三十品。長房等人的目錄說是續成三十卷是大錯特錯。又長房等人的目錄又說跋摩（跋摩，Kumarajiva的弟子）翻譯《雜阿毗曇心》十三卷，現在伊葉波羅（Iyehbala）翻譯出十卷，跋摩（跋摩，Kumarajiva的弟子）後來續成十三卷，不是說跋摩（跋摩，Kumarajiva的弟子）另外翻譯出來的。兩處都記載了這個錯誤，現在刪除它，記載在前面的目錄中）。 並且文義詳細允當，梵文和宋朝的譯本沒有差別。當時影福寺（Yingfu Temple）的尼姑慧果（Huiguo）、凈音（Jingyin）等共同請求跋摩（跋摩，Kumarajiva的弟子）說：『六年前有師子國（Sri Lanka）的八個比丘尼來到都城說，宋地以前沒有比丘尼，怎麼能得到二眾受戒（ordination of both monks and nuns）？恐怕戒品不全。』跋摩（跋摩，Kumarajiva的弟子）說：『戒法本來就在大僧眾中發起，即使沒有本事也沒有妨礙得到戒律。就像愛道（Mahaprajapati）的因緣一樣。』各位比丘尼又擔心年月不夠，苦苦地想要重新受戒。跋摩（跋摩，Kumarajiva的弟子）稱讚說：『很好。如果想要更加明白，非常樂意隨喜。但是西國的比丘尼年歲還不夠，又不足十人。先讓她們學習宋語，另外通過西域的居士再請外國的比丘尼來湊足十人。』那年夏天在定林下寺（Dinglin Lower Temple）安居。當時有信徒採摘鮮花鋪設座位，只有跋摩（跋摩，Kumarajiva的弟子）所坐的鮮花色彩更加鮮艷。大家都用聖人的禮節來崇敬他。夏天結束后回到祇洹寺（Jetavana Monastery）。那年九月二十
【English Translation】 English version: This can truly be called enlightenment and understanding, worthy of discussing matters between gods and humans with him. Therefore, the emperor ordered him to reside in Jetavana Monastery, providing generous support. Dukes, princes, and heroes all revered and followed him. Soon after, he began lecturing on the Lotus Sutra and the Dasabhumika Sutra at the temple. On the days of his lectures, magnificent carriages filled the roads, and the crowds of onlookers came and went, shoulder to shoulder, heel to toe. B跋摩 (跋摩, Kumarajiva's disciple)'s divine mind naturally possessed ingenious eloquence, truly unparalleled. At times, even with the aid of translators, he could comprehend profoundly. B跋摩 (跋摩, Kumarajiva's disciple) translated ten scriptures, including the Bodhisattva Good Precepts Sutra, at Jetavana Monastery (The records of Changfang and others state that the Good Precepts Sutra is in ten volumes, with a note saying that later disciples added two chapters at Dinglin Monastery, making it thirty volumes, which is incorrect. Now there are only nine or ten volumes, likely due to a copying error adding the character 'two'. Sengyou's record only mentions ten volumes, indicating that other records contain copying errors. Furthermore, according to the Biographies of Eminent Monks, Huiyi of Jetavana Monastery requested B跋摩 (跋摩, Kumarajiva's disciple) to translate the Bodhisattva Good Precepts, initially obtaining twenty-eight chapters, with later disciples adding one chapter to make thirty chapters. The records of Changfang and others stating that it was subsequently made into thirty volumes is a grave error. Additionally, the records of Changfang and others also state that B跋摩 (跋摩, Kumarajiva's disciple) translated the Miscellaneous Abhidharma Heart in thirteen volumes, but now Iyehbala has translated ten volumes, with B跋摩 (跋摩, Kumarajiva's disciple) later completing the thirteen volumes, not that B跋摩 (跋摩, Kumarajiva's disciple) translated it separately. Both places record this error, so it is now deleted and recorded in the previous record). Moreover, the meaning of the text was detailed and appropriate, with no difference between the Sanskrit and Song Dynasty translations. At that time, the nuns Huiguo and Jingyin of Yingfu Temple jointly requested B跋摩 (跋摩, Kumarajiva's disciple) saying, 'Six years ago, eight nuns from Sri Lanka came to the capital saying that the Song land had never had nuns before, so how could they receive the dual ordination (ordination of both monks and nuns)? We fear that the precepts are incomplete.' B跋摩 (跋摩, Kumarajiva's disciple) said, 'The precepts originally arise from the great monastic community. Even without this, there is no obstacle to receiving the precepts, just like the circumstances of Mahaprajapati.' The nuns were also concerned that their years were insufficient and earnestly desired to receive ordination again. B跋摩 (跋摩, Kumarajiva's disciple) praised them, saying, 'Excellent. If you wish to further clarify, I am very happy to rejoice. However, the nuns from the Western lands are not yet old enough and there are not enough of them to make ten. First, let them learn the Song language, and then through lay devotees from the Western Regions, invite foreign nuns to make up the number of ten.' That summer, he resided in Dinglin Lower Temple for the summer retreat. At that time, believers picked flowers and spread them as seats, but the flowers where B跋摩 (跋摩, Kumarajiva's disciple) sat were even more vibrant in color. Everyone revered him with the rites of a sage. After the summer retreat, he returned to Jetavana Monastery. That year, on September 20th,
八日中食未畢先起還閣。其弟子后至奄然已終。春秋六十有五。未終之前預造遺文偈頌三十六行。自說因緣云。已證二果。手自封緘付弟子阿沙羅云。我終后可以此文還示天竺僧。亦可示此境僧也。既終之後即扶坐繩床顏貌不異似若入定。道俗赴者千有餘人。並聞香氣芬烈。咸見一物狀若龍蛇可長一匹許。起于尸側直上衝天莫能名者。即于南林戒壇前依外國法阇毗之。四部鱗集香薪成𧂐。灌之香油以燒遺陰。五色焰起氛氳麗空。是時天景澄朗道俗哀嘆。仍于其處起立白塔。欲重受戒諸尼悲泣望斷不能自勝。初跋摩至宋。文帝欲從受菩薩戒。未及咨稟。奄而遷化。以本意不遂。傷恨彌深。乃令眾僧譯出其遺文云(遺文在傳恐繁故止)。毗尼摩得勒伽十卷(初捲雲薩婆多部毗尼摩得勒伽元嘉十二年乙亥正月于秣陵平樂寺出至九月二十二日訖見道慧宋齊錄及僧祐錄)雜阿毗曇心論十一卷(或無論字亦云雜阿毗曇經房云雜阿毗曇毗婆沙或十四卷第四譯元嘉十一年甲戌九月于長干寺出週年乃訖見僧祐錄及經序)勸發諸王要偈一卷(龍樹菩薩撰第二齣見僧祐錄及高僧傳)分別業報略一卷(大勇菩薩撰或云大勇菩薩分別業報略集見僧祐錄及高僧傳)請聖僧浴文一卷(見僧祐錄及高僧傳)
右五部二十四卷(前四部二十三卷見在
【現代漢語翻譯】 現代漢語譯本：跋摩（B跋摩：梵語，意為『盔甲』或『保護』）在八日齋戒期間，正午用餐還未結束就提前離開返回住所。他的弟子稍後到達，發現他已經安詳去世。享年六十五歲。臨終前，他預先寫好了遺文偈頌三十六行，親自敘述了自己的因緣，說自己已經證得二果（二果：指斯陀含果，佛教修行果位之一）。他親手封好遺文，交給弟子阿沙羅（阿沙羅：梵語，人名），說：『我去世后，你可以將此文帶回給天竺（天竺：古代印度）的僧人看，也可以給此地的僧人看。』去世后，弟子們扶著他的身體坐在繩床上，他的容貌沒有改變，就像入定一樣。前去瞻仰的僧人和俗人有一千多人，都聞到濃烈的香氣。人們都看到一個東西，形狀像龍或蛇，大約一匹布那麼長，從他的遺體旁邊升起，直衝雲霄，沒有人能說出那是什麼。之後，在南林戒壇前，按照外國的習俗進行火葬（阇毗：梵語，意為火葬）。四部大眾聚集，香木堆積如山，澆上香油焚燒遺體。五色的火焰升起，光彩照耀天空。當時天空晴朗，僧人和俗人都哀嘆不已。人們就在那裡建造了一座白塔。想要重新受戒的尼姑們悲傷哭泣，無法自持。當初跋摩到達南朝宋，宋文帝想要向他求受菩薩戒，但還沒來得及請教，跋摩就去世了。因為本來的意願沒有實現，宋文帝非常悲傷和遺憾，於是命令眾僧翻譯出跋摩的遺文（因為遺文內容繁多，所以這裡省略）。 《毗尼摩得勒伽》十卷（第一卷記載：薩婆多部（薩婆多部：一切有部，佛教部派之一）的《毗尼摩得勒伽》于元嘉十二年乙亥正月在秣陵（秣陵：今南京）平樂寺開始翻譯，到九月二十二日完成。見道慧《宋齊錄》及僧祐《出三藏記集》）。《雜阿毗曇心論》十一卷（或沒有『論』字，也稱為《雜阿毗曇經》，房玄齡的目錄中稱為《雜阿毗曇毗婆沙》，或十四卷。第四次翻譯于元嘉十一年甲戌九月在長干寺開始，歷時一年完成。見僧祐《出三藏記集》及經序）。《勸發諸王要偈》一卷（龍樹菩薩（龍樹菩薩：佛教大乘中觀學派創始人）撰寫，第二次翻譯。見僧祐《出三藏記集》及《高僧傳》）。《分別業報略》一卷（大勇菩薩（大勇菩薩：人名，生平不詳）撰寫，或稱《大勇菩薩分別業報略集》。見僧祐《出三藏記集》及《高僧傳》）。《請聖僧浴文》一卷（見僧祐《出三藏記集》及《高僧傳》）。 以上五部共二十四卷（前四部共二十三卷，現存）。
【English Translation】 English version: Bhadra (Bhadra: Sanskrit, meaning 'armor' or 'protection') left his residence before finishing his midday meal during the eight-day fast. His disciple arrived later and found him peacefully deceased. He was sixty-five years old. Before his death, he had prepared a thirty-six-line verse of testamentary writings, personally recounting his karmic connections, saying that he had attained the second fruit (second fruit: refers to Sakadagami, one of the stages of enlightenment in Buddhism). He personally sealed the writings and entrusted them to his disciple Ashala (Ashala: Sanskrit, a personal name), saying, 'After my death, you may take this text back to the monks of India (India: ancient India) or show it to the monks here.' After his death, his disciples supported his body to sit on a rope bed, and his appearance remained unchanged, as if he were in meditation. More than a thousand monks and laypeople came to pay their respects, and they all smelled a strong fragrance. People saw something shaped like a dragon or snake, about a bolt of cloth long, rising from beside his body and soaring into the sky, and no one could name what it was. Afterward, in front of the ordination platform of Nanlin Temple, he was cremated (Japita: Sanskrit, meaning cremation) according to foreign customs. The four divisions of the assembly gathered, and fragrant wood was piled up like a mountain, and fragrant oil was poured on it to burn the remains. Five-colored flames rose, and the radiance illuminated the sky. At that time, the sky was clear, and the monks and laypeople lamented with sorrow. People built a white stupa there. The nuns who wanted to receive the precepts again wept with grief and could not control themselves. Initially, when Bhadra arrived in the Southern Song Dynasty, Emperor Wen of Song wanted to receive the Bodhisattva precepts from him, but before he could consult him, Bhadra passed away. Because his original intention was not fulfilled, Emperor Wen of Song was very sad and regretful, so he ordered the monks to translate Bhadra's testamentary writings (because the content of the writings is extensive, it is omitted here). The Vinaya-matrika in ten volumes (the first volume records: The Sarvastivada (Sarvastivada: one of the early Buddhist schools) Vinaya-matrika was translated at Pingle Temple in Moling (Moling: present-day Nanjing) in the first month of the twelfth year of Yuanjia, Yihai, and completed on the twenty-second day of the ninth month. See Daohui's Song Qi Lu and Sengyou's Collection of Records of Translated Tripitaka). The Miscellaneous Abhidharma-hrdaya-sastra in eleven volumes (or without the word 'sastra', also called Miscellaneous Abhidharma Sutra, Fang Xuanling's catalog calls it Miscellaneous Abhidharma-vibhasa, or fourteen volumes. The fourth translation began in the ninth month of the eleventh year of Yuanjia, Jiaxu, at Changan Temple and took one year to complete. See Sengyou's Collection of Records of Translated Tripitaka and the preface to the sutra). Exhortation to Kings in Verse in one volume (written by Nagarjuna (Nagarjuna: founder of the Madhyamaka school of Mahayana Buddhism), the second translation. See Sengyou's Collection of Records of Translated Tripitaka and Biographies of Eminent Monks). A Brief Account of the Differentiation of Karmic Retribution in one volume (written by Dayong Bodhisattva (Dayong Bodhisattva: a personal name, details of his life are unknown), or called A Brief Collection of the Differentiation of Karmic Retribution by Dayong Bodhisattva. See Sengyou's Collection of Records of Translated Tripitaka and Biographies of Eminent Monks). Text for Inviting Holy Monks to Bathe in one volume (see Sengyou's Collection of Records of Translated Tripitaka and Biographies of Eminent Monks). The above five sections total twenty-four volumes (the first four sections total twenty-three volumes, which are extant).
后一部一卷闕本)。
沙門僧伽跋摩。宋言眾鎧。印度人也。少而棄俗。清峻有戒德。明解律藏尤精雜心。以元嘉十年癸酉。步自流沙屆于建業。風宇宏肅道俗敬異。咸宗而事之。號曰三藏法師。初景平元年平陸令許桑舍宅建剎。因名平陸寺。后道場慧觀以跋摩道行純備請住此寺。崇其供養以表厥德。跋摩共觀起塔三層。行道諷誦日夜不輟。僧眾歸集道化流佈。初三藏法師深明戒品。將為影福寺尼慧果等重受具戒。是時二眾未備。而三藏遷化。俄而師子國比丘尼鐵薩羅等至。眾乃共請跋摩為師繼軌三藏。祇洹慧義擅步楊都謂為矯異。執志不同。親與跋摩拒論翻覆。跋摩標宗顯法理證明允。慧義遂回其剛褊靡然推服。乃率其弟子服膺稟戒。僧尼受者數百許人。宋彭城王義康崇其戒范。廣設齋供四眾。殷盛傾于都邑。頃之名德大僧慧觀等。以跋摩妙解雜心諷誦通達。先三藏雖譯未及繕寫。以十一年九月。于長干寺。招集學士更請出焉。寶云譯語觀自筆受。研校精悉週年方就。續出摩得勒伽等凡五部。跋摩游化為志不滯一方。既傳經事畢將還本土。眾咸祈請。莫之能留。以元嘉十九年隨西域賈人舶還外國。莫詳其終。勝鬘師子吼一乘大方便方廣經一卷(第二齣與寶積勝鬘夫人會等同本元嘉十三年八月十四日于丹陽郡出
【現代漢語翻譯】 現代漢語譯本： （后一部一卷，有殘缺）。
沙門僧伽跋摩（Sanghavarman，意為僧侶鎧甲）。是印度人。他年輕時就拋棄世俗，品行清高嚴峻，持守戒律，精通律藏，尤其精通《雜心論》。元嘉十年癸酉年，他從流沙步行來到建業（今南京）。他的風度和氣度宏大肅穆，受到僧俗的敬佩和尊重，大家都尊稱他為三藏法師。最初，景平元年，平陸縣令許桑捐出自己的住宅建造寺廟，因此命名為平陸寺。後來，道場寺的慧觀法師認為僧伽跋摩的道行純正完備，就邀請他住在平陸寺，崇敬地供養他，以表彰他的德行。僧伽跋摩與慧觀一起建造了三層佛塔，日夜不停地進行經行、誦經。僧眾紛紛歸附，他的教化廣為流傳。起初，三藏法師深明戒律，打算為影福寺的尼姑慧果等人重新授予具足戒。當時，僧團和尼團尚未準備齊全，而三藏法師就圓寂了。不久，師子國（今斯里蘭卡）的比丘尼鐵薩羅（Tissara）等人來到。大家就共同推舉僧伽跋摩為導師，繼承三藏法師的遺志。祇洹寺的慧義法師在楊都（今江蘇揚州）頗有名望，認為僧伽跋摩的做法是矯揉造作，與衆不同。他堅持自己的看法，親自與僧伽跋摩辯論，往復爭論。僧伽跋摩闡明宗旨，弘揚佛法，以理服人，證明自己的觀點是正確的。慧義法師於是改變了他剛愎自用的態度，心悅誠服地接受了僧伽跋摩的觀點，並率領他的弟子們服膺僧伽跋摩的教導，接受戒律。接受戒律的僧尼有數百人。宋朝的彭城王劉義康崇尚僧伽跋摩的戒律規範，廣泛地設定齋飯供養僧眾，盛況空前，傾動了整個都城。不久，名僧慧觀等人認為僧伽跋摩精妙地理解《雜心論》，並且諷誦通達，而先前的三藏法師雖然翻譯了《雜心論》，但還沒有來得及繕寫。於是在元嘉十一年九月，在長干寺招集學者，再次請僧伽跋摩翻譯。寶云擔任翻譯，慧觀親自筆錄。經過仔細的研校，歷時一年才完成。後來又陸續翻譯了《摩得勒伽》等共五部經典。僧伽跋摩以遊歷教化為志向，不滯留在一個地方。經書翻譯完畢后，他打算返回自己的國家。大家紛紛祈求挽留，但未能如願。元嘉十九年，他跟隨西域的商人乘船返回外國。最終的結局不詳。還有《勝鬘師子吼一乘大方便方廣經》一卷（第二次翻譯，與《寶積經·勝鬘夫人會》等同本，元嘉十三年八月十四日在丹陽郡翻譯）。
【English Translation】 English version: (The latter part, one volume, is a missing copy).
The Shramana Sanghavarman (meaning 'Armor of the Sangha'), was an Indian. He renounced the world in his youth, possessing pure and strict precepts and virtues. He was knowledgeable in the Vinaya Pitaka, especially proficient in the Zaxinlun (Samayabhedoparacanacakra). In the tenth year of Yuanjia (433 CE), the year of Guiyou, he walked from the shifting sands to Jianye (present-day Nanjing). His demeanor was grand and solemn, and he was respected and admired by both monastics and laypeople, who revered him as the Tripitaka Master. Initially, in the first year of Jingping, Xu Sang, the magistrate of Pinglu, donated his residence to build a monastery, which was named Pinglu Temple. Later, the Dharma Master Huiguan of Daocheng Temple, considering Sanghavarman's practice to be pure and complete, invited him to reside at Pinglu Temple, reverently offering him support to express his virtue. Sanghavarman and Huiguan together built a three-story pagoda, engaging in circumambulation and chanting day and night without ceasing. Monks gathered, and his teachings spread widely. Initially, the Tripitaka Master was deeply versed in the precepts and intended to re-ordain the Bhikkhuni Huiguo and others of Yingfu Temple with the full precepts. At that time, the Sangha and Bhikkhuni Sangha were not fully prepared, and the Tripitaka Master passed away. Soon after, the Bhikkhuni Tissara and others from the country of Simhala (present-day Sri Lanka) arrived. The assembly then jointly invited Sanghavarman to be the teacher, continuing the Tripitaka Master's legacy. The Dharma Master Huiyi of Zhihuan Temple, renowned in Yangdu (present-day Yangzhou, Jiangsu), considered this to be artificial and different. Holding firmly to his own views, he personally debated with Sanghavarman, arguing back and forth. Sanghavarman clarified the principles, propagated the Dharma, and proved his points with reason and evidence. Huiyi then changed his stubborn and narrow-minded attitude, and was sincerely convinced, leading his disciples to embrace Sanghavarman's teachings and receive the precepts. Several hundred monks and nuns received the precepts. Prince Yi Kang of Pengcheng of the Song Dynasty revered Sanghavarman's precepts and norms, widely setting up vegetarian feasts to support the Sangha, a grand occasion that moved the entire capital. Soon after, eminent monks such as Huiguan considered Sanghavarman to have a profound understanding of the Zaxinlun and to be fluent in chanting it, while the previous Tripitaka Master had translated the Zaxinlun but had not yet had time to write it down. Therefore, in the ninth month of the eleventh year of Yuanjia, scholars were gathered at Changgan Temple to invite Sanghavarman to translate it again. Baoyun served as the translator, and Huiguan personally took notes. After careful examination and revision, it took a year to complete. Later, he successively translated five scriptures, including the Matrka. Sanghavarman was determined to travel and teach, not staying in one place. After the translation of the scriptures was completed, he intended to return to his country. Everyone pleaded with him to stay, but they were unable to persuade him. In the nineteenth year of Yuanjia, he followed merchants from the Western Regions on a ship back to a foreign country. His final fate is unknown. There is also one volume of the Srimala-devi-simhanada-sutra (Lion's Roar of Queen Srimala), (translated for the second time, the same as the Srimala-devi-simhanada-sutra in the Ratnakuta Sutra, translated in Danyang County on the fourteenth day of the eighth month of the thirteenth year of Yuanjia).
寶云傳語慧觀筆受見道慧僧祐李廓等錄)大方廣寶篋經三卷(第四齣或二卷與文殊現寶藏經等同本見李廓錄)相續解脫地波羅蜜了義經一卷(或二卷亦名解脫了義經亦直云相續解脫經于東安寺出是解深密經后二品見道慧僧祐李廓法上等僧四錄高傳云于荊州出)楞伽阿跋多羅寶經四卷(第二齣元嘉二十年于道場寺譯慧觀筆受與入楞伽及大乘入楞伽經等同本見道慧僧祐法上等錄高僧傳云丹陽郡出)菩薩行方便境界神通變化經三卷(初出與大薩遮尼乾子經同本或無境界字見李廓錄)老母女六英經一卷(亦云老母經第三齣與老女人經等同本房云見別錄)申日兒本經一卷(或云申兒本第三齣與月光童子經等同本房云見別彔彔云申兜本誤也)阿難陀目佉尼呵離陀經一卷(或云出無量門持經第六譯與無量門微密持經等同本房云見別錄房錄別載出無量門持經者誤也)央崛魔羅經四卷(道場寺出見道慧僧祐法上等錄高僧傳云于荊州辛寺出)大法鼓經二卷(東安寺出見道慧僧祐李廓法上等四錄)大意經一卷(房云見別錄)十二頭陀經一卷(房云見別錄)樹提伽經一卷(房云見別錄)雜阿含經五十卷(于瓦官寺譯梵本法顯赍來高僧傳云祇洹寺出見道慧宋齊錄及僧祐錄)鸚鵡經一卷(亦名兜調經出中阿含第四十四異譯房云見別錄)鞞摩肅經一卷
【現代漢語翻譯】 現代漢語譯本 《寶云傳》記載，慧觀筆錄，見道慧、僧祐、李廓等人記錄。《大方廣寶篋經》三卷（第四次譯出，或為二卷，與《文殊現寶藏經》等同本，見李廓記錄）。《相續解脫地波羅蜜了義經》一卷（或為二卷，亦名《解脫了義經》，或直稱《相續解脫經》，于東安寺譯出，是《解深密經》后二品，見道慧、僧祐、李廓、法上等僧人四部目錄，高僧傳記載於荊州譯出）。《楞伽阿跋多羅寶經》四卷（第二次譯出，元嘉二十年于道場寺翻譯，慧觀筆錄，與《入楞伽經》及《大乘入楞伽經》等同本，見道慧、僧祐、法上等人記錄，高僧傳記載丹陽郡譯出）。《菩薩行方便境界神通變化經》三卷（初次譯出，與《大薩遮尼乾子經》同本，或無『境界』二字，見李廓記錄）。《老母女六英經》一卷（亦云《老母經》，第三次譯出，與《老女人經》等同本，房法師說見別錄）。《申日兒本經》一卷（或云《申兒本》，第三次譯出，與《月光童子經》等同本，房法師說見別錄，目錄記載為『申兜本』，是錯誤的）。《阿難陀目佉尼呵離陀經》一卷（或云《出無量門持經》，第六次翻譯，與《無量門微密持經》等同本，房法師說見別錄，房法師目錄分別記載《出無量門持經》是錯誤的）。《央崛魔羅經》（Angulimala Sutra）四卷（道場寺譯出，見道慧、僧祐、法上等人記錄，高僧傳記載於荊州辛寺譯出）。《大法鼓經》二卷（東安寺譯出，見道慧、僧祐、李廓、法上等四部目錄）。《大意經》一卷（房法師說見別錄）。《十二頭陀經》一卷（房法師說見別錄）。《樹提伽經》一卷（房法師說見別錄）。《雜阿含經》五十卷（于瓦官寺翻譯，梵文字是法顯（Faxian）法師帶回，高僧傳記載祇洹寺譯出，見道慧、宋齊目錄及僧祐目錄）。《鸚鵡經》一卷（亦名《兜調經》，出自《中阿含》第四十四，異譯本，房法師說見別錄）。《鞞摩肅經》一卷
【English Translation】 English version Recorded in 'Baoyun Zhuan', transcribed by Huiguan, and recorded by Daohui, Sengyou, Li Kuo, etc. 'Dafang Guang Baoqie Jing' (Mahāvaipulya Ratnakaranda Sutra) three volumes (fourth translation, or two volumes, same as 'Wenshu Xian Baozang Jing' (Manjushri Manifests Treasure Sutra), see Li Kuo's record). 'Xiangxu Jietuo Di Poluomi Liaoyi Jing' (Samtanasantati-moksha-bhumi-paramita-nirdesa Sutra) one volume (or two volumes, also named 'Jietuo Liaoyi Jing' (Moksha-nirdesa Sutra), or simply 'Xiangxu Jietuo Jing' (Samtanasantati-moksha Sutra), translated at Dong'an Temple, the last two chapters of 'Jie Shenmi Jing' (Samdhinirmocana Sutra), see Daohui, Sengyou, Li Kuo, Fa Shang and other monks' four catalogs, the Biography of Eminent Monks records it was translated in Jingzhou). 'Lengqie Abatuoluo Bao Jing' (Lankavatara Sutra) four volumes (second translation, translated at Daochang Temple in the twentieth year of Yuanjia, transcribed by Huiguan, same as 'Ru Lengqie Jing' (Entering Lankavatara Sutra) and 'Dacheng Ru Lengqie Jing' (Mahayana Entering Lankavatara Sutra), see Daohui, Sengyou, Fa Shang and others' records, the Biography of Eminent Monks records it was translated in Danyang County). 'Pusa Xing Fangbian Jingjie Shentong Bianhua Jing' (Bodhisattva's Practice of Expedient Means, Realm, Miraculous Powers and Transformations Sutra) three volumes (first translation, same as 'Da Sazhe Niqianzi Jing' (Mahāsatyakanirgrantha Sutra), or without the words 'Jingjie' (Realm), see Li Kuo's record). 'Laomu Nu Liu Ying Jing' (Old Mother's Six Infants Sutra) one volume (also called 'Laomu Jing' (Old Mother Sutra), third translation, same as 'Laonüren Jing' (Old Woman Sutra), Fang says see separate record). 'Shen Rier Ben Jing' (Shen Day Child Sutra) one volume (or called 'Shen Er Ben' (Shen Child Sutra), third translation, same as 'Yueguang Tongzi Jing' (Moonlight Boy Sutra), Fang says see separate record, the catalog records 'Shen Dou Ben', which is a mistake). 'Anantuomu Qian Niheli Tuo Jing' (Anantamukha Nirharita Sutra) one volume (or called 'Chu Wuliang Men Chi Jing' (Sutra of Holding [the Dharma] from the Gate of Immeasurable [Dharmas]), sixth translation, same as 'Wuliang Men Weimi Chi Jing' (Sutra of Holding the Secret [Dharma] from the Gate of Immeasurable [Dharmas]), Fang says see separate record, Fang's catalog separately records 'Chu Wuliang Men Chi Jing', which is a mistake). 'Yangjumo Luo Jing' (Angulimala Sutra) four volumes (translated at Daochang Temple, see Daohui, Sengyou, Fa Shang and others' records, the Biography of Eminent Monks records it was translated at Xin Temple in Jingzhou). 'Da Fagu Jing' (Mahabherihara Sutra) two volumes (translated at Dong'an Temple, see Daohui, Sengyou, Li Kuo, Fa Shang and other four catalogs). 'Da Yi Jing' (Great Meaning Sutra) one volume (Fang says see separate record). 'Shi'er Toutuo Jing' (Twelve Dhuta Sutra) one volume (Fang says see separate record). 'Shutiqie Jing' (Sutika Sutra) one volume (Fang says see separate record). 'Za Ahan Jing' (Samyukta Agama Sutra) fifty volumes (translated at Waguan Temple, the Sanskrit text was brought back by Faxian, the Biography of Eminent Monks records it was translated at Jiyuan Temple, see Daohui, Song Qi catalogs and Sengyou's catalog). 'Yingwu Jing' (Parrot Sutra) one volume (also named 'Doutiao Jing', from the forty-fourth of the Madhyama Agama, different translation, Fang says see separate record). 'Pimo Su Jing' (Vimalasūtra) one volume
(出中阿含第五十七異譯)四人出現世間經一卷(出增一阿含第八卷異譯房云見別錄)十一想思念如來經一卷(或云十一思惟念如來經出增一阿含第四十八初異譯房云見別錄)阿遬達經一卷(第三齣與玉耶經等同本房云見別錄)過去現在因果經四卷(于荊州辛寺出第六譯與修行本起瑞應本起等同本見始興及李廓僧祐等錄)摩訶迦葉度貧母經一卷(房云見別錄)十二品生死經一卷(房云見別錄)罪福報應經一卷(一名輪轉五道罪福報應經亦云輪轉五道經亦云五道輪經房云見別錄)眾事分阿毗曇論十二卷(或無論字共弟子菩提耶舍譯初出與唐譯品類足論同本房錄不題所出)四品學法經一卷(或無經字房云見別錄)賓頭盧突羅阇為優陀延王說法經一卷(亦云賓頭盧為王說法經房云見別錄上見存已后闕)虛空藏菩薩經一卷(第二齣與姚秦佛陀耶舍所出虛空藏經等同本房云見別錄)無量義經一卷(初出與蕭齊曇摩伽陀耶捨出者同本見李廓錄)諸法無行經一卷(第二齣與羅什所出二卷者及諸法本無經同本房云見別錄)小無量壽經一卷(或無小字第二齣與羅什阿彌陀及唐譯稱讚凈土同本孝建年出一名阿彌陀見道慧僧祐二錄高僧傳云于荊州出房錄別存阿彌陀經者誤也)八吉祥經一卷(第三齣與支謙八吉祥咒法護八陽神咒經等同本元嘉二
【現代漢語翻譯】 現代漢語譯本
(出自《中阿含經》第五十七異譯)《四人出現世間經》一卷 (出自《增一阿含經》第八卷異譯，房法深目錄中記載可見別錄)
《十一想思念如來經》一卷 (或稱《十一思惟念如來經》，出自《增一阿含經》第四十八初異譯，房法深目錄中記載可見別錄)
《阿遬達經》一卷 (第三齣，與《玉耶經》等同本，房法深目錄中記載可見別錄)
《過去現在因果經》四卷 (于荊州辛寺出，第六譯，與《修行本起經》、《瑞應本起經》等同本，見始興及李廓、僧祐等目錄)
《摩訶迦葉度貧母經》一卷 (房法深目錄中記載可見別錄)
《十二品生死經》一卷 (房法深目錄中記載可見別錄)
《罪福報應經》一卷 (一名《輪轉五道罪福報應經》，亦云《輪轉五道經》，亦云《五道輪經》，房法深目錄中記載可見別錄)
《眾事分阿毗曇論》十二卷 (或無論字，共弟子菩提耶舍(Bodhiyashas)譯，初出，與唐譯《品類足論》同本，房法深目錄不題所出)
《四品學法經》一卷 (或無經字，房法深目錄中記載可見別錄)
《賓頭盧突羅阇(Pindola Bharadvaja)為優陀延(Udayana)王說法經》一卷 (亦云《賓頭盧為王說法經》，房法深目錄中記載可見別錄，上見存，已后闕)
《虛空藏菩薩經》一卷 (第二齣，與姚秦佛陀耶舍(Buddhayashas)所出《虛空藏經》等同本，房法深目錄中記載可見別錄)
《無量義經》一卷 (初出，與蕭齊曇摩伽陀耶舍(Dharmaghatayashas)出者同本，見李廓目錄)
《諸法無行經》一卷 (第二齣，與鳩摩羅什(Kumarajiva)所出二卷者及《諸法本無經》同本，房法深目錄中記載可見別錄)
《小無量壽經》一卷 (或無小字，第二齣，與鳩摩羅什(Kumarajiva)《阿彌陀經》及唐譯《稱讚凈土經》同本，孝建年出，一名《阿彌陀經》，見道慧、僧祐二錄，《高僧傳》云于荊州出，房法深目錄別存《阿彌陀經》者誤也)
《八吉祥經》一卷 (第三齣，與支謙《八吉祥咒》、法護《八陽神咒經》等同本，元嘉二 English version
(From the 57th different translation of the Madhyama-āgama) One fascicle of the 'Sūtra on the Appearance of Four Persons in the World'. (From the 8th fascicle of the Ekottara-āgama, a different translation. Recorded in Fang Yun's separate record).
One fascicle of the 'Sūtra on Eleven Thoughts of Recalling the Tathāgata'. (Also called 'Sūtra on Eleven Contemplations of Recalling the Tathāgata', from the initial different translation of the 48th fascicle of the Ekottara-āgama. Recorded in Fang Yun's separate record).
One fascicle of the 'Āsvattha Sūtra'. (The third version, with the same original as the 'Yuye Sūtra', etc. Recorded in Fang Yun's separate record).
Four fascicles of the 'Sūtra on the Causes and Effects of the Past and Present'. (Produced at Xin Temple in Jingzhou, the sixth translation, with the same original as the 'Sūtra on the Origin of Practice', 'Sūtra on Auspicious Origins', etc. See the records of Shixing, Li Kuo, and Sengyou).
One fascicle of the 'Mahākāśyapa's Sūtra on Delivering the Poor Mother'. (Recorded in Fang Yun's separate record).
One fascicle of the 'Sūtra on the Twelve Categories of Birth and Death'. (Recorded in Fang Yun's separate record).
One fascicle of the 'Sūtra on the Retribution of Sins and Blessings'. (Also named 'Sūtra on the Retribution of Sins and Blessings in the Cycle of the Five Paths', also called 'Sūtra on the Cycle of the Five Paths', also called 'Sūtra on the Five Paths Cycle'. Recorded in Fang Yun's separate record).
Twelve fascicles of the 'Abhidharma Treatise on the Division of Matters'. (Sometimes without the word 'Treatise', translated with the disciple Bodhiyashas. The initial version, with the same original as the Tang translation of the 'Kathāvatthu'. Fang Yun's record does not mention the source).
One fascicle of the 'Sūtra on the Four Categories of Learning the Dharma'. (Sometimes without the word 'Sūtra'. Recorded in Fang Yun's separate record).
One fascicle of the 'Sūtra on Pindola Bharadvaja Preaching the Dharma for King Udayana'. (Also called 'Sūtra on Pindola Preaching the Dharma for the King'. Recorded in Fang Yun's separate record. The above is extant, the following is missing).
One fascicle of the 'Akasagarbha Bodhisattva Sūtra'. (The second version, with the same original as the 'Akasagarbha Sūtra' produced by Buddhayashas of the Yao Qin dynasty. Recorded in Fang Yun's separate record).
One fascicle of the 'Sūtra of Immeasurable Meanings'. (The initial version, with the same original as the one produced by Dharmaghatayashas of the Xiao Qi dynasty. See Li Kuo's record).
One fascicle of the 'Sūtra on the Non-Origination of All Dharmas'. (The second version, with the same original as the two-fascicle version produced by Kumarajiva and the 'Sūtra on the Fundamental Non-Origination of All Dharmas'. Recorded in Fang Yun's separate record).
One fascicle of the 'Smaller Sūtra of Immeasurable Life'. (Sometimes without the word 'Smaller', the second version, with the same original as Kumarajiva's 'Amitabha Sūtra' and the Tang translation of the 'Sūtra on Praising the Pure Land'. Produced in the Xiaojian era, also named 'Amitabha Sūtra'. See the records of Daohui and Sengyou. The 'Biographies of Eminent Monks' states that it was produced in Jingzhou. Fang Yun's separate record of the 'Amitabha Sūtra' is a mistake).
One fascicle of the 'Sūtra of Eight Auspicious Signs'. (The third version, with the same original as Zhi Qian's 'Mantra of Eight Auspicious Signs' and Dharmaraksa's 'Sūtra of the Eight Yang Divine Spells', etc. Yuanjia two
【English Translation】 (From the 57th different translation of the Madhyama-āgama) One fascicle of the 'Sūtra on the Appearance of Four Persons in the World'. (From the 8th fascicle of the Ekottara-āgama, a different translation. Recorded in Fang Yun's separate record). One fascicle of the 'Sūtra on Eleven Thoughts of Recalling the Tathāgata'. (Also called 'Sūtra on Eleven Contemplations of Recalling the Tathāgata', from the initial different translation of the 48th fascicle of the Ekottara-āgama. Recorded in Fang Yun's separate record). One fascicle of the 'Āsvattha Sūtra'. (The third version, with the same original as the 'Yuye Sūtra', etc. Recorded in Fang Yun's separate record). Four fascicles of the 'Sūtra on the Causes and Effects of the Past and Present'. (Produced at Xin Temple in Jingzhou, the sixth translation, with the same original as the 'Sūtra on the Origin of Practice', 'Sūtra on Auspicious Origins', etc. See the records of Shixing, Li Kuo, and Sengyou). One fascicle of the 'Mahākāśyapa's Sūtra on Delivering the Poor Mother'. (Recorded in Fang Yun's separate record). One fascicle of the 'Sūtra on the Twelve Categories of Birth and Death'. (Recorded in Fang Yun's separate record). One fascicle of the 'Sūtra on the Retribution of Sins and Blessings'. (Also named 'Sūtra on the Retribution of Sins and Blessings in the Cycle of the Five Paths', also called 'Sūtra on the Cycle of the Five Paths', also called 'Sūtra on the Five Paths Cycle'. Recorded in Fang Yun's separate record). Twelve fascicles of the 'Abhidharma Treatise on the Division of Matters'. (Sometimes without the word 'Treatise', translated with the disciple Bodhiyashas. The initial version, with the same original as the Tang translation of the 'Kathāvatthu'. Fang Yun's record does not mention the source). One fascicle of the 'Sūtra on the Four Categories of Learning the Dharma'. (Sometimes without the word 'Sūtra'. Recorded in Fang Yun's separate record). One fascicle of the 'Sūtra on Pindola Bharadvaja Preaching the Dharma for King Udayana'. (Also called 'Sūtra on Pindola Preaching the Dharma for the King'. Recorded in Fang Yun's separate record. The above is extant, the following is missing). One fascicle of the 'Akasagarbha Bodhisattva Sūtra'. (The second version, with the same original as the 'Akasagarbha Sūtra' produced by Buddhayashas of the Yao Qin dynasty. Recorded in Fang Yun's separate record). One fascicle of the 'Sūtra of Immeasurable Meanings'. (The initial version, with the same original as the one produced by Dharmaghatayashas of the Xiao Qi dynasty. See Li Kuo's record). One fascicle of the 'Sūtra on the Non-Origination of All Dharmas'. (The second version, with the same original as the two-fascicle version produced by Kumarajiva and the 'Sūtra on the Fundamental Non-Origination of All Dharmas'. Recorded in Fang Yun's separate record). One fascicle of the 'Smaller Sūtra of Immeasurable Life'. (Sometimes without the word 'Smaller', the second version, with the same original as Kumarajiva's 'Amitabha Sūtra' and the Tang translation of the 'Sūtra on Praising the Pure Land'. Produced in the Xiaojian era, also named 'Amitabha Sūtra'. See the records of Daohui and Sengyou. The 'Biographies of Eminent Monks' states that it was produced in Jingzhou. Fang Yun's separate record of the 'Amitabha Sūtra' is a mistake). One fascicle of the 'Sūtra of Eight Auspicious Signs'. (The third version, with the same original as Zhi Qian's 'Mantra of Eight Auspicious Signs' and Dharmaraksa's 'Sūtra of the Eight Yang Divine Spells', etc. Yuanjia two
十九年正月三日于荊州城內為司空荊州刺史南譙王劉義宣出六日訖見僧祐寶唱二錄)無崖際持法門經一卷(第二齣與聖堅出者及尊勝菩薩所問經同本房云見別錄)貧子須賴經一卷(第四齣與白延支謙等出者同本見李廓錄)現在佛名經三卷(亦名華敷現在佛名第二齣與稱揚諸佛功德經等同本元嘉二十九年正月七日于荊州為南譙王出見始興錄及高僧傳)凈度三昧經三卷(第三齣見李廓錄)無憂王經一卷(于荊州辛寺譯見吳錄及僧祐錄)本行六波羅蜜經一卷(房云見別錄)異處七處三觀經一卷(或無異處字出雜阿含異譯房云見別錄)雜藏經一卷(第四齣與鬼問目連經等同本房云見別錄)目連降龍王經一卷(或無王字或云降龍經或云降龍王經第二齣與龍王兄弟經同本房云見別錄)曰難經一卷(一云越難經第三齣與聶承遠越難經等同本房云見別錄)釋六十二見經四卷(房云見別錄祐錄云一卷)請般特比丘經一卷(或作般特亦云般時房云見別錄)十二頭陀經一卷(房云見別錄)阿那律七念章經一卷(房云見別錄)十報法三統略經一卷(房云見別錄)六齋八戒經一卷(房云見別錄)阿蘭若習禪經二卷(第二齣與羅什坐禪三昧經同本見李廓錄)菩薩訶欲經一卷(第二齣與羅什出者同本房云見別錄)那先經一卷(第二齣與二卷者同本房云
【現代漢語翻譯】 現代漢語譯本： 十九年正月三日，在荊州城內，為司空、荊州刺史南譙王劉義宣翻譯了六日完成（見僧祐、寶唱二錄）：《無崖際持法門經》一卷（第二次翻譯，與聖堅翻譯的以及《尊勝菩薩所問經》同本，房玄齡說見過其他記錄）。《貧子須賴經》一卷（第四次翻譯，與白延、支謙等翻譯的同本，見李廓的記錄）。《現在佛名經》三卷（也叫《華敷現在佛名》，第二次翻譯，與《稱揚諸佛功德經》等同本，元嘉二十九年正月七日在荊州為南譙王翻譯，見始興的記錄以及《高僧傳》）。《凈度三昧經》三卷（第三次翻譯，見李廓的記錄）。《無憂王經》一卷（在荊州辛寺翻譯，見吳的記錄以及僧祐的記錄）。《本行六波羅蜜經》一卷（房玄齡說見過其他記錄）。《異處七處三觀經》一卷（或者沒有『異處』二字，出自《雜阿含》的異譯本，房玄齡說見過其他記錄）。《雜藏經》一卷（第四次翻譯，與《鬼問目連經》等同本，房玄齡說見過其他記錄）。《目連降龍王經》一卷（或者沒有『王』字，或者叫《降龍經》，或者叫《降龍王經》，第二次翻譯，與《龍王兄弟經》同本，房玄齡說見過其他記錄）。《曰難經》一卷（一說《越難經》，第三次翻譯，與聶承遠的《越難經》等同本，房玄齡說見過其他記錄）。《釋六十二見經》四卷（房玄齡說見過其他記錄，僧祐的記錄說一卷）。《請般特比丘經》一卷（或者寫作『般特』，也說『般時』，房玄齡說見過其他記錄）。《十二頭陀經》一卷（房玄齡說見過其他記錄）。《阿那律七念章經》一卷（房玄齡說見過其他記錄）。《十報法三統略經》一卷（房玄齡說見過其他記錄）。《六齋八戒經》一卷（房玄齡說見過其他記錄）。《阿蘭若習禪經》二卷（第二次翻譯，與鳩摩羅什的《坐禪三昧經》同本，見李廓的記錄）。《菩薩訶欲經》一卷（第二次翻譯，與鳩摩羅什翻譯的同本，房玄齡說見過其他記錄）。《那先經》一卷（第二次翻譯，與二卷本的同本，房玄齡說見過其他記錄）。 司空(Sikong)：古代官名 荊州刺史(Jingzhou Governor)：古代官名 南譙王(Nanqiao King)劉義宣(Liu Yixuan)：人名 僧祐(Sengyou)：人名 寶唱(Baochang)：人名 無崖際持法門經(Wu Yaji Chi Famen Jing)：經名 聖堅(Shengjian)：人名 尊勝菩薩所問經(Zunsheng Pusa Suowen Jing)：經名 貧子須賴經(Pinzi Xulai Jing)：經名 白延(Baiyan)：人名 支謙(Zhiqian)：人名 李廓(Likuo)：人名 現在佛名經(Xianzai Foming Jing)：經名 華敷現在佛名(Hua Fu Xianzai Foming)：經名 稱揚諸佛功德經(Chengyang Zhufogongde Jing)：經名 元嘉(Yuanjia)：年號 始興(Shixing)：地名 高僧傳(Gaoseng Zhuan)：書名 凈度三昧經(Jingdu Sanmei Jing)：經名 無憂王經(Wuyou Wang Jing)：經名 辛寺(Xin Temple)：寺廟名 吳錄(Wu Lu)：書名 本行六波羅蜜經(Benxing Liu Boluomi Jing)：經名 異處七處三觀經(Yichu Qichu Sanguan Jing)：經名 雜阿含(Za Ahan)：經名 雜藏經(Zazang Jing)：經名 鬼問目連經(Guiwen Mulian Jing)：經名 目連降龍王經(Mulian Xianglongwang Jing)：經名 龍王兄弟經(Longwang Xiongdi Jing)：經名 曰難經(Yuenan Jing)：經名 越難經(Yuenan Jing)：經名 聶承遠(Nie Chengyuan)：人名 釋六十二見經(Shi Liushier Jian Jing)：經名 請般特比丘經(Qing Bante Biqiu Jing)：經名 般特(Bante)：人名 般時(Banshi)：人名 十二頭陀經(Shier Toutuo Jing)：經名 阿那律七念章經(Analu Qinianzhang Jing)：經名 十報法三統略經(Shi Baofa Santonglue Jing)：經名 六齋八戒經(Liuzhai Bajie Jing)：經名 阿蘭若習禪經(Alanruo Xichan Jing)：經名 鳩摩羅什(Jiumoluoshi)：人名 坐禪三昧經(Zuochan Sanmei Jing)：經名 菩薩訶欲經(Pusa Heyu Jing)：經名 那先經(Naxian Jing)：經名
【English Translation】 English version: On the third day of the first month of the nineteenth year, within the city of Jingzhou, for Sikong (Minister of Works), Jingzhou Governor (Governor of Jingzhou) Nanqiao King (King of Nanqiao) Liu Yixuan (Liu Yixuan), [the translation] was completed in six days (as seen in the records of Sengyou (Sengyou) and Baochang (Baochang)): One scroll of the 'Wu Yaji Chi Famen Jing' ('Sutra of the Dharma-Gate of Unboundedness') (second translation, same version as that translated by Shengjian (Shengjian) and the 'Zunsheng Pusa Suowen Jing' ('Sutra of Questions by Bodhisattva Zunsheng'), Fang Xuanling (Fang Xuanling) said he had seen other records). One scroll of the 'Pinzi Xulai Jing' ('Sutra of the Needy Son Xulai') (fourth translation, same version as that translated by Baiyan (Baiyan), Zhiqian (Zhiqian), etc., see the record of Likuo (Likuo)). Three scrolls of the 'Xianzai Foming Jing' ('Sutra of the Names of Present Buddhas') (also called 'Hua Fu Xianzai Foming' ('Flower Adornment Names of Present Buddhas'), second translation, same version as the 'Chengyang Zhufogongde Jing' ('Sutra of Praising the Merits of All Buddhas'), etc., translated for Nanqiao King in Jingzhou on the seventh day of the first month of the twenty-ninth year of Yuanjia (Yuanjia), see the records of Shixing (Shixing) and the 'Gaoseng Zhuan' ('Biographies of Eminent Monks')). Three scrolls of the 'Jingdu Sanmei Jing' ('Sutra of Pure Transcendence Samadhi') (third translation, see the record of Likuo). One scroll of the 'Wuyou Wang Jing' ('Sutra of King Ashoka') (translated at Xin Temple (Xin Temple) in Jingzhou, see the records of Wu (Wu) and Sengyou). One scroll of the 'Benxing Liu Boluomi Jing' ('Sutra of the Fundamental Practice of the Six Paramitas'), Fang Xuanling said he had seen other records. One scroll of the 'Yichu Qichu Sanguan Jing' ('Sutra of the Three Contemplations at Seven Different Places') (or without the words 'Yichu' ('Different Places'), from a different translation of the 'Za Ahan' ('Samyukta Agama'), Fang Xuanling said he had seen other records). One scroll of the 'Zazang Jing' ('Miscellaneous Collection Sutra') (fourth translation, same version as the 'Guiwen Mulian Jing' ('Sutra of the Ghost's Questions to Maudgalyayana'), etc., Fang Xuanling said he had seen other records). One scroll of the 'Mulian Xianglongwang Jing' ('Sutra of Maudgalyayana Subduing the Dragon King') (or without the word 'Wang' ('King'), or called 'Xianglong Jing' ('Sutra of Subduing the Dragon'), or called 'Xianglongwang Jing' ('Sutra of Subduing the Dragon King'), second translation, same version as the 'Longwang Xiongdi Jing' ('Sutra of the Dragon King Brothers'), Fang Xuanling said he had seen other records). One scroll of the 'Yuenan Jing' ('Sutra of Yuenan') (one version says 'Yuenan Jing' ('Sutra of Yuenan'), third translation, same version as the 'Nie Chengyuan Yuenan Jing' ('Sutra of Yuenan by Nie Chengyuan'), etc., Fang Xuanling said he had seen other records). Four scrolls of the 'Shi Liushier Jian Jing' ('Sutra Explaining the Sixty-Two Views') (Fang Xuanling said he had seen other records, Sengyou's record says one scroll). One scroll of the 'Qing Bante Biqiu Jing' ('Sutra of Inviting the Bhikshu Bante') (or written as 'Bante' ('Bante'), also called 'Banshi' ('Banshi'), Fang Xuanling said he had seen other records). One scroll of the 'Shier Toutuo Jing' ('Sutra of the Twelve Dhuta Practices') (Fang Xuanling said he had seen other records). One scroll of the 'Analu Qinianzhang Jing' ('Sutra of Aniruddha's Seven Thoughts') (Fang Xuanling said he had seen other records). One scroll of the 'Shi Baofa Santonglue Jing' ('Sutra of the Ten Retributions, Three Unifications, and Brief Explanation') (Fang Xuanling said he had seen other records). One scroll of the 'Liuzhai Bajie Jing' ('Sutra of the Six Fasts and Eight Precepts') (Fang Xuanling said he had seen other records). Two scrolls of the 'Alanruo Xichan Jing' ('Sutra of Aranya Practice of Dhyana') (second translation, same version as Kumarajiva's (Kumarajiva) 'Zuochan Sanmei Jing' ('Sutra of Dhyana Samadhi'), see the record of Likuo). One scroll of the 'Pusa Heyu Jing' ('Sutra of the Bodhisattva's Reproach of Desires') (second translation, same version as that translated by Kumarajiva, Fang Xuanling said he had seen other records). One scroll of the 'Naxian Jing' ('Sutra of Nagasena') (second translation, same version as the two-scroll version, Fang Xuanling said he had seen other records).
見別錄)十二游經一卷(第二齣房云見舊錄)第一義五相略集一卷(于東安寺出見僧祐錄高僧傳云于荊州辛寺出)
右五十二部一百三十四卷(賓頭盧上二十六部一百卷見在虛空藏下二十六部三十四卷闕本)。
沙門求那跋陀羅。宋言功德賢。中印度人也。以大乘學故世號摩訶衍。本婆羅門種。幼學五明諸論。天文書算醫方咒術靡不博貫。后遇見雜心尋讀驚悟。乃深崇佛法焉。其家世外道禁絕沙門。乃舍家潛遁遠求師匠。即落髮改服專志學業。及受具戒博通三藏。為人慈和恭順事師盡勤。頃之辭小乘師進學大乘。大乘師試令探取經匣。即得大品華嚴。師喜而嘆曰。汝于大乘有重緣矣。於是讀誦講義莫能酬抗。進受菩薩戒法。乃奉書父母勸歸正法曰。若專守外道則雖還無益。若歸依三寶則長得相見。其父感其至言遂棄邪從正。跋陀前到師子諸國皆傳送資供。既有緣東方。乃隨舶泛海。中塗風止。淡水復竭。舉舶憂惶。跋陀曰。可同心並力念十方佛稱觀世音何往不感。乃密誦咒經懇到禮懺。俄而信風暴至密雲降雨一舶蒙濟。其誠感如此。元嘉十二年乙亥至廣州。時刺史車朗表聞文帝。遣使延接。既至楊都。敕名僧慧嚴慧觀于新亭郊勞見。其神情朗徹莫不虔敬。雖因譯交言。而欣若傾蓋。初住祇洹寺。俄而文帝
【現代漢語翻譯】 現代漢語譯本 《見別錄》十二游經一卷（第二齣房云見舊錄）。《第一義五相略集》一卷（于東安寺出，見僧祐錄《高僧傳》，云于荊州辛寺出）。
右五十二部，一百三十四卷（賓頭盧上二十六部一百卷見在，虛空藏下二十六部三十四卷闕本）。
沙門求那跋陀羅（Guṇabhadra，意為功德賢），宋代人稱他為功德賢。他是中印度人，因為學習大乘佛法，所以世人稱他為摩訶衍（Mahāyāna，意為大乘）。他原本是婆羅門種姓，從小學習五明等各種論著，對於天文、書算、醫方、咒術無不廣泛通曉。後來偶然遇見《雜心論》，讀後感到震驚和醒悟，於是深深崇信佛法。他的家族世代信奉外道，禁止沙門出入。於是他捨棄家庭，偷偷逃走，遠方尋訪師父。隨即剃髮更衣，專心致志地學習佛法。等到受了具足戒后，博通三藏經典。他為人慈祥溫和，恭敬順從，侍奉師長非常勤懇。不久，他辭別小乘師父，進而學習大乘佛法。大乘師父讓他嘗試從經匣中取經，他隨即取出了《大品般若經》和《華嚴經》。師父高興地讚歎說：『你與大乘佛法有很深的緣分啊！』於是他讀誦講解經義，沒有人能夠辯駁。後來他接受了菩薩戒法，於是寫信給父母，勸他們歸依正法，信中說：『如果專心信奉外道，即使回來也沒有益處。如果歸依三寶，就能長久地相見。』他的父親被他的真誠所感動，於是放棄了邪道，歸依了正法。求那跋陀羅（Guṇabhadra）前往師子國（Śrī Lanka，今斯里蘭卡）等各國，都得到供養和資助。因為與東方有緣，於是跟隨商船航海。途中遇到風停，淡水也用盡了，全船的人都憂愁恐慌。求那跋陀羅（Guṇabhadra）說：『我們可以同心協力，唸誦十方諸佛，稱念觀世音菩薩，無論到哪裡都會有感應的。』於是他秘密地誦持咒語，懇切地禮拜懺悔。不久，順風突然到來，烏雲降下雨水，全船的人都得到了救濟。他的真誠感應就是這樣。元嘉十二年乙亥，他到達廣州。當時刺史車朗上表稟告文帝，文帝派遣使者迎接他。到達楊都后，文帝敕令名僧慧嚴、慧觀在新亭郊外迎接他。他們看到求那跋陀羅（Guṇabhadra）神情開朗清澈，無不虔誠敬佩。雖然因為翻譯才得以交談，卻感到非常欣喜，好像一見如故。最初他住在祇洹寺，不久文帝
【English Translation】 English version Twelve Travel Sutra, one fascicle (seen in the Second Compilation Room, according to the old record). A Brief Collection of the Five Aspects of the First Meaning, one fascicle (emerged from Dong'an Temple, as seen in Sengyou's Record and the Biographies of Eminent Monks, stating it emerged from Xin Temple in Jingzhou).
A total of fifty-two sections, one hundred and thirty-four fascicles (twenty-six sections and one hundred fascicles under Piṇḍola are extant; twenty-six sections and thirty-four fascicles under Ākāśagarbha are missing).
The śrāmaṇa Guṇabhadra (Virtuous Merit), known in the Song dynasty as Gongde Xian (功德賢). He was from Central India. Because of his study of Mahāyāna Buddhism, he was known as Mahāyāna (大乘). He was originally from the Brahmin caste. From a young age, he studied the five sciences and various treatises, and was widely versed in astronomy, mathematics, medicine, incantations, and other arts. Later, he encountered the Tattvasaṃgraha (雜心論), and after reading it, he was shocked and awakened, and deeply revered Buddhism. His family had traditionally adhered to externalist paths and forbade śrāmaṇas. Therefore, he abandoned his home and secretly fled to seek a teacher. He then shaved his head, changed his clothes, and devoted himself to his studies. After receiving the full precepts, he became well-versed in the Tripiṭaka. He was kind, gentle, respectful, and diligent in serving his teachers. Soon after, he bid farewell to his Hīnayāna teacher and advanced to study Mahāyāna. His Mahāyāna teacher asked him to try to retrieve a scripture from a scripture box. He immediately obtained the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra (大品般若經) and the Avataṃsaka Sūtra (華嚴經). The teacher was pleased and exclaimed, 'You have a deep affinity with Mahāyāna!' Thereupon, he recited and lectured on the meaning of the scriptures, and no one could refute him. Later, he received the Bodhisattva precepts. He then wrote a letter to his parents, urging them to return to the correct Dharma, saying, 'If you exclusively adhere to externalist paths, even if you return, it will be of no benefit. If you take refuge in the Three Jewels, you will be able to see each other for a long time.' His father was moved by his sincere words and abandoned the heterodox path, taking refuge in the correct Dharma. Guṇabhadra (求那跋陀羅) traveled to countries such as Śrī Lanka (師子國), and received offerings and support. Because he had an affinity with the East, he followed a merchant ship across the sea. On the way, the wind stopped and the fresh water ran out. Everyone on the ship was worried and panicked. Guṇabhadra (求那跋陀羅) said, 'We can unite our hearts and minds, recite the Buddhas of the ten directions, and invoke Avalokiteśvara Bodhisattva. Wherever we go, we will receive a response.' Thereupon, he secretly recited mantras and earnestly performed repentance. Soon after, a favorable wind suddenly arrived, and dark clouds brought rain, and everyone on the ship was rescued. His sincerity was so responsive. In the twelfth year of Yuanjia, Yihai, he arrived in Guangzhou. At that time, the governor Che Lang reported to Emperor Wen, who sent envoys to welcome him. After arriving in Yangdu, Emperor Wen ordered the eminent monks Huiyan and Huiguan to greet him in the suburbs of Xinting. They saw that Guṇabhadra's (求那跋陀羅) expression was bright and clear, and they were all reverent and respectful. Although they were able to converse because of translation, they felt very happy, as if they had known each other for a long time. Initially, he lived in the Jetavana Monastery (祇洹寺), and soon Emperor Wen
延請深加崇敬。瑯瑘顏延之通才碩學束帶造門。於是宋都遠近冠蓋相望。大將軍彭城王義康。丞相南譙王義宣。並師事焉。頃之眾僧共請出經。于祇洹寺集義學諸僧。譯出雜阿含經。東安寺出法鼓經。後於丹楊郡譯出勝鬘楞伽經。徒眾七百餘人。寶云傳譯。慧觀執筆。往復咨折妙得本旨。后譙王鎮荊州。請與俱行安止辛寺。更創殿房。即于辛寺出無憂王過現因果小無量壽央崛魔羅相續解脫波羅蜜了義現在佛名第一義五相略八吉祥等諸經。並前所出凡五十二部。多是弟子法勇傳度。譙王欲請講華嚴等經。而跋陀自忖未善宋語愧嘆積旬。即旦夕禮懺請乞冥應。夢有人白服持劍擎一人首來至其前曰。何故憂耶。跋陀具以事對。答曰。無所多憂。即以劍易首更安新頭。語令迴轉曰。得無痛耶。答曰。不痛。豁然便覺心神喜悅。旦起言義皆備領宋語。於是就講。弟子法勇傳譯。僧念為都講。雖因譯人而玄解往復。元嘉將末。譙王屢有怪夢。跋陀曰。都中將有禍亂。未及一年而二兇構逆。及孝建之初。譙王陰謀逆節。跋陀顏容憂慘而未及發言。譙王問其故。跋陀諫爭懇切乃流涕而出曰。必無所冀。貧道不容扈從。譙王以其物情所信。乃逼與俱下。梁山之敗火檻轉迫。去岸懸遠判無濟理。唯一心稱觀世音。手捉筇竹杖投身江中。水齊
至膝以杖刺水水深流駛。見一童子尋后而至以手牽之。顧謂童子。汝小兒何能度我。恍惚之間覺行十餘步。仍得上岸。即脫納衣欲賞童子顧覓不見。舉身毛豎方知神力焉時王玄謨督軍梁山。孝武帝駿敕軍中。得摩訶衍善加料理。驛信送臺。俄而尋得合舸送都。孝武即時引見顧問委曲。曰企望日久今始相遇。跋陀對曰。既染亹戾分為灰粉。今得接見重荷生造敕問。並譙為賊。答曰。出家之人不預戎事。然張暢宗靈秀等並是驅逼。貧道所明但不圖宿緣乃逢此事。孝武曰。無所懼也。是日敕住後堂供施衣物給以人乘。初跋陀在荊州十載。每與譙王書疏無不記錄。及軍敗簡檢無片言及軍事者。孝武明其純謹益加禮遇。后因閑談聊戲問曰。念丞相不。答曰。受供十年何可忘德。今從陛下乞。愿為丞相三年燒香。帝悽然動容。義而許焉。及中興寺成敕令移住。為開三間房。後於東府宴會王公畢集。敕見跋陀。時未及淨髮白首皓然。孝武遙望顧謂尚書謝莊曰。摩訶衍聰明機解。但念老期已至。朕試問之。其必悟人意也。跋陀上階因迎謂之曰。摩訶衍不負遠來之意但有一在。即應聲答曰。貧道遠歸帝京垂三十載。天子恩遇銜愧罔極。但七十老病唯一死在。帝嘉其機辯。敕近御而坐。舉朝屬目。後於秣陵界鳳凰樓西起寺。每至夜半輒有推
【現代漢語翻譯】 現代漢語譯本：他拄著枴杖走到膝蓋深的水中，水流湍急。看見一個童子在後面追來，用手拉住他。他回頭對童子說：『你這小孩子怎麼能渡我過去？』恍惚之間，覺得走了十幾步，就上了岸。他脫下僧衣想要賞賜童子，回頭尋找卻不見了。渾身汗毛都豎了起來，才知道是神力。當時王玄謨（人名，官職不詳）在梁山督軍，孝武帝劉駿（Emperor Xiaowu of Liu Song）命令軍中，得到摩訶衍（Mahayana，大乘）要好好照料，用驛站的信使送到臺城（建康，今南京）。不久就找到了，用船一起送到都城。孝武帝立刻召見，詳細詢問。說：『盼望很久了，今天才相遇。』跋陀（Buddha，覺者）回答說：『已經沾染了亹戾（邪惡），化為灰粉。如今能夠接見，重新蒙受恩德。』皇帝問，並且責問他是不是賊。回答說：『出家之人不參與軍事。然而張暢（人名）、宗靈秀（人名）等人都是被脅迫的。貧道所明白的，只是沒想到宿世的因緣竟然遇到這件事。』孝武帝說：『沒有什麼可怕的。』當天命令他住在後堂，供給衣物，配備車馬。當初跋陀在荊州住了十年，每次與譙王（Prince Qiao）的書信都記錄下來。等到軍隊戰敗，檢查時沒有一句話涉及到軍事。孝武帝明白他純潔謹慎，更加禮遇他。後來因為閑談，開玩笑地問他說：『想念丞相嗎？』回答說：『接受供養十年，怎麼能忘記恩德。現在向陛下請求，願意為丞相燒香三年。』皇帝悽然感動，答應了他。等到中興寺建成，命令他搬過去住。為他開了三間房。後來在東府宴會，王公大臣全部聚集。皇帝命令召見跋陀。當時還沒來得及剃髮，白髮蒼蒼。孝武帝遠遠望見，回頭對尚書謝莊（Xie Zhuang）說：『摩訶衍聰明機敏，只是考慮到他年紀大了。我試著問他，他一定能領悟我的意思。』跋陀走上臺階，孝武帝迎上去對他說：『摩訶衍沒有辜負遠道而來的心意，只有一件事。』跋陀立刻回答說：『貧道遠離家鄉來到帝京，快三十年了。天子的恩遇，慚愧得無以復加。只是七十歲老病，只有一死而已。』皇帝讚賞他的機敏善辯，命令他靠近御座而坐。滿朝文武都注視著他。後來在秣陵（Moling）界鳳凰樓（Phoenix Tower）西邊建造寺廟。每到半夜，總有推 動的聲音。
【English Translation】 English version: He walked into the water up to his knees, using his staff to probe, the current swift and strong. He saw a boy following behind, who reached out and took his hand. He turned to the boy and said, 'How can you, a small child, help me cross?' In a daze, he felt as though he had walked more than ten steps and reached the shore. He took off his kasaya (robe) intending to reward the boy, but when he looked back, he was gone. Every hair on his body stood on end, and he realized it was divine power. At that time, Wang Xuanmo (personal name, official position unknown) was supervising the army at Liangshan. Emperor Xiaowu of Liu Song ordered the army to treat Mahayana (Mahayana, the Great Vehicle) well and send him to Taicheng (Jiankang, present-day Nanjing) by express messenger. Soon he was found and sent to the capital by boat. Emperor Xiaowu immediately summoned him and inquired in detail, saying, 'I have been looking forward to this for a long time, and today we finally meet.' Buddha (Buddha, the Awakened One) replied, 'Having been stained with evil, I have been reduced to ashes. Now I am able to meet you and receive your grace anew.' The emperor asked, and also questioned him about being a thief. He replied, 'A monk does not participate in military affairs. However, Zhang Chang (personal name), Zong Lingxiu (personal name), and others were all coerced. What I understand is that I never expected to encounter this due to past karma.' Emperor Xiaowu said, 'There is nothing to fear.' That day, he ordered him to stay in the back hall, providing him with clothing and carriages. Initially, Buddha stayed in Jingzhou for ten years, and every letter he wrote to Prince Qiao was recorded. When the army was defeated, an inspection revealed that not a single word mentioned military affairs. Emperor Xiaowu understood his purity and caution and treated him with even greater respect. Later, during a casual conversation, he jokingly asked, 'Do you miss the Prime Minister?' He replied, 'Having received offerings for ten years, how can I forget his kindness? Now I ask Your Majesty to allow me to burn incense for the Prime Minister for three years.' The emperor was moved and agreed. When Zhongxing Temple was completed, he ordered him to move there. He opened three rooms for him. Later, at a banquet in the Eastern Mansion, all the princes and ministers gathered. The emperor ordered Buddha to be summoned. At that time, he had not yet shaved his head, and his hair was white. Emperor Xiaowu looked at him from afar and said to the Minister Xie Zhuang (Xie Zhuang), 'Mahayana is intelligent and quick-witted, but I am concerned that his old age is approaching. I will try to ask him, and he will surely understand my meaning.' Buddha ascended the steps, and Emperor Xiaowu greeted him and said, 'Mahayana has not disappointed my expectations of your long journey, but there is one thing.' Buddha immediately replied, 'I have been away from my hometown and have come to the capital for nearly thirty years. The emperor's grace is so great that I am filled with shame. But at the age of seventy, I am old and sick, and only death remains.' The emperor praised his wit and eloquence and ordered him to sit near the imperial seat. All the officials watched him. Later, a temple was built west of Phoenix Tower (Phoenix Tower) in Moling (Moling). Every midnight, there was always a pushing sound.
戶而喚。視不見人眾屢魘夢。跋陀燒香咒愿曰。汝宿緣居此。我今起寺行道禮懺常為汝等。若住者為護寺善神。若不能居各隨所安。既而道俗十餘人同夕夢見鬼神千數皆荷擔移去寺眾遂安。大明七年天下亢旱。祈禱山川累月無驗。帝遂請令祈雨必使有感。如其無效不須相見。跋陀答曰。仰憑三寶陛下天威冀必降澤。如其無獲不復重見。即往北湖釣臺。燒香祈請不復飲食。默而誦經密加秘咒。明日晡時西北角云起。初如車蓋。日在桑榆。風震云合。連日降雨。明旦公卿入賀。敕見慰勞䞋施相續。跋陀自幼以來蔬食終身。常執持香爐未嘗輟手。每食輒分食飛鳥乃集手取食。至明帝之世禮供彌盛。到太始四年正月覺體不平。便預與明帝及公卿等告辭。臨終之日延佇而望雲。見天華聖像。禺中遂卒。春秋七十有五明帝慟惜賻送殷厚。公卿會葬榮哀備焉。般泥洹經一卷(或無般字孝建元年于辛寺譯見道慧宋齊錄今尋此單卷泥洹上下文句非是跋陀所翻似是謙護等譯今尋得二卷且附東晉錄中)釋摩男本經一卷(吳支謙譯)三藏法師自述喻一卷(非梵本出故亦刪之)當來選擇諸惡世界經過去行檀波羅蜜經(上二經並出悲華經)殺龍濟一國經(出六度經)三因緣經(出長阿含)三小劫經(出樓炭經)佛入甘露門正意經(出大十二門經)阿
【現代漢語翻譯】 現代漢語譯本： 他對著門大聲呼喚。因為經常看不見人，眾人屢次做噩夢。跋陀（Batuo，即佛陀跋陀羅）焚香祈禱說：『你們前世的因緣住在這裡。我現在要建寺廟，修行，禮拜，經常為你們祈禱。如果願意住在這裡，就做護寺的善神。如果不能住，就各自去安身的地方。』不久，道士和百姓十餘人，同一天晚上夢見成千上萬的鬼神都扛著東西搬走了，寺廟的眾人於是平安無事。大明七年，天下大旱。祈禱山川神靈幾個月都沒有應驗。皇帝於是請跋陀祈雨，一定要有感應。如果無效，就不必再見面了。跋陀回答說：『仰仗三寶（佛、法、僧）和陛下的天威，希望一定能降下甘霖。如果還是沒有效果，就不再見面了。』隨即前往北湖釣臺，焚香祈請，不再飲食，默默地誦經，暗中加上秘密的咒語。第二天下午三點到五點，西北角升起雲彩，開始像車蓋一樣。太陽快落山時，狂風震動，雲彩合攏。連續下了好幾天的雨。第二天早晨，公卿大臣前來祝賀。皇帝下令慰問賞賜，接連不斷。跋陀從小到大都吃素，終身拿著香爐，從不離手。每次吃飯，總是分一些給飛鳥，鳥兒就飛到他手上取食。到了明帝在位的時候，對他的禮遇供養更加隆重。到太始四年正月，感覺身體不適，就預先和明帝以及公卿大臣們告別。臨終的時候，抬頭望著天空的雲彩，看見天花和聖像。中午時分就去世了。享年七十五歲。明帝非常悲痛惋惜，贈送的喪葬物品非常豐厚。公卿大臣們一起安葬，極盡哀榮。般泥洹經一卷（或沒有『般』字，孝建元年在辛寺翻譯，見道慧《宋齊錄》，現在尋找這部單卷《泥洹經》的上下文句，不是跋陀所翻譯的，好像是謙護等翻譯的，現在找到兩卷，暫且附在東晉的目錄中）。釋摩男本經一卷（吳支謙翻譯）。三藏法師自述喻一卷（不是梵文字，所以也刪去了）。《當來選擇諸惡世界經》、《過去行檀波羅蜜經》（以上兩部經都出自《悲華經》）。《殺龍濟一國經》（出自《六度經》）。《三因緣經》（出自《長阿含》）。《三小劫經》（出自《樓炭經》）。《佛入甘露門正意經》（出自《大十二門經》）。阿 English version: He called loudly at the door. Because he often couldn't see people, the crowd frequently had nightmares. Batuo (Buddhabhadra) burned incense and prayed, saying, 'Your past karma resides here. I am now building a temple, practicing, and prostrating, constantly praying for you. If you are willing to stay here, become good spirits protecting the temple. If you cannot stay, each of you go to a place of peace.' Soon, more than ten Taoists and common people dreamed on the same night that thousands of ghosts and spirits were carrying things away, and the temple's people were then at peace. In the seventh year of the Daming era, there was a great drought in the land. Praying to the mountain and river deities for months yielded no results. The emperor then requested Batuo to pray for rain, insisting that there must be a response. If it was ineffective, there was no need to meet again. Batuo replied, 'Relying on the Three Jewels (Buddha, Dharma, Sangha) and Your Majesty's heavenly authority, I hope that abundant rain will surely fall. If there is still no effect, I will not meet again.' He then went to the fishing platform at North Lake, burned incense and prayed, no longer eating or drinking, silently reciting scriptures, secretly adding secret mantras. The next day, between 3 and 5 PM, clouds rose from the northwest corner, initially like a carriage cover. As the sun was setting, the wind shook, and the clouds merged. It rained for several days. The next morning, dukes and ministers came to congratulate. The emperor ordered condolences and rewards to be given continuously. From childhood, Batuo had been a vegetarian, holding an incense burner throughout his life, never letting it go. Every time he ate, he would divide some for the flying birds, and the birds would fly to his hand to take the food. By the time of Emperor Ming's reign, the respect and offerings to him were even more grand. In the first month of the fourth year of the Tai Shi era, he felt unwell, so he bid farewell to Emperor Ming and the dukes and ministers in advance. On the day of his death, he looked up at the clouds in the sky and saw celestial flowers and holy images. He passed away at noon. He lived to be seventy-five years old. Emperor Ming was very saddened and grieved, and the funeral gifts were very generous. The dukes and ministers together buried him, with utmost honor and mourning. One volume of the Banni Nirvana Sutra (or without the word 'Banni', translated at Xin Temple in the first year of the Xiaojian era, see Dao Hui's Song Qi Records. Now searching for the context of this single volume of the Nirvana Sutra, it was not translated by Batuo, it seems to be translated by Qian Hu and others. Now finding two volumes, they are temporarily attached to the Eastern Jin catalog). One volume of the Shimo Nan Ben Jing (translated by Zhi Qian of Wu). One volume of The Tripitaka Master's Self-Description Metaphor (not from a Sanskrit text, so it is also deleted). The Sutra of Choosing Evil Worlds in the Future, The Sutra of Past Practice of Dana Paramita (both of the above sutras are from the Karunapundarika Sutra). The Sutra of Killing the Dragon to Save a Country (from the Shastideva Sutra). The Sutra of Three Causes and Conditions (from the Dirghagama). The Sutra of Three Small Kalpas (from the Loutan Jing). The Sutra of the Buddha Entering the Gate of Ambrosia with Correct Intention (from the Mahadvadasangama Sutra). A
【English Translation】 English version: He called loudly at the door. Because he often couldn't see people, the crowd frequently had nightmares. Batuo (Buddhabhadra) burned incense and prayed, saying, 'Your past karma resides here. I am now building a temple, practicing, and prostrating, constantly praying for you. If you are willing to stay here, become good spirits protecting the temple. If you cannot stay, each of you go to a place of peace.' Soon, more than ten Taoists and common people dreamed on the same night that thousands of ghosts and spirits were carrying things away, and the temple's people were then at peace. In the seventh year of the Daming era, there was a great drought in the land. Praying to the mountain and river deities for months yielded no results. The emperor then requested Batuo to pray for rain, insisting that there must be a response. If it was ineffective, there was no need to meet again. Batuo replied, 'Relying on the Three Jewels (Buddha, Dharma, Sangha) and Your Majesty's heavenly authority, I hope that abundant rain will surely fall. If there is still no effect, I will not meet again.' He then went to the fishing platform at North Lake, burned incense and prayed, no longer eating or drinking, silently reciting scriptures, secretly adding secret mantras. The next day, between 3 and 5 PM, clouds rose from the northwest corner, initially like a carriage cover. As the sun was setting, the wind shook, and the clouds merged. It rained for several days. The next morning, dukes and ministers came to congratulate. The emperor ordered condolences and rewards to be given continuously. From childhood, Batuo had been a vegetarian, holding an incense burner throughout his life, never letting it go. Every time he ate, he would divide some for the flying birds, and the birds would fly to his hand to take the food. By the time of Emperor Ming's reign, the respect and offerings to him were even more grand. In the first month of the fourth year of the Tai Shi era, he felt unwell, so he bid farewell to Emperor Ming and the dukes and ministers in advance. On the day of his death, he looked up at the clouds in the sky and saw celestial flowers and holy images. He passed away at noon. He lived to be seventy-five years old. Emperor Ming was very saddened and grieved, and the funeral gifts were very generous. The dukes and ministers together buried him, with utmost honor and mourning. One volume of the Banni Nirvana Sutra (or without the word 'Banni', translated at Xin Temple in the first year of the Xiaojian era, see Dao Hui's Song Qi Records. Now searching for the context of this single volume of the Nirvana Sutra, it was not translated by Batuo, it seems to be translated by Qian Hu and others. Now finding two volumes, they are temporarily attached to the Eastern Jin catalog). One volume of the Shimo Nan Ben Jing (translated by Zhi Qian of Wu). One volume of The Tripitaka Master's Self-Description Metaphor (not from a Sanskrit text, so it is also deleted). The Sutra of Choosing Evil Worlds in the Future, The Sutra of Past Practice of Dana Paramita (both of the above sutras are from the Karunapundarika Sutra). The Sutra of Killing the Dragon to Save a Country (from the Shastideva Sutra). The Sutra of Three Causes and Conditions (from the Dirghagama). The Sutra of Three Small Kalpas (from the Loutan Jing). The Sutra of the Buddha Entering the Gate of Ambrosia with Correct Intention (from the Mahadvadasangama Sutra). A
蘭那經(出中阿含)舍利弗等比丘得身作證經(出雜阿含)那賴經墮珠著海中經舅甥經舍利弗般泥洹經負債為牛經君臣經(上六經並出生經)四食經(小乘雜抄)阿難見妓樂啼哭無常經佛往慰迦葉病經佛命阿難詣最勝長者經二僑士經目連弟佈施望即報經(上五經並出出曜經)
般泥洹等二十三部。二十三卷。或是別生抄經。或非跋陀所出。今為實錄故總刪之。◎◎觀世音菩薩受記經一卷(一名觀世音受決經第三齣與西晉法護道真出者同本見王宗僧祐李廓法上等錄及高僧傳)
右一部一卷其本見在。
沙門釋法勇。梵名曇無竭。本姓李氏。幽州黃龍國人也。幼為沙彌便修苦行。持戒諷經為師所異。嘗聞法顯寶云諸僧躬踐佛國。慨然有忘身之誓。遂以宋永初之元。招集同志沙門僧猛曇朗之徒二十五人。共赍幡蓋供養之具。發跡北土遠適西方。初至河南國仍出海西郡。進入流沙到高昌郡。經歷龜茲沙勒諸國。前登蔥嶺雪山。棧路險惡驢馬不通。增冰峨峨絕無草木山多瘴氣。下有大江浚急如箭。于東西兩山之脅系索為橋。相去極遠十人一過。到彼岸已舉煙為識。後人見煙知前已度方得更進。若久不見煙則知暴風吹索。人墮江中。行蔥嶺三日方過覆上雪山。懸崖壁立無安足處。石壁皆有故弋孔。處處相對。人
【現代漢語翻譯】 現代漢語譯本： 《蘭那經》（出自《中阿含經》）《舍利弗等比丘得身作證經》（出自《雜阿含經》）《那賴經》《墮珠著海中經》《舅甥經》《舍利弗般泥洹經》《負債為牛經》《君臣經》（以上六經並出自《生經》）《四食經》（小乘雜抄）《阿難見妓樂啼哭無常經》《佛往慰迦葉病經》《佛命阿難詣最勝長者經》《二僑士經》《目連弟佈施望即報經》（以上五經並出自《出曜經》）。
《般泥洹》等二十三部，共二十三卷。這些或許是單獨抄寫的經文，或者並非跋陀（Batuo，譯者名）所出。現在爲了記錄真實情況，全部刪去。觀世音菩薩受記經一卷（又名《觀世音受決經》，第三個版本，與西晉法護（Fahu）和道真（Daozhen）所出的版本相同，見王宗（Wang Zong）、僧祐（Sengyou）、李廓（Li Kuo）、法上（Fashang）等人的記錄以及《高僧傳》）。
右邊這一部經共一卷，其原本現在還在。
沙門釋法勇（釋為佛教，法為佛法，勇為名字），梵名曇無竭（Dharmakshema，法護的另一個名字），本姓李氏，是幽州黃龍國人。他從小就當了沙彌（Shami，佛教術語，小乘出家男子），修行苦行，持戒誦經，被他的老師所賞識。他曾經聽法顯（Faxian）、寶云（Baoyun）等僧人說他們親自去過佛國，於是慨然立下不顧自身安危的誓言。因此，在宋朝永初元年，他招集了志同道合的沙門僧猛（Sengmeng）、曇朗（Tanlang）等人共二十五人，一起帶著幡蓋和供養的物品，從北方的國土出發，前往遙遠的西方。最初到達河南國，然後出海西郡，進入流沙，到達高昌郡。經歷了龜茲（Qiuci）、沙勒（Shale）等國，然後登上蔥嶺（Congling）雪山。棧道險惡，驢馬無法通行。冰層高聳，沒有草木，山裡瘴氣瀰漫。下面有條大江，水流湍急如箭。於是在東西兩山的山腰上繫上繩索作為橋樑。兩山相距極遠，每次只能讓十個人通過。到達彼岸后，就舉起煙作為訊號。後面的人看到煙，就知道前面的人已經渡過，才能繼續前進。如果很久沒有看到煙，就知道是暴風吹斷了繩索，人掉進了江中。在蔥嶺走了三天才能通過，然後再次登上雪山。懸崖峭壁，沒有可以站腳的地方。石壁上都有以前留下的弋孔，處處相對。人
【English Translation】 English version: 《Lanna Sutra》 (from the 《Madhyama Agama Sutra》), 《Shariputra and Other Bhikkhus Attaining Body Witness Sutra》 (from the 《Samyukta Agama Sutra》), 《Nalaka Sutra》, 《The Sutra of the Dropped Pearl in the Sea》, 《The Sutra of the Uncle and Nephew》, 《Shariputra's Parinirvana Sutra》, 《The Sutra of Being in Debt and Becoming an Ox》, 《The Sutra of the Ruler and His Ministers》 (the above six sutras are from the 《Jataka Sutra》), 《The Four Nutriments Sutra》 (Small Vehicle Miscellaneous Excerpts), 《Ananda Seeing Prostitutes and Crying Over Impermanence Sutra》, 《The Buddha Going to Comfort Kashyapa's Illness Sutra》, 《The Buddha Ordering Ananda to Visit the Most Excellent Elder Sutra》, 《The Two Merchants Sutra》, 《Maudgalyayana's Brother Giving Alms Hoping for Immediate Reward Sutra》 (the above five sutras are from the 《Udāna》).
《Parinirvana》 and twenty-three other sections, totaling twenty-three volumes. These may be separately copied scriptures, or not produced by Batuo (Batuo, name of the translator). Now, to record the true situation, all are deleted. Avalokiteśvara Bodhisattva's Prophecy Sutra, one volume (also known as 《Avalokiteśvara's Prediction Sutra》, the third version, the same as the versions produced by Fahu (Fahu) and Daozhen (Daozhen) of the Western Jin Dynasty, see the records of Wang Zong, Sengyou, Li Kuo, Fashang, and others, as well as the 《Biographies of Eminent Monks》).
The sutra on the right consists of one volume, and its original version is still extant.
The Shramana (Shramana, Buddhist monk) Shi Fayong (Shi refers to Buddhism, Fa refers to Dharma, Yong is the name), whose Sanskrit name is Dharmakshema (Dharmakshema, another name for Fahu), his original surname was Li, and he was a native of Huanglong Kingdom in Youzhou. He became a Shami (Shami, Buddhist term, a male novice in Theravada Buddhism) at a young age, practiced asceticism, upheld the precepts, and recited scriptures, and was appreciated by his teacher. He once heard monks such as Faxian (Faxian) and Baoyun (Baoyun) say that they had personally visited the Buddha's land, so he resolutely made a vow to disregard his own safety. Therefore, in the first year of Yongchu in the Song Dynasty, he gathered twenty-five like-minded Shramanas such as Sengmeng (Sengmeng) and Tanlang (Tanlang), and together they carried banners, canopies, and offerings, and set out from the northern land to the distant West. They first arrived at Henan Kingdom, then went out to Haixi Prefecture, entered the quicksand, and arrived at Gaochang Prefecture. After experiencing countries such as Qiuci (Qiuci) and Shale (Shale), they ascended the Congling (Congling) Snow Mountain. The plank roads were dangerous, and donkeys and horses could not pass. The ice layers were towering, there was no vegetation, and the mountains were filled with miasma. Below was a large river with a current as swift as an arrow. So they tied ropes to the waists of the eastern and western mountains as bridges. The two mountains were extremely far apart, and only ten people could pass at a time. After reaching the other shore, they raised smoke as a signal. People behind saw the smoke and knew that the people in front had crossed, so they could continue to move forward. If they did not see smoke for a long time, they knew that the rope had been broken by a storm and people had fallen into the river. It took three days to pass through the Congling, and then they ascended the snow mountain again. The cliffs were precipitous, and there was no place to stand. There were old arrow holes on the stone walls everywhere.
各執四弋。先拔下弋手攀上弋。展轉相代三日方過乃到平地。相待料撿同侶失十二人。進至罽賓國禮拜佛缽停歲余。學梵書竟便解梵語。求得觀世音受記經梵文一部。無竭同行沙門餘十三人。西行到新頭那提河(此雲師子口)緣河西入月氏國。禮拜佛肉髻骨及睹白拂木船。后至檀特山南石留寺。住僧三百餘人雜三乘學。無竭便停此寺受具足戒天竺沙門佛陀多羅(此云覺救)彼方眾僧云。其已得道果。無竭請為和上。漢沙門志定為阿阇梨。于寺夏坐三月。日復北行至中天竺。曠遠之處常赍石蜜為糧。其同侶八人路亡五人俱行屢經危棘。無竭所赍觀世音經常專心繫念。進涉舍衛國中野逢山像一群。無竭稱名歸命。即有師子從林中出象驚怖奔走。后渡恒河復值野牛一群。鳴吼而來將欲害人。無竭歸命如初。尋有大鷲飛來野牛驚散遂得免害。其誠心所感在險克濟皆此類也。後於南天竺隨舶泛海達廣州。所歷事蹟別有記傳。元嘉末年達于楊都。手自宣譯觀世音受記經一部。今見傳於世。后不知所終。觀彌勒菩薩上生兜率天經一卷(亦云彌勒上生經見道慧宋齊錄及僧祐錄僧祐錄云先在高昌郡譯出於后赍還)諫王經一卷(初出亦云大小諫王經與唐譯勝軍王經及勝光天子經同本房云見別錄)治禪病秘要經一卷(或云治禪病秘要法無經字
【現代漢語翻譯】 各人拿著四根弋（一種竹杖）。先拔下弋，讓拿著弋的人攀著弋向上爬。輪流交替，三天才能通過，到達平地。互相等待，清點同伴，發現少了十二人。前進到達罽賓國（今克什米爾地區），禮拜佛缽，停留一年多。學會梵文，就能理解梵語。求得《觀世音受記經》梵文原本一部。無竭和同行的沙門（出家人）還有十三人。向西走到新頭那提河（此雲師子口）。沿著河向西進入月氏國（古代中亞地區）。禮拜佛肉髻骨，以及瞻仰白拂木船。後來到達檀特山南石留寺。寺中住著三百多僧人，兼學三乘（小乘、中乘、大乘）。無竭便在此寺停留，受具足戒。天竺（印度）沙門佛陀多羅（此云覺救），被當地僧眾稱讚為已得道果。無竭請他為和上（親教師），漢地沙門志定為阿阇梨（規範師）。在寺中夏安居三個月。之後又向北行進，到達中天竺。在曠遠的地方，常常攜帶石蜜（冰糖）作為糧食。同伴八人，路上死了五人，一起行走，屢次經歷危險。無竭所攜帶的《觀世音經》，常常專心繫念。進入舍衛國，在野外遇到一群山象。無竭稱念觀世音菩薩名號，歸命于佛。立刻有獅子從林中出來，像群驚恐奔走。後來渡過恒河，又遇到一群野牛。鳴叫著衝來，想要傷害人。無竭如先前一樣歸命。隨即有大鷲飛來，野牛驚散，於是得以免受傷害。他誠心所感，在危險中得以克服，都是此類事情。後來在南天竺，隨著商船泛海到達廣州。所經歷的事蹟另有記載傳述。元嘉末年到達楊都（今南京）。親手翻譯《觀世音受記經》一部。現在流傳於世。後來不知所終。《觀彌勒菩薩上生兜率天經》一卷（也叫《彌勒上生經》，見道慧《宋齊錄》及僧祐《錄》。僧祐《錄》說最初在高昌郡翻譯，之後帶回）。《諫王經》一卷（最初譯出，也叫《大小諫王經》，與唐譯《勝軍王經》及《勝光天子經》同本，房云見別錄）。《治禪病秘要經》一卷（或說《治禪病秘要法》，沒有『經』字）。
【English Translation】 Each held four 'yi' (a type of bamboo staff). First, they would plant the 'yi', and the person holding the 'yi' would climb up it. Taking turns, it took three days to pass and reach flat ground. Waiting for each other, they counted their companions and found twelve were missing. They proceeded to the country of Jibin (Kashmir region), where they worshipped the Buddha's alms bowl and stayed for over a year. Having learned Sanskrit, they could understand the Sanskrit language. They obtained a Sanskrit copy of the 'Avalokitesvara Prediction Sutra'. Wu Jie and thirteen other monks traveled together. They went west to the Xin Tou Na Ti River (translated as Lion's Mouth). Following the river westward, they entered the Yuezhi country (ancient Central Asia). They worshipped the Buddha's cranial bone and saw the white whisk made of wood. Later, they arrived at the Shiliu Temple south of Mount Tantuo. The temple housed over three hundred monks, studying all three vehicles (Hinayana, Madhyamaka, Mahayana). Wu Jie stayed at this temple and received the full monastic precepts. The Indian monk Buddhatara (translated as Enlightenment Rescue) was praised by the local monks as having attained the fruit of the path. Wu Jie requested him to be his Upadhyaya (preceptor), and the Han monk Zhi Ding to be his Acharya (instructor). They spent three months in summer retreat at the temple. Afterwards, they traveled north to Central India. In the vast wilderness, they often carried rock candy as provisions. Of the eight companions, five died on the road. Traveling together, they repeatedly encountered dangers. Wu Jie constantly kept the 'Avalokitesvara Sutra' he carried in mind. Entering the country of Shravasti, they encountered a herd of wild elephants in the wilderness. Wu Jie recited the name of Avalokitesvara and took refuge in the Buddha. Immediately, a lion emerged from the forest, and the elephants fled in terror. Later, crossing the Ganges River, they encountered a herd of wild oxen. They charged forward, roaring, intending to harm people. Wu Jie took refuge as before. Immediately, a large eagle flew over, and the wild oxen scattered, thus avoiding harm. His sincerity moved them, and he overcame dangers, all of this kind. Later, in South India, he sailed across the sea with merchant ships and reached Guangzhou. His experiences are recorded in separate accounts. At the end of the Yuanjia era, he arrived in Yangdu (Nanjing). He personally translated the 'Avalokitesvara Prediction Sutra'. It is now circulating in the world. His later whereabouts are unknown. 'Maitreya Bodhisattva's Rebirth in Tushita Heaven Sutra', one volume (also called 'Maitreya's Rebirth Sutra', see Dao Hui's 'Song Qi Records' and Seng You's 'Records'. Seng You's 'Records' says it was first translated in Gaochang County and then brought back). 'Admonishing the King Sutra', one volume (first translated, also called 'Greater and Lesser Admonishing the King Sutra', it is the same as the Tang translation of 'Victorious Army King Sutra' and 'Victorious Light Son of Heaven Sutra', Fang Yun see separate records). 'Essential Secrets for Curing Meditation Sickness Sutra', one volume (or 'Essential Secrets for Curing Meditation Sickness Dharma', without the word 'Sutra').
或云禪要秘密治病經或二捲雲出雜阿含孝建二年九月八日于竹園寺出其月二十五日訖見僧祐寶唱等錄)凈飯王涅槃經一卷(或加般字第二齣與法炬出者同本房云見別錄)進學經一卷(或云勸進學道經第二齣與支謙等出者同本房云見別錄)八關齋經一卷(異出本房云見別錄)五無返復經一卷(一名五反覆大義經或作附字房云見別錄)佛大僧大經一卷(二兒名房云見別錄)耶祇經一卷(房云見別錄)末羅王經一卷(房云見別錄)摩達國王經一卷(房云見別錄或無國王字)旃陀越國王經一卷(或無國王字房云見別錄)五恐怖世經一卷(或云五恐怖經房云見別錄)弟子死復生經一卷(或云死亡更生房云見別錄)迦葉禁戒經一卷(一名摩訶比丘經亦名真偽沙門經第二齣房云見別錄)菩薩誓經一卷(第五齣與長者子制經等同本房云見別錄)中陰經一卷(房云見別錄)觀世音觀經一卷(先在高昌郡譯出於彼赍還見僧祐錄)波斯匿王喪母經一卷(或云波斯匿王經祐云波邪匿王房云見別錄出增一阿含第十八卷異譯)佛母般泥洹經一卷(孝建二年于鐘山定林上寺出一名大愛道般泥洹經見僧祐錄出增一阿含第五十卷異譯)弟子慢為耆域述經一卷(亦云弟子為耆域述慢戒羽弟子戲誕經第四齣與阿難問事佛吉兇經等同本房云見別錄)長者音悅經一
【現代漢語翻譯】 現代漢語譯本 《或云禪要秘密治病經》或二卷（云出自《雜阿含》，孝建二年九月八日于竹園寺出，其月二十五日訖，見僧祐、寶唱等錄） 《凈飯王涅槃經》一卷（或加『般』字，第二齣，與法炬出者同本，房云見別錄） 《進學經》一卷（或云《勸進學道經》，第二齣，與支謙等出者同本，房云見別錄） 《八關齋經》一卷（異出本，房云見別錄） 《五無返復經》一卷（一名《五反覆大義經》，或作『附』字，房云見別錄） 《佛大僧大經》一卷（二兒名，房云見別錄） 《耶祇經》一卷（房云見別錄） 《末羅王經》一卷（房云見別錄） 《摩達國王經》一卷（房云見別錄，或無『國王』字） 《旃陀越國王經》一卷（或無『國王』字，房云見別錄） 《五恐怖世經》一卷（或云《五恐怖經》，房云見別錄） 《弟子死復生經》一卷（或云《死亡更生》，房云見別錄） 《迦葉禁戒經》一卷（一名《摩訶比丘經》，亦名《真偽沙門經》，第二齣，房云見別錄） 《菩薩誓經》一卷（第五齣，與《長者子制經》等同本，房云見別錄） 《中陰經》一卷（房云見別錄） 《觀世音觀經》一卷（先在高昌郡譯出，于彼赍還，見僧祐錄） 《波斯匿王喪母經》一卷（或云《波斯匿王經》，祐云波邪匿王，房云見別錄，出《增一阿含》第十八卷異譯） 《佛母般泥洹經》一卷（孝建二年于鐘山定林上寺出，一名《大愛道般泥洹經》，見僧祐錄，出《增一阿含》第五十卷異譯） 《弟子慢為耆域(Jivaka)述經》一卷（亦云《弟子為耆域(Jivaka)述慢戒羽弟子戲誕經》，第四齣，與《阿難問事佛吉兇經》等同本，房云見別錄） 《長者音悅經》一卷
【English Translation】 English version 《Or Yun Chan Yao Secret Curing Disease Sutra》, possibly in two volumes (said to be from the 《Za Ahan》, translated at Zhuyuan Temple on the 8th day of the 9th month of the Xiaojian second year, completed on the 25th of that month, recorded by Sengyou, Baochang, etc.) 《King Suddhodana Nirvana Sutra》, one volume (possibly with the character 『Ban』 added, second edition, same as the one translated by Fajü, Fang Yun sees separate record) 《Advancement in Learning Sutra》, one volume (possibly called 《Exhortation to Advance in the Path Sutra》, second edition, same as the one translated by Zhi Qian, etc., Fang Yun sees separate record) 《Eight Precepts Sutra》, one volume (different edition, Fang Yun sees separate record) 《Five Non-Returning Sutra》, one volume (also named 《Five Reversal Great Meaning Sutra》, possibly with the character 『Fu』 added, Fang Yun sees separate record) 《Buddha Great Sangha Great Sutra》, one volume (names of two children, Fang Yun sees separate record) 《Yeqi Sutra》, one volume (Fang Yun sees separate record) 《King Malla Sutra》, one volume (Fang Yun sees separate record) 《King Madata Sutra》, one volume (Fang Yun sees separate record, possibly without the words 『King』) 《King Chandaka Sutra》, one volume (possibly without the words 『King』, Fang Yun sees separate record) 《Five Terrors of the World Sutra》, one volume (possibly called 《Five Terrors Sutra》, Fang Yun sees separate record) 《Disciple Dies and is Reborn Sutra》, one volume (possibly called 《Death and Rebirth》, Fang Yun sees separate record) 《Kasyapa's Prohibitions Sutra》, one volume (also named 《Maha Bhiksu Sutra》, also named 《True and False Shramana Sutra》, second edition, Fang Yun sees separate record) 《Bodhisattva Vow Sutra》, one volume (fifth edition, same as 《Eldest Son Zhisutra》, etc., Fang Yun sees separate record) 《Intermediate Existence Sutra》, one volume (Fang Yun sees separate record) 《Avalokitesvara Contemplation Sutra》, one volume (translated earlier in Gaochang Prefecture, brought back from there, seen in Sengyou's record) 《King Prasenajit's Mother's Funeral Sutra》, one volume (possibly called 《King Prasenajit Sutra》, You calls it King Bo Yaxie, Fang Yun sees separate record, from 《Ekottara Agama》 Volume 18, different translation) 《Buddha Mother Parinirvana Sutra》, one volume (translated at Dinglin Upper Temple on Zhongshan Mountain in the second year of Xiaojian, also named 《Mahaprajapati Gautami Parinirvana Sutra》, seen in Sengyou's record, from 《Ekottara Agama》 Volume 50, different translation) 《Disciple's Disrespectful Account to Jivaka(Jivaka) Sutra》, one volume (also called 《Disciple's Account to Jivaka(Jivaka) of Disrespectful Precepts, Feathered Disciple's Playful Birth Sutra》, fourth edition, same as 《Ananda's Questions on Auspicious and Inauspicious Matters of Serving the Buddha Sutra》, etc., Fang Yun sees separate record) 《Elder Yin Yue Sutra》, one volume
卷(第二齣與支謙出者同本房云見別錄)五苦章句經一卷(第二齣與曇無蘭出者同本房云見別錄)分和檀王經一卷(第二齣與竺律炎三摩羯經同本房云見別錄)弟子事佛吉兇經一卷(祐云弟子問事佛吉兇經房云見別錄)生死變識經一卷(今疑是藏中見正經異名房云見別錄)優婆塞五戒經一卷(亦云五相經第二齣與五戒相經同本房云見別錄)賢者律儀經一卷(亦云威儀房云見別錄)
右二十八部二十八卷(迦葉禁戒上一十五部一十五卷見在菩薩誓經下一十三部一十三卷闕本)。
居士沮渠京聲。即北涼河西王蒙遜從弟安陽侯也。魏並涼后南奔于宋。晦志卑身不交世務。常游止塔寺以居士自畢。丹陽尹孟顗見而善之請與相見。一面之後雅相崇愛。亟設供饌厚相優贍。京聲以孝武帝孝建二年乙未于楊都竹園寺及鐘山定林上寺。譯彌勒上生經等二十八部。通習積久臨筆無滯。京聲居絕妻孥無慾榮利。從容法侶宣通經典。是以建業白黑咸敬而嘉焉。以大明之末遘疾而卒。普明王經梵摩皇經(上二經並出六度集)𡡉夷比丘經優婆塞五法經(上二經並出中阿含)釋種問優婆塞經(出雜阿含)清信士阿夷扇經(亦云阿夷扇持父子經出生經)五百梵志經(群錄注疑)
普明王等七經六是別生。一云疑偽。今為實錄故並
刪之。閻羅王五天使者經一卷(一名鐵城泥黎經見長房錄出中含第十二異譯)瞿曇彌記果經一卷(出中阿含第二十八異譯見長房錄)長者子六過出家經一卷(出增一阿含第二十七卷異譯見長房錄)佛母般泥洹經一卷(出增一阿含第五十卷異譯見長房錄)貧躬老公經一卷(或云貧老經第二齣見長房錄)懈怠耕者經一卷(舊錄云懈怠耕兒經見長房錄)請賓頭盧法一卷(或加經字見長房錄)善生子經一卷(亦云異出六向拜經見長房錄出中阿含第三十三卷異譯)佛涅槃后諸比丘經一卷(亦云力士跋陀經云出雜阿含見長房錄)譬喻經一卷(見長房錄)
右一十部一十卷(請賓頭盧上七部七卷見在善生子經下三部三卷闕本)。
沙門釋慧簡。未詳何許人也。以孝武帝大明元年丁酉。于鹿野寺譯五天使者等經十部。真偽沙門經(與京聲所出迦葉禁戒經文句全同乃是彼經異名錄家錯上)藥師琉璃光經(亦云灌頂拔除過罪生死得度經出大灌頂經祐錄注為疑經者非)釋迦畢罪經殺身濟賈人經(上二經並出六度集)阿難見水光瑞經(一雲水光經大乘抄經)商人求財經瞿曇彌經(上二經並出中阿含)舍衛城中人喪子發狂經學人亂意經(亦云母子作比丘比丘尼亂意經上二經並出增一阿含)大力士出家得道經(亦云力士跋陀經)二老男
【現代漢語翻譯】 刪除以下經典：閻羅王五天使者經一卷（又名鐵城泥黎經，見長房錄，出自中阿含第十二的異譯本），瞿曇彌記果經一卷（出自中阿含第二十八的異譯本，見長房錄），長者子六過出家經一卷（出自增一阿含第二十七卷的異譯本，見長房錄），佛母般泥洹經一卷（出自增一阿含第五十卷的異譯本，見長房錄），貧躬老公經一卷（或稱貧老經第二，出自長房錄），懈怠耕者經一卷（舊錄稱懈怠耕兒經，見長房錄），請賓頭盧法一卷（或加『經』字，見長房錄），善生子經一卷（也稱異出六向拜經，見長房錄，出自中阿含第三十三卷的異譯本），佛涅槃后諸比丘經一卷（也稱力士跋陀經，出自雜阿含，見長房錄），譬喻經一卷（見長房錄）。
以上共十部，十卷（請賓頭盧以上的七部七卷現存，善生子經以下的三部三卷缺失）。
沙門釋慧簡，不清楚是哪裡人。在孝武帝大明元年丁酉年，于鹿野寺翻譯了五天使者等經十部。真偽沙門經（與京聲所出的迦葉禁戒經文句完全相同，只是彼經的異名，錄家錯誤地記錄了），藥師琉璃光經（也稱灌頂拔除過罪生死得度經，出自大灌頂經，祐錄註釋為疑經，這是不對的），釋迦畢罪經，殺身濟賈人經（以上兩經都出自六度集），阿難見水光瑞經（一說水光經，大乘抄經），商人求財經，瞿曇彌經（以上兩經都出自中阿含），舍衛城中人喪子發狂經，學人亂意經（也稱母子作比丘比丘尼亂意經，以上兩經都出自增一阿含），大力士出家得道經（也稱力士跋陀經），二老男。
【English Translation】 Remove the following scriptures: Yamaraja's Five Angel Messengers Sutra, one scroll (also known as Tiecheng Nili Sutra, see Changfang Record, a different translation from the twelfth of the Madhyama Agama), Gautami's Record of Fruits Sutra, one scroll (a different translation from the twenty-eighth of the Madhyama Agama, see Changfang Record), The Eldest Son's Six Faults in Leaving Home Sutra, one scroll (a different translation from the twenty-seventh scroll of the Ekottara Agama, see Changfang Record), Buddha Mother's Parinirvana Sutra, one scroll (a different translation from the fiftieth scroll of the Ekottara Agama, see Changfang Record), Poor Old Man Sutra, one scroll (or called Poor Old Sutra Second, from Changfang Record), Lazy Farmer Sutra, one scroll (old record says Lazy Farming Child Sutra, see Changfang Record), Requesting Pindola's Dharma, one scroll (or adding the word 'Sutra', see Changfang Record), Shanshengzi Sutra, one scroll (also called Different Version of Six Directions of Worship Sutra, from Changfang Record, a different translation from the thirty-third scroll of the Madhyama Agama), Sutra of All Bhikshus After Buddha's Nirvana, one scroll (also called Lishi Bhatu Sutra, said to be from the Samyukta Agama, see Changfang Record), Parable Sutra, one scroll (see Changfang Record).
The above are ten parts, ten scrolls in total (the seven parts and seven scrolls above Requesting Pindola are extant, the three parts and three scrolls below Shanshengzi Sutra are missing).
Shramana Shi Huijian, it is not clear where he is from. In the first year of the Daming era of Emperor Xiaowu, Dingyou year, he translated ten parts of scriptures such as the Five Angel Messengers Sutra at Luye Temple. True and False Shramana Sutra (the sentences are exactly the same as the Kashyapa Vinaya Sutra produced by Jingsheng, it is just a different name for that sutra, the recorder mistakenly recorded it), Bhaisajyaguru Vaiduryaprabha Sutra (also called Consecration to Remove Sins, Escape Birth and Death, and Obtain Salvation Sutra, from the Great Consecration Sutra, You Record annotated it as a doubtful sutra, which is incorrect), Shakyamuni's Completion of Sins Sutra, Killing Oneself to Save a Merchant Sutra (the above two sutras are both from the Jataka Collection), Ananda Sees the Auspicious Light of Water Sutra (one says Water Light Sutra, Mahayana Copying Sutra), Merchant Seeking Wealth Sutra, Gautami Sutra (the above two sutras are both from the Madhyama Agama), The Man in Shravasti Who Lost His Son and Went Mad Sutra, The Student's Confused Mind Sutra (also called Mother and Child Becoming Bhikshuni and Bhikshu with Confused Mind Sutra, the above two sutras are both from the Ekottara Agama), The Strong Man Leaving Home and Attaining the Dao Sutra (also called Lishi Bhatu Sutra), Two Old Men.
女見佛出家得道經(上二經並出雜阿含)旃阇摩暴志謗佛經(出生經)竊為沙門經獵師舍家學道經(上二經並出出曜經)咒愿經(祐載偽錄)
真為沙門等一十五部。長房等錄並云慧簡所出。今以多是別生等經。故刪之不存也。菩薩唸佛三昧經六卷(或直云唸佛三昧經或五卷第一譯與隋笈多出者同本是大集別分見道慧宋齊錄及僧祐錄)無量門破魔陀羅尼經一卷(或直云破魔陀羅尼經第七譯見僧祐錄與支謙無量門微密持經等同本)
右二部七卷其本並在。
沙門功德直。西域人也。道契既廣善誘日新。以孝武帝大明六年壬寅。游至荊州寓禪房寺。沙門玄暢請出唸佛三昧等經二部。暢刊正文義詞旨婉密。而暢舒手出香掌中流水莫之測也。后適成都止大石寺。即是阿育王塔。乃手自作金剛密跡等十六神像傳至於今。直留荊數年後不知所終矣。十誦羯磨比丘要用一卷(或云略要羯摩法房云二卷祐云一卷見僧祐錄)
右一部一卷其本見在。
沙門釋僧璩。姓朱吳國人。出家為僧業弟子。總悅眾經尤明十誦。兼善史籍頗制文藻。始住吳虎丘山。孝武欽其風聞敕出楊都為僧正悅眾。止於中興寺。璩以大明七年癸卯撰十誦羯磬一部。十誦比丘尼戒本一卷(亦云十誦比丘尼波羅提木叉戒本或云十誦比丘尼
【現代漢語翻譯】 現代漢語譯本 《女見佛出家得道經》（出自《雜阿含》）《旃阇摩暴志謗佛經》（出自《出生經》）《竊為沙門經》《獵師舍家學道經》（以上兩部經出自《出曜經》）《咒愿經》（出自《祐載偽錄》）。
《真為沙門》等十五部經。長房等人的目錄都說是慧簡所出。現在因為大多是別生等經，所以刪去不保留。《菩薩唸佛三昧經》六卷（或直接稱為《唸佛三昧經》，或五卷，第一次翻譯與隋朝笈多所出的是同一版本，是大集部的別分，見道慧、宋齊的目錄以及僧祐的目錄）《無量門破魔陀羅尼經》一卷（或直接稱為《破魔陀羅尼經》，第七次翻譯，見僧祐的目錄，與支謙的《無量門微密持經》等是同一版本）。
以上兩部經共七卷，原本都在。
沙門功德直（Śramaṇa Guṇadeva）。是西域人。他對佛法的理解既廣且深，善於引導他人，每天都有新的進步。孝武帝大明六年壬寅年，他遊歷到荊州，住在禪房寺。沙門玄暢請他翻譯《唸佛三昧經》等兩部經。玄暢校正文義，使詞旨婉轉周密。玄暢伸出手，從手掌中流出水，沒有人能測知原因。後來他去了成都，住在阿育王塔所在的大石寺。他親手製作了金剛密跡等十六尊神像，流傳至今。功德直在荊州住了幾年后，不知所終。 《十誦羯磨比丘要用》一卷（或稱《略要羯磨法》，房的目錄說是二卷，僧祐的目錄說是一卷，見僧祐的目錄）。
以上一部經，共一卷，原本還在。
沙門釋僧璩（Śramaṇa Shi Sengqu）。姓朱，吳國人。出家為僧，是僧業的弟子。他精通各種經典，尤其精通《十誦律》。他還擅長史書典籍，頗能創作文章。最初住在吳地的虎丘山。孝武帝欽佩他的名聲，下令讓他到楊都擔任僧正，悅服大眾。他住在中興寺。僧璩在大明七年癸卯年撰寫了《十誦羯磬》一部。《十誦比丘尼戒本》一卷（也稱為《十誦比丘尼波羅提木叉戒本》）。
【English Translation】 English version Nari-darśana-buddha-pravrajyā-mokṣa-sūtra (from the Saṃyukta Āgama), Cañcāmāṇavikā-bhagavat-abhyākhyāna-sūtra (from the Jātaka), Stena-śrāmaṇera-sūtra, Vyādha-gṛha-parityāga-śaikṣa-sūtra (the above two sūtras are from the Udānavarga), Āśīrvāda-sūtra (from the Youzai Pseudo-Records).
Satya-śrāmaṇera, etc., fifteen texts. The catalogs of Changfang, etc., all say they were produced by Huijian. Now, because most of them are Bie Sheng texts, etc., they are deleted and not retained. Bodhisattva-buddha-smṛti-samādhi-sūtra, six fascicles (or directly called Buddha-smṛti-samādhi-sūtra, or five fascicles; the first translation is the same version as that produced by Guptas of the Sui dynasty; it is a separate part of the Mahāsaṃnipāta, see the catalogs of Daohui, Song-Qi, and Sengyou). Anantamukha-māra-vidhvaṃsana-dhāraṇī-sūtra, one fascicle (or directly called Māra-vidhvaṃsana-dhāraṇī-sūtra, the seventh translation, see the catalog of Sengyou; it is the same version as Zhi Qian's Anantamukha-sūkṣma-dhāraṇī-sūtra, etc.).
The above two texts, seven fascicles in total, the original versions are all present.
Śramaṇa Guṇadeva. He was a man from the Western Regions. His understanding of the Dharma was both broad and deep, and he was good at guiding others, with new progress every day. In the sixth year of the Daming era of Emperor Xiaowu, the renyin year, he traveled to Jingzhou and stayed at the Chanfang Temple. Śramaṇa Xuan Chang requested him to translate two texts, including the Buddha-smṛti-samādhi-sūtra. Xuan Chang corrected the text and meaning, making the wording tactful and meticulous. Xuan Chang stretched out his hand, and water flowed from his palm, and no one could fathom the reason. Later, he went to Chengdu and stayed at the Dashi Temple, where the Aśoka Pagoda was located. He personally made sixteen deity statues, including Vajra Guhyapati, which have been passed down to this day. Guṇadeva stayed in Jingzhou for several years and then his whereabouts became unknown. Daśa-bhāṇavāra-karmavācanā-bhikṣu-prayoga, one fascicle (or called Lüeyao-karma-vidhi, the catalog of Fang says two fascicles, the catalog of Sengyou says one fascicle, see the catalog of Sengyou).
The above one text, one fascicle in total, the original version is still present.
Śramaṇa Shi Sengqu. His surname was Zhu, and he was a native of the Wu kingdom. He became a monk and was a disciple of Sengye. He was proficient in various scriptures, especially the Daśa-bhāṇavāra. He was also skilled in historical books and was quite capable of writing articles. He initially lived on Tiger Hill in Wu. Emperor Xiaowu admired his reputation and ordered him to go to Yangdu to serve as the Sengzheng, pleasing the masses. He stayed at the Zhongxing Temple. In the seventh year of the Daming era, the guimao year, Sengqu wrote a Daśa-bhāṇavāra-karmagrantha. Daśa-bhāṇavāra-bhikṣuṇī-prātimokṣa, one fascicle (also called Daśa-bhāṇavāra-bhikṣuṇī-prātimokṣa).
大戒見僧祐寶唱二錄)
右一部一卷其本見在。
沙門釋法穎。俗姓索氏燉煌人。十三出家為法香弟子。住涼州公府寺。與同學法力俱以律藏知名。穎伏膺已後學無再請記在一聞。研精律部博涉經論。元嘉末至建業止新亭寺。孝武以穎學業兼明敕為都邑僧正。后辭任還多寶寺。常習定閑房亦時開律席。后移住長干寺。以明帝彧太始年中。集出十誦尼戒一部。兼出羯磨流行於代。無盡意經十卷(第五齣與阿差末經等同本見始興僧祐寶唱等錄)阿述達菩薩經一卷(第四齣興寶積無畏德會等同本太始年于廣州出見始興寶唱等錄)海意經七卷(見始興僧祐寶唱等錄)如來恩智不思議經五卷(見始興僧祐寶唱等錄)寶頂經五卷(見始興僧祐寶唱等錄)三密底耶經一卷(宋言賢人用律經見始興僧祐寶唱等錄)
右六部二十九卷其本並闕。
沙門竺法眷。印度人也。志性弘簡開利為務。以明帝彧太始年中。于廣州譯無盡意等經六部。濡首菩薩無上清凈分衛經二卷(一名決了諸法如幻化三昧經第二齣與漢嚴佛調譯者及大般若那伽室利分並同本見始興錄)
右一部二卷其本見在。
沙門釋翔公。亦云朔公。在南海郡譯濡首菩薩經一部。群錄直云宋世不顯年名。未詳何帝。佛藏大方等經一卷(亦名問
【現代漢語翻譯】 現代漢語譯本 (大戒見僧祐寶唱二錄)
右邊這一部，共一卷，其原本現在還在。
沙門釋法穎（Shramana Shi Faying），俗姓索氏，是敦煌人。十三歲出家，成為法香（Faxiang）的弟子。住在涼州公府寺。與同學法力（Fali）都以精通律藏而聞名。法穎專心致志，學習之後不再重複請教，一次聽聞就能記住。他深入研究律部，廣泛涉獵經論。元嘉末年到達建業，住在新亭寺。孝武帝因為法穎學業精深，敕令他擔任都邑僧正。後來辭去職務，回到多寶寺。他經常修習禪定，在空閑的房間里也時常開設律學講座。後來移居到長干寺。在明帝劉彧（Liu Yu）太始年間，輯出《十誦尼戒》一部，並輯出羯磨，在當時流傳。還有《無盡意經》十卷（第五次輯出，與《阿差末經》等同本，見始興僧祐、寶唱等人的記錄），《阿述達菩薩經》一卷（第四次輯出，與興寶積、無畏德會等同本，太始年間在廣州輯出，見始興寶唱等人的記錄），《海意經》七卷（見始興僧祐、寶唱等人的記錄），《如來恩智不思議經》五卷（見始興僧祐、寶唱等人的記錄），《寶頂經》五卷（見始興僧祐、寶唱等人的記錄），《三密底耶經》一卷（宋代譯為《賢人用律經》，見始興僧祐、寶唱等人的記錄）。
右邊這六部經，共二十九卷，其原本都已缺失。
沙門竺法眷（Zhufajuan），是印度人。志向高遠，性格簡樸，以弘揚佛法為己任。在明帝劉彧（Liu Yu）太始年間，于廣州翻譯了《無盡意經》等六部經。還有《濡首菩薩無上清凈分衛經》二卷（又名《決了諸法如幻化三昧經》，第二次輯出，與漢代嚴佛調翻譯的版本以及《大般若那伽室利分》相同，見始興的記錄）。
右邊這一部，共二卷，其原本現在還在。
沙門釋翔公（Shixianggong），也叫朔公（Shuogong）。在南海郡翻譯了《濡首菩薩經》一部。各記錄只說是宋代，沒有明確的年號，不清楚是哪個皇帝。還有《佛藏大方等經》一卷（也叫《問》
【English Translation】 English version (Great Precepts, see Sengyou's and Baochang's two records)
The scripture on the right, one section in one volume, the original is still extant.
Shramana Shi Faying, whose secular surname was Suo, was a native of Dunhuang. He became a monk at the age of thirteen, as a disciple of Faxiang. He resided in the Gongfu Temple in Liangzhou. Both he and his fellow student Fali were known for their knowledge of the Vinaya Pitaka (collection of monastic rules). Faying devoted himself to learning and never asked for repeated instruction after hearing something once. He meticulously studied the Vinaya and widely delved into the Sutras and Shastras. At the end of the Yuanjia era, he arrived in Jianye and stayed at Xinting Temple. Emperor Xiaowu, recognizing Faying's comprehensive knowledge, ordered him to be the chief monk of the capital. Later, he resigned from his position and returned to Duobao Temple. He often practiced meditation in a quiet room and occasionally opened Vinaya lectures. Later, he moved to Changgan Temple. During the Tàishǐ era of Emperor Ming (Liu Yu), he compiled a section of the Bhikshuni Pratimoksha (rules for nuns) from the Daśādhyāya Vinaya (Ten Recitation Vinaya), and also compiled Karmas (procedures for monastic acts), which became popular at the time. Also, the Infinite Meaning Sutra (Wujinyi Jing) in ten volumes (the fifth compilation, the same as the Akshayamati Sutra, see records of Sengyou and Baochang of Shixing), the Asuddha Bodhisattva Sutra in one volume (the fourth compilation, the same as the Xing Baoji, Wuwei Dehui, etc., compiled in Guangzhou during the Taishi era, see records of Baochang of Shixing), the Ocean of Intentions Sutra (Haiyi Jing) in seven volumes (see records of Sengyou and Baochang of Shixing), the Inconceivable Sutra of the Buddha's Kindness and Wisdom (Rulai Enzhi Busi Yi Jing) in five volumes (see records of Sengyou and Baochang of Shixing), the Jewel Peak Sutra (Bao Ding Jing) in five volumes (see records of Sengyou and Baochang of Shixing), the Tri-Samadhi Sutra (San Mi Di Ye Jing) in one volume (translated as 'Sutra of the Wise Man's Use of the Vinaya' during the Song Dynasty, see records of Sengyou and Baochang of Shixing).
The six scriptures on the right, totaling twenty-nine volumes, are all missing their originals.
Shramana Zhufajuan, was an Indian. He had a grand and simple character, and was dedicated to propagating the Dharma. During the Taishi era of Emperor Ming (Liu Yu), he translated six scriptures including the Infinite Meaning Sutra in Guangzhou. Also, the Surangama Bodhisattva's Supreme Pure Alms-Giving Sutra (Roushou Pusa Wushang Qingjing Fenwei Jing) in two volumes (also named 'Sutra of Resolving All Dharmas as Illusions Samadhi', the second compilation, the same as the version translated by Yan Fotiao of the Han Dynasty and the Nagarashri section of the Mahaprajnaparamita, see records of Shixing).
The scripture on the right, one section in two volumes, the original is still extant.
Shramana Shixianggong, also known as Shuogong. Translated the Surangama Bodhisattva Sutra in the Nanhai Commandery. The records simply state the Song Dynasty without specifying the year or emperor. Also, the Buddha-garbha Mahavaipulya Sutra (Fozang Dafangdeng Jing) in one volume (also named 'Question'
明顯經是華嚴經明難品異譯見始興錄及法上錄)瓔珞本業經二卷(一名菩薩瓔珞經第三齣見始興及法上錄)
右二部三卷其本並闕。
沙門釋道嚴。于宋世譯佛藏方等經等二部。群錄直云宋世出不顯帝年。梵女首意經一卷(第二齣見始興錄及趙錄法上錄)空凈三昧經一卷(亦云空凈天感應三昧經第二齣見始興錄及趙錄法上錄)勸進學道經一卷(亦名勸進經與梁史共出第三譯)
右三部三卷其本並闕。
沙門釋勇公。于宋世譯梵女首意等經三部。群錄雖云宋世不顯帝年。車匿經(亦名車匿本末經出六度集中是尸呵遍王經異名群錄雖云勇公所出今以是別生抄經故刪之不存也)寂調音所問經一卷(一名如來所說清凈調伏經與西晉法護文殊凈律經等同本第四齣見始興錄及法上錄)樂瓔珞莊嚴方便經一卷(一名大乘瓔珞莊嚴經亦名轉女身菩薩經第四齣與西晉法護順權方便經等同本見始興錄及僧祐法上錄)
右二部二卷(前寂調音經見在後樂瓔珞經闕本)。
沙門釋法海。于宋世譯寂調音等經二部。群錄注云宋世譯出。既不顯年未詳何帝。月燈三昧經一卷(一名文殊師利菩薩十事行經一名逮慧三昧經出大月燈經第七卷異譯見趙錄及法上錄)
右一部一卷其本見在。
沙門釋先公
【現代漢語翻譯】 現代漢語譯本： 《明顯經》是《華嚴經·明難品》的異譯本，見於《始興錄》及《法上錄》。《瓔珞本業經》二卷（一名《菩薩瓔珞經》，第三次出現，見於《始興錄》及《法上錄》）。
以上兩部共三卷，其原本均已缺失。
沙門釋道嚴，于宋代翻譯佛藏方等經等二部。各記錄只說是宋代譯出，未明確是哪個皇帝的年號。《梵女首意經》一卷（第二次出現，見於《始興錄》及《趙錄》、《法上錄》）。《空凈三昧經》一卷（亦稱《空凈天感應三昧經》，第二次出現，見於《始興錄》及《趙錄》、《法上錄》）。《勸進學道經》一卷（亦名《勸進經》，與《梁史》共同記載為第三次翻譯）。
以上三部共三卷，其原本均已缺失。
沙門釋勇公，于宋代翻譯《梵女首意》等經三部。各記錄雖說是宋代，但未明確是哪個皇帝的年號。《車匿經》（亦名《車匿本末經》，出自《六度集經》，是《尸呵遍王經》的異名。各記錄雖說是勇公所出，但現在因為是別生抄經，所以刪除不儲存）。《寂調音所問經》一卷（一名《如來所說清凈調伏經》，與西晉法護的《文殊凈律經》等同本，第四次出現，見於《始興錄》及《法上錄》）。《樂瓔珞莊嚴方便經》一卷（一名《大乘瓔珞莊嚴經》，亦名《轉女身菩薩經》，第四次出現，與西晉法護的《順權方便經》等同本，見於《始興錄》及僧祐的《法上錄》）。
以上兩部共二卷（《寂調音經》現存，《樂瓔珞經》缺失）。
沙門釋法海，于宋代翻譯《寂調音》等經二部。各記錄註明是宋代譯出，但未明確是哪個年號，因此不清楚是哪個皇帝。《月燈三昧經》一卷（一名《文殊師利菩薩十事行經》，一名《逮慧三昧經》，出自《大月燈經》第七卷的異譯，見於《趙錄》及《法上錄》）。
以上一部一卷，其原本現存。
沙門釋先公
【English Translation】 English version: 'Ming Xian Jing' (明顯經) is a different translation of the 'Ming Nan Pin' (明難品) chapter of the 'Avatamsaka Sutra' (華嚴經), found in the 'Shixing Lu' (始興錄) and 'Fa Shang Lu' (法上錄). 'Ying Luo Ben Ye Jing' (瓔珞本業經) in two volumes (also named 'Bodhisattva Ying Luo Jing' (菩薩瓔珞經), appearing for the third time, found in 'Shixing Lu' (始興錄) and 'Fa Shang Lu' (法上錄)).
The original texts of the above two sections, totaling three volumes, are all missing.
Shramana (沙門) Shi Daoyan (釋道嚴) translated two sections of the 'Buddha-ksetra Vaipulya Sutras' (佛藏方等經) etc. during the Song Dynasty. The records only state that they were translated during the Song Dynasty, without specifying the emperor's reign. 'Fan Nü Shou Yi Jing' (梵女首意經) in one volume (appearing for the second time, found in 'Shixing Lu' (始興錄), 'Zhao Lu' (趙錄), and 'Fa Shang Lu' (法上錄)). 'Kong Jing San Mei Jing' (空凈三昧經) in one volume (also called 'Kong Jing Tian Gan Ying San Mei Jing' (空凈天感應三昧經), appearing for the second time, found in 'Shixing Lu' (始興錄), 'Zhao Lu' (趙錄), and 'Fa Shang Lu' (法上錄)). 'Quan Jin Xue Dao Jing' (勸進學道經) in one volume (also named 'Quan Jin Jing' (勸進經), jointly recorded with 'Liang Shi' (梁史) as the third translation).
The original texts of the above three sections, totaling three volumes, are all missing.
Shramana (沙門) Shi Yonggong (釋勇公) translated three sections of sutras such as 'Fan Nü Shou Yi' (梵女首意) during the Song Dynasty. Although the records state that it was during the Song Dynasty, the emperor's reign is not specified. 'Che Ni Jing' (車匿經) (also named 'Che Ni Ben Mo Jing' (車匿本末經), from 'Liu Du Ji Jing' (六度集經), is a different name for 'Shi He Bian Wang Jing' (尸呵遍王經). Although the records state that it was produced by Yonggong (勇公), it is now deleted and not preserved because it is a separately copied sutra). 'Ji Diao Yin Suo Wen Jing' (寂調音所問經) in one volume (also named 'Rulai Suo Shuo Qing Jing Diao Fu Jing' (如來所說清凈調伏經), with the same original text as the 'Manjushri Vinaya Sutra' (文殊凈律經) by Dharmaraksa (法護) of the Western Jin Dynasty, appearing for the fourth time, found in 'Shixing Lu' (始興錄) and 'Fa Shang Lu' (法上錄)). 'Le Ying Luo Zhuang Yan Fang Bian Jing' (樂瓔珞莊嚴方便經) in one volume (also named 'Mahayana Ying Luo Zhuang Yan Jing' (大乘瓔珞莊嚴經), also named 'Zhuan Nü Shen Pusa Jing' (轉女身菩薩經), appearing for the fourth time, with the same original text as the 'Shun Quan Fang Bian Jing' (順權方便經) by Dharmaraksa (法護) of the Western Jin Dynasty, found in 'Shixing Lu' (始興錄) and Sengyou's (僧祐) 'Fa Shang Lu' (法上錄)).
The above two sections total two volumes ('Ji Diao Yin Jing' (寂調音經) is extant, 'Le Ying Luo Jing' (樂瓔珞經) is missing).
Shramana (沙門) Shi Fahai (釋法海) translated two sections of sutras such as 'Ji Diao Yin' (寂調音) during the Song Dynasty. The records note that it was translated during the Song Dynasty, but the year is not specified, so it is unclear which emperor it was. 'Yue Deng San Mei Jing' (月燈三昧經) in one volume (also named 'Manjushri Bodhisattva Ten Practices Sutra' (文殊師利菩薩十事行經), also named 'Dai Hui San Mei Jing' (逮慧三昧經), from a different translation of the seventh volume of the 'Da Yue Deng Jing' (大月燈經), found in 'Zhao Lu' (趙錄) and 'Fa Shang Lu' (法上錄)).
The above one section, one volume, its original text is extant.
Shramana (沙門) Shi Xiangong (釋先公)
。于宋世譯月燈經一部。群錄注云宋世不顯譯年。未詳何帝。彌沙塞律抄一卷(見寶唱錄)
右一部一卷闕本。
沙門僧伽跋彌。師子國人也。譯彌沙塞律抄一部。大周錄中指寶唱錄不言帝代。其寶唱錄尋本未獲。且寄於宋錄以彰有據耳。
新集失譯諸經如來智印經一卷(一名諸佛法身第二齣與慧印三昧經同本)老母經一卷(第二齣與老女人經等同本)法滅盡經一卷甚深大回向經一卷佛為黃竹園老婆羅門說學經一卷(出中阿含第四十卷異譯)優波夷墮舍迦經一卷(出中阿含第五十五異譯或無迦字)邪見經一卷(出中阿含第六十卷異譯)大沙門百一羯磨法一卷(或云大沙門羯磨法出十誦律)迦丁比丘說當來變經一卷(或直云迦丁比丘經)
已后闕本。十方佛名經一卷(本作十萬疑錯)華嚴凈經一卷三十七品經一卷(祐載兩本並云異出今且存一)七佛各說偈一卷乳王如來經一卷(或無乳王經今疑與乳光佛經同本)現在十方佛名經一卷過去諸佛名經一卷千五百佛名經一卷五百七百佛名經一卷(或云五百七十)觀世音成佛經一卷文殊因緣經一卷文殊本願經一卷文殊觀經一卷彌勒須河經一卷導師問佛經一卷颰陀菩薩百二千難經一卷持身菩薩經一卷(或云持身經)賢首菩薩二百問經一卷金剛女菩薩經一卷
【現代漢語翻譯】 現代漢語譯本： 于宋代翻譯了《月燈經》一部。各經錄的註釋說宋代沒有明確的翻譯年份，不清楚是哪個皇帝時期。 《彌沙塞律抄》一卷（見寶唱錄）。
右邊所列的一部一卷的經書是殘缺版本。
沙門Sengqie Bami（僧伽跋彌），是Simhala（師子國）人。翻譯了《彌沙塞律抄》一部。《大周錄》中指出是寶唱錄，但沒有說明是哪個朝代。因為寶唱錄原本沒有找到，暫且寄放在宋代的記錄中，以彰顯其有依據。
新收集的已遺失翻譯的經書： 《如來智印經》一卷（又名《諸佛法身第二齣與慧印三昧經》，是同一個版本） 《老母經》一卷（第二種版本，與《老女人經》等是同一個版本） 《法滅盡經》一卷 《甚深大回向經》一卷 《佛為黃竹園老婆羅門說學經》一卷（出自《中阿含經》第四十卷的異譯本） 《優波夷墮舍迦經》一卷（出自《中阿含經》第五十五異譯本，或者沒有『迦』字） 《邪見經》一卷（出自《中阿含經》第六十卷的異譯本） 《大沙門百一羯磨法》一卷（或者說《大沙門羯磨法》，出自《十誦律》） 《迦丁比丘說當來變經》一卷（或者直接稱為《迦丁比丘經》）
以下是殘缺版本： 《十方佛名經》一卷（原本寫作《十萬》，有疑問錯誤） 《華嚴凈經》一卷 《三十七品經》一卷（祐的記載兩本都說是異出，現在暫且保留一本） 《七佛各說偈》一卷 《乳王如來經》一卷（或者沒有《乳王經》，現在懷疑與《乳光佛經》是同一個版本） 《現在十方佛名經》一卷 《過去諸佛名經》一卷 《千五百佛名經》一卷 《五百七百佛名經》一卷（或者說五百七十） 《觀世音成佛經》一卷 《文殊因緣經》一卷 《文殊本願經》一卷 《文殊觀經》一卷 《彌勒須河經》一卷 《導師問佛經》一卷 《颰陀菩薩百二千難經》一卷 《持身菩薩經》一卷（或者說《持身經》） 《賢首菩薩二百問經》一卷 《金剛女菩薩經》一卷
【English Translation】 English version: A copy of the 'Moon Lamp Sutra' (Yuedeng Jing) was translated during the Song dynasty. The annotations in various records state that the exact year of translation during the Song dynasty is unclear, and the emperor under whose reign it was translated is unknown. One fascicle of the 'Mishasai Vinaya Excerpt' (Mi sha sai lü chao) (see Baochang Record).
The one fascicle of the sutra listed on the right is an incomplete version.
The Shramana Sengqie Bami (僧伽跋彌), a native of Simhala (師子國), translated one copy of the 'Mishasai Vinaya Excerpt' (Mi sha sai lü chao). The 'Great Zhou Record' indicates the Baochang Record, but does not specify the dynasty. Since the original Baochang Record has not been found, it is temporarily placed in the Song dynasty record to demonstrate that there is a basis for it.
Newly collected sutras with lost translations: One fascicle of the 'Tathagata Wisdom Seal Sutra' (Rulai Zhiyin Jing) (also known as 'The Second Appearance of the Dharmakaya of All Buddhas and the Samadhi of Wisdom Seal', which is the same version) One fascicle of the 'Old Mother Sutra' (Lao Mu Jing) (the second version, which is the same version as the 'Old Woman Sutra' (Lao Nüren Jing), etc.) One fascicle of the 'Sutra of the Extinction of the Dharma' (Fa Miejin Jing) One fascicle of the 'Sutra of Profound Great Dedication' (Shen Shen Da Hui Xiang Jing) One fascicle of the 'Sutra Spoken by the Buddha for the Old Brahmin of Huangzhuyuan on Learning' (Fo Wei Huangzhuyuan Lao Poluomen Shuo Xue Jing) (an alternative translation from the 40th fascicle of the 'Madhyama Agama Sutra') One fascicle of the 'Upasika Datashaka Sutra' (You Po Yi Duo She Jia Jing) (an alternative translation from the 55th fascicle of the 'Madhyama Agama Sutra', or without the character '迦') One fascicle of the 'Sutra on Wrong Views' (Xie Jian Jing) (an alternative translation from the 60th fascicle of the 'Madhyama Agama Sutra') One fascicle of the 'Great Shramana Hundred and One Karmic Practices' (Da Shamen Baiyi Jiemo Fa) (or 'Great Shramana Karma Practices', from the 'Ten Recitation Vinaya') One fascicle of the 'Sutra on the Future Changes Spoken by Katyayana Bhikshu' (Jiading Biqiu Shuo Danglai Bian Jing) (or simply 'Katyayana Bhikshu Sutra')
The following are incomplete versions: One fascicle of the 'Sutra of the Names of Buddhas in the Ten Directions' (Shi Fang Fo Ming Jing) (originally written as 'Ten Myriad', with doubtful errors) One fascicle of the 'Pure Avatamsaka Sutra' (Hua Yan Jing Jing) One fascicle of the 'Sutra of Thirty-Seven Practices' (Sanshiqi Pin Jing) (Youzai records both say they are different versions, now temporarily keeping one) One fascicle of the 'Verses Spoken by Each of the Seven Buddhas' (Qi Fo Ge Shuo Ji) One fascicle of the 'Milk King Tathagata Sutra' (Ru Wang Rulai Jing) (or without the 'Milk King Sutra', now suspected to be the same version as the 'Milk Light Buddha Sutra') One fascicle of the 'Sutra of the Names of Buddhas in the Present Ten Directions' (Xianzai Shifang Fo Ming Jing) One fascicle of the 'Sutra of the Names of Past Buddhas' (Guoqu Zhu Fo Ming Jing) One fascicle of the 'Sutra of the Names of One Thousand Five Hundred Buddhas' (Qian Wu Bai Fo Ming Jing) One fascicle of the 'Sutra of the Names of Five Hundred Seven Hundred Buddhas' (Wu Bai Qi Bai Fo Ming Jing) (or Five Hundred Seventy) One fascicle of the 'Sutra on Avalokiteshvara Becoming a Buddha' (Guanshiyin Cheng Fo Jing) One fascicle of the 'Sutra on the Causes and Conditions of Manjushri' (Wenshu Yinyuan Jing) One fascicle of the 'Sutra on the Original Vows of Manjushri' (Wenshu Benyuan Jing) One fascicle of the 'Sutra on the Contemplation of Manjushri' (Wenshu Guan Jing) One fascicle of the 'Maitreya Suhe Sutra' (Mile Suhe Jing) One fascicle of the 'Sutra on the Guide Asking the Buddha' (Daoshi Wen Fo Jing) One fascicle of the 'Sutra on the One Hundred and Two Thousand Difficulties of Baddra Bodhisattva' (Batuo Pusa Bai Er Qian Nan Jing) One fascicle of the 'Sutra on the Bodhisattva Who Upholds the Body' (Chi Shen Pusa Jing) (or 'Sutra on Upholding the Body') One fascicle of the 'Sutra on the Two Hundred Questions of the Worthy Head Bodhisattva' (Xianshou Pusa Er Bai Wen Jing) One fascicle of the 'Vajra Woman Bodhisattva Sutra' (Jingang Nü Pusa Jing)
善意菩薩經一卷菩薩從兜率天降中陰經一卷菩薩行喜經一卷菩薩凈本業經一卷菩薩初業經一卷菩薩四事經一卷菩薩十六愿經一卷菩薩五十德行經一卷菩薩教法經一卷菩薩正行經一卷菩薩出入諸則經一卷菩薩母姓字經一卷菩薩家姓經一卷菩薩比丘經一卷菩薩經一卷(今疑本上脫字)菩薩作六牙象本事經一卷菩薩師子王經一卷浴像功德經一卷(與新譯者梵本同未詳同別)浴僧功德經一卷陀鄰尼目佉經一卷(今疑即是阿難陀目佉尼經)禮敬諸塔經一卷般若波羅蜜偈經一卷佛清凈偈經一卷太子出國二十偈一卷佛十力偈一卷十方佛神咒一卷四天王神咒一卷十二因緣結縷神咒一卷摩訶神咒一卷移山神咒一卷降魔神咒一卷威德陀羅神咒一卷(本作成字錯也)和魔結神咒一卷鳩摩迦葉經一卷(與僮迦葉解難經同本出長阿含第七卷異譯法經錄云出中阿含第十六卷異譯)出要經二十卷行道經七卷長阿含經三卷(祐云疑是殘缺長阿含經)弘道經二卷四天王經一卷(祐云彼有咒似人所附)諸天阿須倫斗經一卷金色女經一卷(雜譬喻中有祐云異出本)治禪鬼魅不安經一卷瞻波國佛說戒經一卷佛在誓枝山說法經一卷佛三毒事經一卷佛七事經一卷佛問和伏經一卷佛意行經一卷因佛生三心經一卷佛聚經一卷七佛本緣經一卷釋迦文枝缽經一卷佛袈裟經一卷
【現代漢語翻譯】 現代漢語譯本 《善意菩薩經》一卷 《菩薩從兜率天降中陰經》一卷 《菩薩行喜經》一卷 《菩薩凈本業經》一卷 《菩薩初業經》一卷 《菩薩四事經》一卷 《菩薩十六愿經》一卷 《菩薩五十德行經》一卷 《菩薩教法經》一卷 《菩薩正行經》一卷 《菩薩出入諸則經》一卷 《菩薩母姓字經》一卷 《菩薩家姓經》一卷 《菩薩比丘經》一卷 《菩薩經》一卷 (今疑本上脫字) 《菩薩作六牙象本事經》一卷 《菩薩師子王經》一卷 《浴像功德經》一卷 (與新譯者梵本同，未詳同別) 《浴僧功德經》一卷 《陀鄰尼目佉經》一卷 (今疑即是《阿難陀目佉尼經》) 《禮敬諸塔經》一卷 《般若波羅蜜偈經》一卷 《佛清凈偈經》一卷 《太子出國二十偈》一卷 《佛十力偈》一卷 《十方佛神咒》一卷 《四天王神咒》一卷 《十二因緣結縷神咒》一卷 《摩訶神咒》一卷 《移山神咒》一卷 《降魔神咒》一卷 《威德陀羅神咒》一卷 (本作成字錯也) 《和魔結神咒》一卷 《鳩摩迦葉經》一卷 (與《僮迦葉解難經》同本，出《長阿含》第七卷異譯，《法經錄》云出《中阿含》第十六卷異譯) 《出要經》二十卷 《行道經》七卷 《長阿含經》三卷 (祐云疑是殘缺《長阿含經》) 《弘道經》二卷 《四天王經》一卷 (祐云彼有咒似人所附) 《諸天阿須倫斗經》一卷 《金色女經》一卷 (雜譬喻中有，祐云異出本) 《治禪鬼魅不安經》一卷 《瞻波國佛說戒經》一卷 《佛在誓枝山說法經》一卷 《佛三毒事經》一卷 《佛七事經》一卷 《佛問和伏經》一卷 《佛意行經》一卷 《因佛生三心經》一卷 《佛聚經》一卷 《七佛本緣經》一卷 《釋迦文枝缽經》一卷 《佛袈裟經》一卷
【English Translation】 English version 'Shan Yi Pusa Jing' (Benevolent Intent Bodhisattva Sutra), 1 scroll 'Pusa Cong Doushuai Tian Jiang Zhong Yin Jing' (Bodhisattva's Descent from Tushita Heaven into the Intermediate State Sutra), 1 scroll 'Pusa Xing Xi Jing' (Bodhisattva's Practice of Joy Sutra), 1 scroll 'Pusa Jing Ben Ye Jing' (Bodhisattva's Pure Fundamental Karma Sutra), 1 scroll 'Pusa Chu Ye Jing' (Bodhisattva's Initial Karma Sutra), 1 scroll 'Pusa Si Shi Jing' (Bodhisattva's Four Matters Sutra), 1 scroll 'Pusa Shi Liu Yuan Jing' (Bodhisattva's Sixteen Vows Sutra), 1 scroll 'Pusa Wu Shi De Xing Jing' (Bodhisattva's Fifty Virtuous Conducts Sutra), 1 scroll 'Pusa Jiao Fa Jing' (Bodhisattva's Teaching Dharma Sutra), 1 scroll 'Pusa Zheng Xing Jing' (Bodhisattva's Correct Conduct Sutra), 1 scroll 'Pusa Chu Ru Zhu Ze Jing' (Bodhisattva's Rules for Entering and Exiting Sutra), 1 scroll 'Pusa Mu Xing Zi Jing' (Bodhisattva's Mother's Surname Sutra), 1 scroll 'Pusa Jia Xing Jing' (Bodhisattva's Family Name Sutra), 1 scroll 'Pusa Biqiu Jing' (Bodhisattva Bhikshu Sutra), 1 scroll 'Pusa Jing' (Bodhisattva Sutra), 1 scroll (Now suspected to have missing characters in the original) 'Pusa Zuo Liu Ya Xiang Ben Shi Jing' (Bodhisattva's Past Life as a Six-Tusked Elephant Sutra), 1 scroll 'Pusa Shizi Wang Jing' (Bodhisattva Lion King Sutra), 1 scroll 'Yu Xiang Gong De Jing' (Bathing the Buddha Image Merits Sutra), 1 scroll (Same as the newly translated Sanskrit version, details of similarity or difference unknown) 'Yu Seng Gong De Jing' (Bathing the Sangha Merits Sutra), 1 scroll 'Tuolinni Muqie Jing' (Dharani Mukha Sutra), 1 scroll (Now suspected to be the 'Ananda Mukha Ni Jing') 'Li Jing Zhu Ta Jing' (Reverencing All Stupas Sutra), 1 scroll 'Bore Boluomi Jie Jing' (Prajnaparamita Gatha Sutra), 1 scroll 'Fo Qing Jing Jie Jing' (Buddha's Pure Gatha Sutra), 1 scroll 'Taizi Chuguo Ershi Jie' (Twenty Verses on the Prince Leaving the Country), 1 scroll 'Fo Shi Li Jie' (Buddha's Ten Powers Verses), 1 scroll 'Shi Fang Fo Shen Zhou' (Ten Directions Buddhas' Divine Mantra), 1 scroll 'Si Tian Wang Shen Zhou' (Four Heavenly Kings' Divine Mantra), 1 scroll 'Shi Er Yinyuan Jie Lü Shen Zhou' (Twelve Nidanas Knotting Thread Divine Mantra), 1 scroll 'Mohe Shen Zhou' (Maha Divine Mantra), 1 scroll 'Yi Shan Shen Zhou' (Moving Mountain Divine Mantra), 1 scroll 'Xiang Mo Shen Zhou' (Subduing Demons Divine Mantra), 1 scroll 'Wei De Tuoluoni Shen Zhou' (Powerful Virtue Dharani Divine Mantra), 1 scroll (Originally written as 'cheng' which is a mistake) 'He Mo Jie Shen Zhou' (Harmonizing with Demons Knotting Divine Mantra), 1 scroll 'Jiumo Jiaye Jing' (Kumarajiva Sutra), 1 scroll (Same as 'Tong Jiaye Jie Nan Jing', from the seventh scroll of 'Chang Ahan', different translation. 'Fa Jing Lu' says it's from the sixteenth scroll of 'Zhong Ahan', different translation) 'Chu Yao Jing' (Extract of Essentials Sutra), 20 scrolls 'Xing Dao Jing' (Walking the Path Sutra), 7 scrolls 'Chang Ahan Jing' (Dirgha Agama Sutra), 3 scrolls (You says suspected to be incomplete 'Chang Ahan Jing') 'Hong Dao Jing' (Promoting the Path Sutra), 2 scrolls 'Si Tian Wang Jing' (Four Heavenly Kings Sutra), 1 scroll (You says it has a mantra that seems to be attached by someone) 'Zhu Tian Asulun Dou Jing' (Devas and Asuras Fighting Sutra), 1 scroll 'Jinse Nü Jing' (Golden Woman Sutra), 1 scroll (Found in Miscellaneous Parables, You says different version) 'Zhi Chan Guimei Bu'an Jing' (Curing Meditation Ghosts and Unease Sutra), 1 scroll 'Zhanbo Guo Fo Shuo Jie Jing' (Buddha's Precepts Spoken in Champa Country Sutra), 1 scroll 'Fo Zai Shizhi Shan Shuofa Jing' (Buddha Preaching on Vow Branch Mountain Sutra), 1 scroll 'Fo San Du Shi Jing' (Buddha's Three Poisons Matters Sutra), 1 scroll 'Fo Qi Shi Jing' (Buddha's Seven Matters Sutra), 1 scroll 'Fo Wen He Fu Jing' (Buddha Asks About Harmony and Subjugation Sutra), 1 scroll 'Fo Yi Xing Jing' (Buddha's Intent Conduct Sutra), 1 scroll 'Yin Fo Sheng San Xin Jing' (Sutra on Generating Three Minds Because of the Buddha), 1 scroll 'Fo Ju Jing' (Buddha Gathering Sutra), 1 scroll 'Qi Fo Ben Yuan Jing' (Seven Buddhas' Original Vows Sutra), 1 scroll 'Shijiawen Zhibo Jing' (Shakyamuni's Bowl Sutra), 1 scroll 'Fo Jiasha Jing' (Buddha's Kasaya Sutra), 1 scroll
佛大衣經一卷迦葉解經一卷迦葉因緣經一卷舍利弗問署經一卷迦葉獨證自誓經一卷舍利弗嘆度女人經一卷舍利弗生西方經一卷舍利弗目連泥洹經一卷(今疑是生經中舍利弗般泥洹經)目連所問經一卷目連因緣經一卷阿難見變經一卷難陀經一卷阿那含七唸經一卷羅漢菩子經一卷賓頭盧取缽經一卷愛行比丘經一卷愛身比丘經一卷栴比丘經一卷善星比丘經一卷六群比丘經一卷自在王比丘經一卷羅邪達比丘經一卷比丘和須蜜經一卷玄戒未來比丘經一卷(今疑玄字錯)比丘法相經一卷釋種童子經一卷尊者婆蹉律經一卷罽賓二沙彌經一卷沙彌持戒經一卷海洲優婆塞會經一卷賢者雜事經一卷弟子修學經一卷弟子行澤中遇賊劫經一卷弟子精進經一卷迦提羅越問五戒經一卷那羅延天王經一卷毗沙門天王經一卷四大天王經一卷諸天壽經一卷魔現成佛經一卷魔王誡(疑是試字)經一卷凈飯王經一卷佛葬閱頭檀王經一卷 阿育王作小兒時經一卷(今疑出育王傳)小阿育王經一卷優填王照逝心女經一卷(今疑是大乘藏中優填王經)迦夷王頭佈施經一卷果尊王經一卷佛居士經一卷降恐王經一卷(今疑恐字錯)摩羅王經一卷摩登王經一卷舍夷國經一卷羅提坻王經一卷(或作國王羅提[土*(華-山+甲)]經)摩訶惟越王經一卷流沙王經一卷十四王經
【現代漢語翻譯】 現代漢語譯本 《佛大衣經》一卷，《迦葉解經》一卷，《迦葉因緣經》一卷，《舍利弗問署經》一卷，《迦葉獨證自誓經》一卷，《舍利弗嘆度女人經》一卷，《舍利弗生西方經》一卷，《舍利弗目連泥洹經》一卷（今疑是《生經》中《舍利弗般泥洹經》），《目連所問經》一卷，《目連因緣經》一卷，《阿難見變經》一卷，《難陀經》一卷，《阿那含七唸經》一卷，《羅漢菩子經》一卷，《賓頭盧取缽經》一卷，《愛行比丘經》一卷，《愛身比丘經》一卷，《栴比丘經》一卷，《善星比丘經》一卷，《六群比丘經》一卷，《自在王比丘經》一卷，《羅邪達比丘經》一卷，《比丘和須蜜經》一卷，《玄戒未來比丘經》一卷（今疑玄字錯），《比丘法相經》一卷，《釋種童子經》一卷，《尊者婆蹉律經》一卷，《罽賓二沙彌經》一卷，《沙彌持戒經》一卷，《海洲優婆塞會經》一卷，《賢者雜事經》一卷，《弟子修學經》一卷，《弟子行澤中遇賊劫經》一卷，《弟子精進經》一卷，《迦提羅越問五戒經》一卷，《那羅延天王經》一卷，《毗沙門天王經》一卷，《四大天王經》一卷，《諸天壽經》一卷，《魔現成佛經》一卷，《魔王誡（疑是試字）經》一卷，《凈飯王經》一卷，《佛葬閱頭檀王經》一卷，《阿育王作小兒時經》一卷（今疑出《育王傳》），《小阿育王經》一卷，《優填王照逝心女經》一卷（今疑是大乘藏中《優填王經》），《迦夷王頭佈施經》一卷，《果尊王經》一卷，《佛居士經》一卷，《降恐王經》一卷（今疑恐字錯），《摩羅王經》一卷，《摩登王經》一卷，《舍夷國經》一卷，《羅提坻王經》一卷（或作《國王羅提[土*(華-山+甲)]經》），《摩訶惟越王經》一卷，《流沙王經》一卷，《十四王經》。
【English Translation】 English version 《Buddha's Great Robe Sutra》, 1 scroll; 《Kasyapa's Explanation Sutra》, 1 scroll; 《Kasyapa's Cause and Condition Sutra》, 1 scroll; 《Sariputra's Question on the Sign Sutra》, 1 scroll; 《Kasyapa's Solitary Proof and Self-Vow Sutra》, 1 scroll; 《Sariputra's Praise of Delivering Women Sutra》, 1 scroll; 《Sariputra's Birth in the Western Land Sutra》, 1 scroll; 《Sariputra and Maudgalyayana's Nirvana Sutra》, 1 scroll (now suspected to be 《Sariputra's Parinirvana Sutra》 within the 《Birth Sutra》); 《Maudgalyayana's Questions Sutra》, 1 scroll; 《Maudgalyayana's Cause and Condition Sutra》, 1 scroll; 《Ananda's Seeing Changes Sutra》, 1 scroll; 《Nanda Sutra》, 1 scroll; 《Anagamin's Seven Thoughts Sutra》, 1 scroll; 《Arhat Bodhi Seed Sutra》, 1 scroll; 《Pindola's Taking the Bowl Sutra》, 1 scroll; 《Loving Practice Bhikkhu Sutra》, 1 scroll; 《Loving Body Bhikkhu Sutra》, 1 scroll; 《Chandaka Bhikkhu Sutra》, 1 scroll; 《Good Star Bhikkhu Sutra》, 1 scroll; 《Six Groups of Bhikkhus Sutra》, 1 scroll; 《Free King Bhikkhu Sutra》, 1 scroll; 《Raja Datta Bhikkhu Sutra》, 1 scroll; 《Bhikkhu and Sumitra Sutra》, 1 scroll; 《Mysterious Precept Future Bhikkhu Sutra》, 1 scroll (now suspected that the character 'Mysterious' is wrong); 《Bhikkhu Dharma Characteristics Sutra》, 1 scroll; 《Sakya Clan Boy Sutra》, 1 scroll; 《Venerable Vatsalya Sutra》, 1 scroll; 《Two Sramaneras of Kashmir Sutra》, 1 scroll; 《Sramanera's Precepts Sutra》, 1 scroll; 《Seashore Upasaka Assembly Sutra》, 1 scroll; 《Wise Man's Miscellaneous Affairs Sutra》, 1 scroll; 《Disciple's Learning Sutra》, 1 scroll; 《Disciple Encountering Robbers in the Marsh Sutra》, 1 scroll; 《Disciple's Diligence Sutra》, 1 scroll; 《Katyayana Asks About the Five Precepts Sutra》, 1 scroll; 《Narayana Deva King Sutra》, 1 scroll; 《Vaisravana Deva King Sutra》, 1 scroll; 《Four Great Deva Kings Sutra》, 1 scroll; 《Devas' Lifespan Sutra》, 1 scroll; 《Demon Manifesting as Buddha Sutra》, 1 scroll; 《Demon King's Admonition (suspected to be Test) Sutra》, 1 scroll; 《Suddhodana King Sutra》, 1 scroll; 《Buddha's Funeral of King Rudradana Sutra》, 1 scroll; 《Ashoka King as a Child Sutra》, 1 scroll (now suspected to be from 《Ashoka King's Biography》); 《Small Ashoka King Sutra》, 1 scroll; 《King Udayana Illuminating the Deceased Heart Woman Sutra》, 1 scroll (now suspected to be 《King Udayana Sutra》 in the Mahayana Canon); 《King Kalinga's Head Donation Sutra》, 1 scroll; 《Fruit Venerable King Sutra》, 1 scroll; 《Buddha Householder Sutra》, 1 scroll; 《Subduing Fear King Sutra》, 1 scroll (now suspected that the character 'Fear' is wrong); 《Mara King Sutra》, 1 scroll; 《Matanga King Sutra》, 1 scroll; 《Sairika Country Sutra》, 1 scroll; 《Ratichih King Sutra》, 1 scroll (or 《King Ratichih [土*(華-山+甲)] Sutra》); 《Mahaviyyuha King Sutra》, 1 scroll; 《Moving Sand King Sutra》, 1 scroll; 《Fourteen Kings Sutra》.
一卷王以竹施經一卷勸王持五戒經一卷太子旃舍羅差經一卷長者盛德經一卷長者法心經一卷長者仁賢經一卷長者洹羅越經一卷佛問淳陀長者受樂凈行經一卷婆羅門問事經一卷婆羅門等爭說經一卷六師詣波斯匿王經一卷尼揵齋經一卷明星梵志經一卷兜率梵志經一卷梵志拔陀經一卷梵志計火凈經一卷梵志問疑經一卷梵志意經一卷梵志好母經一卷梵志淫女經一卷梵志六師經一卷天后賢女經一卷德女問經一卷貧女少施獲弘報經一卷彌家女經一卷二人作沙門弟斷兄舌經一卷氣噓殺旃陀羅經一卷眼能視殺人經一卷孤獨三兄弟經一卷阿劍他經一卷不蘭伽經一卷小申日經一卷波羅柰媈四姓經一卷(或作婦字)大姓家主叩書不經一卷提謂經一卷強羅經一卷金轉龍王經一卷蘇曷龍王經一卷三龍王經一卷虎王經一卷蝎王經一卷毒龍蛇施經一卷放牛法經一卷(今疑是藏中放牛經)養牛經一卷閻羅王經一卷(今疑是藏中閻羅王五天使者經)餓鬼經一卷鐵杵泥犁經一卷緣經一卷藥經一卷苦慧經一卷慧達經一卷法足經一卷身數經一卷選福經一卷佈施經一卷助善經一卷古來經一卷(今疑是藏中古來世時經)孝順經一卷緣本經一卷(入疑是藏中緣本致經)度世經一卷法藏經一卷明住經一卷善憩經一卷植質經一卷名相經一卷怪異經一卷滅怪經一卷本缽經一卷
案缽經一卷諸法經一卷與脫經一卷伏願經一卷寶見經一卷真提經一卷明義經一卷見在經一卷釋論一卷(祐云疑是大智度論抄之一卷)雜事經一卷旨解經一卷(祐云疑即義旨雜解)釋學經一卷度道俗經一卷諸福德經一卷說人身經一卷施色力經一卷色入施經一卷戒法律經一卷未生火經一卷未生災經一卷唸佛品經一卷須彌山經一卷成敗品經一卷(經目或云成敗品第四似是樓炭經之一品今檢樓炭無此品)世間珍寶經一卷(舊錄云世間所望珍寶經)現道神足經卷成行無想經一卷悔過除罪經一卷深自僥倖經一卷佈施持戒經一卷生西方齋經一卷造浴室法經一卷有疑往解經一卷長阿含方法經一卷令人孝有德經一卷人于出家者經一卷心應深貪慕經一卷地水火風空經一卷求欲者除意經一卷持戒教人殺生經一卷七月十五日臘法經一卷功高憍慢有二輩經一卷歡喜佈施有五事經一卷(或作勸字錯)三夢經一卷三悔處經一卷三乘無當經一卷四署經一卷四等意經一卷四政斷經一卷四厚經一卷五署經一卷五穀世經一卷五亂經一卷五耶經一卷六禪經一卷六度六十行經一卷六輩阿惟越致經一卷七眾經一卷七流經一卷七使經一卷七輩人橫死經一卷七歲作善經一卷八方萬物無常經一卷八雙經一卷九結經一卷九惱經一卷九道觀身經一卷十部僧經一卷十二意經一卷十
二阿練若高行經一卷十二部經名一卷三十二僧那經一卷三十四意經一卷五十德相經一卷六十品經一卷六十二疑經一卷七十二觀經一卷百法經一卷惟日三昧經一卷月電三昧經一卷無言三昧經一卷阿和三昧經一卷禪行法經一卷(今疑是藏中禪行法想經)須彌山譬經一卷日月譬經一卷海水譬經一卷藥草喻經一卷功德天譬經一卷賢劫譬經一卷金剛譬經一卷寶藏譬經一卷明珠譬經一卷聚木譬經一卷四大譬經一卷五部威儀所服經一卷(或云五部僧服經高僧傳云白法祖譯)結界文經一卷沙彌離戒經一卷五戒報應經一卷六足阿毗曇一卷雜譬喻經六卷(或云諸雜譬喻)譬喻經一卷(祐云異出更有一本今且存一)雜譬喻經一卷(凡十一事)
右三百七部三百四十卷(唯初九部九卷有本餘者並闕)並是梁代沙門僧祐錄中新集失譯諸經然僧祐本錄祐所新集。總一千三百六部一千五百七十卷。今細檢括餘九百九十九部。一千二百三十卷。多是諸別生經。或長房等失譯錄中已載。及有代錄之中標其譯主。除此之外有三百七部三百四十卷。檢括長房等錄皆未曾載。今新集於此以為失源。然祐錄中但云失譯不標年代。今且附於宋錄之末。庶免遺漏焉。
開元釋教錄卷第五(總錄之五) 大正藏第 55 冊 No. 2154 開元釋教錄
【現代漢語翻譯】 現代漢語譯本 《二阿練若高行經》一卷，《十二部經名》一卷，《三十二相經》一卷，《三十四意經》一卷，《五十德相經》一卷，《六十品經》一卷，《六十二疑經》一卷，《七十二觀經》一卷，《百法經》一卷，《惟日三昧經》一卷，《月電三昧經》一卷，《無言三昧經》一卷，《阿和三昧經》一卷，《禪行法經》一卷（今疑是藏中《禪行法想經》），《須彌山譬經》（Sumeru Mountain Sutra，描述須彌山的譬喻）一卷，《日月譬經》（Sun and Moon Sutra，描述太陽和月亮的譬喻）一卷，《海水譬經》（Ocean Sutra，描述海水的譬喻）一卷，《藥草喻經》（Medicinal Herbs Sutra，用藥草作比喻的經）一卷，《功德天譬經》（Gong De Tian Sutra，描述功德天的譬喻）一卷，《賢劫譬經》（Bhadrakalpa Sutra，描述賢劫的譬喻）一卷，《金剛譬經》（Diamond Sutra，描述金剛的譬喻）一卷，《寶藏譬經》（Treasure Store Sutra，描述寶藏的譬喻）一卷，《明珠譬經》（Bright Pearl Sutra，描述明珠的譬喻）一卷，《聚木譬經》（Gathered Wood Sutra，描述聚集的木頭的譬喻）一卷，《四大譬經》（Four Great Elements Sutra，描述四大元素的譬喻）一卷，《五部威儀所服經》一卷（或云《五部僧服經》，高僧傳云白法祖譯），《結界文經》一卷，《沙彌離戒經》（Sramanera's Abandonment of Precepts Sutra，描述沙彌放棄戒律的經）一卷，《五戒報應經》（Five Precepts Retribution Sutra，描述五戒報應的經）一卷，《六足阿毗曇》（Six Padas Abhidharma，六足阿毗曇論）一卷，《雜譬喻經》（Miscellaneous Parables Sutra，各種譬喻的經）六卷（或云諸雜譬喻），《譬喻經》（Parables Sutra，譬喻的經）一卷（祐云異出更有一本今且存一），《雜譬喻經》（Miscellaneous Parables Sutra，各種譬喻的經）一卷（凡十一事）。
右三百七部，三百四十卷（唯初九部九卷有本，餘者並闕），並是梁代沙門僧祐錄中新集失譯諸經。然僧祐本錄祐所新集。總一千三百六部，一千五百七十卷。今細檢括餘九百九十九部。一千二百三十卷。多是諸別生經。或長房等失譯錄中已載。及有代錄之中標其譯主。除此之外有三百七部，三百四十卷。檢括長房等錄皆未曾載。今新集於此以為失源。然祐錄中但云失譯不標年代。今且附於宋錄之末。庶免遺漏焉。
《開元釋教錄》卷第五（總錄之五） 大正藏第 55 冊 No. 2154 《開元釋教錄》
【English Translation】 English version 'Two Aranya High Conduct Sutra' one volume, 'Twelve Section Sutra Names' one volume, 'Thirty-two Marks Sutra' one volume, 'Thirty-four Meanings Sutra' one volume, 'Fifty Virtues Sutra' one volume, 'Sixty Chapters Sutra' one volume, 'Sixty-two Doubts Sutra' one volume, 'Seventy-two Contemplations Sutra' one volume, 'Hundred Dharmas Sutra' one volume, 'Only Sun Samadhi Sutra' one volume, 'Moon and Lightning Samadhi Sutra' one volume, 'Wordless Samadhi Sutra' one volume, 'Ahe Samadhi Sutra' one volume, 'Chan Practice Dharma Sutra' one volume (now suspected to be the 'Chan Practice Dharma Thought Sutra' in the collection), 'Mount Sumeru Parable Sutra' (Sumeru Mountain Sutra, Sutra with parables describing Mount Sumeru) one volume, 'Sun and Moon Parable Sutra' (Sun and Moon Sutra, Sutra with parables describing the sun and moon) one volume, 'Ocean Water Parable Sutra' (Ocean Sutra, Sutra with parables describing ocean water) one volume, 'Medicinal Herbs Analogy Sutra' (Medicinal Herbs Sutra, Sutra using medicinal herbs as analogies) one volume, 'Merit Goddess Parable Sutra' (Gong De Tian Sutra, Sutra with parables describing the Merit Goddess) one volume, 'Bhadrakalpa Parable Sutra' (Bhadrakalpa Sutra, Sutra with parables describing the Bhadrakalpa) one volume, 'Diamond Parable Sutra' (Diamond Sutra, Sutra with parables describing diamonds) one volume, 'Treasure Store Parable Sutra' (Treasure Store Sutra, Sutra with parables describing treasure stores) one volume, 'Bright Pearl Parable Sutra' (Bright Pearl Sutra, Sutra with parables describing bright pearls) one volume, 'Gathered Wood Parable Sutra' (Gathered Wood Sutra, Sutra with parables describing gathered wood) one volume, 'Four Great Elements Parable Sutra' (Four Great Elements Sutra, Sutra with parables describing the four great elements) one volume, 'Five Divisions of Dignified Conduct Sutra' one volume (or 'Five Divisions of Monastic Robes Sutra', the Biography of Eminent Monks says it was translated by Bai Fazu), 'Boundary Consecration Text Sutra' one volume, 'Sramanera's Abandonment of Precepts Sutra' (Sramanera's Abandonment of Precepts Sutra, Sutra describing a Sramanera abandoning precepts) one volume, 'Five Precepts Retribution Sutra' (Five Precepts Retribution Sutra, Sutra describing the retribution of the five precepts) one volume, 'Six Padas Abhidharma' (Six Padas Abhidharma, the Six Padas Abhidharma) one volume, 'Miscellaneous Parables Sutra' (Miscellaneous Parables Sutra, Sutra of various parables) six volumes (or various miscellaneous parables), 'Parables Sutra' (Parables Sutra, Sutra of parables) one volume (You said there is another different version, but for now, we will keep this one), 'Miscellaneous Parables Sutra' (Miscellaneous Parables Sutra, Sutra of various parables) one volume (a total of eleven matters).
The above are 307 sections, 340 volumes (only the first nine sections, nine volumes, have copies; the rest are missing). These are all newly collected and lost-in-translation sutras from the record of the Liang Dynasty monk Sengyou. However, Sengyou's original record, newly collected by You, totals 1306 sections, 1570 volumes. Now, after careful examination, there remain 999 sections, 1230 volumes. Many are separately produced sutras. Or they are already recorded in the lost-in-translation records of Changfang and others. And there are records that indicate the translator. Apart from these, there are 307 sections, 340 volumes. After examining the records of Changfang and others, they have never been recorded. Now, they are newly collected here as lost sources. However, You's record only says 'lost in translation' and does not indicate the era. For now, they are attached to the end of the Song record to avoid omissions.
Kaiyuan Buddhist Teaching Record, Volume 5 (General Record, Volume 5) Taisho Tripitaka, Volume 55, No. 2154, Kaiyuan Buddhist Teaching Record
開元釋教錄卷第六
庚午歲西崇福寺沙門智升撰
總括群經錄上之六
齊蕭氏都建業(亦云南齊)
自高帝建元元年己未至和帝中興二年壬午。凡經七主二十四年。沙門七人。所譯經律總一十二部三十三卷(于中七部二十八卷見在五部五卷闕本)。(蕭齊)沙門曇摩伽陀耶舍(一部一卷經)沙門摩訶乘(二部二卷經律)沙門僧伽跋陀羅(一部一十八卷律)沙門達摩摩提(二部二卷經)沙門求那毗地(三部六卷經集)沙門釋曇景(二部二卷經)沙門釋法化(一部一卷經)無量義經一卷(第二齣見僧祐錄)
右一部一卷其本見在。
沙門曇摩伽陀邪舍。齊言法生稱。中印度人。悟物居情導利無舍。以高帝道成建元三年辛酉。于廣州朝亭寺譯無量義經一部。邪舍手善隸書口解齊言傳受經人。武當山沙門慧表永明三年赍至揚都。繕寫流佈。五百本生經一卷(見僧祐錄祐云未詳卷數房云一卷)他毗利律一卷(齊言宿德律見僧祐錄祐云未詳卷數房云一卷)
右二部二卷其本並闕。
沙門摩訶乘。西域人也。棲心妙道結志弘通。以武帝賾永明年中。于廣州譯五百本生經等二部。善見律毗婆沙十八卷(或云毗婆沙律亦直云善見律見道慧宋齊錄及僧祐錄)
右一部一
【現代漢語翻譯】 現代漢語譯本 《開元釋教錄》卷第六 庚午年西崇福寺沙門智升撰 總括群經目錄之上第六 齊蕭氏都建業（也稱南齊） 自高帝建元元年己未年至和帝中興二年壬午，共歷七位君主，二十四年。沙門七人，所譯經律總計十二部三十三卷（其中七部二十八卷現存，五部五卷缺失）。（蕭齊）沙門曇摩伽陀耶舍（Dharmagatha-yasas）（一部一卷經），沙門摩訶乘（Mahayana）（二部二卷經律），沙門僧伽跋陀羅（Sanghabhadra）（一部一十八卷律），沙門達摩摩提（Dharmamati）（二部二卷經），沙門求那毗地（Gunabhadri）（三部六卷經集），沙門釋曇景（二部二卷經），沙門釋法化（一部一卷經）。《無量義經》一卷（第二次出現，見僧祐錄）。 右一部一卷，其原本現存。 沙門曇摩伽陀耶舍（Dharmagatha-yasas），齊言法生稱，中印度人。領悟事物，居情導利，毫無吝惜。在高帝道成建元三年辛酉，于廣州朝亭寺譯《無量義經》一部。耶舍擅長隸書，口譯齊語，傳授經文。武當山沙門慧表永明三年攜至揚都，繕寫流佈。《五百本生經》一卷（見僧祐錄，僧祐說未詳卷數，房說一卷），《他毗利律》一卷（齊言宿德律，見僧祐錄，僧祐說未詳卷數，房說一卷）。 右二部二卷，其原本均已缺失。 沙門摩訶乘（Mahayana），西域人。潛心妙道，立志弘揚佛法。在武帝賾永明年間，于廣州譯《五百本生經》等二部。《善見律毗婆沙》十八卷（或稱《毗婆沙律》，也直稱《善見律》，見道慧《宋齊錄》及僧祐錄）。 右一部一卷
【English Translation】 English version Kaiyuan Shijiao Lu, Volume 6 Compiled by the monk Zhisheng of Xichongfu Temple in the year Gengwu General Catalog of Sutras, Part 6 Jianye, the capital of the Southern Qi Dynasty of the Xiao family (also known as Nanqi) From the first year of Emperor Gao's Jianyuan reign (Jiwei year) to the second year of Emperor He's Zhongxing reign (Renwu year), spanning seven rulers and twenty-four years. Seven monks translated a total of twelve sections of sutras and vinayas, comprising thirty-three volumes (of which seven sections and twenty-eight volumes are extant, and five sections and five volumes are missing). (Xiao Qi) Monk Dharmagatha-yasas (one section, one-volume sutra), Monk Mahayana (two sections, two-volume sutras and vinayas), Monk Sanghabhadra (one section, eighteen-volume vinaya), Monk Dharmamati (two sections, two-volume sutras), Monk Gunabhadri (three sections, six-volume collection of sutras), Monk Shi Tanjin (two sections, two-volume sutras), Monk Shi Fahua (one section, one-volume sutra). The 'Infinite Meanings Sutra', one volume (second appearance, see Sengyou's record). The above one section, one volume, the original is extant. Monk Dharmagatha-yasas, also known as Fasheng in Qi language, was from Central India. He understood things, resided in emotions, guided benefits, and was unsparing. In the third year of Emperor Gao's Daocheng Jianyuan reign (Xin'you year), he translated the 'Infinite Meanings Sutra' in Chaoting Temple, Guangzhou. Yasas was skilled in clerical script, orally translated Qi language, and transmitted the sutra. Monk Huibiao of Wudang Mountain brought it to Yangdu in the third year of Yongming, where it was copied and circulated. 'Five Hundred Jataka Tales Sutra', one volume (see Sengyou's record, Sengyou said the number of volumes is unknown, Fang said one volume), 'Tapiriya Vinaya', one volume (Qi language Sude Vinaya, see Sengyou's record, Sengyou said the number of volumes is unknown, Fang said one volume). The above two sections, two volumes, the originals are all missing. Monk Mahayana was from the Western Regions. He dwelled in the wonderful path and was determined to propagate the Dharma. During the Yongming reign of Emperor Wu, he translated two sections, including the 'Five Hundred Jataka Tales Sutra', in Guangzhou. 'Samantapasadika', eighteen volumes (or called 'Vibhasa Vinaya', also directly called 'Samantapasadika', see Daohui's Song Qi Record and Sengyou's record). The above one section, one volume
十八卷其本見在。
沙門僧伽跋陀羅。齊言眾賢。西域人。懷道放曠化惠無窮。師資相傳云。佛涅槃后優波離既結集律藏訖。即于其年七月十五日受自恣竟。以香花供養律藏。便下一點置律藏前。年年如是。優波離欲涅槃持付弟子陀寫俱。陀寫俱欲涅槃付弟子須俱。須俱付弟子悉伽婆。悉伽婆付弟子目揵連子帝須。目揵連子帝須付弟子旃陀跋阇。如是師師相付至今三藏法師(不出其名)三藏法師將律藏至廣州。臨上舶反還去。以律藏付弟子僧伽跋陀羅。跋陀以武帝永明六年戊辰(房云己巳)共沙門僧祎。于廣州竹林寺譯出。名為善見律毗婆沙。因共安居。以永明七年己巳歲(房云庚午)七月半受自恣竟。如前師法以香華供養律藏訖即下一點。當其年計得九百七十五點。點是一年。趙伯休梁大同九年于廬山值苦行律師弘度。得此佛涅槃后眾聖點記年月訖齊永明七年。伯休訪弘度云。自永明七年已后云何不復見點。弘度答云。自此已前皆是得道聖人手自下點。貧道凡夫止可奉持頂戴而已。不敢輒點。伯休因此算。至梁大同九年癸亥歲。合得一千二十八年。升依伯休所計推。至大唐開元十八年庚午之歲。合得一千二百一十六年。若然則是如來滅度遠近參差未堪取行(此墨點記與法顯所傳師子國佛牙精舍唱記年歲全懸此
云優波離集律藏竟自恣了已手自下點年年如是展轉相付流傳至今者此或不然尋此善見婆沙非是波離所集乃是部分已后二十部中隨彼所宗釋一家義撮要而解非全部毗尼也即此撰集已後年下一點此或如然若言波離手自下點者未可即為指南也)。妙法蓮華經提婆達多品第十二一卷(今編入妙法華在第五卷初沙門法獻于于填國得梵本來見道慧宋齊錄僧祐錄云于高昌郡獲梵本未詳孰正)觀世音懺悔除罪咒經一卷(永明八年十二月十五日譯出見僧祐錄及寶唱錄)
右二部二卷(提婆達多品見在觀世音咒經闕本)。
沙門達摩摩提。齊言法意。西域人。悟物情深隨方啟喻。以武帝。永明八年庚午。為沙門法獻于楊都瓦官寺譯提婆達多品等二部。獻時為僧正。初獻以宋元徽三年遊歷西域。于于填國得經梵本並及佛牙。有迦毗羅神衛護還宋。經至齊永明中共沙門法意譯出。佛牙安置鐘山上定林寺(佛牙可長三寸圍亦如之色帶黃白其牙端䆘凸若今印文而溫潤光潔頗類珠玉謹按內經佛有四牙一在忉利天一在龍王宮一在師子國一在烏萇國此即烏萇國牙也后忽失之乃現於填獻于于填請還)。
到梁普通三年正月。忽有數人並執器仗。初夜扣門稱臨川殿下奴叛。有人告云。在佛牙閣上請開閣檢視。寺僧從其言主帥至佛牙座前。開
【現代漢語翻譯】 現代漢語譯本：云優波離集律藏結束，自恣完畢后，由優波離親手記錄，每年如此，輾轉相傳至今，這件事或許不確切。查閱《善見毗婆沙》，並非優波離所集，而是部派分裂后，二十部中的一些宗派，摘取一家之義進行解釋，並非全部的毗尼。即使是這部撰集之後，每年記錄，這件事或許是真實的。如果說是優波離親手記錄，則不可立即作為定論。《妙法蓮華經·提婆達多品》第十二，一卷（現在編入《妙法蓮華經》第五卷初。沙門法獻在位於闐國（Khotan）得到梵文字。見道慧、宋齊錄、僧祐錄，說是在高昌郡（Gaochang）獲得梵本，不知哪個說法正確）。《觀世音懺悔除罪咒經》一卷（永明八年十二月十五日譯出，見僧祐錄及寶唱錄）。
右邊兩部經書共兩卷（《提婆達多品》現存，《觀世音咒經》缺失）。
沙門達摩摩提（Dharmamati），齊語意為法意。西域人。領悟事物本質深刻，隨處啓發引導。在武帝永明八年庚午年，為沙門法獻在楊都（Yangdu）瓦官寺（Waguan Temple）翻譯《提婆達多品》等兩部經書。法獻當時擔任僧正。當初法獻在宋元徽三年遊歷西域，在於闐國（Khotan）得到經書梵本以及佛牙。有迦毗羅神（Kapila）衛護，返回宋朝。經書到達齊永明年間，與沙門法意共同翻譯出來。佛牙安置在鐘山上定林寺（Dinglin Temple）（佛牙大約長三寸，圍度也如此，顏色帶黃白色，牙齒末端有穿透的凸起，像現在的印章文字，溫潤光潔，很像珠玉。仔細查閱內經，佛有四顆牙齒，一顆在忉利天（Trayastrimsa Heaven），一顆在龍王宮，一顆在師子國（Simhala），一顆在烏萇國（Udyana），這顆就是烏萇國的牙齒。後來忽然丟失，又出現于闐國，法獻在於闐國請回）。
到梁普通三年正月，忽然有幾個人拿著武器。在初夜敲門，聲稱臨川殿下的奴僕叛亂。有人告發說，在佛牙閣上，請打開閣樓檢查。寺廟僧人聽從他們的話，主帥來到佛牙座前，打開...
【English Translation】 English version: The Vinaya Pitaka collected by Venerable Upali ended, after the Pravāraṇā ceremony, Upali personally recorded it, and it has been passed down year after year until today. This matter may not be accurate. Upon examining the Samantapāsādikā, it was not collected by Upali, but rather by some sects among the twenty schools after the division of the Sangha, extracting the meaning of one school for explanation, not the entire Vinaya. Even if it is after this compilation, recording it every year, this matter may be true. If it is said that Upali personally recorded it, it cannot be immediately taken as a definitive conclusion. Devadatta Chapter (Chapter 12) of the Wonderful Dharma Lotus Flower Sutra, one fascicle (now compiled into the beginning of the fifth fascicle of the Wonderful Dharma Lotus Flower Sutra. The śrāmaṇa Dharmarakṣa obtained the Sanskrit text in the country of Khotan. See Dao Hui, the Song and Qi Records, and Sengyou's Records, which say that it was obtained in the Gaochang prefecture, it is not known which statement is correct). Guan Shi Yin Repentance and Sin Elimination Dharani Sutra, one fascicle (translated on the 15th day of the twelfth month of the eighth year of Yongming, see Sengyou's Records and Baochang's Records).
The two sutras on the right total two fascicles (the Devadatta Chapter is extant, the Guan Shi Yin Dharani Sutra is missing).
The śrāmaṇa Dharmamati, which in the Qi language means 'Dharma Intent'. He was a person from the Western Regions. He deeply understood the essence of things and enlightened and guided people everywhere. In the gengwu year, the eighth year of Yongming during the reign of Emperor Wu, he translated two sutras including the Devadatta Chapter at Waguan Temple in Yangdu for the śrāmaṇa Dharmarakṣa. Dharmarakṣa was serving as the Sangha Administrator at that time. Initially, Dharmarakṣa traveled to the Western Regions in the third year of Yuanhui of the Song dynasty, and obtained the Sanskrit text of the sutra and the Buddha's tooth in the country of Khotan. The deity Kapila protected him on his return to the Song dynasty. The sutra arrived during the Yongming period of the Qi dynasty, and was jointly translated by the śrāmaṇa Dharmamati. The Buddha's tooth was placed in Dinglin Temple on Zhongshan Mountain (the Buddha's tooth is about three inches long, and its circumference is also the same. Its color is yellowish-white, and the end of the tooth has a penetrating protrusion, like the characters of a modern seal, warm, smooth, and lustrous, quite like pearls and jade. Upon careful examination of the inner sutras, the Buddha has four teeth, one in Trayastrimsa Heaven, one in the Dragon King's palace, one in Simhala, and one in Udyana. This is the tooth from Udyana. Later, it was suddenly lost, and then appeared in Khotan, and Dharmarakṣa requested its return from Khotan).
In the first month of the third year of Putong of the Liang dynasty, suddenly several people came with weapons. They knocked on the door in the early evening, claiming that the slaves of the Prince of Linchuan had rebelled. Someone reported that they were in the Buddha Tooth Pavilion, please open the pavilion for inspection. The monks of the temple followed their words, and the commander came to the front of the Buddha Tooth seat and opened...
函取牙作三禮已。錦巾盛牙繞東山去。后尋卻得還安定林。隋文並陳仍在鐘岳。至仁壽三年內使令豫章王暕。從楊州將獻文帝。其年五月十五日敕送東禪定寺供養。佛牙靈異具如僧祐佛牙記。此不復廣。其東禪定寺即今大莊嚴寺是也。須達經一卷(一名須達長者經出中阿含第三十九卷僧祐云建武二年出異譯見長房錄及高僧傳)百喻經四卷(亦云百句譬喻經或五卷天竺僧伽斯那撰永明十年九月十日譯見僧祐錄祐等並云譯成十卷此之四卷百事足矣)十二因緣經一卷(第五齣與貝多樹下經等同本祐云建武二年出見高僧傳及長房錄)
右三部六卷(前二部五卷見在後一部一卷闕本)。
沙門求那毗地。齊言德進。中印度人。弱齡從道師事天竺大乘法師僧伽斯。聰慧強記勤于諷習。所誦大小乘經十餘萬言。兼學世典明解陰陽。其候時逢佔多有徴驗。故道術之稱有聞西域。建元初來至江淮止毗耶離寺。執錫從徒威儀端肅。王公已下競相請謁。初僧伽斯于天竺國。抄集修多羅藏十二部經中要切譬喻。撰為一部凡有百事以教授新學。毗地悉皆通誦兼明義旨。以武帝永明十年壬申秋九月。譯為齊文即百喻經也。復出須達及十二因緣。自宋大明已后譯經殆絕。及其宣流法寶世咸美之。毗地為人弘厚有識度。善於接誘勤躬行道夙
【現代漢語翻譯】 現代漢語譯本：
取來佛牙后，按照三禮的儀式進行供奉。用錦巾包裹著佛牙，繞著東山而去。後來又尋回，安放在安定林。隋文帝和陳朝的皇帝都曾在鐘岳供奉過它。到了仁壽三年，隋文帝派遣內侍令豫章王暕，從楊州將佛牙獻給文帝。同年五月十五日，下令將佛牙送到東禪定寺供養。佛牙的靈異事蹟都記載在僧祐的《佛牙記》中，這裡不再贅述。東禪定寺就是現在的大莊嚴寺。
《須達經》一卷（又名《須達長者經》，出自《中阿含經》第三十九卷。僧祐說此經在建武二年譯出，有異譯本，見於長房錄和《高僧傳》）。
《百喻經》四卷（也稱為《百句譬喻經》或五卷。天竺僧伽斯那撰寫，永明十年九月十日翻譯完成，見於僧祐錄。僧祐等人說此經譯成十卷，但這四卷已經足夠包含百事）。
《十二因緣經》一卷（第五次譯出，與《貝多樹下經》等同本。僧祐說此經在建武二年譯出，見於《高僧傳》和長房錄）。
以上三部經共六卷（前兩部五卷現存，后一部一卷缺失）。
沙門求那毗地（Guṇavṛddhi），齊語意為德進，是中印度人。年幼時就跟隨天竺大乘法師僧伽斯那（Saṃghasena）學習佛法。他聰慧強記，勤奮地誦讀學習。所誦讀的大小乘經典有十餘萬言。他還學習世俗典籍，精通陰陽之術。他預測時事，多有應驗，因此他的道術之名在西域也有所耳聞。建元初年來到江淮，住在毗耶離寺（Vaiśālī）。他手持錫杖，跟隨他的弟子們威儀端莊肅穆。王公以下的人都爭相請他拜訪。當初，僧伽斯那在天竺國，抄集《修多羅藏》（Sūtra Piṭaka）十二部經中的重要譬喻，撰寫成一部經，共有百事，用來教授新學。求那毗地全部通誦，並且明白其中的義理。在武帝永明十年壬申秋九月，將此經翻譯成齊文，就是《百喻經》。他還翻譯了《須達經》和《十二因緣經》。自從宋大明之後，翻譯佛經的事幾乎斷絕。等到這些經典宣揚流佈，世人都讚美它們。求那毗地為人寬厚有見識，善於接引教化，勤奮地修行佛道，早晚不懈。 English version:
After obtaining the Buddha's tooth, it was enshrined according to the three rites. The tooth was wrapped in a brocade cloth and taken around Dongshan (East Mountain). Later, it was found again and placed in Anding Forest. Emperor Wen of the Sui Dynasty and the emperors of the Chen Dynasty had all enshrined it at Zhongyue (Mount Zhong). In the third year of Renshou, Emperor Wen of the Sui Dynasty sent the inner envoy, Prince Jian of Yuzhang, to present the Buddha's tooth to Emperor Wen from Yangzhou. On the fifteenth day of the fifth month of the same year, an edict was issued to send the Buddha's tooth to Dongchan Temple for worship. The miraculous events of the Buddha's tooth are all recorded in Sengyou's 'Record of the Buddha's Tooth,' which will not be repeated here. Dongchan Temple is now the Great Zhuangyan Temple.
'Sudatta Sutra,' one volume (also known as 'Sutra of Sudatta the Elder,' from the 'Madhyama Agama Sutra,' volume 39. Sengyou said that this sutra was translated in the second year of Jianwu, with different translations found in Changfang's Record and the 'Biographies of Eminent Monks').
'Sutra of One Hundred Parables,' four volumes (also known as 'Sutra of One Hundred Similes' or five volumes. Written by the Indian monk Saṃghasena, translated on the tenth day of the ninth month of the tenth year of Yongming, found in Sengyou's Record. Sengyou and others said that this sutra was translated into ten volumes, but these four volumes are sufficient to contain one hundred matters).
'Sutra of the Twelve Nidānas,' one volume (translated for the fifth time, the same as the 'Sutra Under the Banyan Tree.' Sengyou said that this sutra was translated in the second year of Jianwu, found in the 'Biographies of Eminent Monks' and Changfang's Record).
The above three sutras comprise six volumes (the first two sutras, five volumes, are extant; the last sutra, one volume, is missing).
Śramaṇa Guṇavṛddhi, meaning 'Virtue Progress' in the Qi language, was from Central India. In his youth, he followed the Indian Mahāyāna Dharma master Saṃghasena to study Buddhism. He was intelligent, had a strong memory, and diligently recited and studied. He recited more than ten thousand words of Mahāyāna and Hīnayāna scriptures. He also studied secular classics and was proficient in the art of Yin and Yang. His predictions of events were often accurate, so his reputation for Daoist arts was known even in the Western Regions. At the beginning of Jianyuan, he came to Jianghuai and stayed at Vaiśālī Temple. He carried a staff, and his disciples were dignified and solemn. Princes and nobles competed to invite him to visit. Initially, Saṃghasena in India copied important parables from the twelve divisions of the Sūtra Piṭaka and compiled them into one sutra, containing one hundred matters, to teach new students. Guṇavṛddhi recited all of them and understood their meaning. In the ninth month of autumn in the tenth year of Yongming (Ren Shen), he translated this sutra into the Qi language, which is the 'Sutra of One Hundred Parables.' He also translated the 'Sudatta Sutra' and the 'Sutra of the Twelve Nidānas.' Since the Song Dynasty's Daming era, the translation of Buddhist scriptures had almost ceased. When these scriptures were propagated and spread, the world praised them. Guṇavṛddhi was generous, knowledgeable, good at guiding and teaching, and diligently practiced the Buddhist path, morning and evening without懈怠.
【English Translation】 English version:
After obtaining the Buddha's tooth, it was enshrined according to the three rites. The tooth was wrapped in a brocade cloth and taken around Dongshan (East Mountain). Later, it was found again and placed in Anding Forest. Emperor Wen of the Sui Dynasty and the emperors of the Chen Dynasty had all enshrined it at Zhongyue (Mount Zhong). In the third year of Renshou, Emperor Wen of the Sui Dynasty sent the inner envoy, Prince Jian of Yuzhang, to present the Buddha's tooth to Emperor Wen from Yangzhou. On the fifteenth day of the fifth month of the same year, an edict was issued to send the Buddha's tooth to Dongchan Temple for worship. The miraculous events of the Buddha's tooth are all recorded in Sengyou's 'Record of the Buddha's Tooth,' which will not be repeated here. Dongchan Temple is now the Great Zhuangyan Temple.
'Sudatta Sutra,' one volume (also known as 'Sutra of Sudatta the Elder,' from the 'Madhyama Agama Sutra,' volume 39. Sengyou said that this sutra was translated in the second year of Jianwu, with different translations found in Changfang's Record and the 'Biographies of Eminent Monks').
'Sutra of One Hundred Parables,' four volumes (also known as 'Sutra of One Hundred Similes' or five volumes. Written by the Indian monk Saṃghasena, translated on the tenth day of the ninth month of the tenth year of Yongming, found in Sengyou's Record. Sengyou and others said that this sutra was translated into ten volumes, but these four volumes are sufficient to contain one hundred matters).
'Sutra of the Twelve Nidānas,' one volume (translated for the fifth time, the same as the 'Sutra Under the Banyan Tree.' Sengyou said that this sutra was translated in the second year of Jianwu, found in the 'Biographies of Eminent Monks' and Changfang's Record).
The above three sutras comprise six volumes (the first two sutras, five volumes, are extant; the last sutra, one volume, is missing).
Śramaṇa Guṇavṛddhi, meaning 'Virtue Progress' in the Qi language, was from Central India. In his youth, he followed the Indian Mahāyāna Dharma master Saṃghasena to study Buddhism. He was intelligent, had a strong memory, and diligently recited and studied. He recited more than ten thousand words of Mahāyāna and Hīnayāna scriptures. He also studied secular classics and was proficient in the art of Yin and Yang. His predictions of events were often accurate, so his reputation for Daoist arts was known even in the Western Regions. At the beginning of Jianyuan, he came to Jianghuai and stayed at Vaiśālī Temple. He carried a staff, and his disciples were dignified and solemn. Princes and nobles competed to invite him to visit. Initially, Saṃghasena in India copied important parables from the twelve divisions of the Sūtra Piṭaka and compiled them into one sutra, containing one hundred matters, to teach new students. Guṇavṛddhi recited all of them and understood their meaning. In the ninth month of autumn in the tenth year of Yongming (Ren Shen), he translated this sutra into the Qi language, which is the 'Sutra of One Hundred Parables.' He also translated the 'Sudatta Sutra' and the 'Sutra of the Twelve Nidānas.' Since the Song Dynasty's Daming era, the translation of Buddhist scriptures had almost ceased. When these scriptures were propagated and spread, the world praised them. Guṇavṛddhi was generous, knowledgeable, good at guiding and teaching, and diligently practiced the Buddhist path, morning and evening without懈怠.
夜匪懈。是以外國僧眾萬里歸集。南海商人悉共宗事。供贈往來歲時不絕。性頗福積富於財寶。然營建法事已無私焉。于建業淮側造止觀寺。重閣層門殿房整飾。養徒施化德業甚著。以中興二年冬卒。摩訶摩耶經一卷(第二齣一名佛升忉利天為母說法亦云摩耶經或二卷見王宗寶唱法上等三錄)未曾有因緣經二卷(度羅睺羅沙彌序亦直云未曾有經第二齣見始興錄)
右二部三卷其本並在。
沙門釋曇景。不知何許人。于齊代譯摩耶經等二部。群錄直云齊世譯出。既不顯年未詳何帝。腹中女聽經一卷(第五齣與無垢賢女經等同本房云見右錄)
右一部一卷闕本。
沙門釋法化。以廢帝寶卷永元年中。誦出腹中女聽經一部。眾錄相承並云誦出。未詳誦意依而列之。以有先譯故免疑失。
(又長房內典等錄云。齊時江州沙門道政刪改彌勒成佛經一卷。此或不然。如后大乘錄中廣述。又房等復云。齊代沙門法度于楊都出灰河經一卷。毗跋律一卷。今以灰河經出雜阿含。其毗跋律隋法錄云。法度偽造以濫律名今廢不立。房等又云。齊代沙門釋法尼譯益意經二卷。今以此經即是齊末梁初僧法尼閉目誦出者。今見有本文理差舛不可流行。若言齊末出者。祐錄何故不載。今編疑部正錄不存。房等又云。齊
【現代漢語翻譯】 現代漢語譯本： 他夜以繼日地辛勤工作。因此，外國的僧侶們不遠萬里前來聚集，南海的商人們都共同尊奉他。供養和贈送的物品往來不斷，年年如此。他的本性頗有福德，積累了大量的財富。然而，他興建佛寺和舉辦佛事的行為都是公正無私的。他在建業（今南京）淮河邊建造了止觀寺，重樓疊閣，殿宇房舍都修飾得非常整齊。他培養僧徒，廣施教化，德行事業非常顯著。于中興二年（502年）冬天去世。《摩訶摩耶經》一卷（第二種版本，又名《佛升忉利天為母說法》，也稱為《摩耶經》，或有二卷本，見於王宗、寶唱、法上等人的目錄），《未曾有因緣經》二卷（度羅睺羅沙彌序，也直接稱為《未曾有經》，第二種版本，見於始興的目錄）。
以上兩部經共三卷，原本都在。
沙門釋曇景，不知道是哪裡人。在齊代翻譯了《摩耶經》等兩部經。各種目錄都直接說是齊代翻譯出來的，但沒有明確年份，也不知道是哪個皇帝在位時期。 《腹中女聽經》一卷（第五種版本，與《無垢賢女經》等同本，房錄中可見）。
以上一部經共一卷，缺少原本。
沙門釋法化，在廢帝寶卷永元年間，誦出了《腹中女聽經》一部。各種目錄都相傳說是誦出的，不清楚誦出的含義，暫且依據記錄列在這裡。因為有先前的譯本，所以可以避免產生疑惑和遺漏。
（另外，長房內典等目錄中說：齊時江州沙門道政刪改了《彌勒成佛經》一卷。這或許不對，如後來的大乘錄中有詳細敘述。另外，房等又說：齊代沙門法度在楊都（今揚州）翻譯了《灰河經》一卷，《毗跋律》一卷。現在《灰河經》出自《雜阿含經》，而《毗跋律》隋法錄說是法度偽造的，用來冒充戒律之名，現在廢除不採用。房等又說：齊代沙門釋法尼翻譯了《益意經》二卷。現在這部經就是齊末梁初僧法尼閉目誦出的那部。現在看到有文字，但文理差異很大，不可流行。如果說是齊末出現的，祐錄為什麼沒有記載？現在編入疑部，正錄中不儲存。房等又說：齊
【English Translation】 English version: He worked tirelessly day and night. Therefore, foreign monks gathered from thousands of miles away, and merchants from the South Sea all revered him. Offerings and gifts came and went continuously, year after year. His nature was quite blessed, and he accumulated a great deal of wealth. However, his construction of temples and holding of Buddhist ceremonies were all impartial and selfless. He built the Zhiguan Temple beside the Huai River in Jianye (present-day Nanjing), with multi-storied pavilions and halls decorated in an orderly manner. He nurtured monks, widely spread teachings, and his virtuous deeds were very prominent. He passed away in the winter of the second year of Zhongxing (502 AD). The Mahā-Māyā Sūtra (摩訶摩耶經) (one scroll, the second version, also known as Buddha Ascending to Trayastrimsa Heaven to Preach to His Mother, also called the Māyā Sūtra, or in two scrolls, as seen in the catalogs of Wang Zong, Baochang, Fa Shang, etc.), the Unprecedented Causes and Conditions Sūtra (未曾有因緣經) (two scrolls, with a preface by the Śrāmaṇera Rāhula, also directly called the Unprecedented Sūtra, the second version, as seen in the catalog of Shixing).
The above two sūtras, totaling three scrolls, are all originals.
Śrāmaṇa Shi Tan Jing (釋曇景), it is not known where he was from. During the Qi dynasty, he translated two sūtras, including the Māyā Sūtra. Various catalogs directly state that they were translated during the Qi dynasty, but the year is not specified, and it is not known during whose reign. Sūtra of the Woman Listening to the Dharma in the Womb (腹中女聽經) (one scroll, the fifth version, the same as the Vimalakīrti's Daughter Sūtra, as seen in the Fang record).
The above one sūtra, totaling one scroll, is missing the original.
Śrāmaṇa Shi Fa Hua (釋法化), during the Yongyuan era of the deposed Emperor Baojuan, recited the Sūtra of the Woman Listening to the Dharma in the Womb. Various catalogs have passed down that it was recited, but the meaning of 'recited' is not clear, so it is temporarily listed here based on the record. Because there is a previous translation, it can avoid causing doubts and omissions.
(In addition, the catalogs of Changfang's Inner Canon, etc., say: During the Qi dynasty, Śrāmaṇa Dao Zheng (道政) of Jiangzhou deleted and revised the Maitreya Buddha Attaining Buddhahood Sūtra (彌勒成佛經) in one scroll. This may not be correct, as described in detail in the later Mahāyāna records. In addition, Fang et al. also said: During the Qi dynasty, Śrāmaṇa Fa Du (法度) translated the Ash River Sūtra (灰河經) in one scroll and the Vibabhāṣā Vinaya (毗跋律) in one scroll in Yangdu (present-day Yangzhou). Now the Ash River Sūtra comes from the Saṃyukta Āgama Sūtra, while the Sui Fa record says that the Vibabhāṣā Vinaya was forged by Fa Du to impersonate the name of the Vinaya, and is now abolished and not adopted. Fang et al. also said: During the Qi dynasty, Śrāmaṇa Shi Fa Ni (釋法尼) translated the Benefit of Intention Sūtra (益意經) in two scrolls. Now this sūtra is the one recited with closed eyes by the monk Fa Ni at the end of the Qi and the beginning of the Liang dynasties. Now there is a text, but the wording is very different and cannot be circulated. If it is said to have appeared at the end of the Qi dynasty, why is it not recorded in the You record? It is now compiled into the Doubtful Section, and not preserved in the Correct Record. Fang et al. also said: Qi
代沙門道備出九傷等經五部五卷。群錄並疑。今依舊為定也)。
梁蕭氏都建業(亦云前梁)
自武帝天監元年壬午至敬帝太平二年丁丑。凡經四主五十六年緇素八人。所出經律論及諸傳記等並新集失譯諸經。總四十六部二百一卷(于中四十部一百九十一卷見在六部十卷闕本)。沙門釋僧祐(三部三十九卷譜錄集)沙門曼陀羅仙(三部一十一卷經)沙門僧伽婆羅(一十部三十二卷經論傳)沙門釋寶唱(二部五十四卷經集尼傳)沙門釋明徽(一部一卷尼戒)王子月婆首那(一部一卷經)沙門波羅末陀(一十一部二十四卷經論)沙門釋慧皎(一部一十四卷僧傳)新集失譯諸經一十四部二十五卷經論集釋迦譜十卷(于齊代撰別有五卷本與此廣略異房云四卷恐誤見僧祐錄及長房內典等錄合入齊錄隨人附梁)出三藏記集十五卷(祐錄自云十卷見有十五卷長房內典二錄云十六卷見僧祐長房內典等錄亦齊時撰)弘明集十四卷(祐等三錄並云十卷今見十四卷見僧祐長房內典等錄)
右三部三十九卷其本並在。
沙門釋僧祐楊都建初寺僧也。本姓俞氏。其先彭城下邳人。父世居建業。祐年數歲入建初寺禮拜。因踴躍樂道不肯還家。父母憐其志且許入道。師事僧范道人。年十四家人密為訪婚。祐知而避至定林投法
【現代漢語翻譯】 現代漢語譯本： 《代沙門道備出九傷等經》五部五卷。各經錄普遍存疑。今依舊定為此記錄。
梁朝蕭氏都城建業（也稱前梁）
自武帝天監元年壬午至敬帝太平二年丁丑，共歷四位皇帝，五十六年間，僧俗八人。所出經、律、論及各種傳記等，以及新收集的已佚譯經，總計四十六部二百零一卷（其中四十部一百九十一卷現存，六部十卷缺失）。沙門釋僧祐（三部三十九卷，譜錄集），沙門曼陀羅仙（Mandarava，三部一十一卷，經），沙門僧伽婆羅（Sanghavarman，一十部三十二卷，經論傳），沙門釋寶唱（二部五十四卷，經集尼傳），沙門釋明徽（一部一卷，尼戒），王子月婆首那（Devasarma，一部一卷，經），沙門波羅末陀（Paramartha，一十一部二十四卷，經論），沙門釋慧皎（一部一十四卷，僧傳）。新收集的已佚譯經一十四部二十五卷，經論集《釋迦譜》十卷（于齊代撰寫，另有五卷本，與此廣略不同，房氏記載為四卷，恐怕是誤記，見僧祐錄及長房內典等錄，應歸入齊錄，隨人附於梁）。出《三藏記集》十五卷（僧祐錄自稱十卷，現存十五卷，長房內典二錄記載為十六卷，見僧祐長房內典等錄，也是齊時撰寫）。《弘明集》十四卷（僧祐等三錄均記載為十卷，今見十四卷，見僧祐長房內典等錄）。
右述三部三十九卷，其原本均儲存完好。
沙門釋僧祐，是楊都建初寺的僧人。本姓俞氏，其先祖是彭城下邳人。父親世代居住在建業。僧祐年幼時在建初寺禮拜，因歡喜佛法，不肯回家。父母憐惜他的志向，便允許他出家。他師事僧范道人。十四歲時，家人暗中為他尋找婚事。僧祐得知后，便避開家人，前往定林寺投靠法
【English Translation】 English version: 《Dai Shamen Daobei Chu Jiushang Deng Jing》 (The Sutra of Nine Injuries, etc., translated by the Shramana Daobei) consists of five parts in five volumes. The records are generally doubtful. Now, it is still determined as this record.
The Xiao clan of the Liang Dynasty had its capital in Jianye (also known as the Former Liang).
From the first year of the Tianjian era (Renwu year) of Emperor Wu to the second year of the Taiping era (Dingchou year) of Emperor Jing, spanning four emperors and fifty-six years, eight monks and laypeople produced scriptures, Vinaya, treatises, and various biographies, as well as newly collected lost translations of scriptures, totaling forty-six parts in two hundred and one volumes (of which forty parts in one hundred and ninety-one volumes are extant, and six parts in ten volumes are missing). Shramana Shi Sengyou (3 parts, 39 volumes, catalogues and collections), Shramana Mandarava (3 parts, 11 volumes, Sutras), Shramana Sanghavarman (10 parts, 32 volumes, Sutras, treatises, and biographies), Shramana Shi Baochang (2 parts, 54 volumes, Sutra collections and biographies of nuns), Shramana Shi Minghui (1 part, 1 volume, precepts for nuns), Prince Devasarma (1 part, 1 volume, Sutras), Shramana Paramartha (11 parts, 24 volumes, Sutras and treatises), Shramana Shi Huijiao (1 part, 14 volumes, biographies of monks). Newly collected lost translations of scriptures consist of fourteen parts in twenty-five volumes, and the collection of Sutras and treatises 'Shijia Pu' (Genealogy of Shakya) consists of ten volumes (written during the Qi Dynasty, with another five-volume version that differs in scope; Fang's record mentions four volumes, which is likely a mistake, as seen in Sengyou's record and Changfang's Neidian records, etc., and should be included in the Qi record, attached to Liang). The 'Chu Sanzang Ji Ji' (Collection of Records of the Tripitaka) consists of fifteen volumes (Sengyou's record claims ten volumes, but fifteen volumes are extant; Changfang's Neidian records mention sixteen volumes, as seen in Sengyou's and Changfang's Neidian records, etc., also written during the Qi Dynasty). The 'Hongming Ji' (Collection for the Propagation of Light) consists of fourteen volumes (Sengyou's and other three records all mention ten volumes, but fourteen volumes are now extant, as seen in Sengyou's and Changfang's Neidian records).
The above-mentioned three parts in thirty-nine volumes are all well-preserved in their original form.
Shramana Shi Sengyou was a monk of Jianchu Temple in Yangdu. His original surname was Yu, and his ancestors were from Pengcheng Xiapi. His father lived in Jianye for generations. When Sengyou was young, he worshiped at Jianchu Temple and, delighted by the Dharma, refused to return home. His parents, pitying his aspiration, allowed him to become a monk. At the age of fourteen, his family secretly sought a marriage for him. Upon learning this, Sengyou avoided his family and went to Dinglin Temple to seek refuge with the Dharma.
達法師。達亦戒德精嚴為法門樑棟。祐師奉竭誠。及年滿具戒執操堅明。初受業于沙門法穎。穎既一時名匠為律學所宗。祐乃竭思鉆求無懈昏曉。遂大精律部有勵先哲。武帝衍深相禮遇。凡僧事顧疑皆敕就審決。年衰腳疾敕聽乘輿入內。為六宮受戒。其見重如此。及齊竟陵文宣王子良梁臨川王宏南平王偉儀同陳郡袁昂永康定公主貴嬪丁氏等。並崇其戒范盡師資之敬。凡白黑門徒萬有餘眾。祐洞明律藏兼善文藻。蒐集記錄撰為部帙。庶尋覽之者功省而博達。實法門之綱要釋氏之元宗也。自蕭齊末爰及梁代。撰釋迦譜等三部。自外法苑集世界記師資傳等。以非入藏故闕不論。並如三藏記等具顯。文殊師利所說摩訶般若波羅蜜經二卷(或一卷亦直云文殊般若波羅蜜經初出與僧伽婆羅出者及大般若第七會曼殊室利分同本亦編入寶積當四十六會見李廓錄及續高僧傳)法界體性無分別經二卷(第二齣今編入寶積當第八會見李廓實唱二錄及續高僧傳)寶云經七卷(初出與陳代須菩提大乘寶云經及唐達摩流支寶雨經等同本異譯見東錄及續高僧傳)
右三部一十一卷其本並在。
沙門曼陀羅仙。梁言弱聲。亦云弘弱。扶南國人。神解超悟幽明畢觀。無憚夷險志存開化。大赍梵經遠來貢獻。以武帝天監二年癸未屆于梁都。敕僧
【現代漢語翻譯】 現代漢語譯本：達法師，他戒行精嚴，是佛法界的棟樑。釋祐法師竭誠侍奉他，等到年齡足夠受具足戒時，他操守堅定，明辨事理。他最初在沙門（Śrāmaṇa，出家修道者）法穎處學習。法穎是當時的名匠，被律學界所推崇。釋祐於是竭盡心思鉆研，從不懈怠，最終精通律部，堪比先賢。梁武帝蕭衍對他非常禮遇，凡是僧侶事務有疑問，都下令讓他審決。年老體衰，腿腳不便時，特許他乘坐御用車輛進入宮內，為後宮妃嬪授戒。他受到的重視就是這樣。齊朝的竟陵文宣王子良、梁朝的臨川王蕭宏、南平王蕭偉，以及儀同陳郡袁昂、永康定公主、貴嬪丁氏等，都崇尚他的戒律，盡到師資之禮。他的白衣和出家弟子有一萬多人。釋祐精通律藏，又擅長文辭，蒐集記錄，撰寫成部帙，希望後人尋覽時能省力而博學。他實在是佛法界的綱要，釋迦牟尼（Śākyamuni）的根本宗旨。從蕭齊末年到梁代，他撰寫了《釋迦譜》等三部著作。此外，還有《法苑集》、《世界記》、《師資傳》等，因為沒有收入藏經，所以這裡不作論述。這些都如《三藏記》等書所詳細記載。還有《文殊師利所說摩訶般若波羅蜜經》二卷（或一卷，也直接稱為《文殊般若波羅蜜經》，最初的版本與僧伽婆羅（Saṃghabhara）所出的版本，以及《大般若經》第七會《曼殊室利分》是同一個版本，也被編入《寶積經》，當第四十六會，見李廓的記錄和《續高僧傳》），《法界體性無分別經》二卷（第二次出的版本，現在編入《寶積經》，當第八會，見李廓和實唱的兩個記錄，以及《續高僧傳》），《寶云經》七卷（最初的版本與陳代的《須菩提大乘寶云經》以及唐代的達摩流支（Dharmaruci）《寶雨經》等是同一個版本，只是翻譯不同，見東錄和《續高僧傳》）。 以上三部共十一卷，原本都在。 沙門（Śrāmaṇa，出家修道者）曼陀羅仙（Maṇḍalasena），梁朝話的意思是弱聲，也叫弘弱，是扶南國人。他神思敏捷，超凡脫俗，能洞察幽明之事。他不畏懼危險，立志開化民智。他攜帶大量梵文佛經，遠道而來進獻給梁朝。在梁武帝天監二年癸未年到達梁都，武帝下令僧
【English Translation】 English version: Dharma Master Da, he was strict and meticulous in observing the precepts, and was a pillar of the Buddhist community. Dharma Master You served him with utmost sincerity. When he reached the age to receive the full precepts, he was firm in his conduct and clear in his understanding. He initially studied under the Śrāmaṇa (Buddhist monk) Fa Ying. Fa Ying was a renowned master of his time, revered in the field of Vinaya (discipline). You devoted himself to diligent study, never slacking, and eventually became highly proficient in the Vinaya Pitaka, surpassing even the sages of the past. Emperor Wu of Liang, Xiao Yan, treated him with great respect. Whenever there were doubts or questions regarding monastic affairs, he would order You to examine and resolve them. When You became old and suffered from leg ailments, the emperor granted him permission to ride in the imperial carriage into the palace to administer precepts to the imperial concubines. Such was the esteem in which he was held. Prince Ziliang of Jingling in the Qi dynasty, Prince Xiao Hong of Linchuan, and Prince Xiao Wei of Nanping in the Liang dynasty, as well as the Yitong Yuan Ang of Chen Commandery, Princess Yongkangding, and Consort Ding, all revered his precepts and treated him with the respect due to a teacher. He had over ten thousand disciples, both lay and monastic. You was well-versed in the Vinaya Pitaka and also skilled in literature. He collected and recorded various texts, compiling them into volumes, hoping that those who studied them would be able to learn more efficiently and comprehensively. He was truly the cornerstone of the Buddhist community and the fundamental principle of Śākyamuni. From the end of the Xiao Qi dynasty to the Liang dynasty, he wrote three works, including the 'Chronicle of Śākyamuni'. In addition, there were the 'Collection of the Dharma Garden', 'Record of the World', and 'Biography of Teachers and Disciples', but because they were not included in the Tripitaka, they are not discussed here. These are all detailed in books such as the 'Record of the Tripitaka'. There is also the 'Mañjuśrī Spoken Mahāprajñāpāramitā Sūtra' in two volumes (or one volume, also directly called the 'Mañjuśrī Prajñāpāramitā Sūtra', the earliest version is the same as the version translated by Saṃghabhara, and the 'Mañjuśrī Section' of the seventh assembly of the 'Great Prajñā Sūtra', which is also included in the 'Ratnakūṭa Sūtra', as the forty-sixth assembly, see Li Kuo's record and the 'Continued Biographies of Eminent Monks'), the 'Dharma-dhātu-prakṛti-aviśeṣa Sūtra' in two volumes (the second version, now included in the 'Ratnakūṭa Sūtra', as the eighth assembly, see the two records of Li Kuo and Shi Chang, and the 'Continued Biographies of Eminent Monks'), and the 'Ratnamegha Sūtra' in seven volumes (the earliest version is the same as the 'Subhūti Mahāyāna Ratnamegha Sūtra' of the Chen dynasty and the Dharmaruci's 'Bao Yu Jing' of the Tang dynasty, but with different translations, see Dong Lu and the 'Continued Biographies of Eminent Monks'). The above three works consist of eleven volumes, and the original texts are all extant. The Śrāmaṇa (Buddhist monk) Maṇḍalasena, which means 'weak voice' in the Liang language, also known as Hongruo, was a native of Funan. He possessed extraordinary intelligence and insight, able to perceive both the visible and invisible realms. He was unafraid of danger and determined to enlighten the people. He brought a large collection of Sanskrit Buddhist scriptures from afar as a tribute to the Liang dynasty. He arrived in the Liang capital in the year Guiwei, the second year of the Tianjian era of Emperor Wu of Liang. The emperor ordered the monks
伽婆羅令共翻譯。遂出文殊般若等經三部。雖事傳譯未善梁言。故所出經文多隱質。文殊師利所說般若波羅蜜經一卷(第二齣與前曼陀羅出者及大般若曼殊室利分同本房云少勝前曼陀羅所出二卷者)大乘十法經一卷(初出與元魏覺定所出十法經同本普通年譯亦直云十法經)度一切諸佛境界智嚴經一卷(第二齣與元魏曇摩流支入佛境界經同本)八吉祥經一卷(若人聞此八佛名號不為一切諸鬼神眾難所侵第四齣與八吉祥咒及八陽神咒經等同本)孔雀王咒經二卷(亦云孔雀王陀羅尼經第七譯與唐義凈大孔雀咒王經等同本見寶唱錄)舍利弗陀羅尼經一卷(此咒有大神力若能持者雪山有八夜叉王常來擁護所欲隨心第九譯與支謙所出無量門微密持經等同本)文殊師利問經二卷(亦直云文殊問經天監十七年于占云館譯袁曇允筆受光宅寺沙門法雲祥定)菩薩藏經一卷解脫道論十二卷(亦云十三卷天監十四年于占云館譯)阿育王經十卷(或加大字第二齣與西晉安法欽育王傳同本異譯天監十一年六月二十日于楊都壽光殿譯見寶唱錄)
右一十部三十二卷。其本並在(並見長房錄續高僧傳中都有部數名不備列)。
沙門僧伽婆羅。梁言眾鎧。亦云僧養。扶南國人也。幼而穎悟早附法津。雖經論具探而偏習對法。聲聞漸布垂譽海南
【現代漢語翻譯】 現代漢語譯本：伽婆羅（Saṃghabala，意為『眾鎧』或『僧養』）共同參與翻譯，於是譯出了《文殊般若》等三部經。雖然進行了翻譯，但對梁朝語言的掌握還不夠精通，因此譯出的經文多有隱晦之處。《文殊師利所說般若波羅蜜經》一卷（第二次翻譯，與之前曼陀羅所出的版本以及《大般若曼殊室利分》是同一版本，房玄齡說略勝於之前曼陀羅所出的兩卷本）。《大乘十法經》一卷（初次翻譯，與元魏覺定所出的《十法經》是同一版本，普通年間翻譯，也直接稱為《十法經》）。《度一切諸佛境界智嚴經》一卷（第二次翻譯，與元魏曇摩流支所入的《佛境界經》是同一版本）。《八吉祥經》一卷（如果有人聽聞這八佛的名號，就不會被一切鬼神眾的災難所侵擾，第四次翻譯，與《八吉祥咒》及《八陽神咒經》等是同一版本）。《孔雀王咒經》二卷（也稱為《孔雀王陀羅尼經》，第七次翻譯，與唐朝義凈的《大孔雀咒王經》等是同一版本，見寶唱錄）。《舍利弗陀羅尼經》一卷（此咒有大神力，如果能持誦，雪山有八夜叉王常常來擁護，所求都能如願，第九次翻譯，與支謙所出的《無量門微密持經》等是同一版本）。《文殊師利問經》二卷（也直接稱為《文殊問經》，天監十七年于占云館翻譯，袁曇允筆受，光宅寺沙門法雲祥校定）。《菩薩藏經》一卷，《解脫道論》十二卷（也稱為十三卷，天監十四年于占云館翻譯）。《阿育王經》十卷（或者加上『大』字，第二次翻譯，與西晉安法欽的《育王傳》是同一版本，不同的翻譯，天監十一年六月二十日于楊都壽光殿翻譯，見寶唱錄）。 以上共十部三十二卷。這些原本都在（都見長房錄，《續高僧傳》中都有部數，名稱不一一列舉）。 沙門僧伽婆羅（Saṃghabala），梁朝話的意思是『眾鎧』，也叫『僧養』，是扶南國人。從小就聰明穎悟，很早就依附佛法。雖然經論都廣泛涉獵，但偏重學習對法論。聲名逐漸傳播，美譽傳遍海南。
【English Translation】 English version: Saṃghabala (meaning 'Armor of the Sangha' or 'Nourishment of the Sangha') jointly participated in the translation, and thus translated three scriptures including the 'Mañjuśrī Prajñā'. Although translations were carried out, his mastery of the Liang language was not proficient enough, so the translated scriptures had many obscure points. 'Mañjuśrībodhisattva Spoken Prajñāpāramitā Sūtra', one volume (second translation, the same version as the one previously issued by Maṇḍala and the 'Mañjuśrī Section of the Great Prajñā', Fang Xuanling said it was slightly better than the two-volume version previously issued by Maṇḍala). 'Mahāyāna Ten Dharmas Sūtra', one volume (first translation, the same version as the 'Ten Dharmas Sūtra' issued by Jue Ding of the Northern Wei Dynasty, translated during the Putong era, also directly called 'Ten Dharmas Sūtra'). 'Adornment of the Wisdom of the Realm of All Buddhas Sūtra', one volume (second translation, the same version as the 'Buddha Realm Sūtra' entered by Dharmaruci of the Northern Wei Dynasty). 'Eight Auspicious Sūtra', one volume (if someone hears the names of these eight Buddhas, they will not be invaded by the calamities of all ghosts and spirits, fourth translation, the same version as the 'Eight Auspicious Mantras' and the 'Eight Yang Divine Mantra Sūtra', etc.). 'Peacock King Mantra Sūtra', two volumes (also called 'Peacock King Dhāraṇī Sūtra', seventh translation, the same version as the 'Great Peacock King Mantra Sūtra' of Yijing of the Tang Dynasty, etc., see Baochang's record). 'Śāriputra Dhāraṇī Sūtra', one volume (this mantra has great divine power, if one can recite it, the eight Yaksha Kings of the Snow Mountains will often come to protect them, and all wishes will be fulfilled, ninth translation, the same version as the 'Immeasurable Gate Secret Holding Sūtra' issued by Zhi Qian, etc.). 'Mañjuśrībodhisattva Questioning Sūtra', two volumes (also directly called 'Mañjuśrī Questioning Sūtra', translated in the seventeenth year of the Tianjian era at the Zhanyun Hall, Yuan Tanyun took notes, and the monk Fayun Xiang of Guangzhai Temple proofread it). 'Bodhisattva Treasury Sūtra', one volume, 'Treatise on the Path of Liberation', twelve volumes (also called thirteen volumes, translated in the fourteenth year of the Tianjian era at the Zhanyun Hall). 'Aśoka Sūtra', ten volumes (or with the addition of the word 'Great', second translation, the same version as the 'Biography of King Yu' by An Faqin of the Western Jin Dynasty, a different translation, translated on June 20th of the eleventh year of the Tianjian era at the Shoguang Hall in Yangdu, see Baochang's record). The above are a total of ten scriptures in thirty-two volumes. These original texts are all in (all seen in Changfang's record, the 'Continued Biographies of Eminent Monks' all have the number of volumes, the names are not listed one by one). The śramaṇa Saṃghabala, in the Liang Dynasty language, means 'Armor of the Sangha', also called 'Nourishment of the Sangha', was a person from Funan. From a young age, he was intelligent and insightful, and attached himself to the Dharma early on. Although he extensively studied the scriptures and treatises, he focused on studying Abhidharma. His reputation gradually spread, and his good name spread throughout Hainan.
。具足已后廣精律藏。勇意觀方樂崇開化。聞齊國弘法隨舶至都住正觀寺。為天竺沙門求那跋陀弟子。復從跋陀研精方等。未盈炎燠博涉多通。乃解數國書語。值齊歷亡墜道教陵夷。婆羅靜潔身心外絕交。故擁室棲閑養素資業。大梁御㝢搜訪術能。以天監五年被敕徴召。于梁都壽光殿華林園正觀寺占云館扶南館等五處傳譯。即以天監五年景戌至普通元年庚子。譯文殊般若等經十部(其梵本並是曼陀羅獻者長房等錄復云婆羅更出育王傳五卷者非也前育王經即是其傳不合過載)初翻經日于壽光殿武帝躬臨法座筆受其文。然後乃付譯人盡其經本。敕沙門寶唱慧超僧智法雲及袁曇允等相對疏出。華質有敘不墜譯宗。天子禮接甚厚引為家僧。所司資給道俗改觀。婆羅不畜私財。以其嚫施成立住寺。太尉臨川王宏接遇隆重。普通五年因疾卒于正觀寺。春秋六十有五。經律異相五十卷(天監十五年奉敕撰錄云並目錄五十五卷今闕其目但五十卷其目但纂篇題應無別事見寶唱錄及長房錄)比丘尼傳四卷(述晉宋齊梁四代尼行新編入錄)
右二部五十四卷其本並在。
沙門釋寶唱。梁都莊嚴寺僧也。俗姓岑氏吳郡人。僧祐律師之高足也。博識洽聞罕有其匹。武帝甚相崇敬。天監年中頻敕撰集皆愜帝旨。十五年景申又敕撰經律異
【現代漢語翻譯】 現代漢語譯本： 具足戒后，他廣泛精研律藏（Vinaya Pitaka）。他以勇猛的意志觀察四方，樂於推崇和開化。聽說齊國弘揚佛法，便隨商船來到都城，住在正觀寺。他是天竺（India）沙門（Śrāmaṇa，出家求道者）求那跋陀（Guṇabhadra）的弟子，又跟隨跋陀（Bhadra）精研方等經典（Vaipulya Sutras，大乘經典）。不到一年時間，就博學多通，能理解數國文字和語言。正值齊朝衰亡，佛教衰落，婆羅（Bārah，譯者名）清靜潔身，身心與外界隔絕，所以閉門隱居，修養身心，積蓄資糧。大梁王朝統治天下，搜尋有才能的人，于天監五年（公元506年）被皇帝下詔徵召，在梁都壽光殿、華林園、正觀寺、占云館、扶南館等五處翻譯經典。從天監五年景戌年到普通元年庚子年（公元520年），翻譯了《文殊般若經》等十部經典（這些梵文字都是曼陀羅（Mandala）獻上的，長房等人記錄說婆羅（Bārah）又譯出了《育王傳》五卷，這是不對的。《育王經》就是他的傳記，不應該重複記載）。最初翻譯經典時，在壽光殿，武帝親自臨法座，筆錄其文，然後才交給譯者完成經本。皇帝敕令沙門（Śrāmaṇa）寶唱（Baochang）、慧超（Huichao）、僧智（Sengzhi）、法雲（Fayun）以及袁曇允（Yuan Tanyun）等人相互配合疏理譯文，使譯文既有文采又不失真，不辜負翻譯的宗旨。天子以隆重的禮節接待他，引為家僧，有關部門供給所需，道俗之人無不改觀。婆羅（Bārah）不積蓄私財，用人們的佈施來成立寺院。太尉臨川王宏（Linchuan Wang Hong）對他非常敬重。普通五年（公元524年）因病卒于正觀寺，享年六十五歲。《經律異相》五十卷（天監十五年奉敕撰錄，說是連目錄共五十五卷，現在目錄缺失，但只有五十卷，目錄只是纂集篇題，應該沒有別的內容，見寶唱錄及長房錄）。《比丘尼傳》四卷（記述晉、宋、齊、梁四代的比丘尼事蹟，新編入錄）。 以上兩部共五十四卷，原本都在。 沙門（Śrāmaṇa）釋寶唱（Shi Baochang），是梁都莊嚴寺的僧人，俗姓岑（Cen），吳郡人，是僧祐律師的高足。他博學多聞，很少有人能與他相比。武帝非常崇敬他，天監年間多次敕令他撰集，都符合皇帝的心意。天監十五年景申年，又敕令他撰寫《經律異相》。
【English Translation】 English version: After being fully ordained, he extensively studied the Vinaya Pitaka (Discipline Collection). With courageous intention, he observed the directions, delighting in promoting and propagating Buddhism. Hearing that the Qi kingdom was promoting the Dharma, he followed merchant ships to the capital and resided in the Zheng Guan Temple. He was a disciple of the Indian Śrāmaṇa (ascetic) Guṇabhadra, and also studied the Vaipulya Sutras (Mahayana scriptures) with Bhadra. In less than a year, he became learned and proficient, understanding the scripts and languages of several countries. At the time of the decline of the Qi dynasty and the waning of Buddhism, Bārah (translator's name) maintained purity of body and mind, isolating himself from the outside world. Therefore, he secluded himself in a room, cultivating his mind and accumulating resources. The Great Liang dynasty, ruling the world, sought out talented individuals, and in the fifth year of the Tianjian era (506 AD), he was summoned by imperial decree to translate scriptures in five places: the Shougong Hall, the Hualin Garden, the Zheng Guan Temple, the Zhanyun Hall, and the Funan Hall in the Liang capital. From the year of Jǐngxū in the fifth year of the Tianjian era to the year of Gēngzǐ in the first year of the Putong era (520 AD), he translated ten scriptures including the Mañjuśrī Prajñā Sutra (the Sanskrit versions of which were all presented by Mandala; Changfang and others recorded that Bārah also translated five volumes of the Biography of King Ashoka, which is incorrect. The Ashoka Sutra is his biography and should not be recorded again). When the scriptures were first translated, Emperor Wu personally attended the Dharma seat in the Shougong Hall, taking notes of the text, and then handed it over to the translators to complete the scripture. The emperor ordered the Śrāmaṇas Baochang, Huichao, Sengzhi, Fayun, and Yuan Tanyun to cooperate in elucidating the translation, so that the translation was both elegant and accurate, not betraying the purpose of translation. The emperor received him with great courtesy, regarding him as a family monk, and the relevant departments provided what was needed, causing both monks and laypeople to change their views. Bārah did not accumulate private wealth, but used the donations of the people to establish temples. The Grand Commandant, Prince Hong of Linchuan, treated him with great respect. In the fifth year of the Putong era (524 AD), he died of illness in the Zheng Guan Temple at the age of sixty-five. The Fifty Volumes of the Different Aspects of Sutras and Vinaya (compiled by imperial decree in the fifteenth year of the Tianjian era, said to be fifty-five volumes including the catalog, but now the catalog is missing, but there are only fifty volumes, and the catalog only compiles the titles of the chapters, there should be nothing else, see Baochang's record and Changfang's record). Four Volumes of Biographies of Bhikkhunis (describing the deeds of bhikkhunis in the Jin, Song, Qi, and Liang dynasties, newly compiled and recorded). The above two parts, a total of fifty-four volumes, are all in their original form. The Śrāmaṇa Shi Baochang, a monk of the Zhuangyan Temple in the Liang capital, whose secular surname was Cen, was a native of Wujun, and was a prominent disciple of the Vinaya master Sengyou. He was learned and knowledgeable, and few could compare with him. Emperor Wu greatly respected him, and during the Tianjian era, he repeatedly ordered him to compile works, all of which pleased the emperor. In the year of Jǐngshēn in the fifteenth year of the Tianjian era, he was again ordered to write the Different Aspects of Sutras and Vinaya.
相一部。唱又別撰尼傳四卷。房錄之中復有名僧傳等七部。非入藏故闕不論。余並備在續高僧傳。五分比丘尼戒本一卷(亦云彌沙塞尼戒本見寶唱錄)
右一部一卷其本見在。
沙門釋明徽。梁都建初寺僧也。戒行精苦習彌沙塞部。徽以宋代覺壽譯彌沙塞律。但出比丘戒本而無尼戒。遂以武帝普通三年壬寅。于大律內抄出尼戒一卷。即今見行者是(撰錄者曰檢此戒中眾學之後無七滅諍律本雖略準義合安豈可尼僧有諍不殄祇律正文與僧同有故彼律第四十云眾學法中唯除污草及水七滅諍法隨順法並同比丘彼師不安理不通也)。大乘頂王經一卷(亦云維摩兒經與西晉法護方等頂王及隨崛多善思童子經等同本第三齣見長房錄及續高僧傳等)
右一部一卷其本見在。
王子月婆首那。中印度優禪尼國王之子(此優禪尼國或云在南天竺亦云在西天竺未能定矣或可此國據在中天之維博西近南故傳說差誤不定一方也)。
生知俊朗體悟幽微。專學佛經尤工義理。洞曉音韻兼善方言。先於東魏興和年中譯經三部。梁大同中從魏之梁武帝留住。敕遣總知外國使命。因譯頂王經一部。金光明經七卷(或六卷二十二品承聖元年于正觀寺及楊雄宅出涼世無讖出四卷者有十八品真諦更出四品足前成二十二分為七卷今
【現代漢語翻譯】 現代漢語譯本 《相部》。寶唱又另外撰寫了《尼傳》四卷。《房錄》之中還有《名僧傳》等七部。因為沒有收入藏經，所以這裡不討論。其餘都詳細記載在《續高僧傳》中。《五分比丘尼戒本》一卷（也稱為《彌沙塞尼戒本》，見《寶唱錄》）。
右邊這一部，共一卷，原本現在還在。
沙門釋明徽，是梁朝都城建初寺的僧人。他戒行精嚴，刻苦修行，學習彌沙塞部的律法。明徽認為宋代覺壽翻譯的《彌沙塞律》，只翻譯了比丘戒本，而沒有比丘尼戒。於是他在梁武帝普通三年壬寅年，從《大律》中抄出比丘尼戒一卷，就是現在通行的版本。（撰錄者說：檢查這個戒本，在『眾學』之後沒有『七滅諍』。律本雖然簡略，但義理上應該安立。難道比丘尼僧有爭端卻不能平息嗎？祇律的正確條文與比丘是相同的，所以在該律第四十條說，『眾學法中唯獨除去污草和水，七滅諍法和隨順法都與比丘相同。』那位法師這樣安立是不合道理，說不通的。）《大乘頂王經》一卷（也稱為《維摩兒經》，與西晉法護翻譯的《方等頂王經》以及隨崛多翻譯的《善思童子經》等是同一個版本，第三次出現，見《長房錄》和《續高僧傳》等）。
右邊這一部，共一卷，原本現在還在。
王子月婆首那（Candravarman）。是中印度優禪尼（Ujjain）國王的兒子（這個優禪尼國，有人說在南天竺，也有人說在西天竺，還不能確定。或許這個國家位於中天竺的維博西，靠近南方，所以傳說有差錯，不能確定）。
他天生聰慧，體悟深奧的佛理。專心學習佛經，尤其精通義理。通曉音韻，兼善各地方言。先在東魏興和年間翻譯了三部經。梁大同年間，從魏國來到梁朝，梁武帝下令讓他總管外國使節事務。因此翻譯了《頂王經》一部。《金光明經》七卷（或者六卷，二十二品。承聖元年，在正觀寺和楊雄的宅邸翻譯。涼世無讖（Dharmaraksa）翻譯的四卷本有十八品，真諦（Paramārtha）又翻譯了四品，補足前面的，成為二十二品，分為七卷。現在
【English Translation】 English version The Xiang Bu. Baochang also separately compiled four volumes of Biqiuni Zhuan ('Biographies of Bhikkhunis'). Within the Fang Lu, there are also seven parts such as Mingseng Zhuan ('Biographies of Famous Monks'). Because they are not included in the Tripitaka, they are not discussed here. The rest are recorded in detail in Xu Gaoseng Zhuan ('Further Biographies of Eminent Monks'). Wufen Biqiuni Jieben ('Bhikkhuni Pratimoksha of the Five Divisions') one volume (also known as Misha Sai Ni Jieben, 'Mahisasaka Bhikkhuni Pratimoksha', see Baochang Lu).
The above one part, one volume, the original is still extant.
The śrāmaṇa Shi Minghui, was a monk of Jianchu Temple in the Liang capital. He was strict in observing the precepts, diligently practiced, and studied the Mahīśāsaka school of law. Minghui believed that the Mahīśāsaka Vinaya translated by Jueshou in the Song dynasty only translated the Bhikkhu Pratimoksha and not the Bhikkhuni Pratimoksha. Therefore, in the year renyin, the third year of the Putong era of Emperor Wu of Liang, he copied a volume of the Bhikkhuni Pratimoksha from the Great Vinaya, which is the version currently in circulation. (The compiler says: Examining this Pratimoksha, after the 'teachings for all', there is no 'seven ways to settle disputes'. Although the Pratimoksha is brief, it should be established in principle. Can it be that if the Bhikkhuni Sangha has disputes, they cannot be settled? The correct text of the Vinaya is the same as that of the Bhikkhus, so in the fortieth article of that Vinaya, it says, 'Among the teachings for all, only grass and water are excluded, and the seven ways to settle disputes and the methods of compliance are the same as those of the Bhikkhus.' That teacher's establishment is unreasonable and incomprehensible.) Mahāyāna Crown Peak Sutra one volume (also known as Vimalakumāra Sutra, it is the same version as the Fangdeng Crown Peak Sutra translated by Dharmaraksa of the Western Jin Dynasty and the Shansi Tongzi Sutra translated by Suiquduo, appearing for the third time, see Changfang Lu and Xu Gaoseng Zhuan, etc.).
The above one part, one volume, the original is still extant.
Prince Candravarman, son of the King of Ujjain in Central India (this Ujjain country, some say is in South India, others say is in West India, it is still uncertain. Perhaps this country is located in Weiboxi in Central India, close to the south, so the legends have errors and are uncertain).
He was born intelligent and insightful, deeply understanding the profound principles of Buddhism. He specialized in studying Buddhist scriptures, especially proficient in the principles. He was well-versed in phonology and proficient in various local dialects. He first translated three sutras during the Xinghe period of the Eastern Wei Dynasty. During the Datong period of the Liang Dynasty, he came to the Liang Dynasty from the Wei Dynasty, and Emperor Wu of Liang ordered him to be in charge of foreign envoys. Therefore, he translated one part of the Crown Peak Sutra. Golden Light Sutra seven volumes (or six volumes, twenty-two chapters. Translated in the first year of the Chengsheng era at Zhengguan Temple and Yang Xiong's residence. The four-volume version translated by Dharmaraksa of the Liang Dynasty has eighteen chapters, and Paramārtha translated four more chapters, supplementing the previous ones to make twenty-two chapters, divided into seven volumes. Now
在刪繁錄)無上依經二卷(梁紹泰三年丁丑九月八日于平固縣南康內史劉文陀請令譯出見經後記房云陳代出者非也諸家年曆並無紹泰三年如別錄中會)涅槃經本有今無偈論一卷(房云太清四年出檢諸年曆太清不至四年已下並同)決定藏論三卷(中有梁言字是梁代譯尋其文句是真諦出也)大乘起信論一卷(初出與唐實叉難陀出者同本承聖二年癸酉九月十日于衡州始興郡建興寺出月婆首那等傳語沙門智愷等執筆並制序見論序)如實論一卷(初題云如實論反質難品房云太清四年出)仁王般若經一卷(承聖三年于豫章寶田寺譯第三齣與西晉法護等出者同本)彌勒下生經一卷(承聖三年于豫章寶田寺譯第五齣與羅什等出者同本)十七地論五卷(與唐譯瑜伽師地論同本翻得五卷遇難遂輟見續高僧傳太清四年于富春令陸元哲宅為沙門寶瓊等二十名德譯)中論一卷(房云太清四年出)三世分別論一卷(房云太清四年出)
已上並見長房內典等錄 右一十一部二十四卷(如實論上六部一十五卷見在仁王經下五部九卷闕本)。
沙門波羅末陀。梁言真諦。或云拘羅那他。此曰親依。並梵文之名字也。本西印度優禪尼國人。婆羅門種姓。頗羅墮景行澄明器宇清肅。風神爽拔悠然自遠。群藏廣部罔不厝懷。藝術異能偏素精練。雖遵
【現代漢語翻譯】 現代漢語譯本 《刪繁錄》中記錄的以下經典： 《無上依經》二卷（梁紹泰三年，即丁丑年九月八日，于平固縣南康內史劉文陀處請令翻譯。見經後記，房云所說是陳代翻譯的不對。各家年曆都沒有紹泰三年，如同別錄中的記載）。 《涅槃經本有今無偈論》一卷（房云說是太清四年翻譯的，檢查各年曆，太清沒有四年，以下的也相同）。 《決定藏論》三卷（其中有梁代的語言文字，是梁代翻譯的，尋其文句，是真諦翻譯的）。 《大乘起信論》一卷（最初翻譯的和唐代實叉難陀翻譯的是同一個版本。承聖二年，即癸酉年九月十日，于衡州始興郡建興寺翻譯，由月婆首那等人傳語，沙門智愷等人執筆，並製作序言，見論序）。 《如實論》一卷（最初的題目是《如實論反質難品》，房云說是太清四年翻譯的）。 《仁王般若經》一卷（承聖三年于豫章寶田寺翻譯，是第三次翻譯，和西晉法護等人翻譯的是同一個版本）。 《彌勒下生經》一卷（承聖三年于豫章寶田寺翻譯，是第五次翻譯，和鳩摩羅什等人翻譯的是同一個版本）。 《十七地論》五卷（和唐代翻譯的《瑜伽師地論》是同一個版本，翻譯了五卷，遇到困難就停止了，見《續高僧傳》。太清四年，在富春令陸元哲的住宅，由沙門寶瓊等二十名德翻譯）。 《中論》一卷（房云說是太清四年翻譯的）。 《三世分別論》一卷（房云說是太清四年翻譯的）。 以上都見於長房的《內典等錄》。右邊總共十一部，二十四卷（《如實論》以上的六部，一十五卷還在，《仁王經》以下的五部，九卷缺失）。 沙門波羅末陀（Śramaṇa Paramārtha），梁代語言稱真諦（Satya），或者也叫拘羅那他（Kulānātha），翻譯成中文是親依的意思。這些都是梵文的名字。他是西印度優禪尼國（Ujjain）人，婆羅門種姓。他的外貌莊重，品行澄澈明亮，氣宇清秀肅穆。風度神采爽朗挺拔，悠然自遠。各種經典都廣泛涉獵，藝術異能尤其精通熟練。雖然遵...
【English Translation】 English version The following scriptures are recorded in 'Shanjianlu': 'Wushangyi Sutra' (Anuttarāśraya-sūtra) in two volumes (translated by order of Liu Wentuo, the Internal History of Nankang in Pinggu County, on the eighth day of the ninth month of the third year of Shaotai in the Liang Dynasty, corresponding to the year Dingchou. See the postscript of the scripture. Fang Yun's statement that it was translated during the Chen Dynasty is incorrect. None of the historical calendars mention the third year of Shaotai, as it is recorded in other records). 'Nirvana Sutra' (Nirvāṇa-sūtra) with verses that existed but are now lost, in one volume (Fang Yun said it was translated in the fourth year of Taiqing. Checking the historical calendars, there was no fourth year of Taiqing, and the following years are the same). 'Decisive Treasure Treatise' (Viniscaya-samgrahaṇī) in three volumes (containing words from the Liang Dynasty, indicating it was translated during the Liang Dynasty. Examining the sentences, it was translated by Paramārtha). 'Awakening of Faith in the Mahayana' (Mahāyāna-śraddhotpāda-śāstra) in one volume (the initial translation is the same version as the one translated by Śikṣānanda of the Tang Dynasty. Translated on the tenth day of the ninth month of the second year of Chengsheng, corresponding to the year Guiyou, at Jianxing Temple in Shixing County, Hengzhou. Translated orally by Yueposhuna and others, written down by Śramaṇa Zhikai and others, with a preface written, as seen in the preface of the treatise). 'Treatise on Suchness' (Tattva-siddhi) in one volume (initially titled 'Treatise on Suchness: Refuting Objections'. Fang Yun said it was translated in the fourth year of Taiqing). 'Benevolent King Prajna Sutra' (Renwang Borejing, Karuṇikārāja-prajñāpāramitā-sūtra) in one volume (translated in the third year of Chengsheng at Baotian Temple in Yuzhang. This is the third translation, and it is the same version as the one translated by Dharmarakṣa of the Western Jin Dynasty). 'Maitreya's Descent Sutra' (Maitreya-vyākaraṇa) in one volume (translated in the third year of Chengsheng at Baotian Temple in Yuzhang. This is the fifth translation, and it is the same version as the one translated by Kumārajīva and others). 'Seventeen Grounds Treatise' (Saptadaśa-bhūmi-śāstra) in five volumes (the same version as the 'Yogācārabhūmi-śāstra' translated in the Tang Dynasty. Five volumes were translated, but the translation was stopped due to difficulties, as seen in 'Continued Biographies of Eminent Monks'. Translated in the fourth year of Taiqing at the residence of Lu Yuanzhe, the magistrate of Fuchun, by Śramaṇa Baoqiong and twenty other virtuous monks). 'Middle Treatise' (Madhyamaka-śāstra) in one volume (Fang Yun said it was translated in the fourth year of Taiqing). 'Treatise on the Differentiation of the Three Times' (Tri-kāla-vibhāga-śāstra) in one volume (Fang Yun said it was translated in the fourth year of Taiqing). The above are all found in Changfang's 'Records of Internal Scriptures, etc.'. On the right, there are a total of eleven parts, twenty-four volumes (the six parts above 'Treatise on Suchness', fifteen volumes, are still extant; the five parts below 'Benevolent King Sutra', nine volumes, are missing). Śramaṇa Paramārtha, called Zhen諦 (Satya) in the Liang Dynasty language, or also called Kulānātha, which translates to 'reliance on relatives' in Chinese. These are all Sanskrit names. He was from the country of Ujjain in West India, of the Brahmin caste. His appearance was dignified, his conduct was clear and bright, and his demeanor was pure and solemn. His manner was bright and upright, naturally distant. He extensively studied various scriptures, and he was particularly proficient in artistic abilities. Although he followed...
融佛理而以通道知名。遠涉艱關無憚夷險歷游。諸國遂止中天。梁武大同中敕直省張氾等。送扶南獻使返國。仍遣聘中天竺摩伽陀國。請名德三藏並求大乘諸論雜華經等。真諦遠聞行化儀軌聖賢。搜選名匠惠益氓品。彼國乃屈真諦並赍經論恭膺帝旨。既素蓄在心渙然聞命。以大同十二年八月十五日達于南海。㳂歷險闊仍滯兩春。以太清二年閏八月始屆都邑。武皇面申禮敬安置於寶云殿竭誠供養。帝欲傳翻經教不羨秦時。更出新文有逾齊日。屬道銷梁季寇羯憑陵法為時崩。不果宣述乃步入東土。又往富春令陸元哲創奉問津將事傳譯。招延英秀沙門寶瓊等二十餘人。翻十七地論適得五卷。而國難未靜側附通傳。至大寶年為侯景請還在臺供養。於斯時也兵饑相接法幾頹焉。會元帝啟祚承聖清夷。乃止於金陵正觀寺。與愿禪師等二十餘人翻金光明經。三年二月還返豫章。又往新吳始興。復隨蕭太保度嶺至於南康。並隨方翻譯棲遑靡托。諦于梁代所出經論總十一部。梁末入陳復出經論如后所述。
長房內典等錄有十八部論一卷亦云諦譯。今尋文句非是諦翻。既與部執本同不合再出。今此刪之如別錄中述。復有金光明疏等六部二十六卷。並是真諦所撰亦並刪之(長房內典等錄復雲天監十五年木道賢獻優婁頻經一卷直云獻上不
【現代漢語翻譯】 現代漢語譯本： 他精通佛理，以通達佛法而聞名。不畏艱難險阻，遠涉各國，最終駐錫中天竺（Madhya-desa，古印度中部地區）。梁武帝在大同年間，敕令直省張氾等人，護送扶南（Funan，古代東南亞國家）的使者回國，並派遣使者前往中天竺摩伽陀國（Magadha，古印度十六雄國之一），迎請德高望重的三藏法師，並求取大乘諸論和《雜華經》等經典。真諦（Paramārtha，南朝時期著名佛教學者和翻譯家）法師久聞梁朝推行佛法，行持教化儀軌，聖賢輩出，於是搜選名匠，以利益百姓。摩伽陀國於是派遣真諦法師，並攜帶經論，恭敬地接受了梁武帝的旨意。真諦法師早已心懷此愿，聽到詔命后欣然應允，于大同十二年八月十五日抵達南海。沿途經歷險阻，滯留了兩年。太清二年閏八月才到達都城。梁武帝親自接見，以禮相待，安置在寶云殿，竭誠供養。梁武帝希望翻譯經教，不遜色于秦朝，更要推出新的譯文，超過齊朝。但適逢梁朝末年，戰亂頻仍，寇賊入侵，佛法也隨之衰落，未能如願宣講。於是真諦法師前往東土，又到富春，令陸元哲建造問津館，準備翻譯佛經。招募了英才俊秀，沙門寶瓊等二十餘人，翻譯《十七地論》，只譯出了五卷，而國家動亂未平，只能隨緣傳法。到了大寶年間，被侯景請回臺城供養。當時兵荒馬亂，饑荒不斷，佛法幾乎衰敗。後來元帝即位，承聖年間天下太平，真諦法師便住在金陵正觀寺，與愿禪師等二十餘人翻譯《金光明經》。三年二月，返回豫章，又前往新吳、始興，又跟隨蕭太保度過山嶺到達南康，一邊隨處翻譯，一邊四處漂泊，沒有固定的居所。真諦法師在梁朝所翻譯的經論總共有十一部。梁朝末年進入陳朝，又翻譯了經論，如下所述。 長房《內典眾經目錄》等書收錄有十八部論，一卷，也說是真諦法師翻譯的。現在查閱文句，並非真諦法師所譯。既然與部執本相同，不應再次收錄。現在將它刪除，如其他目錄中所述。還有《金光明疏》等六部，共二十六卷，都是真諦法師所撰寫，也一併刪除。（長房《內典眾經目錄》等書又說天監十五年木道賢獻上《優婁頻經》一卷，只說是獻上，沒有說是翻譯。）
【English Translation】 English version: He was well-versed in Buddhist principles and known for his understanding of the Dharma. He traveled far and wide, undeterred by hardships and dangers, visiting various countries and eventually settling in Madhya-desa (ancient central India). During the Datong era of Emperor Wu of Liang, an edict was issued to Zhang Fan and others of the Directly Administered Provinces to escort the envoys of Funan (an ancient Southeast Asian kingdom) back to their country. Messengers were also sent to Magadha (one of the sixteen Mahajanapadas of ancient India) in Madhya-desa to invite eminent Tripitaka masters and to request Mahayana treatises and the Avatamsaka Sutra and other scriptures. The Dharma Master Paramārtha (a renowned Buddhist scholar and translator of the Southern Dynasties) had long heard of the Liang Dynasty's promotion of Buddhism, the practice of teaching rituals, and the emergence of sages and worthies. Therefore, he selected famous artisans to benefit the people. Magadha then dispatched the Dharma Master Paramārtha, along with scriptures and treatises, respectfully accepting Emperor Wu's decree. Dharma Master Paramārtha had cherished this wish for a long time and gladly accepted the order upon hearing it. He arrived at the South Sea on the fifteenth day of the eighth month of the twelfth year of Datong. He encountered dangers along the way and was delayed for two years. It was not until the eighth month (intercalary) of the second year of Taiqing that he reached the capital. Emperor Wu of Liang personally received him with courtesy, housed him in the Baoyun Hall, and provided him with sincere offerings. Emperor Wu hoped to translate the scriptures and teachings, not to be inferior to the Qin Dynasty, and to introduce new translations that would surpass the Qi Dynasty. However, during the late Liang Dynasty, wars were frequent, and bandits invaded, causing Buddhism to decline. His wish to propagate the Dharma was not fulfilled. Therefore, Dharma Master Paramārtha went to the East and then to Fuchun, where he instructed Lu Yuanzhe to build the Wenjin Hall to prepare for the translation of scriptures. He recruited talented individuals, including the Shramana Baoqiong and more than twenty others, to translate the Yogācārabhūmi-śāstra, but only five volumes were translated. As the national turmoil remained unresolved, they could only transmit the Dharma as circumstances allowed. During the Dabo era, he was invited back to the Taicheng by Hou Jing to be supported. At that time, there was war and famine, and the Dharma was on the verge of collapse. Later, Emperor Yuan ascended the throne, and the Cheng Sheng era brought peace to the world. Dharma Master Paramārtha then resided in the Zhengguan Temple in Jinling, where he translated the Suvarṇaprabhāsa Sūtra with the Chan Master Yuan and more than twenty others. In the second month of the third year, he returned to Yuzhang and then went to Xinwu and Shixing. He also followed the Grand Protector Xiao across the mountains to Nankang, translating as he went, wandering without a fixed abode. Dharma Master Paramārtha translated a total of eleven scriptures and treatises during the Liang Dynasty. At the end of the Liang Dynasty, he entered the Chen Dynasty and translated more scriptures and treatises, as described below. The catalogues such as Changfang's 'Catalogue of Inner Canon Sutras' record eighteen treatises in one volume, which are also said to be translated by Dharma Master Paramārtha. However, upon examining the sentences, they were not translated by Dharma Master Paramārtha. Since they are the same as the original, they should not be recorded again. They are now deleted, as described in other catalogues. There are also six commentaries, including the 'Commentary on the Golden Light Sutra', totaling twenty-six volumes, all written by Dharma Master Paramārtha, which are also deleted. (Changfang's 'Catalogue of Inner Canon Sutras' also states that in the fifteenth year of Tianjian, Mu Daoxian presented one volume of the 'Ullambana Sutra', only saying that it was presented, not that it was translated.)
辯委曲且編疑錄此刪不載)。高僧傳十四卷(序錄一卷傳十三卷共成十四天監十八年撰見長房內典二錄)
右一部一十四卷其本見在。
沙門釋慧皎。未詳氏族。會稽上虞人。學通內外博訓經律。住嘉祥寺春夏弘法秋冬著述。撰涅槃梵網義疏。又以唱公所撰名僧頗多浮冗。因遂開例成廣著高僧傳一部。始於漢明帝永平十年終至梁天監十八年。凡四百五十三載。二百五十七人。又傍出附見者二百三十九人。都合四百九十六人。開其德業大為十例。其序略云。前之作者或嫌以繁廣刪減其事。而抗跡之奇多所遺削。謂出家之士處國賓王。不應傲然自遠高蹈獨絕。尋辭榮棄愛本以勵俗為賢。若此而不論竟何所紀。又云。前代所撰多曰名僧。竊謂名之與高如有優劣。至若實行潛光則高而不名。寡德適時則名而不高。名而不高本非所紀。高而不名則備之今錄。故省彼名音代以高字。謹詳覽此傳義例甄著文詞婉約。實可以傳之不朽永為龜鏡矣。新集失譯諸經摩利支天經一卷(或云小摩利支天經是陀羅尼集經第十卷初摩利支天經少分異譯)六字神咒王經一卷(第二齣與六字咒王經同本)虛空藏菩薩問佛經一卷(亦云虛空藏菩薩問七佛陀羅尼咒經亦云七佛神咒經初出與隋譯如來方便善巧咒經同本)三劫三千佛名經三卷(過去
【現代漢語翻譯】 現代漢語譯本 （辯委曲且編疑錄此刪不載）。《高僧傳》十四卷（序錄一卷，傳十三卷，共成十四卷，天監十八年撰，見長房《內典二錄》）
右一部一十四卷，其本見在。
沙門釋慧皎（Shi Huijiao），未詳氏族，會稽（Kuaiji）上虞（Shangyu）人。學通內外，博訓經律。住嘉祥寺（Jiaxiang Temple），春夏弘法，秋冬著述。撰《涅槃梵網義疏》。又以唱公所撰名僧頗多浮冗，因遂開例成廣，著《高僧傳》一部。始於漢明帝（Emperor Ming of Han）永平（Yongping）十年，終至梁（Liang Dynasty）天監（Tianjian）十八年，凡四百五十三載，二百五十七人。又傍出附見者二百三十九人，都合四百九十六人。開其德業大為十例。其序略云：『前之作者或嫌以繁廣刪減其事，而抗跡之奇多所遺削。謂出家之士處國賓王，不應傲然自遠，高蹈獨絕。尋辭榮棄愛，本以勵俗為賢。若此而不論，竟何所紀？』又云：『前代所撰多曰名僧，竊謂名之與高如有優劣。至若實行潛光，則高而不名；寡德適時，則名而不高。名而不高，本非所紀；高而不名，則備之今錄。故省彼名音，代以高字。』謹詳覽此傳，義例甄著，文詞婉約，實可以傳之不朽，永為龜鏡矣。 新集失譯諸經：《摩利支天經》一卷（Marici, 或云《小摩利支天經》，是《陀羅尼集經》第十卷初《摩利支天經》少分異譯），《六字神咒王經》一卷（與《六字咒王經》同本），《虛空藏菩薩問佛經》一卷（Akasagarbha, 亦云《虛空藏菩薩問七佛陀羅尼咒經》，亦云《七佛神咒經》，初出與隋譯《如來方便善巧咒經》同本），《三劫三千佛名經》三卷（過去）
【English Translation】 English version (Deleted from the record due to questionable content and compiled doubts). Biographies of Eminent Monks in 14 volumes (Preface and record in 1 volume, biographies in 13 volumes, completed in the 18th year of the Tianjian era, see Changfang's 'Two Records of Inner Canons')
The above is one set of fourteen volumes, the original of which is extant.
The monk Shi Huijiao (Shi Huijiao), whose clan is unknown, was a native of Shangyu (Shangyu), Kuaiji (Kuaiji). He was well-versed in both internal and external studies, and widely instructed in the scriptures and precepts. He resided at Jiaxiang Temple (Jiaxiang Temple), where he propagated the Dharma in the spring and summer, and wrote in the autumn and winter. He compiled commentaries on the Nirvana Sutra and the Brahma Net Sutra. Furthermore, considering that the eminent monks recorded by Chang Gong were somewhat numerous and redundant, he therefore established a precedent for extensive compilation, writing a complete Biographies of Eminent Monks. Starting from the tenth year of the Yongping (Yongping) era of Emperor Ming of Han (Emperor Ming of Han) and ending in the eighteenth year of the Tianjian (Tianjian) era of the Liang Dynasty (Liang Dynasty), it spans four hundred and fifty-three years, with two hundred and fifty-seven individuals. Additionally, there are two hundred and thirty-nine individuals mentioned incidentally, totaling four hundred and ninety-six individuals. He categorized their virtues and achievements into ten categories. The preface briefly states: 'Previous authors have either disliked the excessive length and breadth, reducing and deleting the events, while the extraordinary traces of those who resisted the world have been largely omitted. It is said that monks who have left home should be treated as honored guests of the king, and should not arrogantly distance themselves, living in lofty isolation. Seeking to renounce glory and abandon love is fundamentally to encourage the common people to become virtuous. If this is not discussed, what should be recorded?' It also states: 'Previous compilations have mostly been titled 'Biographies of Famous Monks.' I humbly believe that there are superiorities and inferiorities between 'fame' and 'eminence.' As for those who practice diligently and conceal their light, they are eminent but not famous; those with little virtue who are timely are famous but not eminent. Those who are famous but not eminent are fundamentally not to be recorded; those who are eminent but not famous are included in this record. Therefore, the term 'famous' is replaced with the term 'eminent.' Carefully examining this biography, the meaning and examples are carefully selected and recorded, and the writing is elegant and refined. It can truly be passed down for eternity and serve as a mirror for future generations. Newly Collected Lost Translation Sutras: Marici Sutra in one volume (Marici, or the Small Marici Sutra, which is a slightly different translation of the initial Marici Sutra in the tenth volume of the Dharani Collection Sutra), Six-Syllable Mantra King Sutra in one volume (the second edition is the same as the Six-Syllable Mantra King Sutra), Akasagarbha Bodhisattva's Questions to the Buddha Sutra in one volume (Akasagarbha, also called Akasagarbha Bodhisattva's Questions to the Seven Buddhas Dharani Mantra Sutra, also called the Seven Buddhas Divine Mantra Sutra, the initial edition is the same as the Sui translation of the Tathagata's Skillful Means Mantra Sutra), Three Kalpas Three Thousand Buddhas Names Sutra in three volumes (past)
莊嚴劫千佛名經卷上現在賢劫千佛名經卷中未來星宿劫千佛名經卷下見長房入藏錄彼為三本經今合為一部)牟梨曼陀羅咒經一卷(或無經字)阿吒婆拘鬼神大將上佛陀羅尼經一卷(亦直云阿吒婆拘咒經)阿彌陀鼓音聲王陀羅尼經一卷大普賢陀羅尼經一卷大七寶陀羅尼經一卷六字大陀羅尼經一卷長者女庵提遮師子吼了義經一卷菩薩五法懺悔文一卷(亦名菩薩五法懺悔經)陀羅尼雜集十卷大乘五陰論一卷(婆藪盤豆菩薩造見陳朝大乘寺藏錄初出與唐譯大乘五蘊論同本)此論闕
右一十四部二十五卷除五陰論余併入藏經房等失譯錄中闕而不載。尋其文句非是遠代。故編梁末以為梁代失源云。
魏元氏初都恒安。南遷洛陽后遷鄴(亦云後魏)
始從道武帝皇始元年丙申(即東晉太元二十一年也)終東魏孝靖帝武定八年庚午。凡一十三帝一百五十五年(五帝都恒安至孝文帝太和十八年南遷七帝都洛陽一主都鄴)緇素一十二人。所譯經論傳等。總八十三部二百七十四卷(于中七十三部二百五十五卷見在一十部一十九卷闕本)。(元魏)沙門釋慧覺(一部一十三卷集經)沙門釋曇曜(三部七卷經傳)沙門吉迦夜(五部一十九卷經論傳集)沙門曇摩流支(三部八卷經)沙門釋法場(一部一卷經)沙門勒那摩提(三部
【現代漢語翻譯】 現代漢語譯本 《莊嚴劫千佛名經》捲上、《現在賢劫千佛名經》卷中、《未來星宿劫千佛名經》卷下（見長房入藏錄，彼為三本經，今合為一部）。《牟梨曼陀羅咒經》一卷（或無『經』字）。《阿吒婆拘鬼神大將上佛陀羅尼經》一卷（亦直云《阿吒婆拘咒經》）。《阿彌陀鼓音聲王陀羅尼經》一卷。《大普賢陀羅尼經》一卷。《大七寶陀羅尼經》一卷。《六字大陀羅尼經》一卷。《長者女庵提遮師子吼了義經》一卷。《菩薩五法懺悔文》一卷（亦名《菩薩五法懺悔經》）。《陀羅尼雜集》十卷。《大乘五陰論》一卷（婆藪盤豆菩薩造，見陳朝大乘寺藏錄，初出與唐譯《大乘五蘊論》同本）。此論闕。
右一十四部二十五卷，除《五陰論》外，余併入藏經房等，失譯錄中闕而不載。尋其文句非是遠代，故編梁末以為梁代失源云。
魏元氏初都恒安，南遷洛陽后遷鄴（亦云後魏）。
始從道武帝皇始元年丙申（即東晉太元二十一年也），終東魏孝靖帝武定八年庚午。凡一十三帝一百五十五年（五帝都恒安，至孝文帝太和十八年南遷，七帝都洛陽，一主都鄴）。緇素一十二人。所譯經論傳等，總八十三部二百七十四卷（于中七十三部二百五十五卷見在，一十部一十九卷闕本）。（元魏）沙門釋慧覺（一部一十三卷集經），沙門釋曇曜（三部七卷經傳），沙門吉迦夜（五部一十九卷經論傳集），沙門曇摩流支（三部八卷經），沙門釋法場（一部一卷經），沙門勒那摩提（三部
【English Translation】 English version 'Zhuangyan Jie Qian Fo Ming Jing' (Sutra of the Names of a Thousand Buddhas of the Adorned Kalpa) Volume 1, 'Xianzai Xian Jie Qian Fo Ming Jing' (Sutra of the Names of a Thousand Buddhas of the Present Auspicious Kalpa) Volume 2, 'Weilai Xingxiu Jie Qian Fo Ming Jing' (Sutra of the Names of a Thousand Buddhas of the Future Constellation Kalpa) Volume 3 (as recorded in Changfang's Catalogue of Entered Scriptures; these were originally three separate scriptures, now combined into one). 'Mouli Mantuluo Zhou Jing' (Mouli Mandala Dharani Sutra) one volume (sometimes without the word 'Jing' - Sutra). 'Azhapo Ju Guishen Dajiang Shang F陀 Luoni Jing' (Atavaka Yaksha Great General Supreme Buddha Dharani Sutra) one volume (also simply called 'Azhapo Ju Zhou Jing' - Atavaka Dharani Sutra). 'Amituo Gu Yinsheng Wang Tuoluoni Jing' (Amitabha Drum Sound King Dharani Sutra) one volume. 'Da Puxian Tuoluoni Jing' (Great Samantabhadra Dharani Sutra) one volume. 'Da Qibao Tuoluoni Jing' (Great Seven Treasures Dharani Sutra) one volume. 'Liu Zi Da Tuoluoni Jing' (Six Syllable Great Dharani Sutra) one volume. 'Zhangzhe Nü Anti Zheshizi Hou Liao Yi Jing' (Eldest Daughter Amti's Lion's Roar Sutra of Complete Meaning) one volume. 'Pusa Wu Fa Chanwen' (Bodhisattva Five Dharmas Repentance Text) one volume (also called 'Pusa Wu Fa Chan Jing' - Bodhisattva Five Dharmas Repentance Sutra). 'Tuoluoni Zaji' (Collection of Dharanis) ten volumes. 'Dasheng Wu Yin Lun' (Mahayana Five Skandhas Treatise) one volume (composed by Bodhisattva Vasubandhu, found in the collection of Dacheng Temple of the Chen Dynasty; its initial appearance is the same as the Tang translation of 'Dasheng Wu Yun Lun' - Mahayana Five Aggregates Treatise). This treatise is missing.
The above fourteen texts, totaling twenty-five volumes, excluding the 'Wu Yin Lun' (Five Skandhas Treatise), are all included in the scripture repository, etc., but are missing and unrecorded in the lost translation records. Examining their wording, they do not seem to be from a distant era, so they are categorized as lost sources from the end of the Liang Dynasty, attributed to the Liang Dynasty.
The Wei Yuan clan initially established their capital in Heng'an, later moving south to Luoyang, and then to Ye (also known as Later Wei).
Starting from the first year of Emperor Daowu's Huangshi reign, Bing Shen (corresponding to the 21st year of the Eastern Jin Taiyuan era), and ending in the eighth year of Emperor Xiaojing's Wuding reign of the Eastern Wei, Geng Wu. A total of thirteen emperors reigned for one hundred and fifty-five years (five emperors had their capital in Heng'an until Emperor Xiaowen moved south in the 18th year of the Taihe era, seven emperors had their capital in Luoyang, and one ruler had their capital in Ye). Twelve monastics and laypeople translated scriptures, treatises, biographies, etc., totaling eighty-three texts in two hundred and seventy-four volumes (among them, seventy-three texts in two hundred and fifty-five volumes are extant, and ten texts in nineteen volumes are missing). (Northern Wei) Shramana Shi Huijue (one text in thirteen volumes, a collection of scriptures), Shramana Shi Tanyao (three texts in seven volumes, scriptures and biographies), Shramana Jijiaye (five texts in nineteen volumes, scriptures, treatises, biographies, and collections), Shramana Tanmoliuzhi (three texts in eight volumes, scriptures), Shramana Shi Fachang (one text in one volume, scripture), Shramana Lenameidi (three texts
九卷經)沙門菩提留支(三十部一百一卷經論)沙門佛陀扇多(一十部一十一卷經論)婆羅門瞿曇般若流支(一十八部九十二卷經戒論)王子月婆首那(三部七卷經)沙門毗目智仙(五部五卷論)沙門達磨菩提(一部一卷論)賢愚經十三卷(或十五卷或十六卷或十七卷亦云賢愚因緣經見道慧宋齊錄及僧祐錄)
右一部一十三卷其本見在。
沙門釋慧覺。一云曇覺。祐云曇覺涼州人。墻仞連霄風神爽悟。戒地清拔慧鑒通微于于闐國得經梵本。以太武皇帝太平真君六年乙酉。從於闐還到高昌國。共沙門威德譯賢愚經一部。見靖邁經圖(按梁沙門僧祐賢愚經記云。河西沙門釋曇覺威德等凡有八僧。結志遊方遠尋經典。于于闐大寺遇般遮于瑟之會。般遮于瑟者漢言五年一切大眾集也。三藏諸學各弘法寶說經講律依業而教。覺等八僧隨緣分聽。於是競習胡音。析以漢義。精思通譯各書所聞。還至高昌。乃集為一部。既而逾越流沙赍到涼州。於時沙門釋慧朗河西宗匠。道業淵博。總持方等。以為此經所記源在譬喻。譬喻所明兼載善惡。善惡相翻即賢愚之分也。前代傳經已多譬喻故。因事改名號曰賢愚焉)。大吉義神咒經二卷(或四卷見法上錄)凈度三昧經一卷(第四齣見竺道祖錄及續高僧傳)付法藏傳四卷(第二齣見
【現代漢語翻譯】 現代漢語譯本 《九卷經》：沙門菩提留支（共翻譯三十部一百一卷經論），沙門佛陀扇多（共翻譯一十部一十一卷經論），婆羅門瞿曇般若流支（共翻譯一十八部九十二卷經戒論），王子月婆首那（共翻譯三部七卷經），沙門毗目智仙（共翻譯五部五卷論），沙門達磨菩提（共翻譯一部一卷論）。《賢愚經》十三卷（或十五卷，或十六卷，或十七卷，也稱為《賢愚因緣經》，見道慧《宋齊錄》及僧祐錄）。
右邊所列為一部一十三卷，其原本現存。
沙門釋慧覺，一說曇覺。僧祐記載曇覺是涼州人，『墻仞連霄風神爽悟』，戒律清凈，智慧通達。他在於闐國得到經書梵文原本，在太武皇帝太平真君六年乙酉年，從於闐返回高昌國，與沙門威德共同翻譯《賢愚經》一部。見靖邁《經圖》（按梁朝沙門僧祐《賢愚經記》記載：河西沙門釋曇覺、威德等共有八位僧人，立志遊歷四方，尋找經典。在於闐大寺遇到般遮于瑟（Pancha-varshika Parishad）之會。般遮于瑟，漢譯為五年一切大眾集會。三藏諸學各自弘揚法寶，說經講律，依據各自的專業進行教導。慧覺等八位僧人隨緣分聽，於是努力學習胡語，分析並用漢語翻譯，精心思考並翻譯各自所聞。返回高昌后，彙集成一部經書。之後，他們越過流沙，將經書帶到涼州。當時沙門釋慧朗是河西的宗匠，道業淵博，總持方等。他認為這部經書所記載的內容源於譬喻，譬喻所闡明的內容兼載善惡。善惡相對，即是賢愚之分。前代所傳的經書已經有很多譬喻，因此根據內容改名為《賢愚經》）。《大吉義神咒經》二卷（或四卷，見法上錄），《凈度三昧經》一卷（第四齣，見竺道祖錄及《續高僧傳》），《付法藏傳》四卷（第二齣，見竺道
【English Translation】 English version 《Nine-Scroll Sutra》: The Shramana (Buddhist monk) Bodhiruchi (translated a total of 30 works, 111 scrolls of sutras and treatises), the Shramana Buddhashanta (translated a total of 10 works, 11 scrolls of sutras and treatises), the Brahmin Gautama Prajnaruchi (translated a total of 18 works, 92 scrolls of sutras, precepts, and treatises), Prince Chandravarman (translated 3 works, 7 scrolls of sutras), the Shramana Vimokshajnana (translated 5 works, 5 scrolls of treatises), the Shramana Dharmabodhi (translated 1 work, 1 scroll of treatises). 《Damamūka Nidāna Sūtra》 (The Sutra of the Wise and the Fool) in 13 scrolls (or 15 scrolls, or 16 scrolls, or 17 scrolls, also known as 《Avadāna Sūtra》, see Dao Hui's 《Song Qi Records》 and Seng You's Records).
The above is one work of 13 scrolls, the original of which is extant.
The Shramana Shi Huijue, also known as Tan Jue. Seng You recorded that Tan Jue was from Liangzhou, 『his spirit was as high as the walls reaching the sky, his demeanor was refreshing and enlightened』, his precepts were pure, and his wisdom was profound. He obtained the Sanskrit original of the sutra in the Kingdom of Khotan (Yutian), and in the sixth year of the Taiping Zhenjun era of Emperor Taiwu, the year Yiyou, he returned from Khotan to the Kingdom of Gaochang (Qocho), and together with the Shramana Weide, translated one copy of the 《Damamūka Nidāna Sūtra》. See Jingmai's 《Sutra Map》 (according to the Liang Dynasty Shramana Seng You's 《Record of the Damamūka Nidāna Sūtra》: The Shramanas Shi Tan Jue and Weide of Hexi, along with eight monks, were determined to travel around and seek scriptures. At the Grand Temple of Khotan, they encountered the Pancha-varshika Parishad (five-year assembly). Pancha-varshika Parishad, translated into Chinese, means a gathering of all the masses every five years. The three pitakas (Tripitaka) and various schools each promoted the Dharma treasures, expounding the sutras and lecturing on the precepts, teaching according to their respective professions. Huijue and the other eight monks listened according to their affinities, and then worked hard to learn the languages of the barbarians, analyzed and translated them into Chinese, carefully thinking and translating what they heard. After returning to Gaochang, they compiled it into a sutra. Afterwards, they crossed the quicksand and brought the sutra to Liangzhou. At that time, the Shramana Shi Huilang was the patriarch of Hexi, with profound Dharma practice, upholding the teachings of Vaipulya. He believed that the content recorded in this sutra originated from parables, and the content explained by the parables included both good and evil. Good and evil are relative, which is the distinction between the wise and the foolish. There were already many parables in the sutras transmitted in previous generations, so the name was changed to 《Damamūka Nidāna Sūtra》 according to the content). 《The Great Auspicious Meaning Dharani Sutra》 in two scrolls (or four scrolls, see Fa Shang's Records), 《The Samadhi Sutra of Pure Transcendence》 in one scroll (the fourth edition, see Zhu Daozu's Records and 《Continued Biographies of Eminent Monks》), 《The Transmission of the Dharma Treasury》 in four scrolls (the second edition, see Zhu Dao
菩提流支錄及續高僧傳)
右三部七卷(吉義咒經一部二卷見在凈度經等二部五卷闕本)。
沙門釋曇曜。未詳何許人也。少出家攝行堅貞風鑒閑約。以魏和平年中住北臺。昭玄統。綏緝僧眾妙得其心。住恒安石窟通樂寺。即魏帝之所造也。去恒安西北三十里武周山北面石崖就而鐫之建立佛寺。名曰靈巖。龕之大者舉高二十餘丈可受三千許人。面別鐫像窮諸巧麗。龕別異狀駭動人神。櫛比相連三十餘里。東頭僧寺恒供千人。碑碣見存未卒陳委。先是太武皇帝太平真君七年。司徒崔皓邪佞謏詞。令帝崇重道士寇謙之拜為天師。珍敬老氏殘害釋種焚燬寺塔。至庚寅年太武感致厲疾方始開悟。兼有白足禪師來相啓發。生愧悔心即誅崔皓。埋之都市以口為廁令眾穢之。至壬辰年太武云崩。孫文成立。即起塔寺搜訪經典。毀法七載三寶還興。曜慨前陵廢欣今重複。以和平三年壬寅故於北臺石窟集諸德僧。對天竺沙門譯吉義等經三部。流通后賢意存無絕。大方廣菩薩十地經一卷(第五齣與羅什莊嚴菩提心經等同本見始興錄及道慧宋齊錄)稱揚諸佛功德經三卷(亦名集諸佛華經亦直名集華經一名現在佛名經或四卷第三齣與羅什等出者同本見道慧宋齊錄)方便心論一卷(或二卷凡四品第二齣與東晉覺賢出者同本見道慧宋齊
【現代漢語翻譯】 現代漢語譯本 《菩提流支錄》及《續高僧傳》記載：
右三部七卷（《吉義咒經》一部二卷現存，《凈度經》等二部五卷已缺失）。
沙門釋曇曜，籍貫不詳。自幼出家，行為堅定貞潔，風度安詳儉樸。北魏和平年間，居住在北臺，擔任昭玄統（管理僧眾的官職），管理僧眾很有方法，深得人心。住在恒安石窟通樂寺，此寺是魏帝所建造。距離恒安西北三十里的武周山北面石崖，就著山崖開鑿石窟建立佛寺，名為靈巖。大的石窟高二十餘丈，可容納三千人左右。每個石窟都雕刻佛像，窮盡各種精巧華麗的技藝。石窟的形制各不相同，令人驚歎。石窟櫛比相連，綿延三十餘里。東邊的僧寺常年供養一千人。碑文尚存，但尚未完全記錄詳細情況。此前，太武皇帝太平真君七年，司徒崔皓用邪惡諂媚的言辭，讓皇帝尊崇道士寇謙之，拜他為天師。珍視敬重老子，殘害佛教僧侶，焚燬寺廟佛塔。到庚寅年，太武皇帝因果報而身染重病，才開始醒悟。加上有白足禪師前來啓發，心生愧疚悔恨，於是誅殺了崔皓，將他埋在都市的廁所里，讓眾人用污穢之物玷污他。到壬辰年，太武皇帝駕崩。孫子文成立即位，開始興建佛塔寺廟，搜尋佛經。毀壞佛法七年後，佛教三寶得以復興。曇曜感慨之前佛法被廢棄，欣喜現在得以恢復。于和平三年壬寅年，在北臺石窟召集各位有德行的僧人，與來自天竺的沙門共同翻譯《吉義》等三部佛經，希望流傳給後世，永不斷絕。《大方廣菩薩十地經》一卷（第五次翻譯，與羅什翻譯的《莊嚴菩提心經》等同本，見《始興錄》及道慧《宋齊錄》）。《稱揚諸佛功德經》三卷（也名《集諸佛華經》，或簡稱《集華經》，又名《現在佛名經》，或為四卷，第三次翻譯，與羅什等翻譯的同本，見道慧《宋齊錄》）。《方便心論》一卷（或二卷，共四品，第二次翻譯，與東晉覺賢翻譯的同本，見道慧《宋齊錄》）。
【English Translation】 English version Record of Bodhiruci and Continued Biographies of Eminent Monks)
The above three sections consist of seven volumes (one section of 'Jiyi Mantra Sutra' in two volumes is extant, while two sections of 'Jingdu Sutra' and others in five volumes are missing).
The śrāmaṇa (Buddhist monk) Shi Tan Yao, his origin is unknown. He renounced the world at a young age, his conduct was firm and virtuous, and his demeanor was serene and modest. During the Heping era of the Wei Dynasty, he resided in the North Terrace, serving as the Zhaoxuan Tong (official in charge of managing monks), skillfully managing the monastic community and winning their hearts. He lived in the Tongle Temple in the Heng'an Grottoes, which was built by the Wei Emperor. Thirty li northwest of Heng'an, on the north-facing cliffs of Mount Wuzhou, he carved grottoes and established a Buddhist temple, named Lingyan. The larger grottoes were over twenty zhang (approximately 66 meters) in height and could accommodate about three thousand people. Each grotto was carved with Buddha images, employing all kinds of exquisite and magnificent techniques. The forms of the grottoes were different, astonishing and moving people's spirits. The grottoes were lined up side by side, extending for more than thirty li. The monastery on the east side constantly provided for a thousand monks. Steles and inscriptions still exist, but the details have not yet been fully recorded. Previously, in the seventh year of the Taiping Zhenjun era of Emperor Taiwu, the minister Cui Hao used wicked and flattering words to make the emperor revere the Daoist Kou Qianzhi, appointing him as Celestial Master. He cherished and respected Laozi, harmed Buddhist monks, and burned temples and pagodas. In the year of Gengyin, Emperor Taiwu suffered from a severe illness due to karmic retribution and began to awaken. In addition, the White-Footed Chan Master came to enlighten him, and he felt ashamed and remorseful, so he executed Cui Hao and buried him in the city's toilet, allowing the public to defile him with filth. In the year of Renchen, Emperor Taiwu passed away. His grandson Wen Chengli ascended the throne and began to build pagodas and temples, and search for Buddhist scriptures. After seven years of destroying the Dharma, the Three Jewels of Buddhism were revived. Tan Yao lamented the previous abandonment of the Dharma and rejoiced in its current restoration. In the year of Renyin, the third year of Heping, he gathered virtuous monks in the North Terrace Grottoes and, together with śrāmaṇas from India, translated three Buddhist scriptures, including the 'Jiyi Sutra', hoping to pass them on to future generations without interruption. One volume of the 'Dasabhumika Sutra' (also known as the 'Ten Stages Sutra') (translated for the fifth time, the same as the 'Adornment of Bodhicitta Sutra' translated by Kumarajiva, see the 'Shixing Record' and Daohui's 'Song Qi Record'). Three volumes of the 'Praising the Merits of All Buddhas Sutra' (also known as the 'Collection of Flowers of All Buddhas Sutra', or simply the 'Collection of Flowers Sutra', also known as the 'Sutra of the Names of Present Buddhas', or four volumes, translated for the third time, the same as the one translated by Kumarajiva, see Daohui's 'Song Qi Record'). One volume of the 'Treatise on the Mind of Expediency' (or two volumes, with a total of four chapters, translated for the second time, the same as the one translated by Juexian of the Eastern Jin Dynasty, see Daohui's 'Song Qi Record').
錄及僧祐錄)付法藏因緣傳六卷(或無因緣字亦云付法藏經或四卷或云二卷見道慧宋齊錄第三齣與宋智嚴魏曇曜出者同本亦見僧祐錄)雜寶藏經八卷(錄云十三卷未詳今只有八卷見道慧宋齊錄及僧祐錄)
右五部一十九卷其本並在。
沙門吉迦夜。魏云何事。西域人也。游化在慮導物為心。以孝文帝延興二年壬子。為昭玄統沙門曇曜譯大方廣十地等經五部。劉孝標筆受。信力入印法門經五卷(正始元年出華嚴眷屬經)如來莊嚴智慧光明入一切佛境界經二卷(亦名如來入一切佛境界經景明二年于白馬寺出第一譯與梁僧伽婆羅度一切諸佛境界智嚴經同本)金色王經一卷(初出與瞿曇流支譯者同本正始四年出法上錄云菩提留支后更重勘)
右三部八卷(前二部七卷見在後一部一卷闕本)。
沙門曇摩流支。魏云法希。亦云法樂。南印度人。棄家入道偏以律藏傳名。弘道為務感物而動。宣武帝世游化洛陽。以景明二年辛巳至正始四年丁亥。為宣武帝譯信力等經三部。沙門道寶筆受。見長房等錄。辯意長者子經一卷(或云辯意長者子所問經一名長者辯意經見法上錄)
右一部一卷其本見在。
沙門釋法場未詳何許人也。亦以宣武帝時于洛陽譯辯意經一部(撰錄者曰謹按高僧等傳並云晉時道
【現代漢語翻譯】 現代漢語譯本： 《錄》及《僧祐錄》：《付法藏因緣傳》六卷（或無『因緣』二字，亦稱《付法藏經》，或四卷，或稱二卷，見道慧《宋齊錄》第三，與宋智嚴、魏曇曜所出者同本，亦見《僧祐錄》）。《雜寶藏經》八卷（《錄》云十三卷，未詳，今只有八卷，見道慧《宋齊錄》及《僧祐錄》）。
右五部一十九卷，其本都在。
沙門吉迦夜（Jijia Ye，人名）。魏譯為『何事』。西域人也。游化在慮，導物為心。以孝文帝延興二年壬子，為昭玄統沙門曇曜（Tan Yao，人名）譯《大方廣十地》等經五部。劉孝標（Liu Xiaobiao，人名）筆受。《信力入印法門經》五卷（正始元年出《華嚴眷屬經》）。《如來莊嚴智慧光明入一切佛境界經》二卷（亦名《如來入一切佛境界經》，景明二年于白馬寺出第一譯，與梁僧伽婆羅（Sangha-varman，人名）《度一切諸佛境界智嚴經》同本）。《金色王經》一卷（初出與瞿曇流支（Gautama Prajna-ruci，人名）譯者同本，正始四年出，法上錄云菩提留支（Bodhiruci，人名）后更重勘）。
右三部八卷（前二部七卷見在，后一部一卷闕本）。
沙門曇摩流支（Dharmaruci，人名）。魏譯為『法希』，亦稱『法樂』。南印度人。棄家入道，偏以律藏傳名。弘道為務，感物而動。宣武帝世游化洛陽。以景明二年辛巳至正始四年丁亥，為宣武帝譯《信力》等經三部。沙門道寶（Daobao，人名）筆受。見長房等錄。《辯意長者子經》一卷（或云《辯意長者子所問經》，一名《長者辯意經》，見法上錄）。
右一部一卷，其本見在。
沙門釋法場（Shifa Chang，人名），未詳何許人也。亦以宣武帝時于洛陽譯《辯意經》一部（撰錄者曰：謹按高僧等傳，並云晉時道
【English Translation】 English version: The 'Lu' and 'Sengyou Lu': 'Fu Fa Zang Yin Yuan Zhuan' (Chronicle of the Transmission of the Dharma Treasury) in six volumes (or without the words 'Yin Yuan', also called 'Fu Fa Zang Jing' (Sutra of the Dharma Treasury), either four volumes or two volumes, as seen in Dao Hui's 'Song Qi Lu' (Record of the Song and Qi Dynasties) third section, which is the same version as that produced by Zhiyan of the Song Dynasty and Tan Yao of the Wei Dynasty, also seen in 'Sengyou Lu'). 'Za Bao Zang Jing' (Sutra of Miscellaneous Treasures) in eight volumes (the 'Lu' says thirteen volumes, which is unclear; now there are only eight volumes, as seen in Dao Hui's 'Song Qi Lu' and 'Sengyou Lu').
The above five sections comprise nineteen volumes, and the original texts are all present.
Shramana Jijia Ye (Jijia Ye, name). Translated as 'He Shi' (What Matter) in the Wei Dynasty. He was a person from the Western Regions. He traveled and transformed, with guiding beings as his intention. In the second year of the Yanxing era, Renzi year, of Emperor Xiaowen, he translated five sections of sutras such as the 'Da Fang Guang Shi Di' (Dasabhumika Sutra) for Shramana Tan Yao (Tan Yao, name), who was the head of the clergy. Liu Xiaobiao (Liu Xiaobiao, name) took notes. 'Xin Li Ru Yin Fa Men Jing' (Sutra of the Dharma Gate of Entering the Seal through Faith) in five volumes (the 'Huayan Juanshu Jing' (Avatamsaka Sutra's Retinue Sutra) was produced in the first year of the Zhengshi era). 'Rulai Zhuangyan Zhihui Guangming Ru Yiqie Fo Jingjie Jing' (Sutra of the Tathagata's Adornment, Wisdom, and Light Entering All Buddha Realms) in two volumes (also called 'Rulai Ru Yiqie Fo Jingjie Jing' (Sutra of the Tathagata Entering All Buddha Realms), the first translation was produced at the White Horse Temple in the second year of the Jingming era, which is the same version as Sanghavarman's (Sangha-varman, name) 'Du Yiqie Zhu Fo Jingjie Zhiyan Jing' (Sutra of Zhiyan on Crossing All Buddha Realms)). 'Jinse Wang Jing' (Golden King Sutra) in one volume (the initial version was the same as that translated by Gautama Prajna-ruci (Gautama Prajna-ruci, name), produced in the fourth year of the Zhengshi era; Fa Shang's record says that Bodhiruci (Bodhiruci, name) later re-examined it).
The above three sections comprise eight volumes (the first two sections, seven volumes, are present; the last section, one volume, is missing).
Shramana Dharmaruci (Dharmaruci, name). Translated as 'Fa Xi' (Dharma Joy) or 'Fa Le' (Dharma Bliss) in the Wei Dynasty. He was from South India. He renounced his home to enter the path, and was particularly known for transmitting the Vinaya Pitaka. He made propagating the Dharma his duty and moved beings through his influence. During the reign of Emperor Xuanwu, he traveled and transformed in Luoyang. From the year Xinsi of the Jingming era to the year Dinghai of the Zhengshi era, he translated three sections of sutras such as the 'Xin Li' (Faith) Sutra for Emperor Xuanwu. Shramana Daobao (Daobao, name) took notes. See the records of Changfang and others. 'Bian Yi Zhangzhe Zi Jing' (Sutra of the Son of the Eloquent Elder) in one volume (or called 'Bian Yi Zhangzhe Zi Suo Wen Jing' (Sutra of the Questions of the Son of the Eloquent Elder), also called 'Zhangzhe Bian Yi Jing' (Sutra of the Eloquent Elder), see Fa Shang's record).
The above one section comprises one volume, and the original text is present.
Shramana Shifa Chang (Shifa Chang, name), it is not known where he was from. Also during the time of Emperor Xuanwu, he translated one section of the 'Bian Yi Jing' (Sutra of Eloquence) in Luoyang (the compiler says: Upon careful examination of the biographies of eminent monks, it is said that Dao
安出家數載方啟師求經師創付辯意經一卷可五千言一覽便誦又安公失譯覆載其名準此東晉之時辨意已行於世如何至魏宣武始云法場出也)。妙法蓮華經論一卷(婆藪盤豆菩薩造亦云法華經論侍中崔光僧朗等筆受見長房錄初出與菩提留支譯者大同小異題云妙法蓮華經優波提舍)究竟一乘寶性論四卷(亦云寶性分別七乘增上論或三卷或五卷于趙欣宅出見寶唱錄第二譯與菩提留支出者同本)寶積經論四卷(第二齣與菩提留支大乘寶積經論同本見寶唱錄)
右三部九卷(前二部五卷見在後一部四卷闕本)。
沙門勒那摩提。或云婆提。魏言寶意。中印度人。學識優贍理事兼通。三藏教文凡誦一億偈。偈三十二字。尤明禪觀意存游化。以宣武帝正始五年戊子初屆洛邑。遂譯法華論等三部。沙門僧朗覺意侍中崔光等筆受。當翻經日于洛陽內殿。菩提留支傳本。勒那扇多參助。其後三德乃徇流言。各傳師習不相訪問。帝以弘法之盛略敘曲煩敕三處。各翻訖乃參校。其間隱沒互有不同。致有文旨時兼異綴後人合之共成通部。見寶唱等錄(所以法華寶積寶性等論各有兩本耳)。
初寶意沙門神理標異。領牒魏詞偏盡隅隩。帝每令講華嚴經。披釋開悟精義每發。一日正處高座。忽有持笏執名者形如大官。云奉天帝命來請
【現代漢語翻譯】 現代漢語譯本： 安法師出家數年後，才開始向師父請求學習佛經。師父便傳授給他《辯意經》一卷，大約五千字，安法師看過一遍就能背誦。後來安法師遺失了譯本，又重新記錄下經名。按照記載，此經在東晉時期就已經在世間流傳，為何到了北魏宣武帝時期才說是從法場發現的呢？ 《妙法蓮華經論》一卷，是婆藪盤豆菩薩（Vasubandhu，天親菩薩）所造，也稱為《法華經論》，由侍中崔光、僧朗等人筆錄。根據長房的記錄，這部論典最初的版本與菩提留支（Bodhiruci）的譯本大同小異，題名為《妙法蓮華經優波提舍》（妙法蓮華經的解釋）。 《究竟一乘寶性論》四卷，也稱為《寶性分別七乘增上論》，或分為三卷或五卷，在趙欣的住所翻譯完成。根據寶唱的記錄，這部論典的第二次翻譯與菩提留支的譯本是同一個版本。 《寶積經論》四卷，是第二次翻譯的版本，與菩提留支翻譯的《大乘寶積經論》是同一個版本，根據寶唱的記錄。 以上三部經論共九卷（前兩部共五卷現存，后一部四卷缺失）。 沙門勒那摩提（Ratnamati），也譯作婆提，漢譯為寶意，是中印度人。他學識淵博，精通義理和實修。他能背誦一億偈頌的三藏教典，每偈三十二字。他尤其精通禪觀，心懷游化四方、弘揚佛法的願望。在北魏宣武帝正始五年戊子年，他初次到達洛陽，於是翻譯了《法華經論》等三部經論，由沙門僧朗、覺意、侍中崔光等人筆錄。翻譯佛經時，在洛陽內殿，由菩提留支提供原本，勒那扇多（Ratnaśānta）協助。後來，三德法師聽信流言，各自傳習，互不交流。宣武帝爲了弘揚佛法，簡要地敘述了其中的曲折，敕令三處各自翻譯完畢后再進行校對。其間因為隱沒或遺漏，導致文句旨意有時出現差異，後人將它們合併，共同組成一個完整的版本。參見寶唱等人的記錄（所以《法華經論》、《寶積經論》、《寶性論》等論典各有兩本）。 當初，寶意沙門的神理與衆不同，他領會魏國的語言，能夠詳盡地解釋細微之處。宣武帝經常讓他講解《華嚴經》，他的解釋開悟精闢，每次都能闡發精深的義理。有一天，他正在高座上講經，忽然有一個手持笏板、拿著名帖的人，形貌像個大官，說奉天帝的命令前來邀請。
【English Translation】 English version: After several years of monastic life, Dharma Master An began requesting scriptures from his teacher, who then imparted to him the '辯意經' (Bian Yi Jing, Sutra on Discerning Meaning), a scroll of approximately five thousand words, which Dharma Master An could recite after reading it once. Later, Dharma Master An lost the translated version and re-recorded the scripture's name. According to records, this scripture was already circulating in the world during the Eastern Jin Dynasty. Why is it said that it was discovered at the execution ground only during the reign of Emperor Xuanwu of the Northern Wei Dynasty? The '妙法蓮華經論' (Miaofa Lianhua Jing Lun, Commentary on the Lotus Sutra), one scroll, was composed by Bodhisattva Vasubandhu (婆藪盤豆菩薩). It is also known as the '法華經論' (Fahua Jing Lun, Lotus Sutra Commentary), and was recorded by attendants Cui Guang (崔光), Seng Lang (僧朗), and others. According to Chang Fang's (長房) records, the initial version of this commentary was largely the same as Bodhiruci's (菩提留支) translation, with slight differences, and was titled '妙法蓮華經優波提舍' (Miaofa Lianhua Jing Youposha, Upadesha on the Lotus Sutra). The '究竟一乘寶性論' (Jiujing Yicheng Baoxing Lun, Treatise on the Definitive One Vehicle of the Jewel Nature), four scrolls, is also known as '寶性分別七乘增上論' (Baoxing Fenbie Qicheng Zengshang Lun, Treatise on the Jewel Nature Differentiating the Seven Vehicles and Enhancing Superiority), or divided into three or five scrolls, was translated at Zhao Xin's (趙欣) residence. According to Baochang's (寶唱) records, the second translation of this treatise is the same version as Bodhiruci's translation. The '寶積經論' (Baoji Jing Lun, Commentary on the Ratnakuta Sutra), four scrolls, is the second translated version and is the same version as Bodhiruci's translation of the '大乘寶積經論' (Dacheng Baoji Jing Lun, Commentary on the Maharatnakuta Sutra), according to Baochang's records. The above three sets of scriptures and commentaries total nine scrolls (the first two sets, totaling five scrolls, are extant; the last set, four scrolls, is missing). Shramana Ratnamati (勒那摩提), also translated as Bodhi (婆提), which means 'Jewel Intent' in Chinese, was from Central India. He was erudite and well-versed in both doctrine and practice. He could recite one hundred million verses of the Tripitaka teachings, each verse consisting of thirty-two characters. He was particularly skilled in Chan meditation and aspired to travel and transform others, propagating the Dharma. In the fifth year of the Zhengshi era, the year of Wuzi, during the reign of Emperor Xuanwu of the Northern Wei Dynasty, he first arrived in Luoyang. Thereupon, he translated three sets of scriptures and commentaries, including the '法華經論' (Fahua Jing Lun, Lotus Sutra Commentary), which were recorded by Shramana Seng Lang (僧朗), Jue Yi (覺意), attendant Cui Guang (崔光), and others. During the translation of the scriptures, Bodhiruci (菩提留支) provided the original text in the inner palace of Luoyang, and Ratnaśānta (勒那扇多) assisted. Later, the three virtuous monks listened to rumors and each transmitted and practiced separately, without communicating with each other. Emperor Xuanwu, in order to promote the Dharma, briefly narrated the twists and turns and ordered the three places to each complete the translation and then collate them. Due to concealment or omissions, there were differences in the meaning of the text at times. Later generations combined them to form a complete version. See the records of Baochang (寶唱) and others (therefore, there are two versions each of the '法華經論' (Fahua Jing Lun, Lotus Sutra Commentary), '寶積經論' (Baoji Jing Lun, Commentary on the Ratnakuta Sutra), and '寶性論' (Baoxing Lun, Treatise on the Jewel Nature)). Initially, Shramana Bao Yi's (寶意, Ratnamati) spiritual understanding was extraordinary. He comprehended the language of the Wei Dynasty and could explain the subtle points in detail. Emperor Xuanwu often had him lecture on the '華嚴經' (Huayan Jing, Avatamsaka Sutra). His explanations were enlightening and profound, and he always elucidated the deep meanings. One day, while he was lecturing on the high seat, suddenly a person holding a tablet and a name card, resembling a high-ranking official, said that he was sent by the Heavenly Emperor to invite him.
法師講華嚴經。意曰。今此法席尚未停止。待訖經文當從來命。雖然法事所資獨不能建。都講香火維那梵唄咸亦須之可請令定。使者即如所請。見講諸僧既而法事將了。又見前使云奉天帝命故來下迎。意乃含笑熙怡告眾辭訣。奄然卒於法座。都講等四僧亦同時俱逝。凡所聞見嘆未曾有。毗耶娑問經二卷(長房等錄並云寶意于洛陽譯今按經序乃云與和四年瞿曇流支于鄴都譯今移在瞿曇錄中)十地經論十二卷(注云初譯論時未善魏言名器世間為盞子世間后因入殿齋見諸宿德從弟子索器乃總授缽幞因悟器是總名遂改為器世間此十地論長房等錄勒那菩提二處俱載今按崔光論序乃云菩提留支勒那摩提在洛陽殿內二人同譯佛陀扇多傳語帝親筆受二錄各存理將未可今合為一本在留支錄中)龍樹菩薩和香方一卷(凡五十法今以非三藏教故不錄之)
上之三部今並刪也。金剛般若波羅蜜經一卷(永平二年于胡相國第譯是第二齣僧朗筆受與秦世羅什及大般若第九會能斷金剛分等同本見法上錄)彌勒菩薩所問經一卷(第二齣與大乘方等要慧經同本于趙欣宅譯覺意筆受今編入寶積當第四十一會改名彌勒菩薩問八法會)勝思惟梵天所問經六卷(神龜元年于洛陽譯是第三齣與法護持心羅什思益並同本異出見法上錄及續高僧傳)深密解脫經五卷
【現代漢語翻譯】 現代漢語譯本：法師正在講解《華嚴經》，說道：『現在這個講經的法會還沒有結束，等講完經文之後，我再來接受你們的請求。雖然做法事所需要的費用我一個人無法承擔，但都講（寺院中負責僧眾事務的僧官），香火（管理寺院香火的僧人），維那（寺院中負責法會儀式的僧人），梵唄（演唱佛教讚歌）等，也都需要請他們來確定。』 使者就按照他所說的去做了。看到講經的眾僧之後，法事將要結束時，又看到之前的使者說奉天帝的命令前來迎接。寶意法師面帶微笑，神態安詳地向大眾告別，就在法座上安然圓寂了。都講等四位僧人也同時去世。凡是聽到和看到的人都讚歎說從未有過這樣的事情。《毗耶娑問經》二卷（長房等人記錄並說是寶意在洛陽翻譯的，現在根據經序記載，是在與和四年，瞿曇流支在鄴都翻譯的，現在移到瞿曇的記錄中）。《十地經論》十二卷（註釋說：最初翻譯這部論時，不太熟悉魏國的語言，把『名器世間』說成是『盞子世間』，後來因為進入宮殿齋戒，看到各位有德行的僧人向弟子索要器物，於是總共給了他們缽和幞巾，因此領悟到『器』是總稱，於是改為『器世間』。這部《十地論》，長房等人記錄說勒那菩提和留支兩處都有記載，現在根據崔光的論序記載，菩提留支和勒那摩提在洛陽殿內，兩人共同翻譯，佛陀扇多口述，帝親筆記錄，兩份記錄各自儲存，道理將要不通，現在合併爲一本，放在留支的記錄中）。《龍樹菩薩和香方》一卷（總共有五十種方法，現在因為不是三藏的教義，所以不記錄）。 上面的這三部經現在都刪去了。《金剛般若波羅蜜經》一卷（永平二年，在胡相國的府邸翻譯，是第二次翻譯，僧朗筆錄，與秦朝鳩摩羅什以及《大般若經》第九會《能斷金剛分》等是同一個版本，見法上的記錄）。《彌勒菩薩所問經》一卷（第二次翻譯，與《大乘方等要慧經》是同一個版本，在趙欣的宅邸翻譯，覺意筆錄，現在編入《寶積經》中，作為第四十一會，改名為《彌勒菩薩問八法會》）。《勝思惟梵天所問經》六卷（神龜元年，在洛陽翻譯，是第三次翻譯，與法護的《持心經》，鳩摩羅什的《思益經》等是同一個版本，但有不同的譯本，見法上的記錄以及《續高僧傳》）。《深密解脫經》五卷
【English Translation】 English version: The Dharma master was lecturing on the Avatamsaka Sutra (Flower Garland Sutra). He said, 'This Dharma assembly is not yet over. After the sutra text is finished, I will come to accept your request. Although I alone cannot bear the expenses required for the Dharma service, the dujiang (monk in charge of monastic affairs), incense offerings, vina (monk in charge of ceremonies), and brahma-ghosha (Buddhist chants) also need to be invited to make arrangements.' The messenger did as he was told. After seeing the monks lecturing on the sutra, and as the Dharma service was about to end, he saw the previous messenger again, who said that he had come to welcome him on the order of the Heavenly Emperor. Bao Yi (name of the Dharma master) smiled and peacefully bid farewell to the assembly, and passed away peacefully on the Dharma seat. The four monks, including the dujiang, also passed away at the same time. All who heard and saw this praised it as unprecedented. Viyasa Question Sutra, two volumes (recorded by Chang Fang and others, saying that Bao Yi translated it in Luoyang; now, according to the sutra preface, it was translated by Gautama Ruchi in Yedu in the fourth year of Yuhe, and is now moved to Gautama's record). Ten Stages Sutra Treatise, twelve volumes (the annotation says: When this treatise was first translated, they were not familiar with the language of the Wei Dynasty, and called 'name-vessel world' as 'cup world'. Later, because they entered the palace for fasting and saw the virtuous monks asking their disciples for vessels, they gave them bowls and headscarves in total, and thus realized that 'vessel' is a general term, so it was changed to 'vessel world'. This Ten Stages Treatise is recorded by Chang Fang and others as being recorded in both Ratna Bodhi and Ruchi's places. Now, according to Cui Guang's treatise preface, Bodhi Ruchi and Ratna Mati translated together in the Luoyang Palace, with Buddha Shanta speaking and Di Qin writing, and the two records are preserved separately, and the principles will be inconsistent, and now they are combined into one volume and placed in Ruchi's record). Nagarjuna Bodhisattva's Incense Formula, one volume (there are fifty methods in total, but now it is not recorded because it is not a Tripitaka teaching). The above three sutras have now been deleted. Vajra Prajna Paramita Sutra, one volume (translated in the second year of Yongping at the residence of Hu Xiangguo, it is the second translation, recorded by Seng Lang, and is the same version as Kumarajiva of the Qin Dynasty and the ninth assembly of the Maha Prajna Sutra, Diamond Cutter Section, etc., see Fa Shang's record). Maitreya Bodhisattva's Question Sutra, one volume (the second translation, the same version as the Mahayana Equal Wisdom Sutra, translated at Zhao Xin's residence, recorded by Jue Yi, now compiled into the Ratnakuta Sutra as the forty-first assembly, renamed Maitreya Bodhisattva's Eight Dharma Question Assembly). Victorious Thinking Brahma's Question Sutra, six volumes (translated in Luoyang in the first year of Shengui, it is the third translation, the same version as Dharmaraksha's Holding Mind Sutra, Kumarajiva's Thinking Benefit Sutra, etc., but with different translations, see Fa Shang's record and Continued Biographies of Eminent Monks). Profound Liberation Sutra, five volumes.
(全本初譯延昌三年于洛陽出僧辯筆受與唐譯解深密經及相續解脫節經等並同本見法上錄及續高僧傳)入楞伽經十卷(延昌二年譯是第三齣與宋功德賢四卷楞伽及唐譯大乘入楞伽經等並同本僧朗道湛筆受見續高僧傳)大薩遮尼乾子所說經十卷(或加受記無所說字或七卷或八卷一名菩薩境界奮迅法門經正光元年于洛陽為司州牧汝南王于第出第二譯與神通變化經同本)無字寶篋經一卷(初出僧朗筆受與唐譯大乘離文字經等同本)伽耶山頂經一卷(亦云伽耶頂經第二齣與羅什文殊問菩提經等同本)謗佛經一卷(第二齣與西晉法護決定總持經同本)大方等修多羅王經一卷(初出與覺定轉有經同本)文殊師利巡行經一卷(初出與隋崛多文殊尸利行經同本覺意筆受)佛語經一卷(初出與周世崛多出者同本僧朗筆受)佛名經十二卷(或云十三卷或分為二十卷正光年于胡相國第譯見續高僧傳)法集經六卷(或七卷或八卷延昌四年于洛陽出僧朗筆受見法上錄及續高僧傳)護諸童子陀羅尼經一卷(亦云護諸童子請求男女陀羅尼經)差摩婆帝受記經一卷(正光年于洛陽出)不增不減經一卷(正光年于洛陽出七紙錄云二卷者誤)十地經論十二卷(或十五卷天親菩薩造釋十地經永平元年四月于太極紫亭譯帝親筆受后付沙門僧辯等訖盡論文至四年夏
【現代漢語翻譯】 現代漢語譯本 《入楞伽經》十卷（延昌二年翻譯，是第三次翻譯，與宋代功德賢翻譯的四卷《楞伽經》以及唐代翻譯的《大乘入楞伽經》等是同一個版本。僧朗、道湛筆受，見《續高僧傳》）。 《大薩遮尼乾子所說經》十卷（或加『受記』二字，或無『所說』二字，或七卷或八卷，一名《菩薩境界奮迅法門經》。正光元年于洛陽，為司州牧汝南王于府第翻譯，是第二次翻譯，與《神通變化經》是同一個版本）。 《無字寶篋經》一卷（初次翻譯，僧朗筆受，與唐代翻譯的《大乘離文字經》等是同一個版本）。 《伽耶山頂經》一卷（也稱《伽耶頂經》，第二次翻譯，與羅什翻譯的《文殊問菩提經》等是同一個版本）。 《謗佛經》一卷（第二次翻譯，與西晉法護翻譯的《決定總持經》是同一個版本）。 《大方等修多羅王經》一卷（初次翻譯，與覺定翻譯的《轉有經》是同一個版本）。 《文殊師利巡行經》一卷（初次翻譯，與隋代崛多翻譯的《文殊尸利行經》是同一個版本，覺意筆受）。 《佛語經》一卷（初次翻譯，與周世崛多翻譯的是同一個版本，僧朗筆受）。 《佛名經》十二卷（或云十三卷，或分為二十卷。正光年于胡相國府第翻譯，見《續高僧傳》）。 《法集經》六卷（或七卷或八卷。延昌四年于洛陽翻譯，僧朗筆受，見《法上錄》及《續高僧傳》）。 《護諸童子陀羅尼經》一卷（也稱《護諸童子請求男女陀羅尼經》）。 《差摩婆帝受記經》一卷（正光年于洛陽翻譯）。 《不增不減經》一卷（正光年于洛陽翻譯，七紙，目錄記載為二卷是錯誤的）。 《十地經論》十二卷（或十五卷，天親菩薩造，解釋《十地經》。永平元年四月于太極紫亭翻譯，帝親筆受，后交給沙門僧辯等，論文至四年夏天）。
【English Translation】 English version '入楞伽經' Ten scrolls (Translated in the second year of Yanchang, it is the third translation, and it is the same version as the four-scroll '楞伽經' (Laṅkāvatāra Sūtra) translated by Gōngdéxián of the Song Dynasty and the '大乘入楞伽經' (Mahāyāna Laṅkāvatāra Sūtra) translated by the Tang Dynasty. Recorded by Sēnglǎng and Dàozhàn, see '續高僧傳' (Continued Biographies of Eminent Monks)). '大薩遮尼乾子所說經' Ten scrolls (Sometimes with the words '受記' (Shòujì, Prophecy) added, or without the words '所說' (Suǒshuō, Spoken), or seven or eight scrolls, also named '菩薩境界奮迅法門經' (Púsà Jìngjiè Fèn Xùn Fǎmén Jīng, Bodhisattva Realm Swift Dharma Gate Sutra). Translated in the first year of Zhengguang in Luoyang, at the residence of the Sizhou Mu (Governor of Sizhou) Rǔnán Prince, it is the second translation, and it is the same version as '神通變化經' (Shéntōng Biànhuà Jīng, Supernatural Transformation Sutra)). '無字寶篋經' One scroll (First translation, recorded by Sēnglǎng, and it is the same version as the '大乘離文字經' (Mahāyāna Apabhraṃśa Sūtra) translated by the Tang Dynasty). '伽耶山頂經' One scroll (Also called '伽耶頂經' (Gāyā Dǐng Jīng, Gāyā Peak Sutra), second translation, and it is the same version as the '文殊問菩提經' (Wénshū Wèn Pútí Jīng, Mañjuśrī's Questions on Bodhi Sutra) translated by Kumārajīva). '謗佛經' One scroll (Second translation, and it is the same version as the '決定總持經' (Juédìng Zǒngchí Jīng, Sutra on the Determination of the Dhāraṇī) translated by Dharmarakṣa of the Western Jin Dynasty). '大方等修多羅王經' One scroll (First translation, and it is the same version as the '轉有經' (Zhuǎn Yǒu Jīng, Sutra on the Turning of Existence) translated by Jue Ding). '文殊師利巡行經' One scroll (First translation, and it is the same version as the '文殊尸利行經' (Wénshū Shīlì Xíng Jīng, Mañjuśrī's Conduct Sutra) translated by Jue Duo of the Sui Dynasty, recorded by Jue Yi). '佛語經' One scroll (First translation, and it is the same version as the one translated by Jue Duo of the Zhou Dynasty, recorded by Sēnglǎng). '佛名經' Twelve scrolls (Or thirteen scrolls, or divided into twenty scrolls. Translated in the Zhengguang year at the residence of the Minister Hu, see '續高僧傳' (Continued Biographies of Eminent Monks)). '法集經' Six scrolls (Or seven or eight scrolls. Translated in Luoyang in the fourth year of Yanchang, recorded by Sēnglǎng, see '法上錄' (Fǎ Shàng Lù, Records of Dharma) and '續高僧傳' (Continued Biographies of Eminent Monks)). '護諸童子陀羅尼經' One scroll (Also called '護諸童子請求男女陀羅尼經' (Hù Zhū Tóngzǐ Qǐngqiú Nánnǚ Tuóluóní Jīng, Dhāraṇī Sutra for Protecting All Children and Requesting Boys and Girls)). '差摩婆帝受記經' One scroll (Translated in Luoyang in the Zhengguang year). '不增不減經' One scroll (Translated in Luoyang in the Zhengguang year, seven sheets, the catalog record of two scrolls is incorrect). '十地經論' Twelve scrolls (Or fifteen scrolls, composed by Vasubandhu, explaining the '十地經' (Shí Dì Jīng, Daśabhūmika Sūtra). Translated in the fourth month of the first year of Yongping at the Taiji Ziting, personally recorded by the Emperor, and later handed over to the Shramana Sēngbiàn, etc., the thesis ended in the summer of the fourth year).
首畢見崔光序)彌勒菩薩所問經論五卷(或六卷或七卷或十卷釋彌勒所問經即寶積第四十一會是在洛陽趙欣宅出)大乘寶積經論四卷(第一譯與寶意出者同本釋單卷寶積經即大寶積第四十三會普明菩薩會是)金剛般若波羅蜜經論三卷(天親菩薩造永平二年于胡相國宅出僧朗筆受第一譯與唐義凈所出能斷金剛論釋等同本)文殊師利菩薩問菩提經論二卷(一云伽耶山頂經論婆藪盤豆菩薩造天平二年在鄴城殷周寺出僧辯道湛筆受)法華經論二卷(題云妙法蓮華經優波提舍或一卷曇林筆受並制序第二齣與前寶意出者同本初有歸敬頌者是見續高僧傳)勝思惟梵天所問經論四卷(或三卷普泰元年于洛陽元挑湯宅出僧辯僧朗筆受錄云十卷應誤見續高僧傳)無量壽經論一卷(題云無量壽經優波提舍愿生偈婆藪盤豆菩薩造永安二年于洛陽永寧寺出僧辯筆受)十二因緣論一卷(凈意菩薩造)百字論一卷(提婆菩薩造)破外道小乘四宗論一卷(提婆菩薩造)破外道小乘涅槃論一卷(提婆菩薩造)寶性論四卷(或五卷初出與寶意出者同本已上並見長房錄及內典錄)
右三十部一百一卷(前二十九部見在後寶性論一部闕本)。
沙門菩提留支。魏言道希。北印度人也。遍通三藏妙入總持。志在弘法廣流視聽。遂挾道宵征遠蒞蔥左。以
【現代漢語翻譯】 現代漢語譯本 《首畢見崔光序》： 《彌勒菩薩所問經論》五卷（或六卷或七卷或十卷，解釋彌勒所問經，即《寶積經》第四十一會，在洛陽趙欣宅出）。 《大乘寶積經論》四卷（第一次翻譯與寶意所出者同本，解釋單卷《寶積經》，即《大寶積經》第四十三會《普明菩薩會》）。 《金剛般若波羅蜜經論》三卷（天親菩薩造，永平二年于胡相國宅出，僧朗筆受，第一次翻譯與唐義凈所出《能斷金剛論釋》等同本）。 《文殊師利菩薩問菩提經論》二卷（一說《伽耶山頂經論》，婆藪盤豆（Vasubandhu）菩薩造，天平二年在鄴城殷周寺出，僧辯、道湛筆受）。 《法華經論》二卷（題為《妙法蓮華經優波提舍》，或一卷，曇林筆受並制序，第二次出，與前寶意出者同本，初有歸敬頌者，見《續高僧傳》）。 《勝思惟梵天所問經論》四卷（或三卷，普泰元年于洛陽元挑湯宅出，僧辯、僧朗筆受，錄云十卷，應誤，見《續高僧傳》）。 《無量壽經論》一卷（題為《無量壽經優波提舍愿生偈》，婆藪盤豆（Vasubandhu）菩薩造，永安二年于洛陽永寧寺出，僧辯筆受）。 《十二因緣論》一卷（凈意菩薩造）。 《百字論》一卷（提婆（Deva）菩薩造）。 《破外道小乘四宗論》一卷（提婆（Deva）菩薩造）。 《破外道小乘涅槃論》一卷（提婆（Deva）菩薩造）。 《寶性論》四卷（或五卷，初出與寶意出者同本，以上並見長房錄及內典錄）。
右三十部一百一卷（前二十九部見在，后《寶性論》一部闕本）。
沙門菩提留支（Bodhiruci），魏言道希，北印度人也。遍通三藏，妙入總持。志在弘法，廣流視聽。遂挾道宵征，遠蒞蔥左。以
【English Translation】 English version 《Shou Bi Jian Cui Guang Xu》: 《Maitreya Bodhisattva's Questions Sutra Treatise》, five volumes (or six, seven, or ten volumes, explaining the Sutra of Questions by Maitreya Bodhisattva, which is the 41st assembly of the 《Ratnakuta Sutra》, translated at Zhao Xin's residence in Luoyang). 《Mahayana Ratnakuta Sutra Treatise》, four volumes (the first translation is the same as the one translated by Bao Yi, explaining the single-volume 《Ratnakuta Sutra》, which is the 43rd assembly of the 《Maharatnakuta Sutra》, the 《Universal Light Bodhisattva Assembly》). 《Vajra Prajna Paramita Sutra Treatise》, three volumes (composed by Vasubandhu (Vasubandhu) Bodhisattva, translated in the second year of Yongping at Hu Xiangguo's residence, transcribed by Monk Lang, the first translation is the same as the 《Diamond Cutter Sutra Commentary》 translated by Yijing (Yijing) of the Tang Dynasty). 《Manjushri Bodhisattva's Questions on Bodhi Sutra Treatise》, two volumes (also known as 《Gaya Mountain Top Sutra Treatise》, composed by Vasubandhu (Vasubandhu) Bodhisattva, translated in the second year of Tianping at Yin Zhou Temple in Yecheng, transcribed by Monks Bian and Dao Zhan). 《Lotus Sutra Treatise》, two volumes (titled 《Sutra of the Lotus Flower of the Wonderful Law Upadesha》, or one volume, transcribed and prefaced by Tanlin, the second translation is the same as the one translated by Bao Yi earlier, with an opening homage verse, see 《Continued Biographies of Eminent Monks》). 《Sheng Siwei Brahma's Questions Sutra Treatise》, four volumes (or three volumes, translated in the first year of Putai at Yuan Tiao Tang's residence in Luoyang, transcribed by Monks Bian and Lang, recorded as ten volumes, likely an error, see 《Continued Biographies of Eminent Monks》). 《Infinite Life Sutra Treatise》, one volume (titled 《Infinite Life Sutra Upadesha Verse of Aspiration for Rebirth》, composed by Vasubandhu (Vasubandhu) Bodhisattva, translated in the second year of Yongan at Yongning Temple in Luoyang, transcribed by Monk Bian). 《Treatise on the Twelve Nidanas》, one volume (composed by Jingyi Bodhisattva). 《Hundred Syllable Treatise》, one volume (composed by Deva (Deva) Bodhisattva). 《Treatise on Refuting the Four Schools of Heretics and Hinayana》, one volume (composed by Deva (Deva) Bodhisattva). 《Treatise on Refuting the Nirvana of Heretics and Hinayana》, one volume (composed by Deva (Deva) Bodhisattva). 《Ratnagotravibhaga》, four volumes (or five volumes, the first translation is the same as the one translated by Bao Yi, all of the above are found in Changfang's records and the Inner Canon Records).
A total of thirty works in one hundred and one volumes (the first twenty-nine works are extant, the last 《Ratnagotravibhaga》 is missing a copy).
The Shramana Bodhiruci (Bodhiruci), named Dao Xi in the Wei language, was from Northern India. He was well-versed in the Tripitaka and deeply entered into Dharani. His aspiration was to propagate the Dharma and widely spread its teachings. Therefore, he traveled by night, venturing far to the west of the Pamirs. With
魏永平之歲至止東華。宣武下敕慇勤敬勞。后處之永寧大寺供待甚豐。七百梵僧並皆周給。敕以流支為譯經之元匠也。其寺本孝明帝熙平元年靈太后胡氏所立。在宮前閶闔門南御道之東。中有九層浮圖架木為之。舉高九十餘丈。上有金剎復高十丈。出地千尺去臺百里已遙見之。初營基日掘至黃泉獲金像三十二區。太后以為嘉瑞奉信法之徴也。是以飾制鑲奇窮世華美。剎表置金寶瓶容二十五斛。承露金槃一十一重。鐵鎖角張。槃及鎖上皆有金鐸如一石甕。九級諸角皆懸大鐸。上下凡有一百三十枚。其塔四面九間六窗三戶。皆朱漆扉扇垂諸金鈴。層有五千四百枚。復施金鐸鋪首。佛事精妙殫土木之工。繡莊金鋪驚駭心目。高風永夜鈴鐸和鳴。鏗鏘之音聞十餘里。北有正殿形擬太極。中諸像設金玉珠繡。作工巧綺冠絕當世。僧房周接千有餘間。臺觀星羅參差間出。雕飾朱紫繢以丹青。栝柏楨松異草叢集。院墻周匝皆施㭬瓦。正南三門樓開三道三重。去地二百餘尺。狀若天門赫奕華麗。夾門列四力士四師子。飾以金玉莊嚴煥爛。東西兩門例皆如此。所可異者唯樓兩重北門通道但路而置。其四門外樹以青槐亙以淥水。京師行旅多庇其下。路斷飛塵。不由渀云之潤。清風送涼。豈藉合歡之發。乃詔中書舍人常景制寺碑文。故云須彌
【現代漢語翻譯】 現代漢語譯本 魏永平年間，流支抵達東華（指東方的中國）。宣武帝下詔慇勤慰問。之後將他安置在永寧大寺，供給非常豐厚，七百名梵僧都得到充分的供給。皇帝下令以流支為翻譯佛經的主要負責人。這座寺廟是孝明帝熙平元年，靈太后胡氏所建，位於宮前閶闔門南，御道的東側。寺中有一座九層高的浮圖（佛塔），用木頭建造，高九十餘丈。塔頂上的金剎（塔頂的裝飾）又高十丈，從地面算起高達千尺，距離一百里之外就能遙遙望見。最初建造地基時，挖掘到黃泉（地下水），獲得了三十二尊金像。太后認為這是吉祥的徵兆，是佛法顯靈的象徵。因此，裝飾建造得非常奇特，窮盡世間的華美。剎的表面放置著一個金寶瓶，容量為二十五斛（古代容量單位）。承露的金槃（承接露水的盤子）有十一重，用鐵鎖在各個角上張開。槃和鎖上都有金鐸（大鈴），像一個石甕一樣大。九層塔的各個角上都懸掛著大鐸。上下總共有130枚。塔的四面各有九間房，六扇窗戶，三扇門，都是硃紅色的漆門，門上垂掛著金鈴，每層有五千四百枚。還裝飾著金鐸鋪首（門上的裝飾）。佛事精妙，耗盡了土木工程的技藝。刺繡作坊和金鋪的工藝令人驚歎。高塔上的風鈴在永夜中和諧鳴響，鏗鏘的聲音能傳到十幾里之外。北面有正殿，形狀模仿太極。殿中的各種佛像都用金玉珠繡裝飾，製作工藝精巧華麗，冠絕當世。僧房周圍連線有一千多間。臺榭樓閣像星星一樣羅列，錯落有致。雕樑畫棟，用硃紅和青色描繪。栝柏（一種柏樹）、楨松（一種松樹）等奇異的草木叢生。寺院的圍墻四周都用㭬瓦（一種瓦）覆蓋。正南面的三門樓開了三道門，共有三重，離地面二百多尺，形狀像天門一樣，光彩奪目。門的兩側排列著四位力士和四隻獅子，用金玉裝飾，莊嚴而華麗。東西兩門的情況也都是這樣。唯一不同的是，只有兩重樓的北門只是通道而已。四門外種植著青槐，環繞著綠水。京城的行人和旅客大多在樹下乘涼，道路上沒有飛塵。這裡沒有渀云（雨雲）的滋潤，清風也能送來涼爽，不需要合歡樹開花。於是，皇帝詔令中書舍人常景撰寫寺廟的碑文，碑文中說須彌（山名）……
【English Translation】 English version In the Yongping era of the Wei dynasty, Liuzhi (name of a monk) arrived in Donghua (ancient name for China). Emperor Xuanwu issued an edict to greet him with diligence and respect. Later, he was placed in Yongning Great Temple, where he was provided for very generously, and all seven hundred Brahma monks were fully supplied. The emperor ordered Liuzhi to be the chief craftsman for translating scriptures. This temple was originally built by Empress Dowager Hu during the Xiping first year of Emperor Xiaoming. It was located south of the Changhe Gate in front of the palace, east of the imperial road. In the temple was a nine-story pagoda (Buddhist tower) made of wood, rising over ninety zhang (ancient unit of length). The golden finial (ornament at the top of a pagoda) on top was another ten zhang high, reaching a thousand chi (another ancient unit of length) from the ground. It could be seen from a distance of a hundred li (ancient unit of distance). When the foundation was first being built, digging down to the Yellow Springs (underground water), thirty-two golden statues were obtained. The Empress Dowager considered this an auspicious omen, a sign of the manifestation of the Dharma. Therefore, the decorations and construction were extremely unique, exhausting the world's splendor. A golden treasure vase with a capacity of twenty-five hu (ancient unit of volume) was placed on the surface of the finial. There were eleven layers of dew-receiving golden plates, with iron chains stretched out at each corner. On the plates and chains were golden bells as large as stone urns. Large bells were hung on each corner of the nine stories. In total, there were one hundred and thirty bells. Each of the four sides of the pagoda had nine rooms, six windows, and three doors, all with vermilion lacquered doors and golden bells hanging from them, with five thousand four hundred bells on each story. There were also golden bell door knockers (ornaments on doors). The Buddhist affairs were exquisite, exhausting the skills of earth and wood construction. The embroidery workshops and goldsmiths' craftsmanship were astonishing. The high winds harmoniously rang the bells in the eternal night, and the resounding sound could be heard for more than ten li. To the north was the main hall, shaped like the Taiji (supreme ultimate). The various statues inside were decorated with gold, jade, pearls, and embroidery, and the craftsmanship was exquisite and unparalleled in that era. More than a thousand monks' quarters were connected around the temple. The terraces and pavilions were arranged like stars, scattered in an orderly manner. The carved beams and painted pillars were painted with vermilion and blue. Juniper and pine trees, and various exotic plants grew in abundance. The walls surrounding the temple were all covered with glazed tiles. The three gates on the south side had three openings and three layers, more than two hundred chi above the ground, shaped like heavenly gates, radiant and magnificent. Four strongmen and four lions were lined up on either side of the gates, decorated with gold and jade, solemn and splendid. The east and west gates were similar. The only difference was that the north gate, with only two layers of buildings, was just a passage. Outside the four gates were planted green locust trees, surrounded by green water. Many travelers in the capital took shelter under the trees, and the roads were free of dust. Without the moisture of rain clouds, the cool breeze could still bring coolness, without the need for Albizia flowers to bloom. Therefore, the emperor ordered Chang Jing, a scribe of the Imperial Secretariat, to write the temple's inscription, which said Sumeru (name of a mountain)...
寶殿兜率凈宮莫尚於斯是也。外國所獻經像皆在此寺。寺既初成。明帝及太后共登浮圖視宮中如掌內。下臨雲雨上天清朗。以見宮中事故禁人不聽登之。時有西域沙門菩提達摩者。波斯國人也。越自西域來游洛京。見金盤炫日光照雲表寶鐸含風響出天外。歌詠贊嘆疑是神工。自云年一百五十歲。歷涉諸國靡不周遍。如此寺精廬閻浮所無也。訖佛境界亦無有比。口唱南無合掌連日。孝昌二年大風發屋拔樹。剎上寶瓶隨風而墮入地丈餘。覆命工人更安新者。至永熙三年二月為天所震。帝登陵雲臺望火。遣南陽王寶炬錄尚書長孫稚將羽林一千來救。於斯時也雷雨晦冥霰雪交注。第八級中平旦火起。有二道人不忍焚燼投火而死。其焰相續經餘三月。入地剎柱乃至週年猶有煙氣。其年五月有人從東萊郡至云。見浮圖在於海中光明儼然。同睹非一。俄而云霧亂起失其所在。至七月平陽王為侍中[百*升]斯椿所挾西奔長安。至十月而洛京遷於漳鄴。先時留支奉敕創翻十地經論。厥初命章宣武皇帝親自筆受。然後方付沙門僧辯等訖盡論文。佛法隆盛英俊蔚然。相從傳授孜孜如也。三藏留支從洛陽宣武帝永平元年戊子。至鄴都孝靖帝天平二年乙卯。將三十年相繼翻譯。出金剛般若等經十地等論共三十部。帝又敕清信士李廓撰眾經錄。廓
學通玄素條貫經論雅有標擬。故其錄云。三藏法師留支房內。經論梵本可有萬甲。所翻新文筆受藁本滿一間屋。然其慧解與勒那相亞。而神悟聰敏洞善方言兼工咒術則無抗衡矣。嘗坐井口澡灌內空。弟子未來無人汲水。流支乃操柳杖聊撝井中。密加誦咒才始數遍。泉水上涌平及井欄。即以缽酌用之灌洗。傍僧具見莫測其神。咸共嘉嘆大聖人也。留支曰。勿妄褒賞。斯乃術法外國共行。此方不習謂為聖耳。懼惑世間遂秘不恒。奮迅王問經二卷不必定入印經一卷一切法高王經一卷第一義法勝經一卷順中論二卷(已上五部七卷長房等錄並云菩提留支所譯今按經初本譯序記並云瞿曇留支非菩提也今移在瞿曇錄中)寶髻菩薩四法經論一卷三具足經論一卷轉法輪經論一卷(已上三部三卷房等亦云菩提留支所譯今按序記乃是毗目智仙故此三部亦移彼錄)眾經論目錄一卷(此是留支所撰非是梵本別翻今目錄中敘此不復存也)菩薩境界奮迅法門經十卷(寶唱錄云菩提留支譯今以即是薩遮尼乾子經異名故不別存也)十法經一卷(元像二年于鄴都出第二譯與梁僧伽婆羅出者同本今編入寶積當第九會名大乘十法會)無畏德菩薩經一卷(亦云無畏德女經元像二年于鄴都譯第五齣與阿術達經等同本今編入寶積當第三十二會曇林筆受)如來師子吼經一
卷(正光六年于洛陽出第一譯與唐日照方廣師子吼經同本)銀色女經一卷(元像二年于鄴都譯第二齣與西晉法炬前世三轉經同本)正恭敬經一卷(一名威德陀羅尼中說經或名正法恭敬經元像二年于鄴都出第一譯與隋阇那崛多善敬經同本)轉有經一卷(元像二年于鄴都譯第二齣與菩提留支方等修多羅經同本)阿難陀目佉尼訶離陀鄰尼經一卷(第八譯與支謙無量門微密持經等同本)金剛上味陀羅尼經一卷(正光六年于洛陽出第一譯與隋崛多金剛場經同本)攝大乘論二卷(普泰元年于洛陽出與陳真諦唐玄奘所出攝論同本阿僧佉作)無字寶篋經一卷(元像二年于鄴都出第二譯與留支等出者同本上十部並見隋費長房錄及唐內典錄等)
右一十部一十一卷(前九部十卷見在後一部一卷闕本)。
沙門佛陀扇多。魏言覺定。北印度人。神悟聰敏內外博通。特善方言尤工藝術。以孝明帝正光六年乙巳至孝靖帝元像二年己未。于洛陽白馬寺及鄴都金華寺。譯十法等經十部。沙門曇林等筆受。得無垢女經一卷(或無得字一名論義辯才法門興和三年于鄴都出第三譯與寶積無垢施會及法護離垢施經同本見長房錄)聖善住意天子所問經三卷(興和三年于鄴城金華寺出曇林筆受第五譯或四卷與寶積善住意會及法護如幻三昧經等同本見長
【現代漢語翻譯】 現代漢語譯本： 《銀色女經》一卷（正光六年于洛陽譯出第一譯本，與唐代日照法師的《方廣師子吼經》同本）。 《銀色女經》一卷（元像二年于鄴都譯出第二譯本，與西晉法炬法師的《前世三轉經》同本）。 《正恭敬經》一卷（一名《威德陀羅尼中說經》，或名《正法恭敬經》，元像二年于鄴都譯出第一譯本，與隋代阇那崛多法師的《善敬經》同本）。 《轉有經》一卷（元像二年于鄴都譯出第二譯本，與菩提留支法師的《方等修多羅經》同本）。 《阿難陀目佉尼訶離陀鄰尼經》一卷（第八譯本，與支謙法師的《無量門微密持經》等同本）。 《金剛上味陀羅尼經》一卷（正光六年于洛陽譯出第一譯本，與隋代崛多法師的《金剛場經》同本）。 《攝大乘論》二卷（普泰元年于洛陽譯出，與陳代真諦法師、唐代玄奘法師所譯的《攝大乘論》同本，阿僧伽（Asanga）著）。 《無字寶篋經》一卷（元像二年于鄴都譯出第二譯本，與菩提留支（Bodhiruci）等法師譯出的同本。以上十部經都見於隋代費長房的目錄及唐代內典錄等）。
以上共十部，一十一卷（前九部十卷現存，后一部一卷缺失）。
沙門佛陀扇多（Buddha Shanta），魏語意為覺定，是北印度人。他神思敏捷，內外學問博通，尤其擅長各種語言，精通藝術。從孝明帝正光六年乙巳年到孝靖帝元像二年己未年，在洛陽白馬寺及鄴都金華寺，翻譯了《十法》等經十部，沙門曇林等參與筆受。得到《無垢女經》一卷（或無『得』字，一名《論義辯才法門》，興和三年于鄴都譯出第三譯本，與《寶積經·無垢施會》及法護法師的《離垢施經》同本，見於費長房的目錄）。《聖善住意天子所問經》三卷（興和三年于鄴城金華寺譯出，曇林筆受，第五譯本，或為四卷，與《寶積經·善住意會》及法護法師的《如幻三昧經》等同本，見長房的目錄）。
【English Translation】 English version: 'Silver Woman Sutra' one scroll (First translation in the sixth year of Zheng Guang period in Luoyang, same as 'Fang Guang Shi Zi Hou Jing' by Tang Dynasty's Rizhao). 'Silver Woman Sutra' one scroll (Second translation in the second year of Yuan Xiang period in Yedu, same as 'Qian Shi San Zhuan Jing' by Fa Ju of the Western Jin Dynasty). 'Correct Reverence Sutra' one scroll (Also known as 'Wei De Dharani Zhong Shuo Jing' or 'Correct Dharma Reverence Sutra', first translation in the second year of Yuan Xiang period in Yedu, same as 'Shan Jing Jing' by Jana Gupta of the Sui Dynasty). 'Turning Existence Sutra' one scroll (Second translation in the second year of Yuan Xiang period in Yedu, same as 'Fang Deng Sutra' by Bodhiruci). 'Ananda Mukha Niharita Dharani Sutra' one scroll (Eighth translation, same as 'Wu Liang Men Wei Mi Chi Jing' by Zhi Qian). 'Vajra Supreme Taste Dharani Sutra' one scroll (First translation in the sixth year of Zheng Guang period in Luoyang, same as 'Vajra Field Sutra' by Jue Duo of the Sui Dynasty). 'Compendium of the Mahayana' two scrolls (Translated in the first year of Pu Tai period in Luoyang, same as the 'Compendium of the Mahayana' by Paramartha of the Chen Dynasty and Xuanzang of the Tang Dynasty, authored by Asanga (阿僧伽)). 'Wordless Jeweled Casket Sutra' one scroll (Second translation in the second year of Yuan Xiang period in Yedu, same as the translation by Bodhiruci (菩提留支) and others. The above ten sutras are all found in the records of Fei Changfang of the Sui Dynasty and the Inner Canon Records of the Tang Dynasty).
A total of ten sutras, eleven scrolls (The first nine sutras, ten scrolls, are extant; the last sutra, one scroll, is missing).
Shramana Buddha Shanta (佛陀扇多), which means 'Awakened Determination' in the Wei language, was from Northern India. He was quick-witted, erudite in both internal and external knowledge, particularly skilled in various languages, and proficient in the arts. From the sixth year of Zheng Guang period (乙巳 year) of Emperor Xiaoming to the second year of Yuan Xiang period (己未 year) of Emperor Xiaojing, he translated ten sutras including 'Ten Dharmas' at the White Horse Temple in Luoyang and the Jinhua Temple in Yedu. Shramana Tanlin and others participated in the writing. Obtained 'Immaculate Woman Sutra' one scroll (Or without the word '得', also known as 'Debate Eloquence Dharma Gate', third translation in the third year of Xinghe period in Yedu, same as 'Immaculate Giving Assembly' of the 'Ratnakuta Sutra' and 'Leaving Defilement Giving Sutra' by Dharmaraksa, found in Fei Changfang's record). 'Asked by the Son of Heaven of Holy Good Abiding Intent' three scrolls (Translated in the third year of Xinghe period at Jinhua Temple in Yecheng, written by Tanlin, fifth translation, or four scrolls, same as 'Good Abiding Intent Assembly' of the 'Ratnakuta Sutra' and 'Illusion-like Samadhi Sutra' by Dharmaraksa, found in the records).
房錄)毗耶娑問經二卷(初出與寶積廣博仙人會同本興和四年七月七日于尚書令儀同高公第譯三十日畢沙門曇林筆受見經前序記)奮迅王問經二卷(第二齣與羅什自在王經同本興和四年七月三十日于尚書令儀同高公第內啟挾創譯沙門曇林筆受見經前序記)不必定入定入印經一卷(初出與唐義凈入定不定印經同本興和四年九月十九日于尚書令儀同高公第譯沙門曇林筆受見經前序記)一切法高王經一卷(一名一切法義王經第三齣與諸法勇王經等同本興和四年六月二十三日在竇太尉定昌寺譯沙門曇林筆受見經前序記)第一義法勝經一卷(初出與大威燈光仙人經同本興和四年九月一日于尚書令儀同高公第譯沙門曇林筆受見經前序)金色王經一卷(興和四年于金華寺出沙門曇林筆受第二齣與曇摩流支出者同本見長房錄)八部佛名經一卷(亦云八佛名經興和四年于金華寺出沙門曇林筆受見長房錄)順中論二卷(無著菩薩造武定元年八月十日于尚書令儀同高公第譯沙門曇林筆受見經前序記)唯識論一卷(一名破色心或云唯識無境界論在金華寺出天親菩薩造第一譯與陳真諦唯識論及唐譯二十唯識論並同本見長房錄)一輸盧迦論一卷(龍樹菩薩造在金華寺出見長房彔彔云伊迦輸盧迦論)正法念處經七十卷(興和元年于鄴城大承相高澄第譯
【現代漢語翻譯】 現代漢語譯本 《毗耶娑問經》二卷（初次翻譯，與《寶積廣博仙人會》同本。興和四年七月七日于尚書令儀同高公第翻譯，三十日完成，沙門曇林筆受。見經前序記。） 《奮迅王問經》二卷（第二次翻譯，與羅什的《自在王經》同本。興和四年七月三十日于尚書令儀同高公第內啟挾創翻譯，沙門曇林筆受。見經前序記。） 《不必定入定入印經》一卷（初次翻譯，與唐義凈的《入定不定印經》同本。興和四年九月十九日于尚書令儀同高公第翻譯，沙門曇林筆受。見經前序記。） 《一切法高王經》一卷（一名《一切法義王經》，第三次翻譯，與《諸法勇王經》等同本。興和四年六月二十三日在竇太尉定昌寺翻譯，沙門曇林筆受。見經前序記。） 《第一義法勝經》一卷（初次翻譯，與《大威燈光仙人經》同本。興和四年九月一日于尚書令儀同高公第翻譯，沙門曇林筆受。見經前序。） 《金色王經》一卷（興和四年于金華寺出，沙門曇林筆受。第二次翻譯，與曇摩流支所出者同本。見長房錄。） 《八部佛名經》一卷（亦云《八佛名經》。興和四年于金華寺出，沙門曇林筆受。見長房錄。） 《順中論》二卷（無著菩薩（Asanga）造。武定元年八月十日于尚書令儀同高公第翻譯，沙門曇林筆受。見經前序記。） 《唯識論》一卷（一名《破色心》或云《唯識無境界論》。在金華寺出，天親菩薩（Vasubandhu）造。第一次翻譯，與陳真諦的《唯識論》及唐譯《二十唯識論》並同本。見長房錄。） 《一輸盧迦論》一卷（龍樹菩薩（Nagarjuna）造。在金華寺出。見長房錄，錄云《伊迦輸盧迦論》。） 《正法念處經》七十卷（興和元年于鄴城大承相高澄第翻譯。）
【English Translation】 English version 'Vyasaprasna Sutra' in two volumes (First translation, same as 'Ratnakuta-Mahakasypapa Sutra'. Translated on the 7th day of the 7th month of Xinghe 4th year at the residence of Gao Gong, the Minister of the Imperial Secretariat, completed in 30 days, transcribed by the monk Tanlin. See the preface to the sutra.) 'Vikridita-raja-pariprccha Sutra' in two volumes (Second translation, same as Kumarajiva's 'Svacchanda-raja Sutra'. Translated on the 30th day of the 7th month of Xinghe 4th year at the residence of Gao Gong, the Minister of the Imperial Secretariat, translated by Qi Xiechuang, transcribed by the monk Tanlin. See the preface to the sutra.) 'Aniyataniyatasthiti-mudra Sutra' in one volume (First translation, same as Yijing's 'Aniyataniyatasthiti-mudra Sutra' of the Tang Dynasty. Translated on the 19th day of the 9th month of Xinghe 4th year at the residence of Gao Gong, the Minister of the Imperial Secretariat, transcribed by the monk Tanlin. See the preface to the sutra.) 'Sarvadharma-maharaja Sutra' in one volume (Also named 'Sarvadharma-artha-raja Sutra', third translation, same as 'Sarvadharma-sura-vikridita Sutra', etc. Translated on the 23rd day of the 6th month of Xinghe 4th year at the Dingchang Temple of Grand Commandant Dou, transcribed by the monk Tanlin. See the preface to the sutra.) 'Paramartha-dharma-vijaya Sutra' in one volume (First translation, same as 'Mahatejas-prabha-rsin Sutra'. Translated on the 1st day of the 9th month of Xinghe 4th year at the residence of Gao Gong, the Minister of the Imperial Secretariat, transcribed by the monk Tanlin. See the preface.) 'Suvarna-varna-raja Sutra' in one volume (Published in Xinghe 4th year at Jinhua Temple, transcribed by the monk Tanlin. Second translation, same as the one translated by Dharmaruci. See Changfang's record.) 'Astabuddha-nama Sutra' in one volume (Also called 'Asta-buddha-nama Sutra'. Published in Xinghe 4th year at Jinhua Temple, transcribed by the monk Tanlin. See Changfang's record.) 'Madhyamaka-anugama Sutra' in two volumes (Composed by Asanga (無著菩薩). Translated on the 10th day of the 8th month of Wuding 1st year at the residence of Gao Gong, the Minister of the Imperial Secretariat, transcribed by the monk Tanlin. See the preface to the sutra.) 'Vijnaptimatrata Sutra' in one volume (Also named 'Bhedavarna-citta' or 'Vijnaptimatrata-nirvisaya Sutra'. Published at Jinhua Temple, composed by Vasubandhu (天親菩薩). First translation, same as Paramartha's 'Vijnaptimatrata Sutra' of the Chen Dynasty and Xuanzang's 'Vimsatika-vijnaptimatrata-siddhi Sutra' of the Tang Dynasty. See Changfang's record.) 'Eka-sloka Sutra' in one volume (Composed by Nagarjuna (龍樹菩薩). Published at Jinhua Temple. See Changfang's record, which records it as 'Ika-sloka Sutra'.) 'Saddharma-smrtyupasthana Sutra' in seventy volumes (Translated in Xinghe 1st year at the residence of Gao Cheng, the Grand Chancellor of Yecheng.)
曇林僧昉等筆授見長房錄)無垢優婆夷問經一卷(興和四年出見長房錄)解脫戒本一卷(出迦葉毗部武定元年在鄴都侍中尚書令高澄請出見經前序僧昉筆受並制序亦見長房錄)菩薩四法經一卷(金華寺出曇林李希義等筆受見長房錄)寶意貓兒經一卷(于金華寺為高仲密出見長房錄)犢子道人問論一卷(于金華寺為高仲密出李希義筆受)
右一十八部九十二卷(解脫戒上一十五部八十九卷見在菩薩四法經下三部三卷闕本)。
婆羅門瞿曇般若流支。魏云智希。中印度波羅㮈城凈志之種。少學佛法妙閑經旨。神理標異領悟方言。以孝明帝熙平元年游寓洛陽。后京師遷鄴亦與時徙。以孝靖帝元象元年戊午至武定元年癸亥。于鄴城內在金華昌定二寺及尚書令儀同高公第內。譯得無垢女等經一十八部。沙門僧昉曇林居士李希義等筆受。回諍論一卷。業成就論一卷(已上二論長房等錄皆云瞿曇流支譯今按經初本譯序記乃云毗目智仙今依經記為正)
又續高僧傳云。當魏時有沙門菩提流支。與般若流支前後出經。而眾錄傳寫率多輕略。各去上字但云流支。而不知是何流支。迄今群錄譯目相涉難得詳定。今搜訪實錄件注如前。余所未見者俟諸後進耳。摩訶迦葉經二卷(亦云大迦葉經或無大字興和三年于驃騎大將軍左
【現代漢語翻譯】 現代漢語譯本： 曇林、僧昉等人筆錄並見於長房的目錄：《無垢優婆夷問經》一卷（興和四年出現，見長房目錄）；《解脫戒本》一卷（出自迦葉毗部，武定元年，在鄴都由侍中、尚書令高澄請出，見經前序，僧昉筆受並製作序，也見長房目錄）；《菩薩四法經》一卷（金華寺出，曇林、李希義等人筆受，見長房目錄）；《寶意貓兒經》一卷（于金華寺為高仲密出，見長房目錄）；《犢子道人問論》一卷（于金華寺為高仲密出，李希義筆受）。
以上共十八部九十二卷（《解脫戒》上一十五部八十九卷，現存；《菩薩四法經》下三部三卷，缺失）。
婆羅門瞿曇般若流支（Gotama Prajñāruci）（魏譯為智希），中印度波羅㮈城（Bārāṇasī）凈志家族出身。年少時學習佛法，精通經文要旨。精神穎異，領悟各種方言。在孝明帝熙平元年遊歷居住在洛陽。後來京師遷到鄴城，他也隨之時遷徙。從孝靖帝元象元年戊午年到武定元年癸亥年，在鄴城內的金華寺、昌定寺兩座寺廟以及尚書令儀同高公的府邸內，翻譯出《無垢女》等經共十八部。沙門僧昉、曇林、居士李希義等人筆受。《回諍論》一卷，《業成就論》一卷（以上二論，長房等人的目錄都說是瞿曇流支（Gotama Prajñāruci）翻譯，現在根據經文最初版本的譯序記載，說是毗目智仙（Vimalamati）翻譯，現在依照經文記載為準）。
另外，《續高僧傳》記載，北魏時期有沙門菩提流支（Bodhiruci）與般若流支（Prajñāruci）先後翻譯出佛經，但眾多的目錄傳抄大多輕率省略，各自去掉上面的字，只寫流支，而不知道是哪個流支。直到現在，各種目錄的譯名相互混淆，難以詳細確定。現在搜尋訪問實際記錄，逐件註釋如前。其餘我所未見到的，留待後來的學者吧。 《摩訶迦葉經》（Mahākāśyapa Sūtra）二卷（也叫《大迦葉經》，或者沒有『大』字，興和三年，由驃騎大將軍左
【English Translation】 English version: Tánlín, Sēngfǎng and others recorded and are found in Chángfáng's catalogue: One scroll of the 'Vimalopali Questioning Sutra' (appeared in the fourth year of Xīnghé, see Chángfáng's catalogue); One scroll of the 'Vinaya-viniscaya-sūtra' (from Kāśyapīya-vinaya, in the first year of Wǔdìng, requested by the Attendant, Minister of the Department of State Affairs, Gāo Chéng in Yèdū, see the preface to the sutra, recorded by Sēngfǎng and the preface was also made, also see Chángfáng's catalogue); One scroll of the 'Bodhisattva Four Dharmas Sutra' (from Jīnhuá Temple, recorded by Tánlín, Lǐ Xīyì and others, see Chángfáng's catalogue); One scroll of the 'Treasure Intent Cat Sutra' (produced for Gāo Zhòngmì at Jīnhuá Temple, see Chángfáng's catalogue); One scroll of the 'Tethered Ascetic's Questions and Discussions' (produced for Gāo Zhòngmì at Jīnhuá Temple, recorded by Lǐ Xīyì).
The above totals eighteen sections in ninety-two scrolls (fifteen sections in eighty-nine scrolls above the 'Vinaya-viniscaya-sūtra', currently extant; three sections in three scrolls below the 'Bodhisattva Four Dharmas Sutra', missing).
Brāhmin Gotama Prajñāruci (魏 translated as Zhìxī), from the family of Pure Aspiration in Bārāṇasī (波羅㮈城) in Central India. He studied Buddhism in his youth and was well-versed in the essence of the scriptures. His spirit was outstanding, and he understood various dialects. In the first year of Xīpíng during the reign of Emperor Xiàomíng, he traveled and resided in Luòyáng. Later, when the capital moved to Yèchéng, he also moved with the times. From the year Wùwǔ of the Yuánxiàng era of Emperor Xiàojìng to the year Guǐhài of the Wǔdìng era, he translated eighteen sections of scriptures such as the 'Immaculate Woman' in Jīnhuá Temple and Chāngdìng Temple in Yèchéng, as well as in the residence of the Minister of the Department of State Affairs, Gāo Gōng. The śrāmaṇa Sēngfǎng, Tánlín, and layman Lǐ Xīyì recorded them. One scroll of the 'Turning Back Controversy'; One scroll of the 'Treatise on the Accomplishment of Karma' (regarding the above two treatises, Chángfáng's catalogue and others all say that they were translated by Gotama Prajñāruci, but now according to the translation preface of the original version of the scripture, it is said that they were translated by Vimalamati, now we follow the record in the scripture as the standard).
In addition, the 'Continued Biographies of Eminent Monks' records that during the Northern Wei Dynasty, the śrāmaṇa Bodhiruci and Prajñāruci translated scriptures one after another, but many of the catalogues and transcriptions were mostly careless and abbreviated, each omitting the upper character and only writing 'Ruci', without knowing which Ruci it was. Until now, the translated names in various catalogues are confused with each other, making it difficult to determine in detail. Now, we search and visit the actual records, annotating each item as before. As for the rest that I have not seen, I will leave it to later scholars. Two scrolls of the 'Mahākāśyapa Sūtra' (摩訶迦葉經) (also called the 'Great Kāśyapa Sutra', or without the word 'Great', in the third year of Xīnghé, by the General of the Cavalry Left
僕射內侍中司徒公孫騰第譯見經前序今編入寶積當第二十三會)僧伽吒經四卷(元象元年于司徒公孫騰第譯見續高僧傳)頻婆娑羅王問佛供養經一卷(興和三年出增一阿含第二十六卷異譯)
右三部七卷(前二部六卷見在後一部一卷闕本)。
王子月婆首那。魏言高空。中印度優禪尼國王子。以孝靖帝元象元年戊午訖興和三年辛酉。于鄴都司徒公孫騰之第。譯迦葉等經三部。沙門僧昉筆受。首那從魏之梁。及於陳代更譯諸經。如別所述。寶髻菩薩四法經論一卷(題云寶髻經四法優波提舍天親菩薩造興和三年九月一日在金華寺為御史中尉高仲密譯沙門曇林筆受見經前序記)三具足經論一卷(題云三具足經優波提舍天親菩薩造興和三年九月十三日在金華寺為驃騎大將軍高仲密譯沙門曇林筆受見經前序記)轉法輪經論一卷(題云轉法輪經優波提舍天親菩薩造興和三年八月十一日在金華寺為開府儀同三司勃海高仲密譯沙門曇林筆受見經前序記)業成就論一卷(天親菩薩造初出與唐譯大乘成業論同本興和三年七月二十五日為高仲密于金華寺譯沙門曇林筆受見經前序記)回諍論一卷(龍樹菩薩造興和三年三月二十日于金華寺為驃騎大將軍開府儀同三司御史中尉勃海高仲密譯沙門曇林筆受見經前序記)
右五部五
【現代漢語翻譯】 現代漢語譯本： 僕射內侍中司徒公孫騰第譯出的經典，見於經前序，現在編入《寶積經》，作為第二十三會。《僧伽吒經》四卷，元象元年于司徒公孫騰第譯出，見《續高僧傳》。《頻婆娑羅王問佛供養經》一卷，興和三年譯出，是《增一阿含經》第二十六卷的異譯本。
以上三部共七卷（前兩部共六卷現存，后一部一卷缺失）。
王子月婆首那（Prince Candravarman）。魏譯為高空。是中印度優禪尼國（Ujjeni）的王子。從孝靖帝元象元年戊午年到興和三年辛酉年，在鄴都司徒公孫騰的府邸，翻譯了《迦葉經》等三部經典。沙門僧昉（Saṃgha-rakṣita）擔任筆受。月婆首那從魏國到梁朝，以及陳朝，又翻譯了許多經典，詳情另有記載。《寶髻菩薩四法經論》一卷（題為《寶髻經四法優波提舍》，天親菩薩（Vasubandhu）造，興和三年九月一日在金華寺為御史中尉高仲密翻譯，沙門曇林（Dharmavana）筆受，見經前序記）。《三具足經論》一卷（題為《三具足經優波提舍》，天親菩薩造，興和三年九月十三日在金華寺為驃騎大將軍高仲密翻譯，沙門曇林筆受，見經前序記）。《轉法輪經論》一卷（題為《轉法輪經優波提舍》，天親菩薩造，興和三年八月十一日在金華寺為開府儀同三司勃海高仲密翻譯，沙門曇林筆受，見經前序記）。《業成就論》一卷（天親菩薩造，最初譯出，與唐譯《大乘成業論》同本，興和三年七月二十五日為高仲密于金華寺翻譯，沙門曇林筆受，見經前序記）。《回諍論》一卷（龍樹菩薩（Nāgārjuna）造，興和三年三月二十日于金華寺為驃騎大將軍開府儀同三司御史中尉勃海高仲密翻譯，沙門曇林筆受，見經前序記）。
以上五部共五卷。
【English Translation】 English version: The scriptures translated by Puye Neishizhong Situ Gongsun Teng, as seen in the preface to the scriptures, are now compiled into the 'Ratnakuta Sutra' as the twenty-third assembly. The 'Saṃghāṭā Sutra', in four volumes, was translated in the first year of Yuanxiang at Situ Gongsun Teng's residence, as seen in the 'Continued Biographies of Eminent Monks'. The 'Bimbisara Raja Asks About Offerings to the Buddha Sutra', in one volume, was translated in the third year of Xinghe and is a different translation of the twenty-sixth volume of the 'Ekottara Agama'.
The above three sections comprise seven volumes in total (the first two sections, comprising six volumes, are extant, while the last section, comprising one volume, is missing).
Prince Candravarman (Yue Po Shou Na). Translated as 'High Sky' in the Wei dynasty. He was a prince of the kingdom of Ujjeni in Central India. From the year of Wuwu in the first year of Xiaojing Emperor Yuanxiang to the year of Xinyou in the third year of Xinghe, he translated three scriptures, including the 'Kasyapa Sutra', at the residence of Situ Gongsun Teng in Yedu. The śrāmaṇa Saṃgha-rakṣita served as scribe. Candravarman went from the Wei dynasty to the Liang dynasty, and then to the Chen dynasty, where he translated many more scriptures, as described elsewhere. 'Baoji Bodhisattva's Four Dharma Sutra Treatise', one volume (titled 'Baoji Sutra's Four Dharma Upadesha', composed by Vasubandhu Bodhisattva, translated on the first day of the ninth month of the third year of Xinghe at Jinhua Temple for Imperial Censor Gao Zhongmi, with the śrāmaṇa Dharmavana as scribe, as seen in the preface to the scriptures). 'Three Qualities Sutra Treatise', one volume (titled 'Three Qualities Sutra Upadesha', composed by Vasubandhu Bodhisattva, translated on the thirteenth day of the ninth month of the third year of Xinghe at Jinhua Temple for General Gao Zhongmi, with the śrāmaṇa Dharmavana as scribe, as seen in the preface to the scriptures). 'Turning the Wheel of Dharma Sutra Treatise', one volume (titled 'Turning the Wheel of Dharma Sutra Upadesha', composed by Vasubandhu Bodhisattva, translated on the eleventh day of the eighth month of the third year of Xinghe at Jinhua Temple for Kaifu Yitong Sansi Bohai Gao Zhongmi, with the śrāmaṇa Dharmavana as scribe, as seen in the preface to the scriptures). 'Karma Accomplishment Treatise', one volume (composed by Vasubandhu Bodhisattva, initially translated and identical to the Tang translation of the 'Mahayana Karma Accomplishment Treatise', translated on the twenty-fifth day of the seventh month of the third year of Xinghe for Gao Zhongmi at Jinhua Temple, with the śrāmaṇa Dharmavana as scribe, as seen in the preface to the scriptures). 'Refutation of Disputes Treatise', one volume (composed by Nāgārjuna Bodhisattva, translated on the twentieth day of the third month of the third year of Xinghe at Jinhua Temple for General Kaifu Yitong Sansi Imperial Censor Bohai Gao Zhongmi, with the śrāmaṇa Dharmavana as scribe, as seen in the preface to the scriptures).
The above five sections comprise five volumes in total.
卷其本見在。
沙門毗目智仙。北印度烏萇國人。剎利王種釋迦之苗裔。曩者毗流離王壞迦毗羅城誅殘釋種。當斯時也有四釋子。忿其見逼不思犯戒出外拒軍流離遂退歸還本國城中不受。告曰。吾為法種誓不行師。汝退彼軍非吾族也。既被放斥遠投諸國。本是聖胤競宗樹之。四釋支離皆王一國。今烏萇梵衍王等並其後也。嗣胤相承於今不絕。智仙法師即斯王種。妙閑三藏最善毗曇。與瞿曇流支同遊魏境。而瞿曇流支尊事為師。以孝靖帝興和三年辛酉。于鄴城內在金華寺。共瞿曇流支譯寶髻論等五部沙門曇林筆受。驃騎大將軍開府儀同三司御史中尉勃海高仲密為檀越啟請供養。並見經前序記。而智仙法師遊方弘化。逾越沙險志在利生。既啟梵文應多部卷。但余見淺狹尋覽未周。所睹五經件述如右。後進儻遇幸希續補。使法門無謬豈不善歟。自魏及唐傳錄非一。智仙法師未蒙編載。弘法之名莫著。高行之跡靡彰。傷哉悲哉深可嗟矣。涅槃論一卷(或云大般涅槃經論婆藪盤豆菩薩造略釋大經見內典錄初出)
右一部一卷其本見在。
沙門達磨菩提此云法覺。內典錄云。達磨菩提譯涅槃論。不顯帝代而編魏末。今亦同彼附於此中(復有涅槃論三卷亦題達磨菩提譯尋文乃釋前論或疑是人造也)。
齊高
【現代漢語翻譯】 現代漢語譯本： 卷帙原本現今尚存。
沙門毗目智仙（Śramaṇa Vimalākṣa，意為離垢眼賢者）。是北印度烏萇國人，剎帝利王族釋迦牟尼的後裔。先前毗琉璃王摧毀迦毗羅城，誅殺殘餘的釋迦族人。當時有四位釋迦族王子，憤恨于被逼迫，不顧犯戒，出城抵禦軍隊，毗琉璃王最終撤退返回本國，但城中不接納他們。他們宣告說：『我們是佛法的種子，誓不興兵。你們退兵不是我們族人的行為。』 既然被驅逐，便遠投各國。他們本是聖人的後代，各自建立宗族。這四位釋迦族人各自為王，統治一方。如今的烏萇國、梵衍國王等都是他們的後代。子孫相承，至今不絕。智仙法師就是這位國王的後裔，精通三藏，尤其擅長毗曇。他與瞿曇流支（Gautama Prajñāruci）一同遊歷魏國，瞿曇流支對他非常尊敬，以師禮待之。在孝靜帝興和三年辛酉年，于鄴城金華寺內，與瞿曇流支共同翻譯《寶髻論》等五部經典，沙門曇林負責筆錄。驃騎大將軍、開府儀同三司、御史中尉勃海高仲密作為檀越，發起並供養。這些都可以在經前的序記中看到。而智仙法師四處遊歷弘揚佛法，不畏懼沙漠的危險，立志利益眾生。他開啟的梵文經典應該有很多部卷，但我見識淺薄，尋覽未周全。所見到的五部經書記錄在右。希望後來的學者能夠補充完整，使佛法沒有謬誤，豈不是很好嗎？從魏朝到唐朝，傳抄的經典不止一部。智仙法師卻未被編入目錄記載，弘揚佛法的名聲沒有彰顯，高尚的德行也沒有被記載。可悲啊，可悲啊，實在令人嘆息。《涅槃論》一卷（或者說是《大般涅槃經論》，婆藪盤豆菩薩（Vasubandhu）所造，略釋《大般涅槃經》，見於內典錄的最初版本）。
右邊所說的一部一卷，它的原本現在還在。
沙門達磨菩提（Dharma Bodhi），意為法覺。內典錄記載：達磨菩提翻譯《涅槃論》，沒有明確記載朝代，但編入魏朝末年。現在也和他一樣，附在此處（另有《涅槃論》三卷，也題為達磨菩提翻譯，但尋其文義，乃是解釋前述的《涅槃論》，或者懷疑是他人所造）。
齊高
【English Translation】 English version: The original scroll is still extant.
Śramaṇa Vimalākṣa (Wise Eye Free from Defilement). He was from the country of Udyāna in North India, a Śākya descendant of the Kṣatriya royal lineage. Previously, King Virūḍhaka destroyed Kapilavastu and massacred the remaining Śākya clan. At that time, there were four Śākya princes who, angered by the persecution, disregarded the precepts and went out to resist the army. Virūḍhaka eventually retreated and returned to his own country, but the city did not accept them. They proclaimed: 'We are the seeds of the Dharma, and we vow not to wage war. Your retreat of the army is not the act of our clan.' Having been expelled, they traveled far to various countries. They were originally descendants of sages, and each established their own clan. These four Śākyas each became kings, ruling over their respective territories. The current kings of Udyāna, Bāmiyān, and others are their descendants. The lineage has been passed down to this day without interruption. Dharma Master Vimalākṣa is a descendant of this king, well-versed in the Tripiṭaka, and especially skilled in Abhidharma. He traveled to the Wei territory with Gautama Prajñāruci, who greatly respected him as his teacher. In the third year of the Xinghe era of Emperor Xiaojing (Xin You year), at Jinhua Temple in Ye City, he and Gautama Prajñāruci jointly translated the Ratnakūṭa Sūtra and other five scriptures, with Śramaṇa Tanlin responsible for the writing. Generalissimo, Grand Commandant, and Censor-in-Chief of Bohai, Gao Zhongmi, as the dānapati, initiated and provided offerings. These can be seen in the prefaces and records before the scriptures. Dharma Master Vimalākṣa traveled extensively to propagate the Dharma, unafraid of the dangers of the desert, determined to benefit sentient beings. The Sanskrit scriptures he opened should be numerous, but my knowledge is shallow, and I have not been able to examine them all thoroughly. The five scriptures I have seen are recorded on the right. I hope that later scholars will be able to supplement them completely, so that the Dharma will be free from errors. Wouldn't that be wonderful? From the Wei Dynasty to the Tang Dynasty, there were more than one copy of the transcribed scriptures. Dharma Master Vimalākṣa was not included in the catalogs, and his name for propagating the Dharma was not evident, and his noble deeds were not recorded. Alas, alas, it is truly lamentable. The Nirvāṇa-śāstra, one fascicle (or the Mahāparinirvāṇa-sūtra-śāstra, composed by Bodhisattva Vasubandhu, a brief explanation of the Mahāparinirvāṇa-sūtra, found in the earliest version of the Inner Canon Records).
The one fascicle mentioned on the right, its original is still present.
Śramaṇa Dharma Bodhi, meaning Enlightenment of Dharma. The Inner Canon Records state: Dharma Bodhi translated the Nirvāṇa-śāstra, without specifying the dynasty, but it was included at the end of the Wei Dynasty. Now, it is also attached here like him (there is also the Nirvāṇa-śāstra in three fascicles, also titled as translated by Dharma Bodhi, but examining its meaning, it is an explanation of the aforementioned Nirvāṇa-śāstra, or it is suspected to be made by someone else).
Qi Gao
氏都鄴(亦云北齊)
從文宣帝天保元年庚午至高恒(無謚)承光元年丁酉。凡經六主二十八年。緇素二人。所出經論八部五十二卷。(高齊)沙門那連提黎耶舍(七部五十一卷經論)居士萬天懿(一部一卷經)菩薩見寶三昧經十六卷(或十四卷天統四年于天平寺出今編入寶積當第十六會)大集月藏經十卷(題云大集經月藏分或十二卷或十五卷或直云月藏經天統二年于天平寺出)大集須彌藏經二卷(內題云大乘大集經須彌藏分第十五或直雲鬚彌藏經天保九年于天平寺出)大悲經五卷(天保九年于天平寺出大周錄云涅槃支派)月燈三昧經十一卷(或十卷天保八年于天平寺出)施燈功德經一卷(亦名然燈經天保九年于天平寺出)法勝阿毗曇心論經六卷(大德優波扇多造或七卷或無經字或無法勝字或加別譯字或云法勝阿毗曇論河清二年于天平寺出並見長房錄)
右七部五十一卷其本並在。
沙門那連提黎耶舍。齊言尊稱。北印度烏場國人。正音應云鄔荼(茶音持耶反奘法師云烏仗那唐翻云苑謂昔輪王之苑囿也)。
其王與佛同氏。亦姓釋迦。剎帝利種(齊云土田主也由劫初之時先為分地主因即號焉今所謂國王者是也)舍年十七發意出家。尋值名師備聞正教。二十有一得受具篇。聞諸宿老嘆佛景跡。
【現代漢語翻譯】 現代漢語譯本： 鄴都（亦稱北齊）
從文宣帝天保元年庚午到高恒（無謚號）承光元年丁酉，共經歷了六位君主，二十八年。僧人和在家信徒二人，所翻譯的經論共八部五十二卷。（高齊）沙門那連提黎耶舍（七部五十一卷經論），居士萬天懿（一部一卷經）。《菩薩見寶三昧經》十六卷（或十四卷，天統四年于天平寺譯出，今編入《寶積經》，當爲第十六會）。《大集月藏經》十卷（題為《大集經月藏分》，或十二卷，或十五卷，或直接稱為《月藏經》，天統二年于天平寺譯出）。《大集須彌藏經》二卷（內題為《大乘大集經須彌藏分》第十五，或直接稱為《須彌藏經》，天保九年于天平寺譯出）。《大悲經》五卷（天保九年于天平寺譯出，《大周錄》記載為涅槃支派）。《月燈三昧經》十一卷（或十卷，天保八年于天平寺譯出）。《施燈功德經》一卷（亦名《然燈經》，天保九年于天平寺譯出）。《法勝阿毗曇心論經》六卷（大德優波扇多造，或七卷，或無『經』字，或無法勝字，或加『別譯』字，或稱《法勝阿毗曇論》，河清二年于天平寺譯出，並見長房錄）。
以上七部五十一卷，其原本都在。
沙門那連提黎耶舍，齊語意為『尊稱』。是北印度烏場國人。正確的發音應為鄔荼（『茶』音持耶反，玄奘法師譯為烏仗那，唐朝翻譯為『苑』，指昔日輪王的苑囿）。
其國王與佛陀同族，也姓釋迦，屬於剎帝利種（齊語意為『土田主』，由於劫初之時先為分地之主，因此得名，現在所說的國王就是如此）。那連提黎耶舍十七歲時發心出家，不久遇到名師，聽聞正教。二十一歲時受具足戒。聽聞許多老修行讚歎佛陀的聖蹟。
【English Translation】 English version: Ye Capital (also known as Northern Qi)
From the first year of Emperor Wenxuan's Tianbao reign (Gengwu year) to the first year of Gao Heng's (no posthumous title) Chengguang reign (Dingyou year), it spanned six rulers and twenty-eight years. Two individuals, a monk and a layman, translated a total of eight sections and fifty-two volumes of scriptures and treatises. (Northern Qi) Śramaṇa Narendrayasas (seven sections and fifty-one volumes of scriptures and treatises), Upāsaka Wan Tianyi (one section and one volume of scripture). Bodhisattva's Samadhi of Seeing Treasures Sutra, sixteen volumes (or fourteen volumes, translated at Tianping Temple in the fourth year of the Tianshi reign, now compiled into the Ratnakuta Sutra, should be the sixteenth assembly). Great Collection Sutra, Moon Treasury Section, ten volumes (titled Great Collection Sutra, Moon Treasury Section, or twelve volumes, or fifteen volumes, or simply called Moon Treasury Sutra, translated at Tianping Temple in the second year of the Tianshi reign). Great Collection Sutra, Sumeru Treasury Section, two volumes (internally titled Mahayana Great Collection Sutra, Sumeru Treasury Section, fifteenth, or simply called Sumeru Treasury Sutra, translated at Tianping Temple in the ninth year of the Tianbao reign). Great Compassion Sutra, five volumes (translated at Tianping Temple in the ninth year of the Tianbao reign, recorded in the Great Zhou Record as a branch of Nirvana). Moon Lamp Samadhi Sutra, eleven volumes (or ten volumes, translated at Tianping Temple in the eighth year of the Tianbao reign). Merit of Lamp Offering Sutra, one volume (also named Burning Lamp Sutra, translated at Tianping Temple in the ninth year of the Tianbao reign). Dharmavijaya Abhidharma Heart Treatise Sutra, six volumes (composed by the great virtuous Upasanta, or seven volumes, or without the word 'Sutra', or without the word 'Dharmavijaya', or with the addition of the words 'Separate Translation', or called Dharmavijaya Abhidharma Treatise, translated at Tianping Temple in the second year of the Heqing reign, also seen in Changfang's record).
The above seven sections and fifty-one volumes, their original texts are all present.
Śramaṇa Narendrayasas, in the Qi language, means 'Venerable Title'. He was a native of the Udyana country in Northern India. The correct pronunciation should be Uḍra ('ḍra' pronounced as chi-ye, Master Xuanzang translated it as Udyana, the Tang Dynasty translated it as 'Garden', referring to the former garden of the Wheel-Turning King).
Their king belonged to the same clan as the Buddha, also surnamed Shakya, belonging to the Kshatriya caste (in the Qi language, it means 'Lord of Land and Fields', because in the beginning of the kalpa, they were the lords who divided the land, hence the name, which is what is now called the king). Narendrayasas resolved to renounce the world at the age of seventeen, and soon encountered a famous teacher, hearing the correct teachings. At the age of twenty-one, he received the full monastic precepts. He heard many old practitioners praising the sacred traces of the Buddha.
或言某國有缽某國有衣頂骨牙齒神變非一。遂即起心願得瞻奉。以戒初受須知律相。既滿五夏發足遊方。所以天梯石臺之跡。龍廟寶塔之方。廣周諸國並親頂禮僅無遺逸。曾竹園寺一住十年。通履僧坊多值明德。有一尊者深識人機見。語舍云。若能靜修應獲聖果。恐汝游涉終無所成。爾日雖聞情無領悟。晚來卻想悔將何及。耶舍北背雪山南窮師子。歷覽聖蹟仍旋舊壞。乃睹烏場國主真大士焉。自所經見罕儔其類。試略述之。安民以理民愛若親。后夜五更先禮三寶。香華伎樂竭誠供養。日出升殿方覽萬機。次到辰時香水浴像。宮中常設日百僧齋。王及夫人手自行食。齋后消食習諸武藝。日景將昳寫十行經。與諸德僧共談法義。復與群臣量議治政。瞑入佛堂自奉燈燭。禮拜讀誦各有恒條。了其常業乃還退靜。三十餘年斯功不替。王有百子誠孝居懷。釋種餘風胤流此國。但以寺接山阜野火所焚。各相差遣四遠投告。六人為伴行化雪山之北。至於峻頂見有人鬼二路。人道荒險鬼道利通。行客心迷多尋鬼道。漸入其境便遭殺害。昔有聖王。于其路首作毗沙門天王石像手指人路。同伴一僧錯入鬼道。耶舍覺已口誦觀音神咒。至百步追及已被鬼害。自以咒力得免斯厄因復前行。又逢山賊專念前咒便蒙靈衛。賊來相突對目不見。循路東
【現代漢語翻譯】 現代漢語譯本 有人說某國擁有佛缽，某國擁有佛衣、頂骨、牙齒等聖物，顯現的神異變化不止一種。於是就動了心念，希望能前往瞻仰禮拜。因為剛受戒，所以先學習戒律儀相。滿了五年後，便出發遊歷四方。因此，像天梯、石臺的遺蹟，龍廟、寶塔的所在，廣泛地走遍各國，都親自頂禮膜拜，幾乎沒有遺漏。曾經在竹園寺住了十年。廣泛地拜訪僧寺，多次遇到有德行的僧人。有一位尊者，很能瞭解人的根器，對耶舍說：『如果能靜心修行，應該可以獲得聖果。恐怕你這樣四處遊歷，最終一無所成。』當時雖然聽了，心裡卻沒有領悟。晚上回來想想，後悔也來不及了。耶舍北面背靠雪山，南面走到師子國，遊歷了各處聖蹟，又回到以前破敗的地方。於是見到了烏場國的國王，真是位偉大的菩薩啊。他所經歷見到的，很少有能與他相比的。試著簡略地敘述一下：他用道理來治理國家，百姓愛戴他如同親人。每天后半夜五更時分，先禮拜三寶（佛、法、僧），用香、花、音樂等竭誠供養。太陽出來后，才升殿處理各種政務。接著到辰時（上午七點到九點），用香水沐浴佛像。宮中經常設定每日百僧齋。國王和王后親自佈施行食。齋飯後，消食並練習各種武藝。太陽快要落山時，書寫十行經文，與各位有德行的僧人共同談論佛法義理。又與群臣商議治理國家的大事。天黑後進入佛堂，親自點燈，禮拜讀誦，各有固定的功課。完成了這些日常功課後，才回去休息。三十多年來，這項功課從不間斷。國王有一百個兒子，都懷著誠孝之心。釋迦牟尼佛的遺風，在這個國家流傳。只是因為寺廟靠近山丘，被野火焚燒。大家互相差遣，向四面八方求告。六個人結伴，前往雪山以北化緣。到達險峻的山頂，看到有人道和鬼道兩條路。人道荒涼危險，鬼道便利暢通。行人迷失方向，大多尋找鬼道。漸漸進入鬼道，便會遭到殺害。從前有一位聖王，在這條路的開頭，建造了毗沙門天王（佛教護法神）的石像，用手指著人道。同伴中的一位僧人，走錯了路，進入了鬼道。耶舍發覺后，口誦觀音神咒。走了百步，追上他時，他已經被鬼害死了。耶舍因為神咒的力量，才免除了這場災難，因此又繼續前行。又遇到山賊，專心念誦之前的神咒，便蒙受了神靈的護衛。山賊前來襲擊，面對面卻看不見他。沿著道路向東走去。
【English Translation】 English version It is said that a certain country possesses the Buddha's alms bowl, and another country possesses the Buddha's robe, cranial bone, teeth, and other sacred objects, manifesting miraculous transformations of more than one kind. Thereupon, he conceived the desire to go and pay homage. Because he had just received the precepts, he first studied the aspects of the precepts. After five years, he set out to travel in all directions. Therefore, he visited the relics of the Heavenly Ladder and Stone Platform, the locations of the Dragon Temple and Pagoda, extensively traveling through various countries, personally paying homage to them, with almost no omissions. He once stayed at Zhuyuan Temple for ten years. He widely visited monasteries and often encountered virtuous monks. There was a venerable one who deeply understood people's potential and said to Yeshe: 'If you can cultivate quietly, you should be able to attain the holy fruit. I fear that your wandering around will ultimately lead to nothing.' Although he heard it at the time, he did not comprehend it in his heart. When he thought about it later in the evening, it was too late to regret. Yeshe, with his back to the Snow Mountains in the north and reaching the Lion Country in the south, visited various sacred sites and returned to the old dilapidated places. Then he saw the king of Uchang Country, truly a great Bodhisattva. What he experienced and saw was rarely comparable. Let me briefly describe it: He governed the country with reason, and the people loved him as a parent. In the latter half of the night, at the fifth watch (around 3-5 am), he first paid homage to the Three Jewels (Buddha, Dharma, Sangha), offering incense, flowers, music, and other things with utmost sincerity. After the sun rose, he ascended the palace to handle various state affairs. Then, at the Chen hour (7-9 am), he bathed the Buddha statue with fragrant water. The palace regularly provided daily meals for a hundred monks. The king and queen personally distributed the food. After the meal, they digested and practiced various martial arts. As the sun was about to set, he wrote ten lines of scripture and discussed the meaning of the Dharma with various virtuous monks. He also discussed important matters of governing the country with his ministers. After dark, he entered the Buddha hall, personally lit the lamps, and performed prostrations and recitations, each with fixed routines. After completing these daily tasks, he would return to rest. For more than thirty years, this practice never ceased. The king had a hundred sons, all with sincere filial piety. The legacy of Shakyamuni Buddha flowed in this country. However, because the temple was close to the hills, it was burned by wildfires. Everyone was dispatched to seek help from all directions. Six people traveled together to the north of the Snow Mountains to seek alms. Reaching the steep summit, they saw two paths: the human path and the ghost path. The human path was desolate and dangerous, while the ghost path was convenient and smooth. Travelers who lost their way mostly sought the ghost path. Gradually entering the ghost path, they would be killed. In the past, there was a holy king who built a stone statue of Vaishravana (a Buddhist guardian deity) at the beginning of this road, pointing to the human path. One of the monks in the group took the wrong path and entered the ghost path. Yeshe noticed it and recited the Avalokiteśvara mantra. After walking a hundred steps, he caught up with him, but he had already been killed by ghosts. Yeshe was spared from this disaster because of the power of the mantra, so he continued forward. He encountered bandits again, and by concentrating on reciting the previous mantra, he was protected by the spirits. The bandits came to attack, but they could not see him even when facing him. He continued east along the road.
指到芮芮國。值突厥亂西路不通反鄉意絕。乃隨流轉北至泥海之旁。南距突厥七千餘裡。彼既不安遠投齊境。天保七年屆于鄴都。文宣帝洋極見殊禮偏異恒倫。耶舍時年四十。骨梗雄雅物議彈之。緣是文宣禮遇隆重。安置天平寺中請為翻經三藏。殿內梵本千有餘甲。敕送于寺處以上房。為建道場供窮珍妙。別立廚庫以表尊崇。舍從文宣帝天保八年丁丑至緯(無謚)天統四年戊子。于鄴城天平寺譯菩薩見實等經七部。敕昭玄大統沙門法上等二十餘人監掌翻譯。昭玄都瞿曇般若流支長子沙門達摩阇那(齊言法智)及居士萬天懿傳語。舍于齊時大興正法弘暢眾心。文宣重法殊異躬禮梵本。顧謂群臣曰。此乃三寶洪基故我偏敬。其奉信推誠為如此也。耶舍每於宣譯之暇時陳神咒。冥救顯助立功多矣。未幾授昭玄都俄轉為統。所獲供祿不專自資。好起慈惠樂興福業。設供飯僧施諸貧乏。獄囚繫畜咸將濟之。市𨴻鬧所多造義井。親自漉水津給眾生。又于汲郡西山建立三寺。依泉旁谷制極山美。又收養厲疾男女別坊。四事供承務令周給。又往突厥客館勸持六齋羊斷放生受行素食。又曾遇病百日不起。天子皇后躬問起居。耶舍嘆曰。我本外客德行未隆。乘輿今降重法故爾。內撫其心愧懼交集。耶舍后至隋代更出諸經。備在隋錄具如彼述
。尊勝菩薩所問一切諸法入無量門陀羅尼經一卷(第三齣與無崖際持法門經等同本或直云尊勝菩薩所問經亦直云入無量門陀羅尼經)
右一部一卷其本見在。
居士萬天懿。本姓拓跋。北代雲中人也。魏分十姓因為萬俟氏。世居洛陽故復為河南人也。后單稱萬氏。少曾出家師婆羅門。而聰慧有志力。善梵書梵語兼工咒術。由是應召得預翻傳之數。懿以武成帝湛河清年中。于鄴都自譯尊勝菩薩所問經一部。見長房錄。
開元釋教錄卷第六 大正藏第 55 冊 No. 2154 開元釋教錄
開元釋教錄卷第七
庚午歲西崇福寺沙門智升撰
總括群經錄上之七
周宇文氏都長安
從閔帝元年丁丑(依古無號直稱元年)至靖帝大定元年辛丑。凡經五帝二十五年。沙門四人。所出經論一十四部二十九卷(于中六部一十一卷見在八部一十八卷闕本)。周沙門攘那跋陀羅(一部一卷論)沙門阇那耶舍(六部一十五卷經)沙門耶舍崛多(三部八卷經論)沙門阇那崛多(四部五卷經)五明論合一卷(一聲論二醫方論三工巧論四咒術論五符印論見長房錄)
右一部一卷本闕。
沙門攘那跋陀羅。周云智賢。波頭摩國人。雖善達三藏而偏精律部。以明帝二年戊寅。于
【現代漢語翻譯】 現代漢語譯本 《尊勝菩薩所問一切諸法入無量門陀羅尼經》一卷（第三種版本，與《無崖際持法門經》等同，或簡稱《尊勝菩薩所問經》，亦可簡稱《入無量門陀羅尼經》）。
右側所列為一部一卷，其原本現存。
居士萬天懿（居士，在家修行的佛教信徒。萬天懿，人名）。本姓拓跋（拓跋，姓氏），是北代雲中（雲中，地名，今山西大同）人。北魏時期分為十姓，因此改為萬俟氏（萬俟氏，複姓）。世代居住在洛陽（洛陽，地名），所以又成為河南（河南，地名）人。後來簡化為萬氏。年少時曾出家，師從婆羅門（婆羅門，古印度教的僧侶階層），聰慧且有志向和毅力，擅長梵文書寫和梵語，精通咒術。因此得以參與翻譯佛經的工作。萬天懿在武成帝（武成帝，北齊皇帝）湛河清（湛河清，年號）年間，在鄴都（鄴都，地名，今河北臨漳）親自翻譯了《尊勝菩薩所問經》一部。見於長房錄（長房錄，佛教目錄）。
《開元釋教錄》卷第六 大正藏第55冊 No. 2154 《開元釋教錄》
《開元釋教錄》卷第七
庚午年西崇福寺（西崇福寺，寺廟名）沙門（沙門，出家修行的佛教徒）智升（智升，人名）撰寫
總括群經錄上之七
周宇文氏（周宇文氏，北周朝代）都城在長安（長安，地名，今西安）
從閔帝（閔帝，北周皇帝）元年丁丑年（丁丑年，年份）(按照古代習慣，沒有年號，直接稱元年)到靖帝（靖帝，北周皇帝）大定（大定，年號）元年辛丑年（辛丑年，年份），總共經歷了五位皇帝，二十五年。有沙門四人。所翻譯的經論共十四部，二十九卷（其中六部十一卷現存，八部十八卷缺失）。周代的沙門攘那跋陀羅（攘那跋陀羅，人名）（一部一卷論），沙門阇那耶舍（阇那耶舍，人名）（六部十五卷經），沙門耶舍崛多（耶舍崛多，人名）（三部八卷經論），沙門阇那崛多（阇那崛多，人名）（四部五卷經）。《五明論》（五明論，佛教論典）合一卷（一聲論，關於聲音的理論；二醫方論，關於醫學的理論；三工巧論，關於工藝技術的理論；四咒術論，關於咒語的理論；五符印論，關於符咒印章的理論，見於長房錄）。
右側所列為一部一卷，原本缺失。
沙門攘那跋陀羅（攘那跋陀羅，人名）。在周朝被稱為智賢（智賢，法號）。是波頭摩國（波頭摩國，國家名）人。雖然精通三藏（三藏，佛教經典的總稱：經藏、律藏、論藏），但尤其精通律部（律部，佛教戒律）。在明帝（明帝，北周皇帝）二年戊寅年（戊寅年，年份），于
【English Translation】 English version 《The Dhāraṇī Sutra of Entering the Immeasurable Gates of All Dharmas, as Asked by Bodhisattva Zunsheng》, one scroll (The third version, which is the same as 《The Sutra of Holding the Dharma of Boundless Edge》, or simply called 《The Sutra Asked by Bodhisattva Zunsheng》, or simply called 《The Dhāraṇī Sutra of Entering the Immeasurable Gates》).
The one part and one scroll listed on the right, the original is extant.
Layman Wan Tianyi (Layman, a Buddhist devotee who practices at home. Wan Tianyi, personal name). His original surname was Tuoba (Tuoba, surname), and he was from Yunzhong (Yunzhong, place name, now Datong, Shanxi) in the Northern Wei Dynasty. During the Northern Wei Dynasty, it was divided into ten surnames, so it was changed to the Murong clan (Murong clan, compound surname). Generations lived in Luoyang (Luoyang, place name), so they became people of Henan (Henan, place name) again. Later, it was simplified to the Wan clan. He became a monk when he was young and studied with Brahmins (Brahmins, the priestly class of ancient Hinduism), and he was intelligent and had ambition and perseverance. He was good at writing Sanskrit and speaking Sanskrit, and he was proficient in incantations. Therefore, he was able to participate in the translation of Buddhist scriptures. Wan Tianyi personally translated a copy of 《The Sutra Asked by Bodhisattva Zunsheng》 in Yedu (Yedu, place name, now Linzhang, Hebei) during the Zhanheqing (Zhanheqing, reign title) years of Emperor Wucheng (Emperor Wucheng, Emperor of the Northern Qi Dynasty). See Changfanglu (Changfanglu, Buddhist catalog).
《Kaiyuan Buddhist Records》 Volume 6 Taisho Tripitaka Volume 55 No. 2154 《Kaiyuan Buddhist Records》
《Kaiyuan Buddhist Records》 Volume 7
Written by Shramana (Shramana, a Buddhist monk who has left home to practice) Zhisheng (Zhisheng, personal name) of Xichongfu Temple (Xichongfu Temple, temple name) in the Gengwu year
General Summary of the Scriptures, Part 7
The capital of the Yuwen clan of the Zhou Dynasty (Yuwen clan of the Zhou Dynasty, the Northern Zhou Dynasty) was in Chang'an (Chang'an, place name, now Xi'an)
From the first year of Emperor Min (Emperor Min, Emperor of the Northern Zhou Dynasty), the Dingchou year (Dingchou year, year) (according to ancient customs, there was no reign title, directly called the first year) to the first year of Emperor Jing (Emperor Jing, Emperor of the Northern Zhou Dynasty), the Dading (Dading, reign title) Xinchou year (Xinchou year, year), a total of five emperors and twenty-five years were experienced. There were four Shramanas. A total of fourteen scriptures and treatises were translated, with twenty-nine scrolls (of which six parts and eleven scrolls are extant, and eight parts and eighteen scrolls are missing). Shramana Rannabhadra (Rannabhadra, personal name) of the Zhou Dynasty (one part and one scroll of treatises), Shramana Jnanayasas (Jnanayasas, personal name) (six parts and fifteen scrolls of scriptures), Shramana Yasogupta (Yasogupta, personal name) (three parts and eight scrolls of scriptures and treatises), Shramana Jnanagupta (Jnanagupta, personal name) (four parts and five scrolls of scriptures). 《The Five Sciences Treatise》 (The Five Sciences Treatise, Buddhist treatise) combined into one scroll (1. Sound Theory, theory about sound; 2. Medical Theory, theory about medicine; 3. Craftsmanship Theory, theory about crafts and technology; 4. Incantation Theory, theory about incantations; 5. Talisman and Seal Theory, theory about talismans and seals, see Changfanglu).
The one part and one scroll listed on the right, the original is missing.
Shramana Rannabhadra (Rannabhadra, personal name). In the Zhou Dynasty, he was called Zhixian (Zhixian, Dharma name). He was from the Potoumo Kingdom (Potoumo Kingdom, country name). Although he was proficient in the Three Pitakas (Three Pitakas, the general term for Buddhist scriptures: Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka), he was especially proficient in the Vinaya Pitaka (Vinaya Pitaka, Buddhist precepts). In the second year of Emperor Ming (Emperor Ming, Emperor of the Northern Zhou Dynasty), the Wuyin year (Wuyin year, year), at
長安舊城婆伽寺 共阇那耶舍譯五明論一部。耶舍崛多阇那崛多等傳譯。沙門智仙筆受(又長房等錄云周武帝代天和四年己丑摩勒國沙門達摩流支周言法希為大蒙宰晉蕩公字文護譯婆羅門天文二十卷今以非三藏教故不存之)。大乘同性經二卷(亦名一切佛行入智毗盧遮那藏說經一名佛十地經或四卷天和五年譯上儀同城陽公蕭吉筆受初出與唐日照證契大乘經同本)大云請雨經一卷(內題云大云請雨品第六十四房云品第一者非也天和五年譯沙門圓明筆受初出與大云輪請雨及大方等大云請雨二經並同本)寶積經三卷(天和六年譯沙門道[(工*凡)/言]筆受)定意天子所問經五卷(天和六年譯沙門圓明筆受出大集今疑與善住意經同本)入如來智不思議經三卷(見翻經圖第二齣與度諸佛境界智光嚴經等同本建德元年譯)佛頂咒經並功能一卷(保定四年譯學士鮑永筆受五部見長房錄)
右六部一十五卷(請雨經上二部三卷見在寶積經下四部十二卷闕本)。
沙門阇那耶舍。周言藏稱。亦曰勝名。中印度摩伽陀國人。專修宴坐妙窮定業。共二弟子耶舍崛多阇那崛多。以武帝保定四年甲申。至建德元年壬辰。為大蒙宰晉蕩公宇文護。于長安舊城四天王寺。譯大乘同性經等六部。桂國平高公侯伏壽為總監檢校。金光明經
【現代漢語翻譯】 現代漢語譯本 長安舊城婆伽寺，阇那耶舍（Jnanayasas，意為藏稱或勝名）翻譯了《五明論》一部。耶舍崛多（Yasogupta）和阇那崛多（Jnanagupta）等人蔘與傳譯，沙門智仙負責筆受。（另有長房等人的記錄說，周武帝天和四年己丑年，摩勒國沙門達摩流支（Dharmaruci，意為法希）為大蒙宰晉蕩公宇文護翻譯了《婆羅門天文》二十卷，但因為不是三藏經典，所以沒有儲存下來）。 《大乘同性經》二卷（也叫《一切佛行入智毗盧遮那藏說經》，又名《佛十地經》，或四卷本。天和五年翻譯，上儀同城陽公蕭吉筆受。初出時與唐代日照翻譯的《證契大乘經》是同一個版本）。 《大云請雨經》一卷（內題為《大云請雨品》第六十四，長房記錄的《品第一》是不對的。天和五年翻譯，沙門圓明筆受。初出時與《大云輪請雨經》及《大方等大云請雨經》都是同一個版本）。 《寶積經》三卷（天和六年翻譯，沙門道[(工*凡)/言]筆受）。 《定意天子所問經》五卷（天和六年翻譯，沙門圓明筆受。出自《大集經》，現在懷疑與《善住意經》是同一個版本）。 《入如來智不思議經》三卷（見《翻經圖》第二，初出時與《度諸佛境界智光嚴經》等是同一個版本，建德元年翻譯）。 《佛頂咒經》並功能一卷（保定四年翻譯，學士鮑永筆受。五部見於長房的記錄）。
以上六部，共十五卷（《請雨經》以上二部三卷現存，《寶積經》以下四部十二卷缺失）。
沙門阇那耶舍（Jnanayasas），周朝時被稱為藏稱，也叫勝名。是中印度摩伽陀國人，專修宴坐，精通禪定。與兩個弟子耶舍崛多（Yasogupta）和阇那崛多（Jnanagupta），從武帝保定四年甲申年到建德元年壬辰年，為大蒙宰晉蕩公宇文護，在長安舊城四天王寺，翻譯了《大乘同性經》等六部經典。桂國平高公侯伏壽擔任總監檢校。《金光明經》
【English Translation】 English version At the old city of Chang'an, in the Poqie Temple, Jnanayasas (周言藏稱, also known as Shengming, meaning 'Treasure Name' or 'Victorious Name') translated one part of the 'Treatise on the Five Sciences' (五明論). Yasogupta and Jnanagupta, among others, transmitted and translated it. The monk Zhixian took it down in writing. (Furthermore, records by Changfang and others state that in the fourth year of the Tianhe era during the reign of Emperor Wu of the Zhou dynasty, corresponding to the year Ji-chou, the monk Dharmaruci (達摩流支, meaning 'Desire for the Dharma') from the Moluo country, also known as Fa Xi (法希, meaning 'Hope for the Dharma'), translated twenty volumes of 'Brahmin Astronomy' for the Grand Protector, Duke Jin Dang, whose given name was Yuwen Hu. However, because it was not part of the Tripitaka, it was not preserved.) The 'Mahayana Homogeneity Sutra' (大乘同性經) in two volumes (also known as 'The Sutra Spoken by Vairocana's Treasury of All Buddha's Practices Entering Wisdom' (一切佛行入智毗盧遮那藏說經), also named 'The Buddha's Ten Grounds Sutra' (佛十地經), or in a four-volume version. Translated in the fifth year of the Tianhe era, with Xiao Ji, the Upper Equerry of Chengyang, taking it down in writing. When it first appeared, it was the same version as the 'Attesting and Accordant Mahayana Sutra' (證契大乘經) translated by Rizhao of the Tang dynasty.) The 'Great Cloud Sutra for Rain-Seeking' (大云請雨經) in one volume (the inner title is 'Chapter Sixty-Four of the Great Cloud Sutra for Rain-Seeking' (大云請雨品第六十四); Changfang's record of 'Chapter One' is incorrect. Translated in the fifth year of the Tianhe era, with the monk Yuanming taking it down in writing. When it first appeared, it was the same version as the 'Great Cloud Wheel Sutra for Rain-Seeking' (大云輪請雨經) and the 'Great Vaipulya Great Cloud Sutra for Rain-Seeking' (大方等大云請雨經)). The 'Ratnakuta Sutra' (寶積經) in three volumes (translated in the sixth year of the Tianhe era, with the monk Dao[(工*凡)/言] taking it down in writing). The 'Sutra Questioned by the Intent-Focused Deva' (定意天子所問經) in five volumes (translated in the sixth year of the Tianhe era, with the monk Yuanming taking it down in writing. It comes from the 'Mahasamghata Sutra' (大集經), and it is now suspected to be the same version as the 'Sutra of Good Abiding Intent' (善住意經)). The 'Inconceivable Sutra of Entering the Tathagata's Wisdom' (入如來智不思議經) in three volumes (see the second part of the 'Illustration of Sutra Translation'; when it first appeared, it was the same version as the 'Sutra of Adorning the Wisdom Light of Transcending All Buddha Realms' (度諸佛境界智光嚴經), etc. Translated in the first year of the Jiande era). The 'Buddha's Crown Mantra Sutra' (佛頂咒經) and its functions in one volume (translated in the fourth year of the Baoding era, with the scholar Bao Yong taking it down in writing. The five parts are found in Changfang's records).
The above six parts consist of fifteen volumes in total (the two parts above the 'Rain-Seeking Sutra', totaling three volumes, are extant; the four parts below the 'Ratnakuta Sutra', totaling twelve volumes, are missing).
The monk Jnanayasas (阇那耶舍), known as Zangcheng (藏稱) or Shengming (勝名) during the Zhou dynasty, was a native of Magadha in Central India. He specialized in meditation and was deeply versed in the practice of samadhi. Together with his two disciples, Yasogupta (耶舍崛多) and Jnanagupta (阇那崛多), from the year Jia-shen, the fourth year of the Baoding era of Emperor Wu, to the year Ren-chen, the first year of the Jiande era, they translated six sutras, including the 'Mahayana Homogeneity Sutra' (大乘同性經), at the Four Heavenly Kings Temple in the old city of Chang'an for the Grand Protector, Duke Jin Dang, Yuwen Hu. Marquis Fu Shou, Duke Pinggao of the Gui state, served as the chief supervisor and inspector. 'Suvarnaprabhasa Sutra' (金光明經)
更廣壽量大辯陀羅尼經五卷(于歸聖寺譯智仙筆受此五卷金光明經非是今譯但于曇無讖四卷經中續壽量大辯二品今在刪繁錄)十一面觀世音神咒經一卷(於四天王寺譯上儀同城陽公蕭吉筆受初出與唐譯十一面神咒心經等同本)須跋陀羅因緣論二卷(於四天王寺譯沙門圓明筆受並見長房錄)
右三部八卷(前二部六卷見在後一部二卷闕本)。
沙門耶舍崛多。周言稱藏。優婆國人。共小同學阇那崛多。于武帝時為大蒙宰宇文護。於四天王寺及歸聖寺。譯金光明經等三部(靖邁經圖中又有大云請雨經一卷亦云稱藏所譯今以此經即是與前阇那耶舍共出之者不合別上二處俱存者誤也)。妙法蓮華經普門品重誦偈一卷(在益州龍淵寺譯今編入第八卷普門品)種種雜咒經一卷(或無經字咒總二十三首在益州龍淵寺譯)佛語經一卷(第二齣與元魏菩提留支譯者同本在益州龍淵寺譯)金色仙人問經二卷(于長安舊城四天王寺譯蕭吉筆受並見長房錄)
右四部五卷(前二部二卷見在後二部三卷闕本)。
沙門阇那崛多。周言志德。北印度揵達國人。師徒同遊來達茲境。以武帝時於四天王寺。譯金色仙人問經。后隨譙王宇文儉往益州。于龍淵寺復譯普門偈等三部。崛多入隨更廣翻譯。備如後述。
陳陳氏都
【現代漢語翻譯】 更廣壽量大辯陀羅尼經五卷（于歸聖寺譯，智仙筆受。此五卷金光明經並非今譯，而是于曇無讖四卷經中續壽量大辯二品，今在刪繁錄）。 十一面觀世音神咒經一卷（於四天王寺譯，上儀同城陽公蕭吉筆受。初出與唐譯十一面神咒心經等同本）。 須跋陀羅因緣論二卷（於四天王寺譯，沙門圓明筆受，並見長房錄）。
右三部八卷（前二部六卷見在，后一部二卷闕本）。
沙門耶舍崛多（Yeshegupta），周言稱藏，優婆國人。共小同學阇那崛多（Janagupta），于武帝時為大蒙宰宇文護，於四天王寺及歸聖寺，譯金光明經等三部（靖邁經圖中又有大云請雨經一卷，亦云稱藏所譯，今以此經即是與前阇那耶舍共出之者不合，別上二處俱存者誤也）。 妙法蓮華經普門品重誦偈一卷（在益州龍淵寺譯，今編入第八卷普門品）。 種種雜咒經一卷（或無經字，咒總二十三首，在益州龍淵寺譯）。 佛語經一卷（第二齣與元魏菩提留支（Bodhiruci）譯者同本，在益州龍淵寺譯）。 金色仙人問經二卷（于長安舊城四天王寺譯，蕭吉筆受，並見長房錄）。
右四部五卷（前二部二卷見在，后二部三卷闕本）。
沙門阇那崛多（Janagupta），周言志德，北印度揵達國人。師徒同遊來達茲境。以武帝時於四天王寺，譯金色仙人問經。后隨譙王宇文儉往益州。于龍淵寺復譯普門偈等三部。崛多入隨更廣翻譯。備如後述。
陳陳氏都
【English Translation】 The Sutra of Great Dharani of Increasing Longevity and Eloquence, in five volumes (translated at Gui Sheng Temple, written down by Zhixian. These five volumes of the Golden Light Sutra are not a new translation, but a continuation of the two chapters on Increasing Longevity and Eloquence from the four-volume Sutra by Dharmaraksa, now in the Shan Fan Lu). The Sutra of the Eleven-Faced Avalokitesvara Dharani, in one volume (translated at the Temple of the Four Heavenly Kings, written down by Xiao Ji, the Duke of Chengyang, Shang Yitong. This early version is the same as the Tang translation of the Eleven-Faced Dharani Heart Sutra). The Sutra of the Nidana of Subhadra, in two volumes (translated at the Temple of the Four Heavenly Kings, written down by the Shramana Yuanming, also found in Changfang's record).
These three sections comprise eight volumes (the first two sections, six volumes, are extant; the last section, two volumes, is missing).
The Shramana Yeshegupta (Yeshegupta), known in the Zhou language as Cheng Zang, was a native of the Upa country. Together with his junior fellow student Janagupta (Janagupta), he served the Grand Minister Yuwen Hu during the reign of Emperor Wu. At the Temple of the Four Heavenly Kings and Gui Sheng Temple, he translated three sections including the Golden Light Sutra (Jingmai's Sutra Catalogue also mentions a one-volume Sutra of Great Clouds Praying for Rain, also said to be translated by Cheng Zang. However, this Sutra is the same as the one jointly translated by Janayashe earlier, so it is incorrect to list them separately in two places). A Re-recitation Gatha of the Universal Gate Chapter of the Lotus Sutra, in one volume (translated at Longyuan Temple in Yizhou, now incorporated into the eighth volume, the Universal Gate Chapter). A Sutra of Various Incantations, in one volume (sometimes without the word 'Sutra', with a total of twenty-three incantations, translated at Longyuan Temple in Yizhou). The Buddha's Words Sutra, in one volume (the second version is the same as the one translated by Bodhiruci (Bodhiruci) of the Northern Wei Dynasty, translated at Longyuan Temple in Yizhou). The Sutra of the Questions of the Golden Color Immortal, in two volumes (translated at the old city's Temple of the Four Heavenly Kings in Chang'an, written down by Xiao Ji, also found in Changfang's record).
These four sections comprise five volumes (the first two sections, two volumes, are extant; the last two sections, three volumes, are missing).
The Shramana Janagupta (Janagupta), known in the Zhou language as Zhi De, was a native of the Gandhara country in Northern India. Teacher and disciple traveled together to this land. During the reign of Emperor Wu, he translated the Sutra of the Questions of the Golden Color Immortal at the Temple of the Four Heavenly Kings. Later, he followed Prince Qiao, Yuwen Jian, to Yizhou. At Longyuan Temple, he translated the Universal Gate Gatha and other three sections again. Gupta entered and further expanded the translation. Details are as described later.
Chen, the capital of the Chen clan
建業
自武帝永定元年丁丑至煬帝禎明三年己酉。凡經五主三十三年。緇素三人所出經律論及集傳等。總四十部一百三十三卷(于中二十六部八十九卷見在一十四部四十四卷闕本)。陳沙門拘羅那他(三十八部一百一十八卷經律論集)王子月婆首那(一部七卷經)沙門須菩提(一部八卷經)金剛般若波羅蜜經一卷(第三譯與姚秦羅什元魏留支等出者同本)解節經一卷(是解深密經初五品異譯出第一卷此經非是全部真諦略出以證義耳)遺教經論一卷(釋遺教經)十八空論一卷攝大乘論三卷(無著菩薩造第二齣與元魏佛陀扇多等譯者同本天嘉四年于廣州制旨寺譯慧愷筆受)攝大乘論釋十五卷(世親菩薩釋亦云釋論或十二卷與隨笈多等出者同本第一譯天嘉四年于廣州制旨寺出慧愷筆受)佛性論四卷(天親菩薩造)中邊分別論二卷(婆藪盤豆造或三卷于臨川郡出第一譯與唐譯辯中邊論同本)顯識論一卷(內題云顯識品從無相論出題云真諦譯新附此)轉識論一卷(即出前顯識論中題云真諦譯新附此)唯識論一卷(天親菩薩造初云修道不共他在臨川郡譯第二齣與元魏般若流支等出者同本)寶行王正論一卷三無性論二卷(出無相論或一卷)無相思塵論一卷(初出與唐譯觀所緣論同本見靖邁經圖及內典錄)解卷論一卷(初出與唐
【現代漢語翻譯】 現代漢語譯本： 建業
自武帝永定元年丁丑年至煬帝禎明三年己酉年，總共經歷了五位君主，三十三年。 僧人和在家信徒共三人翻譯的經、律、論以及合集、傳記等，總計四十部一百三十三卷（其中二十六部八十九卷現存，一十四部四十四卷缺失）。 陳朝沙門拘羅那他（Kulanatha）（三十八部一百一十八卷，包括經、律、論、集），王子月婆首那（Candravarman）（一部七卷，經），沙門須菩提（Subhuti）（一部八卷，經）。 《金剛般若波羅蜜經》（Vajracchedika Prajnaparamita Sutra）一卷（第三次翻譯，與姚秦鳩摩羅什（Kumarajiva）、元魏菩提流支（Bodhiruci）等翻譯的版本相同）。 《解節經》一卷（是《解深密經》（Samdhinirmocana Sutra）最初五品的異譯，只翻譯了第一卷，此經並非全部，真諦（Paramartha）略譯以闡釋義理）。 《遺教經論》一卷（解釋《遺教經》）。 《十八空論》一卷。 《攝大乘論》（Mahayanasamgraha）三卷（無著（Asanga）菩薩造，第二次翻譯，與元魏佛陀扇多（Buddhasanta）等翻譯的版本相同，天嘉四年在廣州制旨寺翻譯，慧愷（Huikai）筆受）。 《攝大乘論釋》（Mahayanasamgraha-bhasya）十五卷（世親（Vasubandhu）菩薩解釋，也稱為釋論，或十二卷，與隋笈多（Jigupta）等翻譯的版本相同，第一次翻譯，天嘉四年在廣州制旨寺翻譯，慧愷筆受）。 《佛性論》（Ratnagotravibhaga）四卷（天親（Vasubandhu）菩薩造）。 《中邊分別論》（Madhyantavibhaga）二卷（婆藪盤豆（Vasubandhu）造，或三卷，在臨川郡翻譯，第一次翻譯，與唐朝翻譯的《辯中邊論》相同）。 《顯識論》一卷（內部題為《顯識品》，從《無相論》出，題為真諦（Paramartha）翻譯，新近附入）。 《轉識論》一卷（即從前面的《顯識論》中出，題為真諦（Paramartha）翻譯，新近附入）。 《唯識論》一卷（天親（Vasubandhu）菩薩造，最初說修道不與他人共同，在臨川郡翻譯，第二次翻譯，與元魏般若流支（Prajnaruchi）等翻譯的版本相同）。 《寶行王正論》一卷。 《三無性論》二卷（出自《無相論》，或一卷）。 《無相思塵論》一卷（最初翻譯，與唐朝翻譯的《觀所緣論》相同，見靖邁《經圖》及《內典錄》）。 《解卷論》一卷（最初翻譯，與唐
【English Translation】 English version: Jianye
From the Dingchou year of the first year of Yongding of Emperor Wu to the Jiyou year of the third year of Zhenming of Emperor Yang, it went through five rulers for a total of thirty-three years. A total of forty works in 133 volumes, including Sutras, Vinaya, Shastras, collections, and biographies, were translated by three monastics and laypeople (of which 26 works in 89 volumes are extant, and 14 works in 44 volumes are missing). The Shramana Kulanatha (拘羅那他) of the Chen Dynasty (38 works in 118 volumes, including Sutras, Vinaya, Shastras, and collections), Prince Candravarman (月婆首那) (1 work in 7 volumes, Sutra), and Shramana Subhuti (須菩提) (1 work in 8 volumes, Sutra). Vajracchedika Prajnaparamita Sutra (金剛般若波羅蜜經) 1 volume (third translation, same as the versions translated by Kumarajiva (鳩摩羅什) of the Yao Qin Dynasty, Bodhiruci (菩提流支) of the Northern Wei Dynasty, etc.). Jie Jie Jing (解節經) 1 volume (a different translation of the first five chapters of the Samdhinirmocana Sutra (解深密經), only the first volume was translated; this Sutra is not complete, Paramartha (真諦) translated it briefly to explain the meaning). Yijiao Jing Lun (遺教經論) 1 volume (commentary on the Sutra of the Buddha's Last Teaching). Shiba Kong Lun (十八空論) 1 volume. Mahayanasamgraha (攝大乘論) 3 volumes (composed by Bodhisattva Asanga (無著), second translation, same as the version translated by Buddhasanta (佛陀扇多) of the Northern Wei Dynasty, etc., translated at the Zhizhi Temple in Guangzhou in the fourth year of Tianjia, written by Huikai (慧愷)). Mahayanasamgraha-bhasya (攝大乘論釋) 15 volumes (explained by Bodhisattva Vasubandhu (世親), also called Shish Lun, or 12 volumes, same as the version translated by Jigupta (笈多) of the Sui Dynasty, etc., first translation, translated at the Zhizhi Temple in Guangzhou in the fourth year of Tianjia, written by Huikai). Ratnagotravibhaga (佛性論) 4 volumes (composed by Vasubandhu (天親) Bodhisattva). Madhyantavibhaga (中邊分別論) 2 volumes (composed by Vasubandhu (婆藪盤豆), or 3 volumes, translated in Linchuan Prefecture, first translation, same as the Bianzhongbian Lun translated in the Tang Dynasty). Xianshi Lun (顯識論) 1 volume (internally titled 'Xianshi Pin', from the Wuxiang Lun, titled translated by Paramartha (真諦), newly attached). Zhuanshi Lun (轉識論) 1 volume (from the previous Xianshi Lun, titled translated by Paramartha (真諦), newly attached). Weishi Lun (唯識論) 1 volume (composed by Vasubandhu (天親) Bodhisattva, initially said that cultivation is not shared with others, translated in Linchuan Prefecture, second translation, same as the version translated by Prajnaruchi (般若流支) of the Northern Wei Dynasty, etc.). Baoxing Wang Zheng Lun (寶行王正論) 1 volume. San Wuxing Lun (三無性論) 2 volumes (from the Wuxiang Lun, or 1 volume). Wuxiang Sichen Lun (無相思塵論) 1 volume (first translation, same as the Guan Suoyuan Lun translated in the Tang Dynasty, see Jingmai's 'Jingtu' and 'Neidianlu'). Jie Juan Lun (解卷論) 1 volume (first translation, same as the Tang
義凈掌中論同本見靖邁經圖及內典錄)廣義法門經一卷(第三齣與漢安高所出普法義經等同本題云是中阿含一品別譯天嘉四年十一月十日于廣州制旨寺譯)佛阿毗曇經二卷(亦云論錄云九卷今只二軸未詳所以又內典錄中更載佛阿毗曇一卷非也)律二十二明瞭論一卷(亦直云明瞭論出正量部波羅提木叉論中覺護法師造光大二年正月二十日于廣州譯沙門慧愷筆受)阿毗達磨俱舍釋論二十二卷(婆藪盤豆造第一譯與唐譯俱舍論同本天嘉四年正月二十五日于制旨寺出至閏十月十日訖至五年十二月二日更勘至光大元年十二月二十五日訖)隨相論一卷(或云求那摩諦隨相論德慧法師造或二卷)立世阿毗曇論十卷(題云立世毗曇藏或無論字亦云天地記經永定三年出錄云十五卷未詳)四諦論四卷(婆藪跛摩造)部執異論一卷(亦名部異執論第二齣與十八部論及宗輪論同本)婆藪盤豆法師傳一卷(此曰天親第二齣)金七十論三卷(外道迦毗羅仙人造明二十五諦謂數論也或二卷長房等錄別存僧佉論三卷者非也謂梵名僧佉此翻為數)金剛般若論一卷大般涅槃經論一卷(或無般字第二齣)反質論一卷(今疑即藏中如實論是故彼題云如實論反質難品)墮負論一卷成就三乘論一卷正說道理論一卷意業論一卷大空論三卷(于豫章棲隱寺出)僧澀多律一
【現代漢語翻譯】 現代漢語譯本 《義凈掌中論》同本，見靖邁《經圖》及《內典錄》。 《廣義法門經》一卷（第三次譯出，與漢安高所出的《普法義經》等同本，題云是《中阿含》一品別譯，天嘉四年十一月十日于廣州制旨寺譯）。 《佛阿毗曇經》二卷（亦云論，錄云九卷，今只二軸，未詳所以。又《內典錄》中更載《佛阿毗曇》一卷，非也）。 《律二十二明瞭論》一卷（亦直云《明瞭論》，出正量部波羅提木叉論中，覺護法師造，光大二年正月二十日于廣州譯，沙門慧愷筆受）。 《阿毗達磨俱舍釋論》二十二卷（婆藪盤豆（Vasubandhu）造，第一次譯與唐譯《俱舍論》同本，天嘉四年正月二十五日于制旨寺出，至閏十月十日訖，至五年十二月二日更勘至光大元年十二月二十五日訖）。 《隨相論》一卷（或云求那摩諦（Gunamati）《隨相論》，德慧法師造，或二卷）。 《立世阿毗曇論》十卷（題云《立世毗曇藏》，或無論字，亦云《天地記經》，永定三年出，錄云十五卷，未詳）。 《四諦論》四卷（婆藪跛摩（Vasubandhu）造）。 《部執異論》一卷（亦名《部異執論》，第二次出，與《十八部論》及《宗輪論》同本）。 《婆藪盤豆（Vasubandhu）法師傳》一卷（此曰天親，第二次出）。 《金七十論》三卷（外道迦毗羅（Kapila）仙人造，明二十五諦，謂數論也，或二卷，長房等錄別存《僧佉論》三卷者非也，謂梵名僧佉（Samkhya），此翻為數）。 《金剛般若論》一卷，《大般涅槃經論》一卷（或無般字，第二次出）。 《反質論》一卷（今疑即藏中《如實論》是，故彼題云《如實論反質難品》）。 《墮負論》一卷，《成就三乘論》一卷，《正說道理論》一卷，《意業論》一卷，《大空論》三卷（于豫章棲隱寺出）。 《僧澀多律》一
【English Translation】 English version The 'Yijing's Palm Commentary' is the same as Jingmai's 'Map of Sutras' and 'Records of Inner Canons'. The 'Guangyi Dharma Gate Sutra', one scroll (translated for the third time, with the same original text as the 'Pufa Yi Jing' produced by Han Angao, titled as a separate translation of a chapter from the 'Madhyama Agama', translated at the Zhizhi Temple in Guangzhou on November 10th of the fourth year of Tianjia). The 'Buddha Abhidhamma Sutra', two scrolls (also called a treatise, recorded as nine scrolls, but now only two scrolls, the reason is unknown. Also, the 'Records of Inner Canons' further records one scroll of the 'Buddha Abhidhamma', which is incorrect). The 'Commentary on the Twenty-Two Precepts of the Vinaya', one scroll (also directly called 'Mingliao Lun', from the Pratimoksha commentary of the Zhengliang school, created by Dharma Master Juehu, translated in Guangzhou on January 20th of the second year of Guangda, written by Shramana Huikai). The 'Abhidharma Kosha Commentary', twenty-two scrolls (created by Vasubandhu, the first translation is the same as the Tang translation of the 'Kosha Lun', produced at the Zhizhi Temple on January 25th of the fourth year of Tianjia, completed on the tenth day of the intercalary tenth month, re-examined until December 2nd of the fifth year, and completed on December 25th of the first year of Guangda). The 'Treatise on Characteristics', one scroll (or called Gunamati's 'Treatise on Characteristics', created by Dharma Master Dehui, or two scrolls). The 'Treatise on the Establishment of the World Abhidhamma', ten scrolls (titled 'Collection of the Establishment of the World Abhidhamma', or without the word 'Lun', also called 'Record of Heaven and Earth Sutra', produced in the third year of Yongding, recorded as fifteen scrolls, the reason is unknown). The 'Treatise on the Four Noble Truths', four scrolls (created by Vasubandhu). The 'Treatise on the Differences in the Doctrines of the Schools', one scroll (also named 'Treatise on the Differences in the Doctrines of the Schools', the second edition, with the same original text as the 'Treatise on the Eighteen Schools' and the 'Treatise on the Revolutions of the Schools'). The 'Biography of Dharma Master Vasubandhu', one scroll (this is Tianqin, the second edition). The 'Golden Seventy Treatise', three scrolls (created by the heretic Kapila, explaining the twenty-five principles, which is the Samkhya school, or two scrolls, the record of Changfang and others separately preserving the 'Samkhya Lun' in three scrolls is incorrect, the Sanskrit name Samkhya is translated as 'number'). The 'Diamond Prajna Treatise', one scroll, the 'Great Nirvana Sutra Treatise', one scroll (or without the word 'Ban', the second edition). The 'Counter-Questioning Treatise', one scroll (now suspected to be the 'Treatise on Reality' in the collection, hence it is titled 'Chapter on Counter-Questioning on Reality'). The 'Treatise on Falling into Debt', one scroll, the 'Treatise on Accomplishing the Three Vehicles', one scroll, the 'Treatise on Correctly Explaining the Principles', one scroll, the 'Treatise on Mental Karma', one scroll, the 'Treatise on Great Emptiness', three scrolls (produced at the Qiyin Temple in Yuzhang). Sangse Duo Lv, one
卷(陳言總攝)俱舍論偈一卷(初出與唐譯俱舍頌同本天嘉四年于制旨寺出)俱舍論本六卷(據其論本即前偈是今復言本未詳所以)翻外國語七卷(一名俱舍論因緣事一名雜事)修禪定法一卷(除四部外餘三十四部見長房錄)
右三十八部一百一十八卷(金七十論上二十五部八十二卷見在金剛論下一十三部三十六卷闕本)。
沙門拘羅那他。陳曰親依。或云波羅末陀。此云真諦。並梵文之名字也。本西印度優禪尼國人。以梁武太清二年屆于建業。頃屬梁季崩亂不果宣傳。雖翻經論棲遑靡托。逮陳武永定二年七月還返豫章。又上臨川晉安諸郡。真諦雖傳經論道缺。情離本意不申。更觀機壤遂欲泛舶往楞伽修國。道俗虔請結誓留之。不免物議遂停南越。便與前梁舊齒重核所翻。其有文旨乖競者。皆镕冶成范始末倫通。至文帝天嘉四年。楊都建元寺沙門僧宗法準僧忍律師等。並建業標領欽聞新教。故使遠浮江表親承芳問。諦欣其來意乃為翻攝大乘等論。首尾兩載覆疏宗旨。而飄寓投委無心寧寄。又泛小舶至梁安郡。更裝大舶欲返西國。學徒追逐相續留連。太守王萬奢述眾元情重申邀請。諦又且循人事權止海隅。伺旅束裝未思安堵。至三年九月發自梁安泛舶西。引業風賦命飄還廣州。十二月中上南海岸。刺史歐陽
【現代漢語翻譯】 現代漢語譯本 《俱舍論偈》一卷（最初的版本與唐譯《俱舍頌》相同，天嘉四年于制旨寺譯出）。《俱舍論本》六卷（根據其論本，即是之前的偈頌，現在又說是本，未詳其原因）。翻譯外國語七卷（一名《俱舍論因緣事》，一名《雜事》）。《修禪定法》一卷（除四部之外，其餘三十四部見於長房錄）。
以上共三十八部一百一十八卷（《金七十論》上二十五部八十二卷現在，《金剛論》下十三部三十六卷缺本）。
沙門 Kulanatha（拘羅那他），陳朝稱其為 Qin Yi（親依），或稱 Paramartha（波羅末陀），意為真諦。他是梵文的名字。原籍西印度 Ujjaini（優禪尼）國人。在梁武帝太清二年到達建業。當時正值梁朝末年，戰亂不斷，未能順利弘揚佛法。雖然翻譯經論，但居無定所。到了陳武帝永定二年七月，返回豫章。又前往臨川、晉安等郡。真諦雖然傳譯經論，但由於時局動盪，未能充分表達其本意。他觀察時機，打算乘船前往 Lanka（楞伽）修國。當地的僧俗虔誠地請求他留下，並立下誓言。但他最終未能擺脫眾議，於是停留在南越。他與前梁時期的舊友重新校對所翻譯的經文，將其中文義不通順的地方，都加以修改潤色，使其前後貫通。到了文帝天嘉四年，楊都建元寺的沙門僧宗、法準、僧忍律師等人，以及建業的領袖人物，都欽佩並聽聞了新的教義，因此遠道而來，親自向真諦請教。真諦很高興他們的來意，於是為他們翻譯了《攝大乘論》等論著，歷時兩年，反覆疏解其宗旨。但他漂泊不定，無心安居。他又乘坐小船到達梁安郡，打算換乘大船返回西國。學徒們追隨挽留，太守王萬奢陳述眾人的心意，再次懇請他留下。真諦於是暫時順應人情，權且停留在海邊，等待時機，並未打算在此安居。到了三年九月，他從梁安出發，乘船西行。由於業力的牽引，命運讓他漂回廣州。十二月中旬，到達南海岸。刺史歐陽
【English Translation】 English version 'Kusha-loka-gatha' (俱舍論偈) in one fascicle (the initial version is the same as the Tang translation of 'Kusha-loka-pada' (俱舍頌), translated in the fourth year of Tianjia at the Zhizhi Temple). 'Kusha-loka-mulam' (俱舍論本) in six fascicles (according to its original text, it is the previous gatha, but now it is said to be the original, the reason is unknown). Translation of foreign languages in seven fascicles (one named 'Kusha-loka-hetu-pratyaya' (俱舍論因緣事), one named 'Miscellaneous Matters' (雜事)). 'Methods of Cultivating Dhyana' (修禪定法) in one fascicle (excluding the four parts, the remaining thirty-four parts are found in the Changfang Record).
The above totals thirty-eight parts in one hundred and eighteen fascicles (the upper twenty-five parts of 'Jin Qishi Lun' (金七十論) in eighty-two fascicles are extant, the lower thirteen parts of 'Vajra-loka' (金剛論) in thirty-six fascicles are missing).
Shramana Kulanatha (拘羅那他), called Qin Yi (親依) in the Chen dynasty, or Paramartha (波羅末陀), meaning 'True Meaning'. This is a Sanskrit name. Originally from the Ujjaini (優禪尼) country in West India. He arrived in Jianye in the second year of Taiqing during the reign of Emperor Wu of Liang. At that time, it was the end of the Liang dynasty, with constant wars, and he could not successfully promote Buddhism. Although he translated scriptures and treatises, he had no fixed abode. In the seventh month of the second year of Yongding during the reign of Emperor Wu of Chen, he returned to Yuzhang. He also went to Linchuan, Jin'an and other counties. Although Paramartha translated scriptures and treatises, due to the turbulent situation, he could not fully express his original intention. Observing the opportunity, he planned to sail to Lanka (楞伽) to cultivate the country. The local monks and laity sincerely requested him to stay and made vows. However, he could not escape public opinion, so he stayed in Nanyue. He re-examined the translated scriptures with his old friends from the former Liang period, and revised and polished the inconsistent meanings, making them consistent from beginning to end. In the fourth year of Tianjia during the reign of Emperor Wen, the Shramanas Sengzong, Fazhun, and the Vinaya Master Sengren of Jianyuan Temple in Yangdu, as well as the leading figures of Jianye, admired and heard of the new teachings, so they came from afar to personally ask Paramartha for advice. Paramartha was very happy with their intentions, so he translated treatises such as 'Mahayana-samgraha' (攝大乘論) for them, spending two years repeatedly explaining its principles. However, he was wandering and had no intention of settling down. He then took a small boat to Liang'an County, intending to transfer to a large boat to return to the Western countries. The disciples followed and stayed, and the prefect Wang Wanshe stated the wishes of the people and again earnestly requested him to stay. Paramartha then temporarily complied with human feelings and temporarily stayed by the sea, waiting for the opportunity, and did not intend to settle here. In the ninth month of the third year, he set off from Liang'an and sailed west. Due to the traction of karma, fate made him drift back to Guangzhou. In mid-December, he arrived on the south coast. The governor Ouyang
穆公顧延。住制旨寺請翻新文。諦顧此業緣西還無指。乃對沙門慧愷等翻廣義法門經及唯識論等。后穆公薨沒世子紇重為檀越開傳經論。時又許焉。而神思幽通量非情測。嘗居別所四絕水洲。紇往造之嶺峻濤涌未敢陵犯。諦乃鋪舒坐具在於水上。加坐其內如乘舟焉。浮波達岸既登接對。而坐具不濕依常敷置。有時或以荷葉𦶑水乘之而度。如斯神異其例甚眾。至光大二年六月。諦厭世浮雜情弊形骸。未若佩理資神早生勝壤。遂入南海北山將捐身命。時智愷正講俱舍聞告馳往。道俗奔赴相繼山川。刺史又遣使人伺衛防遏。躬自稽顙致留三日。方紆本情因爾迎還止於王園寺。時宗愷諸僧欲延還建業。會楊輦顧望恐奪時榮。乃奏曰。嶺表所譯眾部多明無塵惟識。言乖治術有蔽國風。不隸諸華可流荒服。帝然之。故南海新文有藏陳世。以太建元年遘疾少時。遺訣嚴正勖示因果書傳累紙。其文付弟子智休。至正月十一日午時遷化。時年七十有一。明日于潮亭焚身起塔。十三日僧宗法準等各赍經論還返匡山。自諦來東夏雖廣出衆經而偏宗攝論。故討尋教旨者通覽所譯。則彼此相發綺繢鋪顯。故隨處翻傳親流疏解。諦從陳武永定二年戊寅。至孝宣太建元年己丑。更譯金剛般若經等三十八部。微附華飾盛顯隋唐。見曹毗別歷及隋費長房錄
【現代漢語翻譯】 現代漢語譯本：穆公非常重視這件事，住在制旨寺，請求翻譯新的經文。他仔細考察這項事業的因緣，認為應該向西尋找。於是，他請沙門慧愷等人翻譯《廣義法門經》和《唯識論》等。後來，穆公去世，他的兒子紇（姓名）繼續作為施主，支援經論的開講和傳播，並得到許可。諦法師（人名）的神思幽深通達，他的境界不是常人可以揣測的。他曾經住在與世隔絕的地方，四周都是水。紇前去拜訪他，但山勢險峻，波濤洶涌，不敢輕易靠近。諦法師便舒展開坐具，放在水面上，然後坐在上面，就像乘船一樣。他漂浮到岸邊，登岸后與紇會面，而坐具卻沒有濕，仍然像原來一樣鋪設著。有時，他還用荷葉舀水，乘坐荷葉渡河。像這樣的神奇事蹟有很多。到了光大二年六月，諦法師厭倦了世俗的紛擾和情慾的束縛，認為不如憑藉智慧，早日往生到殊勝的凈土。於是，他前往南海的北山，打算捨棄自己的生命。當時，智愷（人名）正在講解《俱舍論》，聽到這個訊息后，立即趕去。僧人和俗人也紛紛趕往，絡繹不絕。刺史還派人監視，防止發生意外。刺史親自叩頭，懇請諦法師留下三天，諦法師才勉強答應，於是被迎回王園寺。當時，宗愷（人名）等僧人想請諦法師回到建業（地名），但楊輦（人名）擔心他會奪走自己的名聲，於是上奏說：『嶺南地區所翻譯的眾多經典，大多闡明了無塵唯識的道理，這些言論不符合治國之道，會矇蔽國家的風氣，不適合在中原地區傳播，只適合在邊遠地區流傳。』皇帝聽從了他的建議。因此，南海翻譯的新經文被儲存在陳朝。太建元年，諦法師生病，臨終前，他留下遺囑，言辭嚴厲而正直，勸誡人們重視因果報應，並寫了很多書信，將其交給弟子智休（人名）。正月十一日午時，諦法師圓寂，享年七十一歲。第二天，人們在潮亭火化了他的遺體，並建造了佛塔。十三日，僧人宗法準（人名）等各自帶著經論返回匡山（地名）。自從諦法師來到東土，雖然廣泛地翻譯了眾多經典，但他特別推崇《攝大乘論》。因此，研究教義的人，都通覽他所翻譯的經典，這樣就能互相啓發，使教義更加清晰明瞭。所以，他隨處翻譯和傳播經文，親自疏解經義。諦法師從陳武帝永定二年戊寅年，到陳孝宣帝太建元年己丑年，共翻譯了《金剛般若經》等三十八部經典。這些經典略加華麗的修飾，在隋唐時期盛行。這些事蹟見於曹毗（人名）的《別歷》和隋朝費長房（人名）的記錄。 問：穆公為何要請人翻譯新的經文？ 答：穆公認為應該向西尋找佛法真諦，因此請沙門慧愷等人翻譯《廣義法門經》和《唯識論》等。 問：諦法師有哪些神奇的事蹟？ 答：諦法師曾坐在坐具上漂浮過河，也曾用荷葉舀水，乘坐荷葉渡河。 問：楊輦為何要阻止諦法師的經文在中原傳播？ 答：楊輦擔心諦法師會奪走自己的名聲，因此上奏說諦法師的經文不符合治國之道，只適合在邊遠地區流傳。 問：諦法師翻譯了哪些經典？ 答：諦法師翻譯了《金剛般若經》等三十八部經典。
【English Translation】 English version: Duke Mu valued this matter greatly. Residing at the Zhizhi Temple, he requested the translation of new scriptures. He carefully considered the karmic connections of this endeavor, believing that the search should be directed westward. Therefore, he invited the Shramana Huikai and others to translate the Guangyi Famen Jing (Extensive Meaning Dharma Gate Sutra) and the Weishi Lun (Treatise on Consciousness-only), among others. Later, Duke Mu passed away, and his son He (name) continued as a patron, supporting the exposition and propagation of scriptures and treatises, which was permitted. The Venerable Di (name) possessed profound and penetrating spiritual insight, and his state of being was beyond the comprehension of ordinary people. He once resided in a secluded place, surrounded by water on all sides. He went to visit him, but the mountains were steep and the waves were turbulent, making it difficult to approach. Venerable Di then spread out his sitting mat on the water and sat upon it, as if riding a boat. He floated to the shore, disembarked, and met with He, while the sitting mat remained dry and laid out as before. Sometimes, he would use a lotus leaf to scoop water and ride it across the river. There were many such miraculous events. In the sixth month of the second year of Guangda, Venerable Di grew weary of worldly distractions and the constraints of the physical body, feeling that it was better to rely on wisdom and be reborn in a superior Pure Land. Therefore, he went to North Mountain in the South Sea, intending to give up his life. At that time, Zikai (name) was lecturing on the Abhidharma-kosa, and upon hearing the news, he rushed to the scene. Monks and laypeople flocked to the mountains in succession. The prefect also sent people to monitor and prevent any accidents. The prefect personally prostrated himself, earnestly requesting Venerable Di to stay for three days, to which Venerable Di reluctantly agreed. He was then welcomed back to Wangyuan Temple. At that time, monks such as Zongkai (name) wanted to invite Venerable Di back to Jianye (place name), but Yang Lian (name), fearing that he would take away his fame, submitted a memorial saying: 'The many scriptures translated in the Lingnan region mostly expound the principles of no-dust and consciousness-only. These teachings do not conform to the principles of governance and will obscure the customs of the country. They are not suitable for propagation in the Central Plains but only for circulation in remote areas.' The emperor heeded his advice. Therefore, the new scriptures translated in the South Sea were preserved during the Chen Dynasty. In the first year of Taijian, Venerable Di fell ill. Before his death, he left a will, with stern and upright words, exhorting people to value the law of cause and effect, and wrote many letters, which he entrusted to his disciple Zhixiu (name). On the eleventh day of the first month, at noon, Venerable Di passed away, at the age of seventy-one. The next day, people cremated his body at Chaoting and built a pagoda. On the thirteenth day, monks such as Zongfazhun (name) each carried scriptures and treatises back to Kuangshan (place name). Since Venerable Di came to the Eastern Land, although he widely translated many scriptures, he particularly revered the Mahāyānasaṃgraha. Therefore, those who study the teachings thoroughly examine the scriptures he translated, so that they can inspire each other and make the teachings clearer and more understandable. Therefore, he translated and propagated the scriptures everywhere, personally explaining the meaning of the scriptures. Venerable Di translated thirty-eight scriptures, including the Vajracchedikā Prajñāpāramitā Sūtra (Diamond Sutra), from the second year of Yongding of Emperor Wu of Chen (戊寅 year) to the first year of Taijian of Emperor Xiaoxuan of Chen (己丑 year). These scriptures, with slight embellishments, flourished during the Sui and Tang dynasties. These events are recorded in Cao Pi's Bieli (Separate Records) and Fei Changfang's record of the Sui Dynasty. Q: Why did Duke Mu request the translation of new scriptures? A: Duke Mu believed that he should seek the true meaning of Buddhism in the West, so he invited the Shramana Huikai and others to translate the Guangyi Famen Jing (Extensive Meaning Dharma Gate Sutra) and the Weishi Lun (Treatise on Consciousness-only), among others. Q: What miraculous events are associated with Venerable Di? A: Venerable Di once floated across the river on a sitting mat and also used a lotus leaf to scoop water and ride it across the river. Q: Why did Yang Lian want to prevent Venerable Di's scriptures from spreading in the Central Plains? A: Yang Lian feared that Venerable Di would take away his fame, so he submitted a memorial saying that Venerable Di's scriptures did not conform to the principles of governance and were only suitable for circulation in remote areas. Q: Which scriptures did Venerable Di translate? A: Venerable Di translated thirty-eight scriptures, including the Vajracchedikā Prajñāpāramitā Sūtra (Diamond Sutra).
唐內典錄等。余有未譯梵本書。並多羅樹葉凡有二百四十甲。若依陳紙翻之則列二萬餘卷。今見譯訖止是數甲之文。並在廣州制旨王園兩寺。是知法寶弘博定在中天。識量玼瑣誠歸東夏何以明之。見譯藏經四千余卷。生便棄擲習學全希。用此量情情可知矣。初諦傳度攝論宗。愷歸心窮括教源銓題義旨。游心既久懷敝相承。諦又面對闡揚情理無伏。一日氣屬嚴厲衣服單疏。忍噤通宵。門人側席愷等終夜靜立奉侍諮詢。言久情諠有時眠寐。愷密以衣被覆足。諦潛覺知便曳之於地。其節儉知足如此。愷如先奉持逾久逾親。諦以他日便喟然憤氣衝口者三。愷問其故。答曰。君等款誠正法實副參傳。但恨弘法非時有阻來意耳。愷聞之如噎良久聲淚俱發。跪而啟曰。大法絕塵遠通赤縣。群生無感可遂埋耶諦以手指西北曰。此方有大國非近非遠。吾等沒後當盛弘之。但不睹其興。以為太息耳。即驗往隔今統敷揚有宗。傳者以為神用不同妄生異執。惟識不識其識不無慨然。
無上依經二卷(準經後記云梁代譯今編梁錄)又長房內典等錄。復有正論釋義等一十三部一百八卷。今以並是經論義疏真諦所撰。非梵本翻故刪不錄。又內典錄中梁陳二代俱載起信論者非也。勝天王般若波羅蜜經七卷(初出與大般若第六會同本)
右一
【現代漢語翻譯】 現代漢語譯本： 《唐內典錄》等記載，還有未翻譯的梵文書，以及多羅樹葉，總共有二百四十甲（量詞，用於計算貝葉經的數量）。如果用陳紙翻譯，可以列出兩萬多卷。現在看到的翻譯完成的僅僅是其中幾甲的內容，都存放在廣州制旨寺和王園寺。由此可知佛法的弘大精深必定在中土發揚光大。見識和器量的不足確實是東土的侷限。用什麼來證明呢？看看已經翻譯的四千多卷藏經，人們生來就拋棄不學，學習的人非常稀少。用這個來衡量世情，情況就可想而知了。最初，真諦（Paramārtha）傳授攝論宗。慧愷（Huìkǎi）全心歸依，窮盡探究教義的源頭，詮釋題寫義理宗旨。時間久了，慧愷心懷敝帚自珍的想法，真諦又當面闡揚，情理毫無保留。一天，真諦身體非常虛弱，衣服單薄稀疏，忍受著寒冷度過整夜。弟子們在旁邊坐著，慧愷等人整夜靜立侍奉諮詢。說話時間長了，精神有些疲憊，有時打盹。慧愷偷偷地用衣服被子蓋住真諦的腳。真諦暗中察覺，就把它拖到地上。他節儉知足就是這樣。慧愷像先前一樣奉持，時間越久越親近。真諦在其他日子裡，便嘆息，憤慨之氣衝口而出三次。慧愷問他原因。真諦回答說：『你們的誠心正意確實可以輔助我傳法，只是遺憾弘揚佛法不是時候，阻礙了我的來意。』慧愷聽了，像被噎住一樣，很久才發出聲音，聲淚俱下，跪著稟告說：『大法絕塵，遠通赤縣（指中國），眾生沒有感應，難道就此埋沒了嗎？』真諦用手指著西北方向說：『這個地方有大國，不近也不遠。我們去世后，佛法應當在那裡盛行。只是看不到它興盛，太令人嘆息了。』這應驗了往昔的預言，如今佛法統攝敷揚，有了宗派。傳法的人認為這是神妙的作用，產生了不同的執見。只有認識與不認識的人，對這種認識不能不感慨。
《無上依經》二卷（根據經後記記載，是梁代翻譯的，現在編入梁錄）以及長房《內典錄》等記載，還有《正論釋義》等一十三部一百八卷。現在認為這些都是經論義疏，是真諦（Paramārtha）所撰寫，不是梵文翻譯的，所以刪除不記錄。另外，《內典錄》中梁陳二代都記載的《起信論》是不對的。《勝天王般若波羅蜜經》七卷（最初的版本與《大般若經》第六會是同一個版本）。
右一
【English Translation】 English version: The Tang Dynasty Catalog of Inner Classics and others record that there are still untranslated Sanskrit books, as well as palm leaves, totaling two hundred and forty Jia (a unit of measurement for counting palm-leaf manuscripts). If translated using Chen paper, it could amount to more than twenty thousand scrolls. What we see translated now is only a few Jia's worth of content, all stored in the Zhizhi Temple and Wangyuan Temple in Guangzhou. From this, we can know that the greatness and profundity of the Dharma will surely be promoted and flourish in the Central Land (China). The inadequacy of knowledge and capacity is indeed a limitation of the Eastern Land. How can this be proven? Look at the more than four thousand volumes of the Tripitaka that have already been translated; people abandon learning them from birth, and those who study them are very few. Using this to measure the state of affairs, the situation is conceivable. Initially, Paramārtha transmitted the Compendium of Treatises School (Śeṣa-saṃgraha). Huìkǎi wholeheartedly devoted himself, exhaustively exploring the source of the teachings, interpreting and writing down the essence of the doctrines. As time went on, Huìkǎi harbored the idea of cherishing his own views, and Paramārtha expounded face-to-face, without holding back any reasoning. One day, Paramārtha was very weak, his clothes were thin and sparse, and he endured the cold throughout the night. The disciples sat beside him, and Huìkǎi and others stood quietly all night, serving and consulting him. After speaking for a long time, they became somewhat tired and sometimes dozed off. Huìkǎi secretly covered Paramārtha's feet with clothes and blankets. Paramārtha secretly noticed and dragged them to the ground. This is how frugal and content he was. Huìkǎi served him as before, becoming closer and closer over time. On other days, Paramārtha sighed, and a burst of indignation burst out of his mouth three times. Huìkǎi asked him the reason. Paramārtha replied, 'Your sincerity and righteousness can indeed assist me in transmitting the Dharma, but it is a pity that it is not the right time to promote the Dharma, hindering my intention.' Huìkǎi heard this, as if choked, and after a long time, he spoke with tears in his voice, kneeling and reporting, 'The Great Dharma is far-reaching and reaches the Red County (China), but sentient beings have no response. Could it be buried here?' Paramārtha pointed to the northwest and said, 'In this direction, there is a great country, neither near nor far. After we pass away, the Dharma should flourish there. It is just that I cannot see its prosperity, which is too regrettable.' This fulfills the prophecies of the past, and now the Dharma governs and spreads, with sects established. Those who transmit the Dharma believe that this is a miraculous effect, giving rise to different attachments. Only those who know and do not know cannot help but feel emotional about this understanding.
The Two Volumes of the Anuttarāśraya Sūtra (according to the postscript of the sutra, it was translated during the Liang Dynasty and is now included in the Liang Record) and the Catalog of Inner Classics by Changfang and others also record thirteen parts and one hundred and eight volumes of the Commentary on the Correct Treatise and others. It is now believed that these are all commentaries on sutras and treatises, written by Paramārtha, not translated from Sanskrit, so they are deleted and not recorded. In addition, the Awakening of Faith Treatise recorded in both the Liang and Chen Dynasties in the Catalog of Inner Classics is incorrect. The Seven Volumes of the Prajñāpāramitā Sūtra of King Surata (the earliest version is the same as the sixth assembly of the Great Prajñāpāramitā Sūtra).
Right one
部七卷其本見在。
王子月婆首那。陳言高空。中印度優禪尼國王之子。從魏之梁譯業無輟。以梁太清二年六月。有于闐沙門求那跋陀(陳言德賢)赍勝天王般若經一部梵文凡十六品始洎建業。首那忽見德賢有此經典。敬戀冥懷如對真佛。因從祈請畢命弘宣。德賢嘉其雅操虛心授與。那得保持以為希遇。屬侯景作亂未暇翻傳。負戴東西諷持供養。民之所欲天必從焉。遂屬陳朝霸于建業。首那負笈懷經自遠而至。江州刺史儀同黃法氍。渴仰大乘護持正法。以文帝債天嘉六年歲次乙酉七月辛巳朔二十三日癸卯。勸請首那于州廳事略開題序設無遮大會。四眾雲集五千餘人。匡山釋僧果及遠邇名德。並學冠百家博通五部。各有碩難紛綸靡不渙然冰釋。到其月二十九日還興業伽藍。揵捶既響僧徒咸萃。首那躬執梵文譯為陳語。楊州阿育王寺釋智昕暫游彭匯。伏膺至教耳聽筆疏。一言敢失再三循環。撰為七卷。訖其年九月十八日文句乃盡。江州僧正釋慧恭博通三學始末監掌。具經前序及長房等錄。那雖一身而備經涉歷元魏梁陳相繼宣譯。后不測其終。大乘寶雨藏八卷(第二齣與梁世曼陀羅七卷寶云及唐譯十卷寶雨並同本見一乘寺藏錄)
右一部八卷本闕。
沙門須菩提。陳言善現。或云善吉。亦云善業。扶南國
【現代漢語翻譯】 現代漢語譯本： 七卷本現在還在。
王子月婆首那（Prince Candravarman）。陳朝時被稱為高空。是中印度優禪尼國（Ujjeni）國王的兒子。從北魏到梁朝，翻譯事業從未停止。梁朝太清二年六月，有于闐（Khotan）沙門求那跋陀（Gunabhadra，陳言德賢）帶著一部《勝天王般若經》（Śrīmālādevī Siṃhanāda Sūtra）梵文經書，共十六品，來到了建業（Jianye）。月婆首那忽然見到德賢有這部經典，敬慕之情難以言表，如同面對真佛。因此懇請德賢能夠弘揚此經。德賢嘉許他高雅的品行和虛心的態度，便將經書授予了他。月婆首那得到經書後，視若珍寶。適逢侯景作亂，沒有時間翻譯，只能揹負著經書四處奔波，諷誦供養。民眾的願望，上天必定會滿足。於是到了陳朝，在建業稱霸。月婆首那帶著經書從遠方而來。江州（Jiangzhou）刺史儀同黃法氍（Huang Faqu），渴求大乘佛法，護持正法。在文帝天嘉六年，歲次乙酉，七月初一辛巳，二十三日癸卯，勸請月婆首那在州廳略開題序，設立無遮大會。四眾雲集，有五千餘人。匡山（Kuangshan）的釋僧果（Shi Sengguo）以及遠近聞名的賢德之士，都學識淵博，精通五部。各自提出的難題，都被渙然冰釋。到了那個月的二十九日，回到興業伽藍（Xingye Monastery）。揵椎敲響，僧侶們都聚集起來。月婆首那親自拿著梵文經本，翻譯成陳語。揚州（Yangzhou）阿育王寺（Ashoka Temple）的釋智昕（Shi Zhixin）暫時在彭匯（Penghui）遊歷，虛心接受教誨，耳聽筆錄。一字不敢遺漏，再三循環。撰寫成七卷。到那年九月十八日，文句全部完成。江州僧正釋慧恭（Shi Huigong）博通三學，從始至終監掌此事。經書的前序以及長房等人的記錄都已具備。月婆首那雖然隻身一人，卻經歷了元魏、梁、陳三個朝代，相繼宣譯佛經。後來不知所終。大乘寶雨藏八卷（與梁朝曼陀羅所譯七卷《寶云經》以及唐朝所譯十卷《寶雨經》是同一個版本，現在藏於一乘寺）。
右邊這部八卷本缺失。
沙門須菩提（Subhuti）。陳言善現，或云善吉，亦云善業。扶南國（Funan）。
【English Translation】 English version: The seven-fascicle version is still extant.
Prince Candravarman. In the Chen dynasty, he was referred to as 'High Sky'. He was the son of the king of Ujjeni in Central India. From the Wei to the Liang dynasties, his translation work never ceased. In the sixth month of the second year of the Taiqing era of the Liang dynasty, the Śramaṇa Guṇabhadra (explained as 'Virtuous and Wise' in the Chen dynasty) from Khotan brought a Sanskrit version of the Śrīmālādevī Siṃhanāda Sūtra, consisting of sixteen chapters, to Jianye. Candravarman suddenly saw that Guṇabhadra possessed this scripture and felt immense reverence, as if he were facing the true Buddha. Therefore, he earnestly requested Guṇabhadra to propagate this scripture. Guṇabhadra praised his noble character and humble attitude and bestowed the scripture upon him. Candravarman, having obtained the scripture, regarded it as a rare treasure. However, due to the rebellion of Hou Jing, he had no time to translate it and could only carry it around, reciting and venerating it. Heaven will surely fulfill the desires of the people. Thus, the Chen dynasty came to dominate Jianye. Candravarman arrived from afar, carrying the scripture. Huang Faqu, the Inspector-General of Jiangzhou, yearned for Mahayana Buddhism and upheld the Dharma. In the sixth year of the Tianjia era of Emperor Wen, in the year Yiyou, on the twenty-third day of the seventh month, Guimao, he urged Candravarman to briefly introduce the scripture and establish an un遮 (unveiled) assembly in the state hall. The four assemblies gathered, numbering over five thousand people. Shi Sengguo of Kuangshan and other renowned virtuous individuals from near and far were all learned and well-versed in the five divisions of knowledge. The difficult questions they raised were all resolved. On the twenty-ninth day of that month, they returned to Xingye Monastery. The gavel was struck, and the monks gathered. Candravarman personally held the Sanskrit text and translated it into the Chen language. Shi Zhixin of Ashoka Temple in Yangzhou, who was temporarily traveling in Penghui, humbly accepted the teachings, listening attentively and taking notes. He dared not miss a single word, repeating the process several times. He compiled it into seven fascicles. By the eighteenth day of the ninth month of that year, the sentences were completed. Shi Huigong, the Sangha Chief of Jiangzhou, was well-versed in the three learnings and oversaw the entire process from beginning to end. The preface to the scripture and the records of Changfang and others were all complete. Although Candravarman was alone, he experienced the Yuan Wei, Liang, and Chen dynasties, successively translating the Buddhist scriptures. His later whereabouts are unknown. The eight-fascicle Mahayana Ratnamegha Sutra (is the same version as the seven-fascicle Ratnamegha Sutra translated by Maṇḍala in the Liang dynasty and the ten-fascicle Ratnamegha Sutra translated in the Tang dynasty, now stored in Yicheng Temple).
The eight-fascicle version on the right is missing.
Śramaṇa Subhuti. Explained as 'Good Presence' in the Chen dynasty, or 'Good Fortune', also 'Good Karma'. From Funan.
人。解悟超群詞彩逸俗。化物無倦遊方屆茲。于楊都城內至敬寺。為陳主譯大乘寶雨經一部。
隋楊氏都大興
自文帝開皇元年辛丑。至恭帝義寧二年戊寅。相承三帝三十八年。緇素九人所出經論及傳錄等。總六十四部三百一卷(于中六十二部二百八十七卷見在二部一十四卷闕本)。隋洋川郡守瞿曇法智(一部一卷經)沙門毗尼多流支(二部二卷經)沙門那連提黎耶舍(八部二十三卷經)沙門阇那崛多(三十九部一百九十二卷經)沙門釋法經等(二部一十二卷經錄目)沙門釋寶貴(一部八卷合經)沙門菩提登(一部二卷經)翻經學士費長房(一部一十五卷三寶錄)沙門達摩笈多(九部四十六卷經論)業報差別經一卷(開皇二年三月譯房云第二齣與罪業報應經大同小異者全乖也見長房錄及續高僧傳)
右一部一卷其本見在。
優婆塞達磨阇那。隋云法智。姓瞿曇氏。即元魏般若流支長子。本中印度婆羅痆斯國人。婆羅門種。流滯東川遂鄉華俗。父子相承祖習傳譯。高齊之季為昭玄都。齊國既平佛法同毀。智因僧職轉任俗官。冊授洋州洋川郡守。隋受周禪梵牒即來敕召智還使掌翻譯。智既妙善隋梵二言。執本自翻無勞傳度。以開皇二年壬寅。譯業報差別經一部。成都沙門釋智鉉筆受。文詞銓序義
【現代漢語翻譯】 現代漢語譯本：此人解悟超群，文采辭藻超逸脫俗。教化眾生不知疲倦，雲遊四方來到了這裡。在楊都城內的至敬寺，為陳主翻譯了《大乘寶雨經》一部。
隋朝楊氏定都大興。
自隋文帝開皇元年辛丑年，至隋恭帝義寧二年戊寅年，歷經三位皇帝，共三十八年。僧人和在家信徒共九人翻譯的經論以及傳錄等，總計六十四部三百一卷（其中六十二部二百八十七卷現存，二部一十四卷為缺失版本）。隋朝洋川郡守瞿曇法智（一部一卷經），沙門毗尼多流支（Vinītaruci）（二部二卷經），沙門那連提黎耶舍（Narendrayasas）（八部二十三卷經），沙門阇那崛多（Jñānagupta）（三十九部一百九十二卷經），沙門釋法經等（二部一十二卷經目錄），沙門釋寶貴（一部八卷合經），沙門菩提登（Bodhidāna）（一部二卷經），翻譯經書的學士費長房（一部一十五卷《三寶錄》），沙門達摩笈多（Dharmagupta）（九部四十六卷經論）。《業報差別經》一卷（開皇二年三月翻譯，費長房說這是第二次翻譯，與《罪業報應經》大同小異，完全不符，見於費長房的記錄以及《續高僧傳》）。
右邊所說的一部一卷，其原本現存。
優婆塞達磨阇那（Dharma-jñāna），隋朝稱他為法智。姓瞿曇氏（Gautama），是北魏般若流支（Prajñāruci）的長子。原籍是中印度婆羅痆斯國（Varanasi）人，屬於婆羅門種姓。流落到東川，於是按照當地的風俗生活。父子相承，世代都從事翻譯。北齊末年擔任昭玄都。北齊滅亡后，佛法一同被毀壞。法智因為僧人的身份轉而擔任了世俗的官職，被冊封為洋州洋川郡守。隋朝取代北周后，朝廷下令召法智回朝掌管翻譯事務。法智精通隋朝和梵文兩種語言，拿著原本自己翻譯，不需要別人傳譯。在開皇二年壬寅年，翻譯了《業報差別經》一部。由成都沙門釋智鉉筆錄。文辭的組織和義理的闡述都很好。
【English Translation】 English version: This person's understanding and wisdom surpassed the ordinary, and his literary talent was outstanding and unconventional. He tirelessly taught and transformed sentient beings, traveling to this place. At Zhi Jing Monastery within Yangdu City, he translated one copy of the 'Mahayana Jewel Rain Sutra' for Emperor Chen.
The Sui Dynasty Yang family established their capital in Daxing.
From the first year of Emperor Wen's Kaihuang era, Xin Chou year, to the second year of Emperor Gong's Yining era, Wu Yin year, spanning three emperors and thirty-eight years. A total of nine monks and laypeople translated scriptures, treatises, and transcriptions, amounting to sixty-four works in three hundred and one volumes (of which sixty-two works in two hundred and eighty-seven volumes are extant, and two works in fourteen volumes are missing). Qutan Fazhi (Gautama Dharma-jñāna), the governor of Yangchuan Prefecture in the Sui Dynasty (one work in one volume), Śrāmaṇa Vinītaruci (two works in two volumes), Śrāmaṇa Narendrayasas (eight works in twenty-three volumes), Śrāmaṇa Jñānagupta (thirty-nine works in one hundred and ninety-two volumes), Śrāmaṇa Shi Fajing and others (two works in twelve volumes of scripture catalogs), Śrāmaṇa Shi Baogui (one work in eight volumes of combined scriptures), Śrāmaṇa Bodhidāna (one work in two volumes), the scripture translating scholar Fei Changfang (one work in fifteen volumes of the 'Record of the Three Jewels'), and Śrāmaṇa Dharmagupta (nine works in forty-six volumes of scriptures and treatises). The 'Karma Differentiation Sutra' in one volume (translated in the third month of the second year of Kaihuang; Fei Changfang said this was the second translation, largely the same as the 'Sutra of Retribution for Sins,' but with minor differences, which is completely inaccurate, as seen in Fei Changfang's records and the 'Continued Biographies of Eminent Monks').
The one work in one volume mentioned on the right is extant.
Upāsaka Dharma-jñāna, known as Fazhi in the Sui Dynasty, his surname was Gautama, and he was the eldest son of Prajñāruci of the Northern Wei Dynasty. Originally from the country of Varanasi in central India, belonging to the Brahmin caste. He drifted to Dongchuan, and thus lived according to local customs. Father and son inherited the ancestral tradition of translation. At the end of the Northern Qi Dynasty, he served as Zhaoxuandu. After the fall of the Northern Qi, Buddhism was destroyed along with it. Fazhi, due to his status as a monk, was transferred to a secular official position and was appointed as the governor of Yangchuan Prefecture in Yangzhou. After the Sui Dynasty replaced the Northern Zhou, the court ordered Fazhi to return to the capital to oversee translation work. Fazhi was proficient in both the Sui Dynasty language and Sanskrit, and he translated from the original text himself, without needing others to transmit it. In the Renyin year of the second year of Kaihuang, he translated one copy of the 'Karma Differentiation Sutra.' It was recorded by Śrāmaṇa Shi Zhixuan of Chengdu. The organization of the text and the exposition of the meaning were both excellent.
體。趙郡沙門釋彥琮制序(長房等錄並云于興善寺譯業報差別經今謂不然此經二年季春譯出季夏有詔始遷大興云興善寺翻小非譯審也)。大乘方廣總持經一卷(或無乘字開皇二年七月譯第二齣與西晉法護濟諸方等學經同本見長房錄)象頭精舍經一卷(開皇二年二月譯第三齣與羅什文殊問菩提經等同本見長房錄)
右二部二卷其本並在。
沙門毗尼多流支。隋言滅喜。北印度烏萇國人。不遠五百由旬振錫巡方來觀盛化。至止便召入令翻經。以文帝開皇二年壬寅。譯方廣總持等經二部。給事李道寶般若流支次子曇皮二人傳語。長安沙門釋法纂筆受為隋言。並整比文義。沙門彥琮並皆制序(長房等錄亦云于興善寺出此亦不然過如前述)。大方等大集日藏經十卷(或十二卷或十五卷題云大乘大方等日藏分經與大集日密分同本當第四齣開皇四年五月起翻五年二月訖沙門智鉉費長房等筆受)大云輪請雨經二卷(開皇五年正月出沙門慧獻筆受是大云經第六十四品第二齣與周世阇那耶舍大云請雨經及隨崛多方等請雨經並同本)大莊嚴法門經二卷(一名文殊師利神通力經亦名勝金色光明德女經開皇三年正月出第三譯與法護大凈法門經等同本沙門智鉉筆受)德護長者經二卷(一名尸利崛多長者經開皇三年六月出沙門僧琨筆受第
【現代漢語翻譯】 現代漢語譯本： 體。趙郡沙門釋彥琮（Zhao Jun Shamen Shi Yancong）撰寫序言（長房（Changfang）等人記錄並稱在興善寺（Xingshan Temple）翻譯《業報差別經》，現在看來並非如此。此經在開皇二年（Kaihuang Year 2）季春翻譯完成，季夏時有詔令開始遷往大興（Daxing），說在興善寺翻譯小部頭經典，並非譯審）。《大乘方廣總持經》一卷（或者沒有『乘』字，開皇二年七月第二次譯出，與西晉法護（Fahu）的《濟諸方等學經》同版本，見長房的記錄）。《象頭精舍經》一卷（開皇二年二月第三次譯出，與羅什（Luoshi）的《文殊問菩提經》等同版本，見長房的記錄）。 右邊這兩部經書共兩卷，原本都在。 沙門毗尼多流支（Vinītāruci），隋朝時譯為滅喜（Miexi），是北印度烏萇國（Uchang Country）人。不遠五百由旬（Yujun），拄著錫杖巡遊四方，來觀摩盛大的教化。到達后，便被召入宮中翻譯佛經。在文帝開皇二年壬寅年，翻譯了《方廣總持經》等兩部經典。給事李道寶（Li Daobao）、般若流支（Prajñāruci）的次子曇皮（Tanpi）二人負責傳譯，長安沙門釋法纂（Shi Fazuan）筆錄並翻譯成隋朝的語言，並整理潤色文義。沙門彥琮（Yancong）都為這些經典撰寫了序言（長房等人的記錄也說是在興善寺翻譯的，這也不對，錯誤和前面說的一樣）。《大方等大集日藏經》十卷（或者十二卷，或者十五卷，題目寫的是《大乘大方等日藏分經》，與《大集日密分》是同一個版本，是第四次譯出，開皇四年五月開始翻譯，五年二月完成，沙門智鉉（Zhixuan）、費長房（Fei Changfang）等人筆錄）。《大云輪請雨經》二卷（開皇五年正月譯出，沙門慧獻（Huixian）筆錄，是《大云經》第六十四品，第二次譯出，與周世阇那耶舍（Jnanayasas）的《大云請雨經》以及隨崛多（Suiquduo）的《方等請雨經》都是同一個版本）。《大莊嚴法門經》二卷（一名《文殊師利神通力經》，也名《勝金色光明德女經》，開皇三年正月第三次譯出，與法護（Fahu）的《大凈法門經》等是同一個版本，沙門智鉉（Zhixuan）筆錄）。《德護長者經》二卷（一名《尸利崛多長者經》，開皇三年六月譯出，沙門僧琨（Sengkun）筆錄，是第
【English Translation】 English version: Treatise. The preface was written by Śramaṇa Shi Yancong (釋彥琮) of Zhao Commandery (趙郡). (Changfang (長房) and others recorded that the Karma Differentiation Sutra was translated at Xingshan Temple (興善寺), but this is now considered incorrect. This sutra was translated in the late spring of the second year of the Kaihuang era (開皇二年), and in the summer there was an edict to move to Daxing (大興), saying that small sutras were translated at Xingshan Temple, not translation reviews.) Mahāyāna Vaipulya Dhāraṇī Sūtra, one fascicle (or without the word 'Mahāyāna', translated for the second time in July of the second year of the Kaihuang era, the same version as Fahu's (法護) Jì Zhū Fāngděng Xué Jīng (濟諸方等學經) of the Western Jin Dynasty, see Changfang's record). Āvataṃsaka-buddha-kṣetra Sūtra, one fascicle (translated for the third time in February of the second year of the Kaihuang era, the same version as Kumarajiva's Mañjuśrī's Questions on Bodhi Sūtra, see Changfang's record). The original copies of these two sutras, totaling two fascicles, are all present. Śramaṇa Vinītāruci (毗尼多流支), translated as Miexi (滅喜) in the Sui Dynasty, was a native of Uchang Country (烏萇國) in North India. Not deterred by the distance of five hundred yojanas (由旬), he traveled with his staff to observe the flourishing teachings. Upon arrival, he was summoned to the palace to translate sutras. In the Renyin year of the second year of the Kaihuang era of Emperor Wen, he translated two sutras, including the Vaipulya Dhāraṇī Sūtra. Li Daobao (李道寶), a court attendant, and Tanpi (曇皮), the second son of Prajñāruci (般若流支), were responsible for the oral translation. Śramaṇa Shi Fazuan (釋法纂) of Chang'an recorded and translated it into the language of the Sui Dynasty, and also organized and polished the meaning of the text. Śramaṇa Yancong (彥琮) wrote prefaces for all of these sutras (Changfang and others also recorded that they were translated at Xingshan Temple, which is also incorrect, the error being the same as mentioned earlier). Mahāvaipulya Mahāsaṃnipāta Sūrya-garbha Sūtra, ten fascicles (or twelve fascicles, or fifteen fascicles, the title reads Mahāyāna Mahāvaipulya Sūrya-garbha Section Sūtra, which is the same version as the Mahāsaṃnipāta Sūrya-garbha Secret Section, translated for the fourth time, started in May of the fourth year of the Kaihuang era and completed in February of the fifth year, Śramaṇa Zhixuan (智鉉), Fei Changfang (費長房), and others recorded). Mahāmegha-cakra Rain-requesting Sūtra, two fascicles (translated in January of the fifth year of the Kaihuang era, Śramaṇa Huixian (慧獻) recorded, it is the sixty-fourth chapter of the Mahāmegha Sūtra, translated for the second time, the same version as Jnanayasas's (阇那耶舍) Mahāmegha Rain-requesting Sūtra of the Zhou Dynasty and Suiquduo's (隨崛多) Vaipulya Rain-requesting Sūtra). Mahāvyūha-dharma-paryāya Sūtra, two fascicles (also known as Mañjuśrī's Supernatural Power Sūtra, also known as Victorious Golden Light Virtue Girl Sūtra, translated for the third time in January of the third year of the Kaihuang era, the same version as Fahu's (法護) Great Pure Dharma-paryāya Sūtra, Śramaṇa Zhixuan (智鉉) recorded). Dehu Elder Sūtra, two fascicles (also known as Śrīgupta Elder Sūtra, translated in June of the third year of the Kaihuang era, Śramaṇa Sengkun (僧琨) recorded, it is the
四譯與法護月光童子經等同本)百佛名經一卷(開皇二年十二月出沙門慧獻筆受第二齣)力莊嚴三昧經三卷(開皇五年十月出費長房筆受)蓮華面經二卷(開皇四年三月出沙門慧獻筆受)堅固女經一卷(開皇二年十二月出沙門慧獻筆受亦云牢固女上八部並見長房錄)
右八部二十三卷其本並在。
沙門那連提黎耶舍。隋言尊稱。北印度烏萇國人。先於齊國為昭玄統。共昭玄都沙門法智譯經七部。備在齊錄。建德之季周武克齊。佛教與國一時平殄。耶舍外假俗服內襲三衣。避地東西不遑寧息。五眾雕窘投厝無所。儉餓溝壑者減食施之。老病扶力者隨緣濟益。雖事力匱薄拒諫行之。而神志休強說導無倦。屯負留難便歷四年。有隋御㝢重興三寶。開皇之始梵經遙應。爰降璽書請來弘譯。二年七月弟子道密等。侍送入京住大興善寺。其年季冬草創翻業。敕昭玄統沙門曇延等三十餘人令對翻傳。主上禮問殷繁供奉隆渥。年雖朽邁行轉精勤。曾依舍利弗陀羅尼具依修業。夢得境界自當作佛。如此靈祥雜沓其例非一。后移住廣濟寺(煬帝名廣改為弘濟今復避諱為崇濟焉)為外國僧主。存撫羈客妙得物心。忽一旦告弟子曰。吾年老力微不久去世。及今明瞭誡爾門徒。佛法難逢宜勤修學。人身難獲慎勿空過。言訖就枕奄爾而
【現代漢語翻譯】 現代漢語譯本：四譯本與法護翻譯的《月光童子經》是同一版本。《百佛名經》一卷（開皇二年十二月由沙門慧獻筆受，為第二次譯出）。《力莊嚴三昧經》三卷（開皇五年十月由費長房筆受）。《蓮華面經》二卷（開皇四年三月由沙門慧獻筆受）。《堅固女經》一卷（開皇二年十二月由沙門慧獻筆受，也稱為《牢固女經》。以上八部經典都見於費長房的目錄）。
以上八部經典共二十三卷，其原本都儲存完好。
沙門那連提黎耶舍（Narendrayasas），隋朝時被尊稱為尊稱。他是北印度烏萇國（Udyana）人。他先前在齊國擔任昭玄統（僧官名）。與昭玄都沙門法智共同翻譯了七部經典，都記錄在齊代的目錄中。建德年間，周武帝攻滅齊國，佛教與國家一同遭受摧殘。耶舍表面上穿著俗人的服裝，內里仍然穿著僧衣。他四處避難，不得安寧。僧眾們困頓窘迫，無處安身。對於那些因飢餓而將要倒在溝壑中的人，他就減少自己的食物來施捨給他們。對於那些年老體弱的人，他就盡力幫助他們。雖然他的力量很薄弱，但他仍然堅持這樣做，不聽勸阻。他的精神卻很旺盛，不知疲倦地說法引導。他滯留困頓，歷經四年。隋朝建立，重新振興佛教。開皇之初，梵文經典似乎遙相呼應，於是朝廷下詔請他前來翻譯經典。開皇二年七月，他的弟子道密等人侍奉他進入京城，住在[大興善寺]。那年冬天，他開始從事翻譯工作。皇帝敕令昭玄統沙門曇延等三十多人與他對譯。皇帝對他禮遇有加，供奉豐厚。他雖然年老體衰，但修行卻更加精進。他曾依據《舍利弗陀羅尼》（Sariputra Dharani）進行修行。夢中得到佛的境界，覺得自己將來會成佛。這樣的靈異祥瑞的事情很多，不止一件。後來他移居到廣濟寺（[煬帝]楊廣改名為弘濟寺，現在又爲了避諱而改名為崇濟寺），擔任外國僧的主持。他安撫那些滯留的僧人，很能瞭解他們的心意。忽然有一天，他告訴弟子們說：『我年老體衰，不久將要去世。趁我現在還清醒，告誡你們這些門徒。佛法難得，應該勤奮修學。人身難得，千萬不要虛度。』說完就躺下，安然去世了。
【English Translation】 English version: The four translations are the same version as the 'Moonlight Boy Sutra' translated by Dharmaraksa. 'Sutra of the Names of One Hundred Buddhas', one scroll (transcribed by the monk Huixian in the twelfth month of the second year of the Kaihuang era, the second translation). 'Power Adornment Samadhi Sutra', three scrolls (transcribed by Fei Changfang in the tenth month of the fifth year of the Kaihuang era). 'Lotus Face Sutra', two scrolls (transcribed by the monk Huixian in the third month of the fourth year of the Kaihuang era). 'Steadfast Woman Sutra', one scroll (transcribed by the monk Huixian in the twelfth month of the second year of the Kaihuang era, also known as 'Firm Woman Sutra'. All eight of the above sutras are found in Fei Changfang's catalog).
The above eight sutras, totaling twenty-three scrolls, are all well preserved in their original form.
The Shramana Narendrayasas (Narendrayasas), was respectfully addressed as Zuncheng during the Sui Dynasty. He was a native of Udyana (Udyana) in northern India. He previously served as Zhaoxuantong (a monastic official) in the Qi Dynasty. Together with the Zhaoxuandu Shramana Fazhi, he translated seven sutras, all of which are recorded in the Qi Dynasty catalog. During the Jian'de era, Emperor Wu of Zhou conquered the Qi Dynasty, and Buddhism suffered destruction along with the state. Narendrayasas outwardly wore secular clothing, but inwardly still wore monastic robes. He fled from place to place, unable to find peace. The monastic community was impoverished and distressed, with nowhere to settle. To those who were starving and about to fall into ditches, he would reduce his own food to give to them. To those who were old and weak, he would do his best to help them. Although his strength was weak, he persisted in doing so, ignoring dissuasion. His spirit, however, was strong, and he tirelessly preached and guided others. He remained in hardship for four years. When the Sui Dynasty was established, Buddhism was revived. At the beginning of the Kaihuang era, Sanskrit scriptures seemed to respond from afar, and the court issued an edict inviting him to come and translate scriptures. In the seventh month of the second year of the Kaihuang era, his disciples Daomi and others accompanied him to the capital, where he resided in [Daxingshan Temple]. That winter, he began to engage in translation work. The emperor ordered the Zhaoxuantong Shramana Tanyan and more than thirty others to translate with him. The emperor treated him with great courtesy and provided generous offerings. Although he was old and frail, his practice became even more diligent. He had practiced according to the Sariputra Dharani (Sariputra Dharani). He dreamed of attaining the state of a Buddha and felt that he would become a Buddha in the future. There were many such miraculous and auspicious events, not just one. Later, he moved to Guangji Temple (which [Emperor Yang] Yang Guang changed to Hongji Temple, and now it has been changed to Chongji Temple to avoid the taboo), where he served as the abbot for foreign monks. He comforted the monks who were staying there and was very understanding of their feelings. Suddenly one day, he told his disciples: 'I am old and weak and will soon pass away. While I am still clear-headed, I will admonish you disciples. The Buddha's teachings are rare, and you should diligently study them. Human life is rare, so do not waste it.' After saying this, he lay down and passed away peacefully.
化。時滿百歲。即開皇九年八月二十九日。初耶舍先逢善相者云。年必至百亦合登仙。中壽果終其言驗矣。登仙冥理猶難測之。然其形貌瑰奇。頂如肉髻。耳長而聳。目正處中。有異常倫特為殊相。固是傳法之碩德也。法主既傾哀驚道俗。紹隆之事將漸墜焉。凡於隋代譯經八部。即大集日藏大云輪大莊嚴法門等經是也。並沙門僧琛明芬給事李道寶學士曇皮等。僧俗四人更遞度語。沙門智鉉道邃慧獻僧琨奉朝請庾質學士費長房等筆受。昭玄統沙門曇延昭玄都大興善寺主靈藏等。二十餘德監護始末。至五年冬勘練俱了。並沙門彥琮制序。尋耶舍游涉四十許年。國五十餘。里十五萬。瑞景靈蹟勝寺高僧駛水深林山神海獸無非奉敬。並預懲降事既廣周未遑陳敘。沙門彥琮為之本傳。具流於世。護國菩薩經二卷(見內典錄今編入寶積當第十八會)移識經二卷(今編入寶積當第三十九會改名賢護長者會初出與唐譯顯識經同本開皇十一年十月出十二月訖學士費長房筆受見長房錄)發覺凈心經二卷(初出與寶積發勝志樂會同本開皇十五年九月出十月記沙門僧琨等筆受見長房錄)虛空孕菩薩經二卷(大集第十六分第四齣與虛空藏經及虛空藏神咒經等同本開皇七年正月出三月訖沙門僧曇筆受彥琮制序見長房錄)大方等大集賢護經五卷(或六
【現代漢語翻譯】 化。時年滿一百歲。即開皇九年八月二十九日。當初，耶舍（Yashe，人名）曾遇到一位善於相面的人，說他『壽命必定達到百歲，也應該會得道成仙』。最終他的壽命果真終結於此，那位相面者的話應驗了。得道成仙的玄妙道理難以測度。然而他形貌瑰麗奇特，頭頂像有肉髻，耳朵長而聳立，目光端正居中，具有超越常人的特殊相貌，確實是位傳法的偉大賢德。法師圓寂，僧眾和信徒都哀痛震驚。繼承和發揚佛法的事業將漸漸衰落。他在隋代翻譯了八部佛經，即《大集經》、《日藏經》、《大云輪經》、《大莊嚴法門經》等。由沙門（Shamen，出家修行的僧人）僧琛（Seng Chen，人名）、明芬（Ming Fen，人名），給事（Geishi，官名）李道寶（Li Daobao，人名），學士（Xueshi，官名）曇皮（Tan Pi，人名）等僧俗四人輪流翻譯口語，沙門智鉉（Zhi Xuan，人名）、道邃（Dao Sui，人名）、慧獻（Hui Xian，人名）、僧琨（Seng Kun，人名），奉朝請（Feng Chaoqing，官名）庾質（Yu Zhi，人名），學士費長房（Fei Changfang，人名）等負責筆錄。昭玄統（Zhaoxuantong，官名）沙門曇延（Tan Yan，人名），昭玄都大興善寺主（Zhaoxuandu Daxingshansi Zhu，官名）靈藏（Ling Zang，人名）等二十多位高僧大德從始至終監護。到五年冬天，勘校整理完畢。並由沙門彥琮（Yan Cong，人名）撰寫序言。追溯耶舍遊歷四十年左右，經過五十多個國家，十五萬多里路。瑞應景象、靈異事蹟、名勝寺廟、高僧大德、湍急的河流、幽深的山林、山神海獸，無不敬奉。並且預先懲罰和降伏的事蹟很多，無法一一陳述。沙門彥琮為他撰寫了本傳，詳細地流傳於世。《護國菩薩經》二卷（見《內典錄》，現在編入《寶積經》，應當是第十八會）。《移識經》二卷（現在編入《寶積經》，應當是第三十九會，改名為《賢護長者會》，最初的版本與唐代翻譯的《顯識經》是同一個版本，開皇十一年十月開始翻譯，十二月完成，由學士費長房筆錄，見《長房錄》）。《發覺凈心經》二卷（最初的版本與《寶積經》中的《發勝志樂會》是同一個版本，開皇十五年九月開始翻譯，十月完成，由沙門僧琨等筆錄，見《長房錄》）。《虛空孕菩薩經》二卷（《大集經》第十六分第四次翻譯的版本，與《虛空藏經》及《虛空藏神咒經》等是同一個版本，開皇七年正月開始翻譯，三月完成，由沙門僧曇筆錄，彥琮撰寫序言，見《長房錄》）。《大方等大集賢護經》五卷（或六卷）。
【English Translation】 He transformed. At that time, he reached the age of one hundred. It was the twenty-ninth day of the eighth month of the ninth year of the Kaihuang era. Initially, Yashe (Yashe, a name) had met a skilled physiognomist who said, 'Your life will surely reach one hundred years, and you should also attain immortality.' In the end, his life indeed ended at that point, and the physiognomist's words were verified. The profound principles of attaining immortality are difficult to fathom. However, his appearance was magnificent and extraordinary, with a protuberance on the top of his head like a fleshy crown, long and erect ears, and eyes that were straight and centered. He possessed extraordinary and unique features, truly a great and virtuous person who transmitted the Dharma. With the passing of the Dharma master, monks and laypeople were filled with sorrow and shock. The task of continuing and promoting the Dharma will gradually decline. During the Sui Dynasty, he translated eight scriptures, namely the 'Mahāsaṃnipāta Sūtra' (Daji Jing), the 'Sun-Store Sūtra' (Rizang Jing), the 'Great Cloud Wheel Sūtra' (Dayunlun Jing), and the 'Great Adornment Dharma Gate Sūtra' (Dazhuangyan Famen Jing), etc. The Shamen (Shamen, monks who have left home to practice) Seng Chen (Seng Chen, a name), Ming Fen (Ming Fen, a name), the Geishi (Geishi, an official title) Li Daobao (Li Daobao, a name), and the Xueshi (Xueshi, an official title) Tan Pi (Tan Pi, a name), among other monks and laypeople, took turns translating orally. The Shamen Zhi Xuan (Zhi Xuan, a name), Dao Sui (Dao Sui, a name), Hui Xian (Hui Xian, a name), Seng Kun (Seng Kun, a name), the Feng Chaoqing (Feng Chaoqing, an official title) Yu Zhi (Yu Zhi, a name), and the Xueshi Fei Changfang (Fei Changfang, a name), among others, were responsible for writing down the translations. The Zhaoxuantong (Zhaoxuantong, an official title) Shamen Tan Yan (Tan Yan, a name), and the Zhaoxuandu Daxingshansi Zhu (Zhaoxuandu Daxingshansi Zhu, an official title) Ling Zang (Ling Zang, a name), along with more than twenty eminent monks and virtuous individuals, supervised the entire process from beginning to end. By the winter of the fifth year, the collation and arrangement were completed. Furthermore, the Shamen Yan Cong (Yan Cong, a name) wrote a preface. Tracing back Yashe's travels of about forty years, he passed through more than fifty countries, covering over one hundred and fifty thousand li. Auspicious omens, miraculous events, famous temples, eminent monks, swift rivers, deep forests, mountain gods, and sea creatures all revered him. Moreover, there were many instances of him preemptively punishing and subduing, which cannot be recounted one by one. The Shamen Yan Cong wrote a biography for him, which is widely circulated in the world. The 'Protecting the Nation Bodhisattva Sūtra' (Huguosi Pusa Jing) in two volumes (found in the 'Catalogue of Inner Canons,' now included in the 'Ratnakūṭa Sūtra,' should be the eighteenth assembly). The 'Transfer of Consciousness Sūtra' (Yishi Jing) in two volumes (now included in the 'Ratnakūṭa Sūtra,' should be the thirty-ninth assembly, renamed the 'Wise Protector Elder Assembly,' the initial version is the same as the 'Manifestation of Consciousness Sūtra' translated during the Tang Dynasty, translated starting in the tenth month of the eleventh year of the Kaihuang era, completed in the twelfth month, recorded by the Xueshi Fei Changfang, see 'Changfang's Record'). The 'Awakening Pure Mind Sūtra' (Fajue Jingxin Jing) in two volumes (the initial version is the same as the 'Attaining Superior Aspiration and Joy Assembly' in the 'Ratnakūṭa Sūtra,' translated starting in the ninth month of the fifteenth year of the Kaihuang era, completed in the tenth month, recorded by the Shamen Seng Kun, etc., see 'Changfang's Record'). The 'Embryo of the Void Bodhisattva Sūtra' (Xukong Yun Pusa Jing) in two volumes (the fourth translation of the sixteenth part of the 'Mahāsaṃnipāta Sūtra,' the same version as the 'Akasagarbha Sūtra' and the 'Akasagarbha Dhāraṇī Sūtra,' translated starting in the first month of the seventh year of the Kaihuang era, completed in the third month, recorded by the Shamen Seng Tan, Yan Cong wrote the preface, see 'Changfang's Record'). The 'Great Vaipulya Mahāsaṃnipāta Bhadrapāla Sūtra' (Dafangdeng Daji Xianhu Jing) in five volumes (or six volumes).
卷題云大方等大集經賢護分亦云賢護菩薩經第七譯與般舟三昧經等同本開皇十四年十二月出十五年二月訖沙門明芬等筆受)大集譬喻王經二卷(或無大集字是大集別品開皇十五年五月出六月訖沙門道密等筆受兼前賢護經並見長房錄)佛華嚴入如來德智不思議境界經二卷(第三齣與度諸佛境界智光嚴經等同本見內典錄)四童子三昧經三卷(或直名四童子經第二齣與法護方等泥洹同本開皇十三年五月出七月訖沙門僧琨筆受見長房錄)妙法蓮華經添品七卷(或八卷二十七品寶塔天授連之為一故二十七仁壽元年因普曜寺沙門上行所請崛多笈多二法師重勘梵本闕者添之具經前序)善思童子經二卷(第四齣與大方等頂王經及大乘頂王經等同本開皇十一年七月出九月訖學士費長房筆受沙門彥琮制序見長房錄)金光明經銀主陀羅尼品囑累品一卷(曇無讖出四卷真諦七卷周世崛多五卷並無此二品檢梵本有故復出之見長房錄后十七年沙門寶貴取前後譯合成八卷故不別存)大方等大云請雨經一卷(內題云大方等大云經請雨品第六十四第三齣與大云請雨及大云輪請雨二經並同本異譯見內典錄)諸法本無經二卷(第三齣與諸法無行經等同本開皇十五年六月出七月訖學士劉憑等筆受見長房錄)大威燈光仙人問疑經一卷(第二齣與第一義法勝經同本開
【現代漢語翻譯】 現代漢語譯本 卷題名為《大方等大集經賢護分》，也稱為《賢護菩薩經》第七譯，與《般舟三昧經》等同為一本。開皇十四年十二月開始翻譯，十五年二月完成，由沙門明芬等人筆受。 《大集譬喻王經》二卷（或無『大集』二字，是大集經的別品）。開皇十五年五月開始翻譯，六月完成，由沙門道密等人筆受。此經與之前的《賢護經》都見於長房的目錄。 《佛華嚴入如來德智不思議境界經》二卷（第三次翻譯，與《度諸佛境界智光嚴經》等同為一本，見於內典錄）。 《四童子三昧經》三卷（或直接稱為《四童子經》，第二次翻譯，與法護翻譯的《方等泥洹經》同爲一本。開皇十三年五月開始翻譯，七月完成，由沙門僧琨筆受，見於長房的目錄）。 《妙法蓮華經添品》七卷（或八卷，共二十七品，將寶塔品和天授品連為一品，故為二十七品。仁壽元年，因普曜寺沙門上行所請，崛多（Gupta）和笈多（Gupta）兩位法師重新勘校梵本，補全了缺失的部分，具體情況見經前的序言）。 《善思童子經》二卷（第四次翻譯，與《大方等頂王經》及《大乘頂王經》等同為一本。開皇十一年七月開始翻譯，九月完成，由學士費長房筆受，沙門彥琮撰寫序言，見於長房的目錄）。 《金光明經銀主陀羅尼品囑累品》一卷（曇無讖（Dharmaraksa）翻譯的四卷本、《金光明經》，真諦（Paramārtha）翻譯的七卷本，周世崛多（Jñānagupta）翻譯的五卷本，都沒有這兩個品。檢查梵本后發現有這兩個品，所以重新翻譯出來，見於長房的目錄。開皇十七年，沙門寶貴將前後翻譯的版本合成為八卷本，因此不再單獨儲存此一卷）。 《大方等大云請雨經》一卷（內部題名為《大方等大云經請雨品》第六十四，第三次翻譯，與《大云請雨經》及《大云輪請雨經》同爲一本的不同譯本，見於內典錄）。 《諸法本無經》二卷（第三次翻譯，與《諸法無行經》等同為一本。開皇十五年六月開始翻譯，七月完成，由學士劉憑等人筆受，見於長房的目錄）。 《大威燈光仙人問疑經》一卷（第二次翻譯，與《第一義法勝經》同爲一本）。
【English Translation】 English version The scroll is titled 'Mahāvaipulya Mahāsaṃnipāta Sūtra: Bhadrapāla Section,' also known as the 'Bhadrapāla Bodhisattva Sūtra,' the seventh translation, and is the same as the 'Pratyutpanna Samādhi Sūtra.' The translation began in December of the fourteenth year of the Kaihuang era and was completed in February of the fifteenth year, dictated by the monks Mingfen and others. The 'Mahāsaṃnipāta Simile King Sūtra,' two volumes (or without the words 'Mahāsaṃnipāta,' being a separate section of the Mahāsaṃnipāta Sūtra). The translation began in May of the fifteenth year of the Kaihuang era and was completed in June, dictated by the monks Daomi and others. This sūtra and the previous 'Bhadrapāla Sūtra' are both found in Changfang's catalog. The 'Buddha Avataṃsaka Sūtra on Entering the Inconceivable Realm of the Tathāgata's Virtues and Wisdom,' two volumes (the third translation, the same as the 'Sūtra on Crossing the Realms of All Buddhas with the Adornment of Wisdom Light,' found in the Inner Canon Record). The 'Four Boys Samādhi Sūtra,' three volumes (or directly named the 'Four Boys Sūtra,' the second translation, the same as Dharmaraksa's translation of the 'Vaipulya Nirvāṇa Sūtra.' The translation began in May of the thirteenth year of the Kaihuang era and was completed in July, dictated by the monk Sengkun, found in Changfang's catalog). The 'Lotus Sūtra with Added Chapters,' seven volumes (or eight volumes, with twenty-seven chapters, combining the 'Treasure Tower' chapter and the 'Devadatta' chapter into one, hence twenty-seven chapters. In the first year of the Renshou era, at the request of the monk Shangxing of Puyao Temple, the two Dharma masters, Gupta (崛多) and Gupta (笈多), re-examined the Sanskrit text and supplemented the missing parts, as detailed in the preface to the sūtra). The 'Good Thought Boy Sūtra,' two volumes (the fourth translation, the same as the 'Mahāvaipulya Crown King Sūtra' and the 'Mahāyāna Crown King Sūtra.' The translation began in July of the eleventh year of the Kaihuang era and was completed in September, dictated by the scholar Fei Changfang, with a preface written by the monk Yanzong, found in Changfang's catalog). The 'Golden Light Sūtra: Chapter on the Silver Lord Dhāraṇī and Chapter on Entrustment,' one volume (The four-volume version of the 'Golden Light Sūtra' translated by Dharmaraksa (曇無讖), the seven-volume version translated by Paramārtha (真諦), and the five-volume version translated by Jñānagupta (崛多) all lack these two chapters. After checking the Sanskrit text, it was found that these two chapters existed, so they were re-translated, as found in Changfang's catalog. In the seventeenth year of the Kaihuang era, the monk Baogui combined the previous and subsequent translations into an eight-volume version, so this one volume is no longer separately preserved). The 'Mahāvaipulya Mahāmegha Sūtra for Rain-Seeking,' one volume (internally titled 'Mahāvaipulya Mahāmegha Sūtra: Chapter Sixty-Four on Rain-Seeking,' the third translation, a different translation of the same text as the 'Mahāmegha Sūtra for Rain-Seeking' and the 'Mahāmegha Wheel Sūtra for Rain-Seeking,' found in the Inner Canon Record). The 'Sūtra on the Fundamental Non-Existence of All Dharmas,' two volumes (the third translation, the same as the 'Sūtra on the Non-Action of All Dharmas.' The translation began in June of the fifteenth year of the Kaihuang era and was completed in July, dictated by the scholars Liu Ping and others, found in Changfang's catalog). The 'Sūtra on the Doubts of the Greatly Majestic Light Immortal,' one volume (the second translation, the same as the 'Sūtra on the Supreme Meaning of Dharma Victory').
皇六年正月出二月訖沙門道邃筆受沙門彥琮制序見長房錄)入法界體性經一卷(或無體性字第二齣與寶積三昧文殊問法身經同本開皇十五年七月出八月訖沙門道密等筆受見長房錄)希有希有校量功德經一卷(或云希有校量功德經初出與唐譯最無比經同本開皇六年六月出其月訖沙門僧曇筆受沙門彥琮制序見長房錄)善敬經一卷(亦名善恭敬經一名善恭敬師經第二齣與正恭敬經同本開皇六年七月出八月訖沙門僧曇等筆受彥琮制序見長房錄)文殊尸利行經一卷(第二齣與文殊巡行經同本開皇六年三月出四月訖沙門僧曇筆受沙門彥琮制序見長房錄)八佛名號經一卷(第五齣與八吉祥神咒八陽神咒經等同本開皇六年五月出六月訖沙門道邃等筆受彥琮制序見長房錄)不空罥索咒經一卷(亦云不空罥索觀世音心咒經初出與唐譯不空罥索神咒心經等同本開皇七年四月出五月訖僧曇等筆受彥琮序見長房錄)十二佛名神咒經一卷(題云十二佛名神咒校量功德除障滅罪經初出與唐譯稱讚如來功德神咒經同本開皇七年五月出其月訖僧琨等筆受彥琮序見長房錄)一向出生菩薩經一卷(第十譯與無量門微密持經等同本開皇五年十一月出十二月訖沙門僧曇等筆受沙門彥琮制序見長房錄)金剛場陀羅尼經一卷(第二齣與金剛上味陀羅尼經同本開皇七年六
【現代漢語翻譯】 現代漢語譯本： 《入法界體性經》一卷（或無『體性』二字，第二次譯出，與《寶積三昧文殊問法身經》同本。隋開皇六年正月開始，二月結束，沙門道邃筆受，沙門彥琮撰寫序言，見於長房的記錄）。 《希有希有校量功德經》一卷（或稱《希有校量功德經》，初次譯出，與唐譯《最無比經》同本。隋開皇六年六月開始，當月結束，沙門僧曇筆受，沙門彥琮撰寫序言，見於長房的記錄）。 《善敬經》一卷（亦名《善恭敬經》，一名《善恭敬師經》，第二次譯出，與《正恭敬經》同本。隋開皇六年七月開始，八月結束，沙門僧曇等筆受，彥琮撰寫序言，見於長房的記錄）。 《文殊尸利行經》一卷（第二次譯出，與《文殊巡行經》同本。隋開皇六年三月開始，四月結束，沙門僧曇筆受，沙門彥琮撰寫序言，見於長房的記錄）。 《八佛名號經》一卷（第五次譯出，與《八吉祥神咒》、《八陽神咒經》等同本。隋開皇六年五月開始，六月結束，沙門道邃等筆受，彥琮撰寫序言，見於長房的記錄）。 《不空罥索咒經》一卷（亦云《不空罥索觀世音心咒經》，初次譯出，與唐譯《不空罥索神咒心經》等同本。隋開皇七年四月開始，五月結束，僧曇等筆受，彥琮撰寫序言，見於長房的記錄）。 《十二佛名神咒經》一卷（題為《十二佛名神咒校量功德除障滅罪經》，初次譯出，與唐譯《稱讚如來功德神咒經》同本。隋開皇七年五月開始，當月結束，僧琨等筆受，彥琮撰寫序言，見於長房的記錄）。 《一向出生菩薩經》一卷（第十次翻譯，與《無量門微密持經》等同本。隋開皇五年十一月開始，十二月結束，沙門僧曇等筆受，沙門彥琮撰寫序言，見於長房的記錄）。 《金剛場陀羅尼經》一卷（第二次譯出，與《金剛上味陀羅尼經》同本。隋開皇七年六月
【English Translation】 English version: 'Entering the Realm of Reality and Nature Sutra', one scroll (or without the words 'Nature of Reality', translated for the second time, with the same original as 'The Samadhi of Ratnakuta: Manjushri's Questions on the Dharma Body Sutra'. Started in the first month of the sixth year of the Kaihuang era of the Sui Dynasty, and ended in the second month. The Shramana Daosui received the dictation, and the Shramana Yancong wrote the preface, as recorded by Changfang). 'Rare and Rare Sutra on Measuring Merit', one scroll (or called 'Rare Sutra on Measuring Merit', translated for the first time, with the same original as the Tang translation of 'The Most Incomparable Sutra'. Started in the sixth month of the sixth year of the Kaihuang era of the Sui Dynasty, and ended in the same month. The Shramana Sengtan received the dictation, and the Shramana Yancong wrote the preface, as recorded by Changfang). 'Sutra of Good Reverence', one scroll (also named 'Sutra of Good Respect', also named 'Sutra of Good Respect for the Teacher', translated for the second time, with the same original as 'Sutra of Correct Reverence'. Started in the seventh month of the sixth year of the Kaihuang era of the Sui Dynasty, and ended in the eighth month. The Shramana Sengtan and others received the dictation, and Yancong wrote the preface, as recorded by Changfang). 'Manjushri's Conduct Sutra', one scroll (translated for the second time, with the same original as 'Manjushri's Wandering Sutra'. Started in the third month of the sixth year of the Kaihuang era of the Sui Dynasty, and ended in the fourth month. The Shramana Sengtan received the dictation, and the Shramana Yancong wrote the preface, as recorded by Changfang). 'Sutra of the Names of Eight Buddhas', one scroll (translated for the fifth time, with the same original as 'The Eight Auspicious Divine Mantras', 'The Eight Yang Divine Mantra Sutra', etc. Started in the fifth month of the sixth year of the Kaihuang era of the Sui Dynasty, and ended in the sixth month. The Shramana Daosui and others received the dictation, and Yancong wrote the preface, as recorded by Changfang). 'Amoghapasha Mantra Sutra', one scroll (also called 'Amoghapasha Avalokiteshvara Heart Mantra Sutra', translated for the first time, with the same original as the Tang translation of 'Amoghapasha Divine Mantra Heart Sutra', etc. Started in the fourth month of the seventh year of the Kaihuang era of the Sui Dynasty, and ended in the fifth month. Sengtan and others received the dictation, and Yancong wrote the preface, as recorded by Changfang). 'Twelve Buddha Names Divine Mantra Sutra', one scroll (titled 'Twelve Buddha Names Divine Mantra Sutra on Measuring Merit, Removing Obstacles, and Eradicating Sins', translated for the first time, with the same original as the Tang translation of 'Praising the Tathagata's Merit Divine Mantra Sutra'. Started in the fifth month of the seventh year of the Kaihuang era of the Sui Dynasty, and ended in the same month. Sengkun and others received the dictation, and Yancong wrote the preface, as recorded by Changfang). 'Ekajatabuddhi Bodhisattva Sutra', one scroll (translated for the tenth time, with the same original as 'The Immeasurable Door of Subtle Holding Sutra', etc. Started in the eleventh month of the fifth year of the Kaihuang era of the Sui Dynasty, and ended in the twelfth month. The Shramana Sengtan and others received the dictation, and the Shramana Yancong wrote the preface, as recorded by Changfang). 'Vajra Field Dharani Sutra', one scroll (translated for the second time, with the same original as 'Vajra Supreme Flavor Dharani Sutra'. Started in the sixth month of the seventh year of the Kaihuang
月出八月訖沙門僧琨等筆受沙門彥琮制序見長房錄)如來方便善巧咒經一卷(第二齣與虛空藏菩薩問佛經同本開皇七年正月出二月訖沙門僧曇等筆受沙門彥琮制序見長房錄)東方最勝燈王如來經一卷(題云東方最勝燈王如來遣二菩薩送咒奉釋迦如來助護持世間經第四齣與持句神咒經等同本見內典錄)大法炬陀羅尼經二十卷(開皇十二年四月出十四年六月訖沙門道邃等筆受見長房錄)大威德陀羅尼經二十卷(開皇十五年七月出十六年十二月訖沙門僧琨等筆受見長房錄)五千五百佛名經八卷(開皇十三年八月出十四年九月訖沙門僧曇等筆受見長房錄)觀察諸法行經四卷(開皇十五年四月二十四日出五月二十五日訖學士費長房等筆受見長房錄)無所有菩薩經四卷(見內典錄)月上女經二卷(開皇十一年四月出六月訖學士劉憑筆受沙門彥琮制序見長房錄)出生菩提心經一卷(開皇十五年十月出其月訖學士劉憑等筆受見長房錄)商主天子所問經一卷(或無所問字開皇十五年八月出九月訖學士費長房等筆受見長房錄)諸法最上王經一卷(開皇十五年五月出七月訖沙門明芬等筆受見長房錄)大乘三聚懺悔經一卷(見內典錄)起世經十卷(第五譯是長阿含記世經異出見經題上云崛多笈多二法師共出新編入)佛本行集經六十卷(開皇七年
【現代漢語翻譯】 現代漢語譯本 《如來方便善巧咒經》一卷（月出八月完成，沙門僧琨等筆受，沙門彥琮制序，見長房錄）。此經為第二次譯出，與《虛空藏菩薩問佛經》同本。開皇七年正月開始，二月完成，沙門僧曇等筆受，沙門彥琮制序，見長房錄。 《東方最勝燈王如來經》一卷（題記為東方最勝燈王如來派遣二菩薩送咒，奉獻給釋迦如來，助其護持世間。第四次譯出，與《持句神咒經》等同本，見內典錄）。 《大法炬陀羅尼經》二十卷（開皇十二年四月開始，十四年六月完成，沙門道邃等筆受，見長房錄）。 《大威德陀羅尼經》二十卷（開皇十五年七月開始，十六年十二月完成，沙門僧琨等筆受，見長房錄）。 《五千五百佛名經》八卷（開皇十三年八月開始，十四年九月完成，沙門僧曇等筆受，見長房錄）。 《觀察諸法行經》四卷（開皇十五年四月二十四日開始，五月二十五日完成，學士費長房等筆受，見長房錄）。 《無所有菩薩經》四卷（見內典錄）。 《月上女經》二卷（開皇十一年四月開始，六月完成，學士劉憑筆受，沙門彥琮制序，見長房錄）。 《出生菩提心經》一卷（開皇十五年十月開始，當月完成，學士劉憑等筆受，見長房錄）。 《商主天子所問經》一卷（或無『所問』二字，開皇十五年八月開始，九月完成，學士費長房等筆受，見長房錄）。 《諸法最上王經》一卷（開皇十五年五月開始，七月完成，沙門明芬等筆受，見長房錄）。 《大乘三聚懺悔經》一卷（見內典錄）。 《起世經》十卷（第五次翻譯，是《長阿含記世經》的異出本，見經題上註明崛多笈多（Gupta-Gupta，兩位法師的名字）二位法師共同編纂並新加入的內容）。 《佛本行集經》六十卷（開皇七年）
【English Translation】 English version The 'Tathagata's Expedient and Skillful Dharani Sutra', one fascicle (Completed in the eighth month, written by the Shramana (Buddhist monk) Sengkun and others, preface written by the Shramana Yanzong, see Changfang's record). This is the second translation, and it is the same as the 'Akasagarbha Bodhisattva's Questions to the Buddha Sutra'. Started in the first month of the Kaihuang seventh year and completed in the second month, written by the Shramana Sengtan and others, preface written by the Shramana Yanzong, see Changfang's record. The 'Eastern Supreme Lamp King Tathagata Sutra', one fascicle (The title states that the Eastern Supreme Lamp King Tathagata sent two Bodhisattvas to deliver a mantra, offered to Shakyamuni Tathagata, to help protect the world. The fourth translation, the same as the 'Sutra of Holding the Divine Mantra', see the Inner Canon Record). The 'Great Torch Dharani Sutra', twenty fascicles (Started in the fourth month of the Kaihuang twelfth year and completed in the sixth month of the fourteenth year, written by the Shramana Daosui and others, see Changfang's record). The 'Great Majestic Virtue Dharani Sutra', twenty fascicles (Started in the seventh month of the Kaihuang fifteenth year and completed in the twelfth month of the sixteenth year, written by the Shramana Sengkun and others, see Changfang's record). The 'Sutra of the Names of Five Thousand Five Hundred Buddhas', eight fascicles (Started in the eighth month of the Kaihuang thirteenth year and completed in the ninth month of the fourteenth year, written by the Shramana Sengtan and others, see Changfang's record). The 'Sutra of Observing the Practices of All Dharmas', four fascicles (Started on the twenty-fourth day of the fourth month of the Kaihuang fifteenth year and completed on the twenty-fifth day of the fifth month, written by the scholar Fei Changfang and others, see Changfang's record). The 'Sutra of the Bodhisattva of Non-Possession', four fascicles (See the Inner Canon Record). The 'Sutra of the Moon-like Woman', two fascicles (Started in the fourth month of the Kaihuang eleventh year and completed in the sixth month, written by the scholar Liu Ping, preface written by the Shramana Yanzong, see Changfang's record). The 'Sutra of the Generation of Bodhicitta', one fascicle (Started in the tenth month of the Kaihuang fifteenth year and completed in the same month, written by the scholar Liu Ping and others, see Changfang's record). The 'Sutra of the Questions of the Merchant Prince Deva', one fascicle (Or without the words 'of Questions', started in the eighth month of the Kaihuang fifteenth year and completed in the ninth month, written by the scholar Fei Changfang and others, see Changfang's record). The 'Sutra of the Supreme King of All Dharmas', one fascicle (Started in the fifth month of the Kaihuang fifteenth year and completed in the seventh month, written by the Shramana Mingfen and others, see Changfang's record). The 'Mahayana Three Aggregates Confession Sutra', one fascicle (See the Inner Canon Record). The 'Sutra of the Beginning of the World', ten fascicles (The fifth translation, an alternate version of the 'Dirghagama Sutra of the Annals of the World', see the sutra title noting that it was jointly compiled and newly added by the two Dharma masters Guptagupta (Gupta-Gupta, names of two Dharma masters)). The 'Buddha's Acts Collection Sutra', sixty fascicles (Kaihuang seventh year)
七月出十一年二月訖沙門僧曇學士費長房劉憑等筆受沙門彥琮制序見長房錄)聖善住意天子所問經四卷(第六齣與如幻三昧經及寶積善住意會等同本開皇十五年四月出沙門道邃等筆受見長房錄)諸佛護念經十卷(開皇十四年十月出十二月訖沙門僧曇等筆受見長房錄)
右三十九部一百九十二卷(本行集上三十七部一百七十八卷見在聖善住下二部一十四卷闕本)。
沙門阇那崛多。隋云志德。北賢豆(賢豆本音因陀羅娑陀那。此云主處。謂天帝釋所護故也。賢豆之音彼國之訛略耳。身毒天竺此方之訛稱也。而彼國人總言聖豆而已。約之以為五方也。唐西域記云。正音印度印度者。唐翻為月。月有多名。斯其一稱言諸群生輪迴不息。無明長夜莫有司晨其猶白日。既隱宵燭斯繼雖有星光之照。豈如朗月之明。茍緣斯致因而譬月良以其土聖賢繼軌導凡御物。如月照臨。由是義故謂之印度。印度種姓族類群分。而婆羅門特為清貴。從其雅稱傳以成俗無雲經界之別。總謂婆羅門國焉)揵陀啰國人也(隋云香行國)居富留沙富邏城(隋云丈夫宮也)剎帝利種。姓金(俱凡反)步(隋云項也謂如孔雀之項彼國以為貴姓)父名跋阇邏娑啰(隋云金剛堅也)。幼懷遠量長垂清范位居蒙宰燮理有經。崛多昆季五人身居最小。宿殖
【現代漢語翻譯】 現代漢語譯本：七月開始，十一年二月結束，由沙門僧曇、學士費長房、劉憑等人筆受，沙門彥琮撰寫序言（見費長房的記錄）。《聖善住意天子所問經》四卷（第六次譯出，與《如幻三昧經》及《寶積善住意會》等同本，開皇十五年四月譯出，沙門道邃等人筆受，見費長房的記錄）。《諸佛護念經》十卷（開皇十四年十月譯出，十二月結束，沙門僧曇等人筆受，見費長房的記錄）。
以上總計三十九部，一百九十二卷（《本行集》上有三十七部，一百七十八卷，現存，《聖善住》以下二部，一十四卷，有缺失）。
沙門阇那崛多（Jñānagupta），隋朝時譯為志德。是北賢豆（Xiān dòu）（賢豆（Xiān dòu）本音因陀羅娑陀那（Indrasthāna），意為『主處』，指天帝釋所守護的地方。賢豆（Xiān dòu）的讀音是那個國家的訛略。身毒（Shendu）、天竺（Tiānzhú）是這裡的訛稱。而那個國家的人總稱『聖豆』而已。概括起來就是五方。唐朝《西域記》中說：『正音是印度（India），印度（India）在唐朝翻譯為月。月有很多名字，這是其中一個稱呼，說的是眾生輪迴不息，無明長夜沒有報曉的，就像白日隱藏，夜晚的蠟燭接替，即使有星光照耀，怎能比得上明月的明亮。』因為這個緣故，所以用月亮來比喻，是因為那裡的聖賢繼承傳統，引導凡人，治理萬物，就像月亮照耀臨視。因為這個意義，所以稱為印度（India）。印度（India）的種姓族類很多，婆羅門（Brāhmana）尤其清貴。按照他們文雅的稱呼流傳下來成為習俗，沒有經界的區別，總稱為婆羅門（Brāhmana）國）揵陀啰國（Gandhāra）（隋朝時譯為香行國）人，居住在富留沙富邏城（Puruṣapura）（隋朝時譯為丈夫宮），剎帝利（Kṣatriya）種姓，姓金步（Jīnbù）（俱凡反）（隋朝時譯為項，指像孔雀的脖子一樣，那個國家認為是貴姓），父親名叫跋阇邏娑啰（Vajraśara）（隋朝時譯為金剛堅）。從小就懷有遠大的志向，長大后垂範清高的行為，位居蒙宰，治理有方。阇那崛多（Jñānagupta）兄弟五人，他排行最小，宿世積累。
【English Translation】 English version: Started in July and finished in February of the eleventh year, recorded by the Shramana Sengtan, scholar Fei Changfang, Liu Ping, and others, with a preface written by the Shramana Yanzong (see Fei Changfang's records). The 'Sheng Shan Zhu Yi Tian Zi Suo Wen Jing' (Holy Good Dwelling Intent Son of Heaven Questioning Sutra) in four volumes (translated for the sixth time, the same as the 'Ru Huan San Mei Jing' (Illusion-like Samadhi Sutra) and the 'Bao Ji Shan Zhu Yi Hui' (Ratnakuta Good Dwelling Intent Assembly), translated in April of the fifteenth year of the Kaihuang era, recorded by the Shramana Daosui and others, see Fei Changfang's records). The 'Zhu Fo Hu Nian Jing' (Sutra of the Buddhas' Protection and Mindfulness) in ten volumes (translated in October of the fourteenth year of the Kaihuang era, finished in December, recorded by the Shramana Sengtan and others, see Fei Changfang's records).
The above totals thirty-nine sections, one hundred and ninety-two volumes (the 'Ben Xing Ji' (Collection of Original Conduct) has thirty-seven sections, one hundred and seventy-eight volumes, currently existing; the two sections from 'Sheng Shan Zhu' (Holy Good Dwelling) downwards, fourteen volumes, are incomplete).
The Shramana Jñānagupta, translated as Zhide in the Sui dynasty, was from Northern Xiān dòu (Xiān dòu) (the original sound of Xiān dòu is Indrasthāna, meaning 'place of the lord,' referring to the place protected by the Deva Indra. The pronunciation of Xiān dòu is a corruption from that country. Shendu and Tiānzhú are corruptions of this place. And the people of that country generally call it 'Holy Dou' only. Summarized, it is the five directions. The 'Records of the Western Regions of the Tang Dynasty' says: 'The correct pronunciation is India, India is translated as Moon in the Tang dynasty. The Moon has many names, this is one of them, saying that sentient beings are endlessly reincarnating, the long night of ignorance has no dawn, just like the white day is hidden, and the night candle takes over, even if there is starlight, how can it compare to the brightness of the bright moon.' Because of this reason, the moon is used as a metaphor, because the sages there inherit the tradition, guide ordinary people, and govern all things, just like the moon illuminates and oversees. Because of this meaning, it is called India. India has many castes and tribes, and the Brāhmana are especially noble. According to their elegant name, it has been passed down as a custom, without the distinction of boundaries, and is generally called the Brāhmana country) of Gandhāra (translated as Xiangxing country in the Sui dynasty), residing in the city of Puruṣapura (translated as Husband Palace in the Sui dynasty), of the Kṣatriya caste, with the surname Jīnbù (reversed pronunciation) (translated as Neck in the Sui dynasty, referring to being like the neck of a peacock, which that country considers a noble surname), his father's name was Vajraśara (translated as Diamond Firm in the Sui dynasty). From a young age, he had great ambitions, and when he grew up, he exemplified noble behavior, held the position of Mongzai, and governed effectively. Jñānagupta had five brothers, and he was the youngest, accumulating from past lives.
德本早發道心。適在髻年便求出離。二親識其誠量仍為贊成。即入大林伽藍因蒙度脫。其郁波弟耶(隋云常近受持者今所謂和上此乃于闐之訛略也奘法師雲中天正音鄔波拖耶唐云親教亦云依學)名嗜那耶舍(隋云勝名)專修宴坐妙窮定業。其阿遮利耶(隋云傳授或云正行即所謂阿阇梨也亦近國之訛略耳奘法師云阿遮利耶唐云軌範亦云教授)名阇若那跋達啰(隋云智賢)遍通三學偏明律藏。崛多自出家后孝敬專誠。教誨積年指歸通觀。然以賢豆聖境靈蹟尚存。便隨本師具得瞻奉。時年二十有七受戒三夏。師徒結志遊方弘法。初有十人同契出境。路由迦臂施國淹留歲序。國王敦請其師奉為法主益利頗周。將事巡歷。便逾大雪山西足。固是天險之峻極也。至厭怛國既初至止。野曠民希。所須食飲無人營造。崛多遂舍具戒竭力供待。數經時艱冥靈所祐倖免災橫。又經渴啰槃陀及於闐等國。屢遭夏雨寒雪暫時停住。既無弘演棲寓非久。又達吐谷渾國漸至鄯州。於時即西魏后元年也。雖歷艱危心逾猛厲。發蹤跋涉三載於茲。同伴十人唯存四個。以周明武成之歲初屆長安止草堂寺。師徒游化已果來心。更登凈壇再受具足。精誠從道尤甚由來。既處京華漸通隋語。名聞稍遠時輩所欽。被詔延入後園共論佛法。殊禮別供充諸禁中。思欲通
【現代漢語翻譯】 現代漢語譯本 德本早發道心（Bodhi-citta，菩提心）。恰好在童年時期便尋求出離世俗。父母瞭解他的真誠和志向，仍然贊成他的決定。於是進入大林伽藍（僧伽藍摩，僧園），有幸得以剃度出家。他的郁波弟耶（Upadhyaya，隋朝時譯為『常近受持者』，現在所說的和尚，是于闐的訛略說法。玄奘法師說，中天正音為鄔波拖耶，唐朝譯為親教師，也稱為依學師）名叫嗜那耶舍（Jinayasha，隋朝時譯為『勝名』），專心修習禪坐，精妙地掌握了禪定之業。他的阿遮利耶（Acharya，隋朝時譯為『傳授』或『正行』，就是現在所說的阿阇梨，也是近國的訛略說法。玄奘法師說，阿遮利耶，唐朝譯為軌範師，也稱為教授師）名叫阇若那跋達啰（Jnanabhadra，隋朝時譯為『智賢』），廣泛通曉三學（經、律、論），尤其精通律藏。 崛多（Gupta）自從出家后，孝順恭敬，專心誠意。接受教誨多年，對佛法的指歸有了通透的理解。然而，因為賢豆（印度）聖境的靈蹟仍然存在，便跟隨本師一同前往瞻仰禮拜。當時他二十七歲，受戒三年。師徒立下志向，遊歷四方弘揚佛法。最初有十人一同約定出境，路過迦臂施國（Kapisa）時停留了一段時間。國王懇請他的老師擔任法主，使當地的利益頗為周全。將要巡遊各地時，便翻越大雪山（喜馬拉雅山）的西邊山腳，那裡確實是極其險峻的天險之地。 到達厭怛國（Andarab）時，剛開始到達，曠野荒涼，人煙稀少。所需的食物和飲水無人供應。崛多於是捨棄了具足戒（比丘戒）的身份，竭盡全力供養侍奉。多次經歷艱難困苦，幸得冥冥中的神靈保佑，免遭災禍。又經過渴啰槃陀（Kalabandha）以及於闐（Khotan）等國。多次遭遇夏雨寒雪，暫時停留。因為沒有弘揚佛法的機會，所以棲身居住的時間不長。又到達吐谷渾國，漸漸到達鄯州。當時是西魏恭帝元年。雖然經歷了艱難危險，但心志更加勇猛堅定。從出發跋涉到現在已經三年了。同伴十人只剩下四個。在北周明帝武成元年，初次到達長安，住在草堂寺。師徒遊歷弘化的心願已經實現。再次登上凈壇，重新受具足戒。精誠地追求佛道，比以往更加堅定。既然身處京城，漸漸通曉了隋朝的語言。名聲漸漸遠揚，受到同輩的欽佩。被皇帝下詔請入後園，共同討論佛法。受到特殊的禮遇和供養，在皇宮中生活。想要通
【English Translation】 English version He (Gupta) awakened the Bodhi-citta (mind of enlightenment) early. It happened that in his youthful years, he sought to renounce the world. His parents, recognizing his sincerity and aspiration, still approved of his decision. Thus, he entered the Great Grove Monastery (Sangharama), where he was fortunate enough to be tonsured and ordained. His Upadhyaya (preceptor, translated in the Sui dynasty as 'one who constantly receives and upholds,' now referred to as 'Heshang,' a corruption of the Khotanese term. Master Xuanzang stated that the correct Central Indian pronunciation is Upadhyaya, translated in the Tang dynasty as 'personal teacher' or 'one who relies on for learning') was named Jinayasha (translated in the Sui dynasty as 'Victorious Name'), who devoted himself to the practice of meditation, skillfully mastering the practice of Samadhi. His Acharya (instructor, translated in the Sui dynasty as 'transmitter' or 'correct conduct,' now referred to as 'Ajari,' also a corruption of a nearby country's term. Master Xuanzang stated that Acharya is translated in the Tang dynasty as 'model teacher' or 'professor') was named Jnanabhadra (translated in the Sui dynasty as 'Wise and Virtuous'), who was widely versed in the Three Learnings (Sutras, Vinaya, and Shastras), especially proficient in the Vinaya Pitaka (monastic discipline). Since Gupta's ordination, he was filial, respectful, and wholeheartedly sincere. After receiving teachings for many years, he gained a thorough understanding of the essence of the Buddha's teachings. However, because the sacred sites of the holy land of India still existed, he followed his teacher to pay homage and venerate them. At that time, he was twenty-seven years old and had been ordained for three years. The teacher and disciples made a vow to travel and propagate the Dharma. Initially, ten people agreed to leave the country together, and they stayed in the country of Kapisa for some time. The king earnestly requested his teacher to serve as the Dharma master, greatly benefiting the local people. When they were about to travel around, they crossed the western foot of the Great Snow Mountains (Himalayas), which was indeed an extremely steep and dangerous place. When they arrived in the country of Andarab, it was desolate and sparsely populated. There was no one to provide the necessary food and drink. Gupta then abandoned his status as a fully ordained monk (Bhikshu) and devoted himself to providing for and serving them with all his strength. After experiencing many hardships, they were fortunate to be protected by the unseen spirits and avoid disasters. They also passed through the countries of Kalabandha and Khotan. They temporarily stayed in these places due to the frequent summer rains and cold snow. Because there was no opportunity to propagate the Dharma, their stay was not long. They then reached the country of Tuyuhun and gradually arrived in Shanzhou. At that time, it was the first year of Emperor Gong of the Western Wei dynasty. Although they had experienced hardships and dangers, their determination became even stronger. It had been three years since they set out on their journey. Only four of the original ten companions remained. In the first year of Emperor Wucheng of the Northern Zhou dynasty, they first arrived in Chang'an and stayed at the Caotang Temple. The teacher and disciples had fulfilled their wish to travel and propagate the Dharma. They ascended the ordination platform again and received the full ordination again. They pursued the Buddhist path with sincerity, even more steadfast than before. Since they were in the capital, they gradually became fluent in the language of the Sui dynasty. Their reputation gradually spread far and wide, and they were admired by their peers. They were summoned by the emperor to the rear garden to discuss the Buddha's teachings together. They received special treatment and offerings, and lived in the imperial palace. They wanted to
法無由自展具情上啟。即蒙別敕為造四天王寺聽在居住。自茲已后乃翻新經及接先闕。既非弘泰羈縻而已。會譙王宇文儉鎮蜀復請同行于彼。三年恒任益州僧主住龍淵寺。建德墮運像教不弘。五眾一期同斯俗服。武帝下敕追入京輦。重加爵祿逼從儒禮。秉操鏗然守死無懼。帝愍其貞亮哀而放歸。路出甘州北由突厥。遇值中面他缽可汗殷重請留。因往復曰。周有成壞勞師去還。此無廢興幸安意住。資給供養當使稱心。遂爾並停十有餘載。阇梨智賢還西滅度。未久之問和上遷化。隻影孤寄莫知所安。賴以北狄君民頗弘福利。因斯飄寓隨方利物。有齊僧寶暹道邃智周僧威法寶僧曇智照僧律等十人。以武平六年相結同行采經西域。往返七載將事東歸。凡獲梵本二百六十部回至突厥。聞周滅齊並毀佛法。退則不可進無所歸。遷延彼間遂逢至德。如渴值飲若暗遇明。因與同居講道相玩。所赍新經仍共尋閱請翻名題。勘舊錄目轉覺巧便有異前人。律等內誠各私慶幸。獲寶遇匠得不虛行。同誓焚香共契宣佈。大隋受禪佛法即興。暹等赍經先來應運。開皇元年季冬屆止。敕付所司訪人令譯。二年仲春便就傳述。季夏詔曰。殷之五遷恐民盡死。是則以吉兇之土製長短之命。謀新去故如農望秋。龍首之山川原秀麗卉木滋阜。宜建都邑定鼎之基
。永固無窮之業。在茲可域。城曰大興城。殿曰大興殿。門曰大興門。縣曰大興縣。園苑池沼其號並同。寺曰大興善也。於此寺中傳度法本。於時崛多仍住北狄。至開皇四年大興善寺沙門曇延等三十餘人。以躬當翻譯音義乖越。承崛多在北乃奏請還京。帝乃別敕追延。崛多西歸已絕流滯十年。深思明世重遇三寶。忽蒙遠訪欣愿交併。即與使乎同來入國。於時文帝巡幸洛陽于彼奉謁。天子大悅賜問頻仍。未還京闕尋敕敷譯。新至梵本眾部彌多。或經或書且內且外。諸有翻傳必以崛多為主。僉以崛多言識異方字曉殊俗。故得宣辯自運不勞傳度。理會義門句圓詞體。文意粗定銓本便成。筆受之徒不費其力。試比先達抑亦繼之。五年敕令崛多。共婆羅門沙門若那竭多。開府高恭。息都督天奴。和仁及婆羅門毗舍達等道俗六人。令于內史內省翻梵古書及乾文等。於時廣濟寺唯獨耶舍一人譯經。別敕崛多使兼翻經。兩頭來往到十二年。翻書訖了合得二百餘捲進畢。爾時耶舍先已終亡。仍敕崛多專主翻譯。移法席就大興善寺。更召婆羅門沙門達摩笈多。並敕高天奴高和仁兄弟等同傳梵語。又增置十大德沙門僧休法粲法經慧藏洪遵慧遠法纂僧暉明穆曇遷等。監掌翻事銓定宗旨。沙門明穆彥琮重對梵本再審覆勘整理文義。崛多曾傳。于填
【現代漢語翻譯】 現代漢語譯本：永恒穩固的功業，在此可以成就。城池名為大興城，宮殿名為大興殿，城門名為大興門，縣邑名為大興縣，園林池沼的名稱也都相同。寺廟名為大興善寺。在此寺中傳授翻譯佛經。當時阇那崛多（Jñānagupta，意為智慧藏）仍然住在北狄。到開皇四年，大興善寺的沙門曇延等三十餘人，因為自己翻譯的音義不夠準確，聽說阇那崛多在北方，於是上奏請求召他還京。隋文帝於是特別下令追回曇延。阇那崛多西行歸國已經十年，音訊斷絕。他深深思念明主當世，重視三寶，忽然受到遠方來訪，欣喜之情難以言表。於是與使者一同來到隋朝。當時隋文帝巡幸洛陽，阇那崛多在那裡拜見了他。天子非常高興，多次賜予慰問。還沒回到京城，就下令開始翻譯佛經。新到的梵文經典數量很多，包括經和書，有佛教的也有非佛教的。所有翻譯工作都以阇那崛多為主。大家都認為阇那崛多精通外語，熟悉異國風俗，所以能夠流暢地表達，不需要別人傳譯。他理解義理，文句圓潤，辭藻優美。文意大致確定后，就可以定稿。筆錄的人也不費力氣。與之前的翻譯家相比，也算是後繼有人。開皇五年，隋文帝下令阇那崛多與婆羅門沙門若那竭多（Jñānāgata，意為智來），開府高恭，息都督天奴，高和仁以及婆羅門毗舍達等道俗六人，在內史省內翻譯梵文古書和乾文等。當時廣濟寺只有耶舍一人翻譯佛經，於是特別下令阇那崛多兼任翻譯工作，兩頭來回，持續了十二年。翻譯完畢的經書總共有二百多卷，全部進獻完畢。那時耶舍已經去世。於是下令阇那崛多專職負責翻譯工作，將翻譯場所移到大興善寺。又召來婆羅門沙門達摩笈多（Dharmagupta，意為法護），並命令高天奴、高和仁兄弟等人一同翻譯梵語。又增設了十大德沙門僧休、法粲、法經、慧藏、洪遵、慧遠、法纂、僧暉、明穆、曇遷等人，負責監督翻譯工作，審定宗旨。沙門明穆、彥琮重新對照梵文原本，再次審查勘正，整理文義。阇那崛多曾經翻譯過《于填》
【English Translation】 English version: The eternally firm and boundless undertaking can be achieved here. The city is named Daxing City (大興城), the palace is named Daxing Palace (大興殿), the gate is named Daxing Gate (大興門), the county is named Daxing County (大興縣), and the names of the gardens and ponds are all the same. The temple is named Daxingshan Temple (大興善寺). Here, the Dharma texts are transmitted and translated in this temple. At that time, Jñānagupta (崛多, meaning 'wisdom-protected') was still residing in the Northern Barbarians. By the fourth year of the Kaihuang era, more than thirty śrāmaṇas (沙門) from Daxingshan Temple, including Tan Yan (曇延), due to the inaccuracies in their own translations of sounds and meanings, heard that Jñānagupta was in the north, and thus requested to the emperor to summon him back to the capital. Emperor Wen of Sui then issued a special edict to recall Tan Yan. Jñānagupta had already been gone west for ten years, with no news. He deeply pondered that a wise ruler valued the Three Jewels (三寶). Suddenly receiving a distant visit, his joy and wishes intertwined. He immediately came to the country with the envoy. At that time, Emperor Wen of Sui was touring Luoyang, and Jñānagupta paid homage to him there. The emperor was very pleased and bestowed frequent inquiries. Before returning to the capital, he issued an edict to begin translation. The newly arrived Sanskrit texts were numerous, including both sūtras (經) and treatises (書), both Buddhist and non-Buddhist. All translations were primarily led by Jñānagupta. Everyone believed that Jñānagupta was proficient in foreign languages and familiar with different customs, so he could express himself fluently without the need for interpreters. He understood the meaning of the doctrines, and his sentences were rounded and his words were elegant. Once the meaning was roughly determined, the final version could be completed. The scribes did not expend much effort. Compared to previous translators, he could be considered a successor. In the fifth year of the Kaihuang era, Emperor Wen of Sui ordered Jñānagupta, together with the Brahmin śrāmaṇa Jñānāgata (若那竭多, meaning 'wisdom-come'), the Kaifu Gao Gong (開府高恭), Xi Dudou Tian Nu (息都督天奴), Gao He Ren (高和仁), and the Brahmin Viśada (毗舍達), a total of six monks and laymen, to translate ancient Sanskrit books and Qian texts (乾文) in the Neishi Sheng (內史省). At that time, only Ya She (耶舍) was translating sūtras at Guangji Temple (廣濟寺), so a special edict was issued for Jñānagupta to concurrently translate sūtras, going back and forth for twelve years. The translated scriptures totaled more than two hundred volumes, all of which were presented. At that time, Ya She had already passed away. Therefore, an edict was issued for Jñānagupta to be solely responsible for translation work, and the translation site was moved to Daxingshan Temple. The Brahmin śrāmaṇa Dharmagupta (達摩笈多, meaning 'Dharma-protected') was also summoned, and the brothers Gao Tian Nu and Gao He Ren were ordered to translate Sanskrit together. Ten eminent śrāmaṇas were also added: Seng Xiu (僧休), Fa Can (法粲), Fa Jing (法經), Hui Zang (慧藏), Hong Zun (洪遵), Hui Yuan (慧遠), Fa Zuan (法纂), Seng Hui (僧暉), Ming Mu (明穆), and Tan Qian (曇遷), to supervise the translation work and review the doctrines. The śrāmaṇas Ming Mu and Yan Cong (彥琮) re-examined and corrected the text by comparing it with the original Sanskrit, and organized the meaning of the text. Jñānagupta once translated the 'Yu Tian (于填)'
東南二千餘里有遮拘迦國。彼王純信敬重大乘。宮中自有摩訶般若大集華嚴三部大經。並十萬偈。王躬受持親執鎖鑰。轉讀則開香華供養。又道場內種種莊嚴。誘諸小王令入禮拜。此國東南二十餘里山甚巖險。有深凈窟置大集華嚴方等寶積楞伽方廣捨利弗華聚二陀羅尼都薩羅藏摩訶般若八部般若大云經等凡十二部。咸十萬偈。國法相傳防衛守護。又有入滅定羅漢三人窟中禪寂。每至月半諸僧就山為其淨髮。此則人法住持有生之所憑賴。崛多道性純厚神志剛正。愛德無厭求法不懈。博聞三藏遠究真宗。遍學五明兼閑世論。經行得道場之趣。總持通神咒之理。三衣一食終固其誠。仁濟弘誘非關勸請。勤誦佛經老而彌篤。強識先古久而逾詣。士庶欽重道俗崇敬。隋滕王遵仰戒范奉以為師。因事塵染流擯東越。又在甌閩道聲載洽。身心兩救為益極多。至開皇二十年便從物故。春秋七十有八(準添品法華序。仁壽元年辛酉崛多笈多二法師于大興善寺重勘梵本闕者添譯。既在仁壽之元出此添品即非開皇二十年卒也。又內典錄云仁壽之末崛多以緣他事流擯東越。續高僧傳即云開皇二十年卒。傳錄俱宣所撰而自相矛盾何也)。崛多自從西服來至東華循歷翻傳。自開皇五年訖仁壽之末出護國等經。總三十九部合一百九十二卷。並詳括陶冶
理教圓通。文明義結具流於世。見隋唐二錄(護國菩薩經佛華嚴入如來德智經大方等大云請雨經東方最勝燈王如來經無所有菩薩經大乘三聚懺悔經已上六部內典錄云崛多所譯靖邁經圖云笈多出今依內典為正大集譬喻王經移識經法炬陀羅尼經已上三部經圖之中崛多笈多二錄俱載者誤也今並載崛多之錄笈多錄內除之)。眾經目錄七卷(開皇十四年五月十日敕興善寺翻經所撰至七月十四日畢別錄六卷總錄一卷總別成七見長房錄)眾經目錄五卷(仁壽二年敕請興善寺翻經沙門及學士等撰見續高僧傳)
右二部一十二卷其本並在。
沙門釋法經等。並大興善寺翻經大德也。開皇十四年甲寅。文帝敕撰一切經錄。法經等二十大德緝撰成之。總標綱記位為九錄。區別品類有四十二分。合有二千二百五十七部五千三百一十卷。揚化寺沙門明穆。區域條分指蹤纮絡。日嚴寺沙門彥琮。覶縷緝維考校同異。見長房錄。又至仁壽二年敕所司。請興善寺大德與翻經沙門及學士等。披檢法藏詳定經錄。隨類區辯總為五分。單本第一重翻。第二別生。第三賢聖集傳。第四疑偽。第五見闕。都合二千一百九部五千五十八卷。別生疑偽不須抄寫。已外三分。入藏見錄。並沙門彥琮綜理裁定。見續高僧傳。合金光明經八卷(二十四品開皇十七
【現代漢語翻譯】 現代漢語譯本： 理教圓通，文明義結的事蹟流傳於世。見於《隋唐二錄》的經典包括：《護國菩薩經》（為國家護佑的菩薩經典）、《佛華嚴入如來德智經》（佛陀華嚴經，闡述如來德行與智慧）、《大方等大云請雨經》（祈求大云降雨的經典）、《東方最勝燈王如來經》（東方最殊勝的燈王如來經典）、《無所有菩薩經》（講述無所有菩薩的經典）、《大乘三聚懺悔經》（大乘佛教的三聚懺悔法門經典）。以上六部內典，記錄爲崛多（Jupta）所譯。靖邁的經圖記載為笈多（Gupta）所出，今依據內典記載，以崛多為準。《大集譬喻王經》（大乘譬喻王經典）、《移識經》（關於意識轉移的經典）、《法炬陀羅尼經》（法炬陀羅尼經典）。以上三部經典，經圖中崛多和笈多兩人的記錄都有記載，這是錯誤的。現在都記載在崛多的名錄中，從笈多的名錄中刪除。 《眾經目錄》七卷（開皇十四年五月十日，隋文帝敕令興善寺翻譯佛經的場所編撰，至七月十四日完成，別錄六卷，總錄一卷，總別共七卷，見於長房的記錄）。《眾經目錄》五卷（仁壽二年，隋文帝敕令邀請興善寺翻譯佛經的沙門及學士等編撰，見於《續高僧傳》）。 以上兩部目錄共十二卷，其原本都在。 沙門釋法經等，都是大興善寺的翻譯佛經的大德。開皇十四年甲寅年，隋文帝敕令編撰一切經錄，法經等二十位大德編輯完成。總標綱記，分為九錄，區別品類，有四十二分。共有二千二百五十七部，五千三百一十卷。揚化寺的沙門明穆，區域條分，指蹤纮絡。日嚴寺的沙門彥琮，詳細編輯，考校同異，見於長房的記錄。又至仁壽二年，隋文帝敕令有關部門，邀請興善寺的大德與翻譯佛經的沙門及學士等，披閱法藏，詳細審定經錄，隨類別區分，總分為五分：單本第一，重翻第二，別生第三，賢聖集傳第四，疑偽第五，共計二千一百零九部，五千零五十八卷。別生和疑偽的經書不需要抄寫，其餘三分，收入經藏，見於記錄。由沙門彥琮綜理裁定，見於《續高僧傳》。合金光明經八卷（二十四品，開皇十七年）
【English Translation】 English version: The principles of the Li (理) teachings are all-encompassing, and the righteous bonds of civilization are passed down through generations. As seen in the 'Sui and Tang Dynasties Records,' the following scriptures are included: 'Protect the Nation Bodhisattva Sutra' (護國菩薩經, a sutra for the Bodhisattva who protects the nation), 'Buddha Avatamsaka Entering the Tathagata's Virtues and Wisdom Sutra' (佛華嚴入如來德智經, the Buddha's Avatamsaka Sutra, elaborating on the Tathagata's virtues and wisdom), 'Great Vaipulya Great Cloud Sutra for Rain-Seeking' (大方等大云請雨經, a sutra for requesting rain from the great clouds), 'Eastern Most Excellent Lamp King Tathagata Sutra' (東方最勝燈王如來經, a sutra of the Eastern Most Excellent Lamp King Tathagata), 'Non-Possession Bodhisattva Sutra' (無所有菩薩經, a sutra about the Non-Possession Bodhisattva), 'Mahayana Three Aggregates Confession Sutra' (大乘三聚懺悔經, a sutra on the Mahayana Three Aggregates Confession Dharma). The above six inner canonical texts are recorded as translated by Jupta (崛多). Jingmai's scripture chart records them as produced by Gupta (笈多), but now, according to the inner canonical records, Jupta is taken as the standard. 'Great Collection Parable King Sutra' (大集譬喻王經, a sutra of the Great Collection Parable King), 'Consciousness Transference Sutra' (移識經, a sutra about the transference of consciousness), 'Dharma Torch Dharani Sutra' (法炬陀羅尼經, a sutra of the Dharma Torch Dharani). In the scripture charts, both Jupta's and Gupta's records include the above three sutras, which is an error. Now, they are all recorded in Jupta's list and removed from Gupta's list. 'Catalog of Various Sutras,' seven volumes (compiled by the Sutra Translation Center of Xingshan Temple under the imperial decree of Emperor Wen of the Sui Dynasty on May 10th of the 14th year of the Kaihuang era, completed on July 14th, with six volumes of separate records and one volume of general records, totaling seven volumes, as seen in Changfang's records). 'Catalog of Various Sutras,' five volumes (compiled by the monks and scholars of Xingshan Temple under the imperial decree of Emperor Wen of the Sui Dynasty in the second year of the Renshou era, as seen in the 'Continued Biographies of Eminent Monks'). The above two catalogs, totaling twelve volumes, are all extant. The Shramana釋法經 and others were all eminent monks of the Sutra Translation Center of Daxingshan Temple. In the Jia Yin year, the 14th year of the Kaihuang era, Emperor Wen decreed the compilation of a catalog of all sutras, which was completed by the twenty eminent monks including Shramana釋法經. The general outline was marked and recorded into nine categories, and the types were distinguished into forty-two divisions, totaling two thousand two hundred and fifty-seven texts in five thousand three hundred and ten volumes. The Shramana Mingmu of Yanghua Temple divided the regions and pointed out the traces. The Shramana Yancong of Riyan Temple meticulously edited and examined the similarities and differences, as seen in Changfang's records. Furthermore, in the second year of the Renshou era, Emperor Wen decreed the relevant departments to invite the eminent monks of Xingshan Temple, along with the sutra-translating monks and scholars, to peruse the Dharma treasury and carefully determine the sutra records, dividing them into five categories according to their types: single texts first, re-translations second, separate productions third, collections of sages and saints fourth, and doubtful forgeries fifth, totaling two thousand one hundred and nine texts in five thousand and fifty-eight volumes. The separate productions and doubtful forgeries do not need to be copied. The remaining three categories are included in the sutra collection and recorded. They were all comprehensively managed and determined by the Shramana Yancong, as seen in the 'Continued Biographies of Eminent Monks.' The Suvarnaprabhasa Sutra in eight volumes (twenty-four chapters, the seventeenth year of the Kaihuang era)
年合當第四本見長房錄沙門彥琮制序)
右一部八卷其本見在。
沙門釋寶貴。大興善寺僧也。開皇十七年丁巳合金光明經一部。貴即周世智度論師道安之神足。玩閱群典見昔晉世沙門支敏度合兩支兩竺一白五家首楞嚴為一部作八卷(今準祐錄及合經記四本合成無白延也)又合一支兩竺三家維摩為一部作五卷。又沙門僧就合四家大集為六十卷。諸此合經文義宛具。斯既先哲遺蹤。貴遂依承以為規矩。遂合涼世法豐(四卷十八品者)周朝稱藏(續演壽量大辯二品分為五卷)梁時真諦(更出四品謂三身份別品業障滅品陀羅尼最凈地品依空滿愿品通前十八成二十四分成七卷)隋代志德(復出銀主陀羅尼品及囑累品)前後所出。共二十四品分為八卷。沙門彥琮重覆勘校品部究足。始自於斯文號經王。義稱深妙愿言幽顯。頂戴護持(又長房錄云招提寺沙門僧就開皇六年合大集經成六十卷者今尋就所合經難為憑準中有差舛如后大乘錄及刪繁錄中具述故此錄中存其別本合部之者刪之不存)。占察善惡業報經二卷(云出六根聚經亦云大乘實義經亦名地藏菩薩經亦直云占察經)
右一部二卷其本見在。
沙門菩提登。外國人也。不知何代譯占察經一部。長房錄云。此經檢錄無目。而經首題云。菩提登在外國譯。
【現代漢語翻譯】 現代漢語譯本： （年合當第四本見長房錄沙門彥琮制序）
右面這一部經共有八卷，原本現在還在。
沙門釋寶貴，是大興善寺的僧人。開皇十七年丁巳年，合成了《金光明經》一部。寶貴就是周朝時代精通《智度論》的道安法師轉世。他博覽群經，看到以前晉朝時代的沙門支敏度將兩支、兩竺、一白五家的《首楞嚴經》合為一部，作成八卷（現在根據祐錄和合經記，四本合成，沒有白延的本子）。又將一支、兩竺、三家的《維摩經》合為一部，作成五卷。還有沙門僧就將四家《大集經》合為六十卷。這些合經的文義都完整具備。既然這是先哲的遺蹟，寶貴就遵循這些作為規矩。於是他將涼世法豐（四卷十八品的本子）、周朝稱藏（續演壽量、大辯二品分為五卷）、梁時真諦（又譯出四品，即三身份別品、業障滅品、陀羅尼最凈地品、依空滿愿品，連同前面的十八品，共二十四品，分為七卷）、隋代志德（又譯出銀主陀羅尼品和囑累品）前後所出的經文，共二十四品，分為八卷。沙門彥琮重新勘校，使品部完整充足。從此這部經文被稱為經王，義理深奧微妙，願力隱秘而彰顯，值得頂戴護持。（另外長房錄記載，招提寺沙門僧就在開皇六年合《大集經》成六十卷，現在查尋僧就所合的經文難以作為憑據，其中有差錯，如後來的《大乘錄》和《刪繁錄》中詳細敘述，因此本目錄中保留其別本合部的記錄，而刪除不符合的記錄）。《占察善惡業報經》二卷（也說是出自《六根聚經》，也說是《大乘實義經》，也叫《地藏菩薩經》，也直接叫《占察經》）。
右面這一部經共有二卷，原本現在還在。
沙門菩提登（Bodhidengga），是外國人。不知道是什麼時代翻譯了《占察經》一部。長房錄記載，這部經檢查目錄沒有條目，而經的首題寫著：菩提登在外國翻譯。
【English Translation】 English version: (Year He Dang, fourth book, see Changfang Record, Shramana Yancong's preface)
This scripture, consisting of eight volumes, is currently extant.
Shramana Shi Baogui, a monk of Daxingshan Temple, compiled a version of the Suvarnaprabhasa Sutra (Golden Light Sutra) in the year Ding Si of the Kaihuang seventeenth year. Baogui was considered a reincarnation of Daoan, a master of the Mahaprajnaparamita-sastra (Treatise on the Great Perfection of Wisdom) during the Zhou dynasty. Having studied numerous scriptures, he observed that in the Jin dynasty, Shramana Zhi Mindu had combined five versions of the Surangama Sutra from two branches, two Indian (zhú) sources, and one Bai source into one scripture of eight volumes (according to the You Record and the Combined Sutra Records, it was compiled from four versions, without the Bai Yan version). He also combined three versions of the Vimalakirti Sutra from one branch, two Indian sources, and three schools into one scripture of five volumes. Furthermore, Shramana Sengjiu compiled the Mahasamnipata Sutra from four schools into sixty volumes. The meaning of these combined scriptures is complete and clear. Since these were the traces of previous sages, Baogui followed them as a model. He then combined the version of Fafeng of the Liang dynasty (four volumes, eighteen chapters), the version of Chengzang of the Zhou dynasty (continuing the two chapters of Prolonging Life and Great Eloquence, dividing them into five volumes), the version of Paramartha of the Liang dynasty (further translating four chapters, namely the Chapter on the Differentiation of the Three Bodies, the Chapter on the Eradication of Karmic Obstacles, the Chapter on the Dharani of the Purest Ground, and the Chapter on the Fulfillment of Wishes Based on Emptiness, combining them with the previous eighteen chapters to form twenty-four chapters in seven volumes), and the version of Zhide of the Sui dynasty (further translating the Chapter on the Silver Lord Dharani and the Chapter on Entrustment). The scriptures translated before and after, totaling twenty-four chapters, were divided into eight volumes. Shramana Yancong re-examined and proofread the chapters to ensure their completeness. From then on, this scripture was honored as the 'King of Sutras,' its meaning profound and subtle, its vows hidden and manifest, worthy of reverence and upholding. (Additionally, the Changfang Record states that Shramana Sengjiu of Zhaoti Temple compiled the Mahasamnipata Sutra into sixty volumes in the sixth year of Kaihuang. However, the scriptures compiled by Sengjiu are difficult to verify, and there are discrepancies, as detailed in the later Mahayana Record and the Simplified Record. Therefore, this record retains the separate compiled version while deleting the non-conforming records.) The Kshetrapala Sutra (Sutra on Examining the Retribution of Good and Evil Deeds), two volumes (also said to be derived from the Six Aggregates Sutra, also called the Sutra on the True Meaning of Mahayana, also known as the Ksitigarbha Bodhisattva Sutra, or simply the Kshetrapala Sutra).
This scripture, consisting of two volumes, is currently extant.
Shramana Bodhidengga, a foreigner, translated a version of the Kshetrapala Sutra in an unknown era. The Changfang Record states that this scripture has no entry in the catalog, but the title at the beginning of the scripture states: 'Translated by Bodhidengga in a foreign country.'
似近代出。今諸藏內並寫流傳。而廣州有一僧行塔懺法。以皮作二枚帖子。一書善字一書惡字。令人擲之。得善者好得惡者不好。又行自撲法以為滅罪。青州亦有一居士同行此法。開皇十三年有人告廣州官司云是其妖。官司推問。其人引證云。塔懺法依占察經。自撲法依諸經中。五體投地如太山崩。廣州司馬郭誼來京向歧州具狀聞奏。敕不信占察經道理。令內史侍郎李元操共郭誼就寶唱寺問諸大德。沙門法經等報云。占察經目錄無名及譯處。塔懺法與眾經復異不可依行。敕云。諸如此者不須流行。今謂不然。豈得以己管窺而不許有博見之士耶。法門八萬理乃多途。自非金口所宣何得顯斯奧旨。大唐天后天冊萬歲元年。敕東都佛授記寺沙門明佺等。刊定一切經錄以編入正經訖。后諸覽者幸無惑焉。開皇三寶錄十五卷(開皇十七年十二月十三日上內題云歷代三寶紀見內典錄及續高僧傳)
右一部一十五卷見在。
翻經學士費長房。成都人也。房本出家。周廢僧侶。及隋興復仍習白衣。時預參傳筆受詞義。以歷代群錄多惟編經至於佛僧紀述蓋寡乃撰三寶。履歷帝年始自周莊魯莊至於開皇末歲。首列甲子傍列眾經。翻譯時代附見編綜。號為開皇三寶錄。撰成陳奏下敕行之。其序略云。今之所撰略準三書以為指南顯
【現代漢語翻譯】 現代漢語譯本：看起來像是近代出現的。現在各個藏經中都有抄寫流傳。廣州有一個僧人進行塔懺法，用皮革製作兩枚牌子，一枚寫著『善』字，一枚寫著『惡』字，讓人投擲。得到『善』字就好，得到『惡』字就不好。又施行自撲法，認為可以消除罪孽。青州也有一位居士同樣施行這種方法。開皇十三年，有人向廣州官府告發說是妖術。官府審問，那人引證說，塔懺法依據《占察經》（Zhan Cha Jing），自撲法依據各經中的『五體投地如太山崩』。廣州司馬郭誼來到京城，向歧州詳細陳述情況並上奏。皇帝下令不相信《占察經》的道理，命令內史侍郎李元操和郭誼到寶唱寺詢問各位大德。沙門法經等人回覆說，《占察經》在目錄中沒有名字和翻譯地點，塔懺法與眾多經典不同，不可以依此施行。皇帝下令說，像這樣的事情不需要流行。現在我認為不是這樣。怎麼可以用自己的狹隘見識，而不允許有見識廣博的人呢？佛法有八萬四千法門，道理很多。如果不是佛陀親口宣說，怎麼能顯明這深奧的旨意呢？大唐天后天冊萬歲元年，皇帝下令東都佛授記寺的沙門明佺等人，刊定一切經錄，編入正經完畢。以後各位閱讀的人希望不要疑惑。 《開皇三寶錄》（Kai Huang San Bao Lu）十五卷（開皇十七年十二月十三日上內題云歷代三寶紀見內典錄及續高僧傳）。
右面這一部共一十五卷現在還在。
翻經學士費長房（Fei Chang Fang），是成都人。費長房原本出家，北周時期廢除僧侶，到隋朝興復后仍然穿著白衣。當時參與翻譯，記錄和接受詞義。因為歷代的群錄大多隻是編錄經書，對於佛僧的紀述很少，於是撰寫了《三寶錄》（San Bao Lu），記錄了從周莊王、魯莊公到開皇末年的歷史。首先列出甲子，旁邊列出各種經書，翻譯時代附在編纂中。稱為《開皇三寶錄》。撰寫完成後陳奏，皇帝下令施行。他的序言大概是說，現在所撰寫的，大概依據三書作為指南來顯明。
【English Translation】 English version: It seems to have appeared in recent times. Now, copies are circulating in various Tripitakas. In Guangzhou, there is a monk who performs the Pagoda Confession Ritual (Ta Chan Fa), making two leather tags, one with the character 'Good' (Shan) and one with the character 'Evil' (E), and having people throw them. Getting 'Good' is auspicious, and getting 'Evil' is inauspicious. He also practices self-flagellation, believing it can eliminate sins. In Qingzhou, there is also a layman who practices this method. In the thirteenth year of the Kaihuang era, someone reported to the Guangzhou government that it was sorcery. The government interrogated him, and the man cited that the Pagoda Confession Ritual is based on the '占察經' (Zhan Cha Jing, Sutra of Divination of the Ultimate Reality), and self-flagellation is based on the 'prostration with the five limbs touching the ground like Mount Tai collapsing' found in various sutras. Guo Yi, the Sima of Guangzhou, came to the capital, reported the situation in detail to Qizhou, and presented it to the emperor. The emperor ordered that he did not believe in the principles of the '占察經' (Zhan Cha Jing), and ordered Li Yuancao, the Inner History Attendant, and Guo Yi to inquire about the great virtues at Baochang Temple. The monks Fajing and others replied that the '占察經' (Zhan Cha Jing) has no name or translation location in the catalog, and the Pagoda Confession Ritual is different from many sutras and cannot be practiced accordingly. The emperor ordered that such things do not need to be popularized. Now I think it is not like this. How can one use one's own narrow-mindedness and not allow people with broad knowledge? There are eighty-four thousand Dharma doors in Buddhism, and there are many principles. If it is not spoken by the Buddha himself, how can this profound meaning be revealed? In the first year of the Tiance Wansui era of Empress Wu Zetian of the Great Tang Dynasty, the emperor ordered the monks Mingquan and others of the Foshouji Temple in Dongdu to finalize the catalog of all sutras and include them in the orthodox sutras. I hope that those who read it later will not be confused. '開皇三寶錄' (Kai Huang San Bao Lu, Kaihuang Three Jewels Record) in fifteen volumes (The internal title on December 13th of the seventeenth year of Kaihuang says that the records of the Three Jewels of past dynasties can be found in the Inner Canon Records and the Continued Biographies of Eminent Monks).
The one on the right, a total of fifteen volumes, is still there.
The Sutra Translating Scholar Fei Changfang (Fei Chang Fang) was from Chengdu. Fei Changfang was originally a monk, but the Northern Zhou Dynasty abolished monks, and after the Sui Dynasty restored it, he still wore white clothes. At that time, he participated in translation, recording, and accepting the meaning of words. Because most of the group records of past dynasties only compiled scriptures, and there were few records of Buddhist monks, he wrote the '三寶錄' (San Bao Lu, Three Jewels Record), recording the history from King Zhuang of Zhou and Duke Zhuang of Lu to the end of the Kaihuang era. First, the Jiazi is listed, and next to it are various scriptures, with the translation era attached to the compilation. It is called '開皇三寶錄' (Kai Huang San Bao Lu). After writing it, he presented it, and the emperor ordered it to be implemented. His preface roughly says that what is written now is roughly based on the three books as a guide to reveal.
茲三寶。佛生年瑞依周夜明。經度時祥承漢宵夢。僧之元始城塹棟樑。毗贊光輝崇于慧皎。其外傍采隱居歷年國志典墳僧祐集記諸史傳等僅數十家。摘彼翠零成斯紀翮。扇之千載風于百王。共秉智炬之光。照時昏暗。同傳法流之潤洽世燋枯。闡我皇猷導開厥始。昔結集之首並指在某國城。今宣譯之功理須各宗時代。故此錄體率舉號稱為漢魏吳及大隋錄也。失譯疑偽依舊注之。人以年為先經隨代而次。有重列者猶約世分。總其華戎黑白道俗合有一百九十七人都所出經律戒論傳二千一百四十六部六千二百三十五卷。位而分之為十五軸。一卷總目。兩卷入藏。三卷帝年。九卷代錄。代錄編鑒經翻譯之少多。帝年張知佛在世之遐邇。入藏別識教小大之淺深云云。大方等善住意天子所問經四卷(第七譯與如幻三昧及聖善住意經等同本見內典錄今編入寶積當第三十六會)大方等大集菩薩唸佛三昧經十卷(第二齣與宋功德直菩薩唸佛三昧經同本是大集別分見內典錄)緣生初勝分法本經二卷(初出與唐譯分別緣起經同本亦直云緣生經見內典錄大業十二年十月出至十三年九月兼論並訖見經前序)藥師如來本願經一卷(第二齣與灌頂第十二卷及唐譯藥師本願功德經等同本見內典錄大業十一年十二月八日于翻經館譯訖沙門行矩制序)金剛般若
論二卷(無著菩薩造見內典錄)菩提資糧論六卷(聖者龍樹本比丘自在釋見內典錄)攝大乘論釋論十卷(第二齣與真諦譯者及唐譯世親攝論並同本世親菩薩釋見內典錄)緣生論一卷(聖者郁楞伽造與緣生經同時出見內典錄)起世因本經十卷(第六齣與長阿含第四分記世經及樓炭經等同本亦直云起世經見內典錄)
右九部四十六卷其本並在。
沙門達摩笈多。隋云法密。亦云法藏。本南印度羅啰(力加反)國人也(內典錄及翻經圖並云北天竺烏場國人者非也)剎帝利種。姓弊邪伽啰(隋云虎氏)有弟四人。身居長子。父母留戀不聽出家。然以篤愛法門深愿離俗。年二十三往中印度界鞬拿究撥阇城(隋云耳出)于究牟地(隋云黃華色)僧伽啰磨(隋云眾園舊云僧伽藍者訛略也)。笈多於此寺中方得落髮。改名法密。年二十五方受具戒。其郁波弟耶名佛馱笈多。(隋云覺密)阿遮利夜名舊拏達多(隋云德施)又一阿遮利夜名為普照。通大小乘經論咸能誦說。行賓荼夜法(謂行乞食者舊為分衛訛略也)入第耶那(隋云念修舊為禪那及持訶那並訛僻也)。恒入此觀以為常業。笈多受具之後。仍住三年。就師學問。師之所得略窺戶牖。后以普照師為吒迦國王所請。從師至彼經停一載師還本國。笈多更留四年。住于提婆
【現代漢語翻譯】 現代漢語譯本 《論二卷》（無著菩薩造，見《內典錄》） 《菩提資糧論》六卷（聖者龍樹本，比丘自在釋，見《內典錄》） 《攝大乘論釋論》十卷（第二次譯出，與真諦譯者及唐譯世親《攝論》並同本，世親菩薩釋，見《內典錄》） 《緣生論》一卷（聖者郁楞伽造，與《緣生經》同時出，見《內典錄》） 《起世因本經》十卷（第六次譯出，與《長阿含經》第四分《記世經》及《樓炭經》等同本，亦直云《起世經》，見《內典錄》）
右九部四十六卷，其本都在。
沙門達摩笈多（Dharmagupta），隋朝時譯為法密，也稱法藏，本是南印度羅啰（Lalā，力加反）國人（《內典錄》及《翻經圖》都說是北天竺烏場國人，這是不對的），剎帝利種姓，姓弊邪伽啰（Pishagala，隋朝時譯為虎氏），有弟弟四人，他是長子。父母因為留戀他而不允許他出家，但他非常熱愛佛法，深切希望離開世俗。二十三歲時前往中印度界的鞬拿究撥阇城（Kanauj，隋朝時譯為耳出），在究牟地（Kumudi，隋朝時譯為黃華色）僧伽啰磨（Sangharama，隋朝時譯為眾園，舊時說的僧伽藍是訛略的說法）出家。笈多在這個寺廟裡才得以落髮，改名為法密。二十五歲時才受具足戒，他的郁波弟耶（Upadhyaya，親教師）名叫佛馱笈多（Buddha Gupta，隋朝時譯為覺密），阿遮利夜（Acharya，阿阇梨，軌範師）名叫舊拏達多（Gunadatta，隋朝時譯為德施），還有一位阿遮利夜名叫普照。通曉大小乘經論，都能誦讀解說。奉行賓荼夜法（Pindapatika，指行乞食者，舊時說的分衛是訛略的說法），進入第耶那（Dhyana，禪那，隋朝時譯爲念修，舊時說的禪那及持訶那都是訛僻的說法），經常進入這種禪觀作為日常修行。笈多受具足戒之後，仍然住了三年，跟隨老師學習。老師的所得，他略微窺見了門徑。後來普照師被吒迦（Taka）國王邀請，他跟隨老師去了那裡，停留了一年，老師返回本國，笈多又留了四年，住在提婆（Deva）
【English Translation】 English version 'Treatise in Two Volumes' (composed by Bodhisattva Asanga, see 'Catalogue of Inner Canon') 'Treatise on the Provisions for Enlightenment' in Six Volumes (composed by the venerable Nagarjuna, explained by Bhiksu Svabhava, see 'Catalogue of Inner Canon') 'Commentary on the Compendium of the Great Vehicle' in Ten Volumes (translated for the second time, with the translator of Paramartha and the Tang translation of Vasubandhu's 'Compendium', being the same original, explained by Bodhisattva Vasubandhu, see 'Catalogue of Inner Canon') 'Treatise on Dependent Arising' in One Volume (composed by the venerable Ullenka, appearing at the same time as the 'Sutra on Dependent Arising', see 'Catalogue of Inner Canon') 'Sutra on the Origins of the World' in Ten Volumes (translated for the sixth time, being the same original as the fourth part of the 'Long Agama Sutra', the 'Sutra on the World' and the 'Sutra on the Burning Charcoal Pit', also simply called the 'Sutra on the Origins of the World', see 'Catalogue of Inner Canon')
The above nine texts comprise forty-six volumes, and the original texts are all present.
The Sramana Dharmagupta (Dharmagupta), translated in the Sui dynasty as Fami, also known as Fazang, was originally from the country of Lalā (Lalā, 力加反) in South India (the 'Catalogue of Inner Canon' and the 'Illustration of Sutra Translation' both say he was from the country of Uchang in North India, which is incorrect), of the Kshatriya caste, with the surname Pishagala (Pishagala, translated in the Sui dynasty as the Tiger Clan), and had four younger brothers, being the eldest son. His parents, being attached to him, did not allow him to leave home, but he deeply loved the Dharma and sincerely wished to leave the secular world. At the age of twenty-three, he went to the city of Kanauj (Kanauj, translated in the Sui dynasty as Erchu) in the realm of Central India, and at the Sangharama (Sangharama, translated in the Sui dynasty as Garden of the Assembly, the old term Sangharama being an abbreviated error) of Kumudi (Kumudi, translated in the Sui dynasty as Yellow Flower Color), he was able to have his head shaved. He changed his name to Fami. At the age of twenty-five, he received the full precepts. His Upadhyaya (Upadhyaya, preceptor) was named Buddha Gupta (Buddha Gupta, translated in the Sui dynasty as Awakened Secret), his Acharya (Acharya, teacher) was named Gunadatta (Gunadatta, translated in the Sui dynasty as Virtue Giving), and another Acharya was named Universal Illumination. He was well-versed in the sutras and treatises of both the Mahayana and Hinayana, and was able to recite and explain them. He practiced the Pindapatika (Pindapatika, referring to those who go begging for food, the old term Fenwei being an abbreviated error) and entered Dhyana (Dhyana, meditation, translated in the Sui dynasty as Mind Cultivation, the old terms Channa and Chihana being erroneous). He constantly entered this contemplation as his daily practice. After receiving the full precepts, Gupta remained for three years, studying with his teachers. He glimpsed a slight understanding of his teachers' attainments. Later, the teacher Universal Illumination was invited by the king of Taka (Taka), and he followed his teacher there, staying for a year. His teacher returned to his country, and Gupta stayed for another four years, residing in Deva (Deva)
鼻何啰(隋雲天游也。天謂國王游謂僧處其所王立故名天遊舊以寺代之。寺乃此土公院之名所謂司也廷也。又云招提者亦訛略也。世依字解。招謂招引。提謂提攜。並浪語也。此乃西言耳。正音云招斗提奢。此云四方。謂處所為四方眾僧之所依住也)。於是歷諸大小乘國及以僧寺聞見倍多。北路商人頗至於彼。遠傳東域有大支那國焉(舊名真丹振旦者並非正音無義可譯惟知是此神州之總名也)初雖傳述不甚明信未作來心。但以志在遊方情無所繫。遂往迦臂施國六人為伴。仍留此國停住王寺。笈多遂將四伴於國城中二年停止。遍歷諸寺備觀所學。遠遊之心尚未寧處。其國乃是北路之會雪山北陰。商旅咸湊其境。于商客所又聞支那大國三寶興盛。同侶一心屬意來此。非惟觀其風化。愿在利物弘經。便逾雪山西足薄佉羅國沙多叉拿國達摩悉須多國。此諸國中並不久住。足知風土諸寺儀式。又至渴羅槃陀國留停一年。未多開導。又至沙勒國。同伴一人復還本邑。余有三人停在王寺。謂沙勒王之所造也。經住兩載。仍為彼僧講念破論有二千偈。旨明三印多破外道。又為講如實論亦二千偈。約其文理。乃是世間論義之法。又至龜茲國亦停王寺又住二年。仍為彼僧講釋前論。其王篤好大乘多所開悟留引之心旦夕相造。笈多繫心東夏無
志潛停。密將一僧間行至烏耆國。在阿蘭拿寺講通前論。又經二年。漸至高昌客遊諸寺。其國僧侶多學漢言。雖停二年無所宣述。又至伊吾便停一載。值難避地西南。路純砂磧水草俱乏。同侶相顧性命莫投。乃以所赍經論權置道旁。越山求水冀以存濟。求既不遂勞弊轉增。專誦觀世音咒。夜雨忽降。身心充悅尋還本途。四顧茫然方道迷失踟躕進退。乃任前行遂達于瓜州。方知曲取北路之道也。笈多遠慕大國跋涉積年。初契同徒或留或歿獨顧單影屆斯勝地。靜言思之悲喜交集。尋蒙帝旨延入京城。處之名寺供給豐渥。即開皇十年冬十月也至止未淹華言略悉。又奉別敕令就翻經。移住興善執本對譯允正寔繁。所誦大小乘論並是深要。至於宣解大弘微旨。此方舊學頻遣積疑。然而慈恕立身柔和成性。心非道外行在言前。誡地夷而靜。智水幽而潔。經洞字源論窮聲意。加以威容詳正勤節高猛。誦響繼晨宵。法言通內外。又性好端居簡絕情務。寡薄嗜慾息杜希求。無倦誨人有逾利己。曾不忤顏于賤品輕心於微類。遂使未睹者傾風暫謁者欽敬。自居譯人之首惟存傳授。所有覆疏務存綱領。煬帝定鼎東都敬重隆厚。至於佛法彌增崇樹。乃下敕于洛水南濱上林園內建翻經館。搜舉翹秀永鎮傳法。登即下徴笈多並諸學士並預集焉。四事供
承復恒常度。致使譯人不墜其緒成簡無替。於時及隋綱云頹郊壘煙構。梵本新經一時斯斷。笈多蘊其深解遂闕陳弘。始於開皇中歲屆于京師。即與崛多共參傳譯。於時崛多控權令望居最傳度梵隋。時惟稱美至於深義莫不反啟斯人。而容範滔然無涉世路。所以傳譯聲望抑己揚人。仁壽之末崛多以緣他事流擯東越。笈多乘機專主傳譯。從大業初年終大業末歲。譯大方等善住意等經九部。並文義澄潔華質顯暢。沙門彥琮明則行矩等筆受。至大唐武德二年終於洛汭。沙門彥琮為之作傳。初笈多翻金剛斷割般若波羅蜜經一卷及普樂經一十五卷。未及練覆值偽鄭淪廢不暇重修。今卷部在京。多明八相等事(今謂大唐日照三藏翻方廣大華嚴經一十二卷與舊普曜梵本是同於中亦明八相等事與此普樂經亦應梵本同也)。
開元釋教錄卷第七(總錄之七) 大正藏第 55 冊 No. 2154 開元釋教錄
開元釋教錄卷第八
庚午歲西崇福寺沙門智升撰
總括群經錄上之八
大唐李氏都長安
自高祖神堯皇帝武德元年歲次戊寅。至開元神武皇帝開元十八年庚午之歲。兼天后代凡經一百一十三載。傳譯緇素已有三十七人。所出經律論及傳錄等。總三百一部二千一百七十卷(于中二百八十一部二
【現代漢語翻譯】 現代漢語譯本：爲了延續恒常不變的翻譯質量，使譯者能夠繼承前人的事業，完成經典翻譯，不使其斷絕。當時正值隋朝衰敗，戰火紛飛，梵文經典一時中斷。笈多（Gupta，譯者名）雖然精通佛法深奧的理解，卻缺乏弘揚佛法的機會。開皇年間來到京師，與崛多（Krishnagupta，譯者名）共同參與翻譯。當時崛多（Krishnagupta）掌握權力，聲望最高，負責梵文經典的翻譯。當時人們都稱讚他，遇到深奧的義理，無不反過來請教笈多（Gupta）。而笈多（Gupta）的品行高尚，不涉足世俗事務。因此，在翻譯事業上，他總是壓低自己，抬高別人。仁壽末年，崛多（Krishnagupta）因為其他事情被流放到東越。笈多（Gupta）趁機獨自主持翻譯。從大業初年到大業末年，翻譯了《大方等善住意經》等九部經典，文辭義理清晰，文采流暢。沙門彥琮（Yanzong，人名）、明則（Mingze，人名）、行矩（Xingju，人名）等人負責筆錄。唐朝武德二年，笈多（Gupta）在洛汭去世。沙門彥琮（Yanzong）為他作傳。當初，笈多（Gupta）翻譯了《金剛斷割般若波羅蜜經》一卷和《普樂經》一十五卷，但還沒來得及校對，就遇到了偽鄭政權的衰敗，沒有時間重新修訂。現在這些經卷還在京城。其中詳細闡述了八相等事（現在大唐日照三藏（Rizhao Sanzang，人名）翻譯的《方廣大華嚴經》一十二卷，與舊《普曜經》的梵文版本相同，其中也闡述了八相等事，與這部《普樂經》的梵文版本也應該相同）。 《開元釋教錄》卷第七 大正藏第55冊 No. 2154 《開元釋教錄》 《開元釋教錄》卷第八 庚午年西崇福寺沙門智升（Zhisheng，人名）撰 總括群經錄上之八 大唐李氏都長安 從高祖神堯皇帝武德元年戊寅年，到開元神武皇帝開元十八年庚午年，加上天后（武則天）的統治，總共一百一十三年。翻譯經典的僧人和居士共有三十七人。所翻譯的經、律、論以及傳記等，總共三百一部，二千一百七十卷（其中二百八十一部二
【English Translation】 English version: To ensure the continuation of consistent quality in translation, enabling translators to inherit the work of their predecessors, complete the translation of scriptures, and prevent their discontinuation. At that time, the Sui Dynasty was declining, and war was raging, causing a temporary interruption of Sanskrit scriptures. Although Gupta (Gupta, translator's name) possessed profound understanding of Buddhist teachings, he lacked opportunities to propagate them. He arrived in the capital during the Kaihuang era and participated in translation with Krishnagupta (Krishnagupta, translator's name). At that time, Krishnagupta (Krishnagupta) held power and had the highest reputation, responsible for the translation of Sanskrit scriptures. People praised him at the time, and when encountering profound meanings, they would turn to Gupta (Gupta) for guidance. Gupta's (Gupta) character was noble and did not involve himself in worldly affairs. Therefore, in the translation work, he always suppressed himself and promoted others. At the end of the Renshou era, Krishnagupta (Krishnagupta) was exiled to Dongyue due to other matters. Gupta (Gupta) took the opportunity to independently preside over the translation. From the beginning of the Daye era to the end of the Daye era, he translated nine scriptures, including the 'Mahavaipulya-Susiddhartha-dharani Sutra', with clear and elegant language and fluent style. The monks Yanzong (Yanzong, person's name), Mingze (Mingze, person's name), and Xingju (Xingju, person's name) were responsible for recording. In the second year of the Tang Dynasty's Wude era, Gupta (Gupta) passed away in Luoyi. The monk Yanzong (Yanzong) wrote a biography for him. Initially, Gupta (Gupta) translated the one-volume 'Vajracchedika Prajnaparamita Sutra' and the fifteen-volume 'Pulara Sutra', but before he could proofread them, he encountered the decline of the pseudo-Zheng regime and did not have time to revise them. These scriptures are now still in the capital. They elaborate on the matters of the Eight Aspects in detail (now the 'Mahavaipulya Avatamsaka Sutra' in twelve volumes translated by the Tripitaka Master Rizhao (Rizhao Sanzang, person's name) of the Great Tang Dynasty is the same as the Sanskrit version of the old 'Puyao Sutra', which also elaborates on the matters of the Eight Aspects, and the Sanskrit version of this 'Pulara Sutra' should also be the same). 'Kaiyuan Shijiao Lu' Volume 7 Taisho Tripitaka Volume 55 No. 2154 'Kaiyuan Shijiao Lu' 'Kaiyuan Shijiao Lu' Volume 8 Written by the monk Zhisheng (Zhisheng, person's name) of Xichongfu Temple in the Gengwu year General Compilation of Scriptures, Part 8 The Li Clan of the Great Tang Dynasty had its capital in Chang'an From the first year of the Wude era, the year of Wuyin, of Emperor Gaozu Shenyao, to the eighteenth year of the Kaiyuan era, the year of Gengwu, of Emperor Kaiyuan Shenwu, including the reign of Empress Tianhou (Wu Zetian), a total of one hundred and thirteen years. There were thirty-seven monks and laypeople who translated scriptures. The translated sutras, vinayas, shastras, and biographies totaled three hundred and one works, two thousand one hundred and seventy volumes (of which two hundred and eighty-one works, two
千一百四十三卷見在一十部二十七卷訪本未獲)。(大唐)沙門波羅頗迦羅蜜多羅三部三十八卷經論沙門釋法琳一部一十卷集論沙門釋玄奘七十六部(一千三百四十七卷經律論記傳)沙門釋道宣八部(八十一卷譜錄傳集)沙門釋玄應一部二十五卷經音義沙門釋靖邁一部四卷圖記沙門釋智通四部五卷經沙門伽梵達摩一部一卷經沙門阿地瞿多一部一十二卷經沙門釋玄惲一部二十卷經集沙門釋彥悰一部六卷集議沙門那提三部三卷經沙門若那跋陀羅一部二卷經沙門地婆訶羅一十八部三十四卷經論清信士杜行顗一部一卷經沙門釋復禮一部二卷集論沙門釋慧立一部一十一卷集傳沙門釋懷素四部八卷戒本羯磨沙門佛陀多羅一部一卷經沙門佛陀波利一部一卷經沙門提云般若六部七卷經論沙門釋慧智一部一卷讚頌沙門釋明佺一部一十五卷目錄沙門實叉難陀一十九部一百七卷經婆羅門李無諂一部一卷經沙門彌陀山一部一卷經沙門釋玄嶷一部三卷集論沙門阿你真那七部九卷經沙門釋義凈六十一部(二百三十九卷經律論傳)沙門菩提流志五十三部(一百一十一卷經論)沙門釋愛同一部一卷羯磨沙門釋慧苑一部二卷經音義沙門釋智嚴四部六卷經集沙門跋日羅菩提四部七卷經沙門釋懷迪一部一十卷經沙門輸波迦羅四部一十四卷經沙門釋智升五部二十
【現代漢語翻譯】 現代漢語譯本： （第一千一百四十三卷，見於一十部二十七卷的訪本，但未獲得）。（大唐）沙門波羅頗迦羅蜜多羅（Prajñākaramitra，般若覺友）三部三十八卷經論，沙門釋法琳一部一十卷集論，沙門釋玄奘七十六部（一千三百四十七卷經律論記傳），沙門釋道宣八部（八十一卷譜錄傳集），沙門釋玄應一部二十五卷經音義，沙門釋靖邁一部四卷圖記，沙門釋智通四部五卷經，沙門伽梵達摩（Gautama Dharma）一部一卷經，沙門阿地瞿多（Atigupta）一部一十二卷經，沙門釋玄惲一部二十卷經集，沙門釋彥悰一部六卷集議，沙門那提（Nandi）三部三卷經，沙門若那跋陀羅（Jñānabhadra）一部二卷經，沙門地婆訶羅（Divākara）一十八部三十四卷經論，清信士杜行顗一部一卷經，沙門釋復禮一部二卷集論，沙門釋慧立一部一十一卷集傳，沙門釋懷素四部八卷戒本羯磨，沙門佛陀多羅（Buddhatrata）一部一卷經，沙門佛陀波利（Buddhapāli）一部一卷經，沙門提云般若（Divyajnana）六部七卷經論，沙門釋慧智一部一卷讚頌，沙門釋明佺一部一十五卷目錄，沙門實叉難陀（Śikṣānanda）一十九部一百七卷經，婆羅門李無諂一部一卷經，沙門彌陀山一部一卷經，沙門釋玄嶷一部三卷集論，沙門阿你真那（Aniruddha）七部九卷經，沙門釋義凈六十一部（二百三十九卷經律論傳），沙門菩提流志（Bodhiruci）五十三部（一百一十一卷經論），沙門釋愛同一部一卷羯磨，沙門釋慧苑一部二卷經音義，沙門釋智嚴四部六卷經集，沙門跋日羅菩提（Vajrabodhi）四部七卷經，沙門釋懷迪一部一十卷經，沙門輸波迦羅（Śubhākara）四部一十四卷經，沙門釋智升五部二十卷
【English Translation】 English version: (Volume 1143, seen in a transcript of 10 parts and 27 volumes, but not obtained). (Great Tang Dynasty) Śrāmaṇa Prajñākaramitra (般若覺友) three sections, thirty-eight volumes of sutras and treatises; Śrāmaṇa Shi Falin, one section, ten volumes of collected treatises; Śrāmaṇa Shi Xuanzang, seventy-six sections (one thousand three hundred and forty-seven volumes of sutras, vinaya, treatises, records, and biographies); Śrāmaṇa Shi Daoxuan, eight sections (eighty-one volumes of genealogies, records, biographies, and collections); Śrāmaṇa Shi Xuanying, one section, twenty-five volumes of sutra pronunciations and meanings; Śrāmaṇa Shi Jingmai, one section, four volumes of illustrated records; Śrāmaṇa Shi Zhitong, four sections, five volumes of sutras; Śrāmaṇa Gautama Dharma (伽梵達摩), one section, one volume of sutras; Śrāmaṇa Atigupta (阿地瞿多), one section, twelve volumes of sutras; Śrāmaṇa Shi Xuanyun, one section, twenty volumes of sutra collections; Śrāmaṇa Shi Yanzong, one section, six volumes of collected discussions; Śrāmaṇa Nandi (那提), three sections, three volumes of sutras; Śrāmaṇa Jñānabhadra (若那跋陀羅), one section, two volumes of sutras; Śrāmaṇa Divākara (地婆訶羅), eighteen sections, thirty-four volumes of sutras and treatises; Upāsaka Du Xingyi, one section, one volume of sutras; Śrāmaṇa Shi Fuli, one section, two volumes of collected treatises; Śrāmaṇa Shi Huili, one section, eleven volumes of collected biographies; Śrāmaṇa Shi Huaisu, four sections, eight volumes of precepts and karmas; Śrāmaṇa Buddhatrata (佛陀多羅), one section, one volume of sutras; Śrāmaṇa Buddhapāli (佛陀波利), one section, one volume of sutras; Śrāmaṇa Divyajnana (提云般若), six sections, seven volumes of sutras and treatises; Śrāmaṇa Shi Huizhi, one section, one volume of praises; Śrāmaṇa Shi Mingquan, one section, fifteen volumes of catalogs; Śrāmaṇa Śikṣānanda (實叉難陀), nineteen sections, one hundred and seven volumes of sutras; Brahmin Li Wuchan, one section, one volume of sutras; Śrāmaṇa Mituoshan, one section, one volume of sutras; Śrāmaṇa Shi Xuanyi, one section, three volumes of collected treatises; Śrāmaṇa Aniruddha (阿你真那), seven sections, nine volumes of sutras; Śrāmaṇa Shi Yijing, sixty-one sections (two hundred and thirty-nine volumes of sutras, vinaya, treatises, and biographies); Śrāmaṇa Bodhiruci (菩提流志), fifty-three sections (one hundred and eleven volumes of sutras and treatises); Śrāmaṇa Shi Aitong, one section, one volume of karmas; Śrāmaṇa Shi Huiyuan, one section, two volumes of sutra pronunciations and meanings; Śrāmaṇa Shi Zhiyan, four sections, six volumes of sutra collections; Śrāmaṇa Vajrabodhi (跋日羅菩提), four sections, seven volumes of sutras; Śrāmaṇa Shi Huaidi, one section, ten volumes of sutras; Śrāmaṇa Śubhākara (輸波迦羅), four sections, fourteen volumes of sutras; Śrāmaṇa Shi Zhisheng, five sections, twenty volumes
五卷經錄懺儀等寶星陀羅尼經十卷(或八卷見內典錄貞觀三年三月于興善寺出四年四月訖沙門法琳制序佛于大集會中重說此經即大集寶幢分是非重譯也)般若燈論釋十五卷(龍樹菩薩本分別明菩薩釋見內典錄貞觀四年六月于勝光寺出至六年十月十七日畢沙門慧賾制序)大乘莊嚴經論十三卷(或十五卷無著菩薩造見內典錄貞觀四年夏于勝光寺與般若燈論同時出至七年春訖敕太子右庶子李百藥為序)
右三部三十八卷其本並在。
沙門波羅頗迦羅蜜多羅。唐言作明知識。略云朋友。或一云波頗。唐言光智。中印度人也。本剎利王種。姓剎帝利。十歲出家隨師習學。誦一洛叉大乘經可十萬偈。受具已后便學律藏。既通戒網心樂禪思。又隨勝德修習定業。因循不捨經十二年。末復南遊摩伽陀國那蘭陀寺。值戒賢論師盛弘十七地論。因復聽采。以此論中兼明小教。又誦一洛叉偈小乘諸論。波頗識度通敏器宇沖邃。博通內外研精大小。傳燈教授同侶所推。承化門人般若因陀羅跋摩等。學功樹績深達義綱。相繼領徒本國匡化。為彼王臣之所欽重。但以出家釋子不滯一方。六月一移任緣靡定。承北狄貪勇未識義方。法藉人弘敢欲傳化。乃與道俗十人展轉北行。達西面可汗葉護衙所。以法訓勖。曾未浹旬。特為戎主。深所信
【現代漢語翻譯】 現代漢語譯本： 《五卷經錄懺儀等寶星陀羅尼經》十卷（或八卷，見內典錄，貞觀三年三月于興善寺譯出，四年四月完成，沙門法琳制序。佛于大**中重說此經，即大集寶幢分，是非重譯也）。《般若燈論釋》十五卷（龍樹菩薩本，分別明菩薩釋，見內典錄，貞觀四年六月于勝光寺譯出，至六年十月十七日畢，沙門慧賾制序）。《大乘莊嚴經論》十三卷（或十五卷，無著菩薩造，見內典錄，貞觀四年夏于勝光寺與般若燈論同時譯出，至七年春訖，敕太子右庶子李百藥為序）。
右三部共三十八卷，其原本都在。
沙門波羅頗迦羅蜜多羅（Prajnakaramitra），唐言作明知識，略云朋友，或一云波頗（Pabha），唐言光智，中印度人也。本剎利王種，姓剎帝利（Kshatriya）。十歲出家隨師習學，誦一洛叉（Laksha，十萬）大乘經，可十萬偈。受具已后便學律藏。既通戒網心樂禪思。又隨勝德修習定業。因循不捨經十二年。末復南遊摩伽陀國（Magadha）那蘭陀寺（Nalanda），值戒賢（Silabhadra）論師盛弘《十七地論》。因復聽采。以此論中兼明小教。又誦一洛叉偈小乘諸論。波頗（Pabha）識度通敏器宇沖邃。博通內外研精大小。傳燈教授同侶所推。承化門人般若因陀羅跋摩（Prajnendravarma）等。學功樹績深達義綱。相繼領徒本國匡化。為彼王臣之所欽重。但以出家釋子不滯一方。六月一移任緣靡定。承北狄貪勇未識義方。法藉人弘敢欲傳化。乃與道俗十人展轉北行。達西面可汗葉護（Yabgu）衙所。以法訓勖。曾未浹旬。特為戎主。深所信
【English Translation】 English version: 《Five-Scroll Sutra Record of Repentance Rituals and the Treasure Star Dharani Sutra》, ten scrolls (or eight scrolls, see the Inner Canon Record, translated at Xingshan Temple in the third year of Zhenguan, completed in the fourth year of April, with a preface by the monk Falin. The Buddha repeatedly spoke this sutra in the Great **, which is the Treasure Banner section of the Great Collection, and is not a retranslation). 《Commentary on the Lamp of Wisdom Treatise》, fifteen scrolls (original by Nagarjuna Bodhisattva, separately explaining the Bodhisattva's interpretation, see the Inner Canon Record, translated at Shengguang Temple in the fourth year of Zhenguan, from June to the 17th day of October in the sixth year, with a preface by the monk Huize). 《Great Vehicle Ornament Sutra Treatise》, thirteen scrolls (or fifteen scrolls, composed by Asanga Bodhisattva, see the Inner Canon Record, translated at Shengguang Temple in the summer of the fourth year of Zhenguan, simultaneously with the Lamp of Wisdom Treatise, completed in the spring of the seventh year, with a preface by the right vice-director of the Crown Prince, Li Baiyao).
The above three sections total thirty-eight scrolls, and the original texts are all present.
Shramana Prajnakaramitra (Prajnakaramitra), translated into Tang language as 'knowledge of brightness,' abbreviated as 'friend,' or sometimes called Prabha (Pabha), translated into Tang language as 'light of wisdom,' is from Central India. Originally of Kshatriya (Kshatriya) royal lineage, with the surname Kshatriya. He left home at the age of ten and followed his teacher to study, reciting one Laksha (Laksha, one hundred thousand) verses of Mahayana sutras, approximately one hundred thousand verses. After receiving full ordination, he studied the Vinaya Pitaka. Having mastered the precepts, his heart delighted in Chan meditation. He also followed virtuous individuals to cultivate meditative practices, persevering for twelve years. Later, he traveled south to Nalanda (Nalanda) Monastery in Magadha (Magadha), where he encountered the master Silabhadra (Silabhadra) extensively propagating the Seventeen Stages Treatise. He then listened and absorbed its teachings. This treatise also explains the Lesser Vehicle teachings. He also recited one Laksha verses of Lesser Vehicle treatises. Prabha (Pabha)'s understanding was thorough and his demeanor profound. He was well-versed in both internal and external teachings, and meticulous in both major and minor aspects. He was recommended by his peers for transmitting the lamp and teaching. His disciples, such as Prajnendravarma (Prajnendravarma), achieved great learning and deeply understood the essential principles. They successively led disciples to propagate and transform their native country, and were highly respected by the kings and ministers there. However, as a renunciate, he did not stay in one place, moving every six months according to circumstances. Hearing that the Northern barbarians were greedy and brave but did not understand righteousness, and desiring to propagate the Dharma through people, he traveled north with ten monks and laypeople, reaching the Yabgu (Yabgu) headquarters of the Western Turkic Khagan. He instructed them with the Dharma. Before even a fortnight had passed, he was deeply trusted by the barbarian ruler.
伏。日給二十人料旦夕祗奉。同侶道俗咸被珍遇。生福增敬日倍於前。武德九年高平王出使入蕃因與相見。承此風化將事東歸。而葉護君臣留戀不許。王即奏聞下敕徴入。乃與高平同來謁帝。以貞觀元年歲次丁亥十一月二十日達京敕住興善。釋門英達莫不修造。自古教傳詞旨有所未喻者。皆委其宗緒括其同異。內計外執指掌釋然。徴問相酬披解無滯。乃上簡聞蒙引內見。躬傳法理無爽對揚。賜彩四十段並宮禁新納一領。所將五僧加料供給。重頻慰問勞接殊倫。至三年三月上以諸有非樂物我皆空。眷言真要無過釋典。流通之極豈尚翻傳。下詔所司搜敡碩德兼閑三教備舉十科者一十九人。于大興善創開傳譯。沙門玄謨僧伽等譯語。及三藏同學崛多律師證譯。沙門法琳惠明慧賾慧凈等執筆。承旨慇勤詳覆。審定名義具意成文。沙門慧乘法常慧朗曇藏智解智首僧辯僧珍道岳靈佳文順等證義。又敕上柱國尚書左僕射刑國公房玄齡散騎常侍太子詹事杜正倫禮部尚書趙郡王李孝恭等參助詮定。右光祿大夫太府卿蘭陵男蕭璟總知監護。百司供送四事豐華。至四年四月譯寶星經訖。后移勝光又譯般若燈論大莊嚴經論。至七年春勘閱既周繕寫云畢。所司詳讀乃上聞奏。下敕各寫十部散流海內。仍賜頗物百段。余承譯僧有差束帛。波頗意在傳
法余無掛懷。而時輩不詢。或生異議云。頗僥倖時譽取馳於後。故聚名達廢講經論。斯未是弘通者。時有沙門靈佳。卓犖拔群妙通機會。對監護使具述事理云。頗遠投東夏情乖名利。欲使道流千載聲振上古。昔符姚兩代翻經學士乃有三千。今大唐譯人不過二十。意在明德同證信非徒說。後代昭奉無疑於今耳。識者僉議攸同后遂不行。時為太子染患眾治無效。下敕延頗入內一百餘日。親問承對不虧帝旨。疾既漸降辭出本寺。賜綾帛等六十段並及時服十具。頗誓傳法化不憚艱危。遠度[葸-十+夕]河來歸震旦。經途所亙四萬有餘。躬赍梵文望並翻盡。不言英彥有墜綸言。大志頹然雅懷莫訴。因而遘疾自知不救。分散衣資造諸凈業。端坐觀佛遺表施身。下敕特聽。尋爾而卒于勝光寺。春秋六十有九。東宮下令給二十人。輿尸坐送至於山所。阇維既了。沙門玄謨收拾余骸為之起塔于勝光寺。在乘法師塔東。即貞觀七年四月六日也。有識同嗟。法輪輟軫。群生無導。良可悲夫(內典錄云於斯時也大集梵文將事廣傳陶津後代而恨語由唐化弘匠不行致使梵寶無由分佈故十載之譯三部獻功可悲深矣今考覈序中譯時年月三年三月創譯七年春獻功畢續高僧傳云六年訖傳錄俱是宣修年月自矛盾也)。破邪論二卷(或一卷見內典錄)辯正論八
【現代漢語翻譯】 現代漢語譯本： 法頗（Dharmapāla）沒有其他牽掛。但是當時的同輩不來詢問，或者產生不同的議論說：『法頗僥倖獲得當時的聲譽，追求身後的名聲。所以聚集名聲，達到廢棄講經論的目的。這還不能算是弘揚佛法的人。』當時有沙門靈佳，卓越出眾，精妙通達時機，對監護使詳細陳述事理說：『法頗遠道而來投奔東夏（指中國），他的心意不符合名利。想要使佛法流傳千年，聲名震動上古。過去符秦、姚秦兩代翻譯佛經的學士有三千人。現在大唐的譯經人不過二十人。他的心意在於闡明佛德，共同證得真信，不是徒勞地說說而已。後代昭示奉行，無疑於今天。』有見識的人都一致贊同，後來這件事就沒有實行。當時太子染上疾病，各種治療都沒有效果。皇帝下令召法頗入宮一百多天。親自詢問，法頗的回答沒有違背皇帝的旨意。疾病漸漸減輕，法頗辭別回到本寺。皇帝賞賜綾羅綢緞等六十段，以及應時服裝十套。法頗發誓要傳播佛法，不怕艱難危險。遠渡[葸-十+夕]河（今阿姆河）來到震旦（指中國）。經過的道路有四萬多里。親自攜帶梵文，希望全部翻譯出來。不料英俊有才的人，言論被廢棄。遠大的志向頹廢，高雅的情懷無法訴說。因此染上疾病，自知無法救治。分散衣物錢財，建造各種凈業。端坐觀佛，留下遺表捨身。皇帝下令特別允許。不久就在勝光寺去世。享年六十九歲。東宮下令供給二十人，用車輛運送屍體安葬在山所。火化完畢。沙門玄謨收拾剩餘的骸骨，為他建造佛塔在勝光寺，在乘法師塔的東邊。就在貞觀七年四月六日。有見識的人一同嘆息，法輪停止轉動。眾生沒有引導，實在可悲啊！（《內典錄》記載說，在這個時候，大量聚集梵文，將要廣泛傳播，教化後代，但是遺憾的是，由於唐朝的弘法匠人不實行，導致梵文寶藏沒有辦法傳播，所以十年的翻譯，只獻上三部經的功勞，實在可悲啊！現在考覈序中的翻譯時間年月，三年三月開始翻譯，七年春天獻功完畢，《續高僧傳》記載六年完畢，傳錄的都是宣修的年月，自己就矛盾了。） 《破邪論》二卷（或者一卷，見《內典錄》），《辯正論》八卷。
【English Translation】 English version: Dharmapāla had no other concerns. However, his contemporaries did not inquire, or raised different opinions, saying: 'Dharmapāla is fortunate to have gained the reputation of the time, pursuing fame after his death. Therefore, he gathers fame to the point of abandoning the purpose of lecturing on scriptures and treatises. This cannot be considered someone who promotes the Dharma.' At that time, there was the monk Lingjia, outstanding and exceptionally talented, who skillfully understood opportunities. He explained the matter in detail to the supervising envoy, saying: 'Dharmapāla has come from afar to seek refuge in Dongxia (China), his intention is not in line with fame and profit. He wants to make the Dharma flow for thousands of years, and his reputation will shake ancient times. In the past, during the Fu Qin and Yao Qin dynasties, there were three thousand scholars who translated Buddhist scriptures. Now, there are only twenty translators in the Great Tang Dynasty. His intention is to clarify virtue and jointly attain true faith, not just empty talk. Future generations will follow and uphold it, without doubting it today.' Those with insight all agreed, and later this matter was not implemented. At that time, the Crown Prince contracted a disease, and various treatments were ineffective. The emperor ordered Dharmapāla to enter the palace for more than a hundred days. He personally inquired, and Dharmapāla's answers did not violate the emperor's will. As the illness gradually subsided, Dharmapāla bid farewell and returned to his temple. The emperor bestowed sixty bolts of silk and satin, as well as ten sets of seasonal clothing. Dharmapāla vowed to spread the Dharma, unafraid of difficulties and dangers. He crossed the [葸-十+夕] River (now the Amu Darya) to return to Zhendan (China). The journey covered more than forty thousand li. He personally carried Sanskrit texts, hoping to translate them all. Unexpectedly, the words of talented and brilliant people were rejected. His great ambition was frustrated, and his noble feelings could not be expressed. Therefore, he contracted a disease, knowing that he could not be cured. He distributed his clothing and wealth, and built various pure deeds. He sat upright contemplating the Buddha, leaving a final testament to give up his body. The emperor issued an order to specially allow it. Soon after, he passed away at Sheng Guang Temple. He was sixty-nine years old. The Eastern Palace ordered that twenty people be provided to transport the body in a vehicle to be buried in the mountains. After cremation, the monk Xuanmo collected the remaining bones and built a pagoda for him at Sheng Guang Temple, to the east of the pagoda of Dharma Master Cheng. This was on the sixth day of the fourth month of the seventh year of the Zhenguan era. Those with insight sighed together, the Dharma wheel has stopped turning. Sentient beings have no guidance, it is truly sad! (The Inner Canon Records state that at this time, a large number of Sanskrit texts were gathered, and they were about to be widely disseminated to educate future generations, but regrettably, because the Dharma masters of the Tang Dynasty did not implement it, the treasures of Sanskrit texts could not be disseminated, so the translation of ten years only contributed three scriptures, which is truly sad! Now, examining the translation time in the preface, the translation began in the third month of the third year, and the contribution was completed in the spring of the seventh year. The Continued Biographies of Eminent Monks records that it was completed in the sixth year. The records are all about the years of Xuanxiu, which is self-contradictory.) 《Treatise on Destroying Heterodoxy》, two volumes (or one volume, see the Inner Canon Records), 《Treatise on Correcting Arguments》, eight volumes.
卷(見內典錄)
右二部十卷其本見在。
沙門釋法琳。姓陳氏。穎川人。遠祖隨官寓居襄陽。少而出家遊獵儒釋博綜詞義。金陵楚郢從道問津。自文苑才林靡不尋造。而意存綱梗不營浮綺。野棲木食于青溪等山。晝則承誨佛經。夜則吟覽俗典。故於內外詞旨經緯遺文。精會所歸咸肆其抱。而風韻閑雅韜德潛形。氣揚采飛方陳神略。隋季承亂入關觀化。流離八水顧步三秦。每以槐里仙宗互陳名實。昔在荊楚梗概其文。而秘法奇章猶未探括。自非同其形服塵其本情。方可體彼宗師靜茲紛結。乃權舍法服長髮多年。外統儒門內希聃術。遂以義寧初歲。假被巾褐從其居館。琳素通莊老談吐清奇。道侶服其精華膜拜而從游處。情契莫二共敘金蘭。故彼所禁文詞並用咨琳取定。致令李宗奉釋之典包舉具舒。張偽葛妄之言銓題品錄。武德初運還蒞釋宗。擁帙延光棲遑問道。以帝壞同歸名教。是則鼓言鄭衛易可箴規。乃住京師濟法寺。至武德四年有太史令傅奕。先是黃巾深忌佛法。上廢佛法事十有一條云。釋經誕妄言妖事隱。損國破家未聞益世。請胡佛邪教退還天竺。凡是沙門放歸桑梓。則家國昌大李孔之教行焉。武皇容其小辯。朝輔未能抗也。時謂遵其邪徑通廢宏衢莫不懼焉。乃下詔問曰。棄父母之鬚髮。去君臣之章
服。利在何間之中。益在何情之外。損益二宜請動妙適。琳憤激傅詞側聽明敕。承有斯問郎陳對曰。琳聞。至道絕言。豈九流能辯。法身無象。非十翼所詮。但四趣茫茫漂淪慾海。三界蠢蠢顛墜邪山。諸子迷以自焚。凡夫溺而不出。大聖為之興世。至人所以降靈。遂開解脫之門。示以安隱之路。於是中天王種。辭恩愛而出家。東夏貴游。厭榮華而入道。誓出二種生死。志求一妙涅槃。弘善以報四恩。立德以資三有。此其利益也。毀形以成其志。故棄鬚髮美容。變俗以會其道。故去君臣華服。雖形闕奉親。而內懷其孝。禮乖事主。而心戢其恩。澤被怨親以成大順。福沾幽顯豈拘小違。上智之人。依佛語故為益。下凡之類。虧聖教故為損。懲惡則濫者自新。進善則通人感化。此其大略也。而傅氏所奏。在司猶未施行。奕乃多寫表狀。遠近公然流佈。京室閭里。咸傳禿丁之誚。劇談酒席。昌言胡鬼之謠。佛日翳而不明。僧尼阻而無勢。於時達量道俗動毫成論者非一。各疏佛理具引梵文。委示業緣曲垂邪正。但並是奕之所廢。豈有引廢證成。雖曰破邪終歸邪破。琳情性玄機獨覺千載。器局天授博悟生知。睹作者之無功。信乘權之有據。乃著破邪論二卷。用擬傅詞文。有三十餘紙。自琳之綴辨貫絕群篇。野無遁賢朝無遺士。家藏
【現代漢語翻譯】 現代漢語譯本 『服』（指僧侶的服飾）的利益體現在哪裡？『益』（指修行的益處）又在哪些情況之外？請詳細闡述損益二者的適宜之處，以精妙的方式打動人心。琳（人名）對傅奕（人名）的言論感到憤慨，側耳傾聽您的英明指示。承蒙您垂詢，我，琳，斗膽陳述如下： 我聽說，至高的真理無法用言語表達，豈是九流之士（指儒、道等學派）所能辯明的？法身（Dharmakāya，佛的法性之身）沒有具體的形象，不是《易經》的十翼所能詮釋的。然而，四趣（指地獄、餓鬼、畜生、阿修羅）眾生茫茫然在慾望的海洋中漂泊沉淪，三界（指欲界、色界、無色界）眾生蠢蠢欲動，顛倒墜落在邪惡的山峰上。許多人執迷不悟，自取滅亡，凡夫俗子沉溺其中，無法自拔。因此，偉大的聖人應運而生，至高之人降臨世間。於是，開啟了解脫之門，指明了安穩的道路。因此，中天（指印度）的王子（指釋迦牟尼佛），辭別恩愛而出家修行；東夏（指中國）的貴族子弟，厭倦榮華富貴而入道求真。他們發誓要脫離兩種生死（指分段生死和變易生死），立志追求唯一的妙涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。弘揚善行以報答四重恩情（指父母恩、眾生恩、國土恩、三寶恩），樹立德行以資助三有（指欲有、色有、無色有）。這就是修行的利益所在。 爲了實現自己的志向而改變外形，所以剃去鬚髮，捨棄美好的容貌；爲了契合真理，改變世俗的習慣，所以脫去君臣的華麗服飾。雖然外形上不能奉養父母，但內心懷有孝道；禮節上違背了侍奉君主，但心中隱藏著感恩之情。將恩澤施予怨恨和親近之人，以成就最大的順應；將福報施予幽冥和顯現之境，哪裡拘泥於小的違逆？有上等智慧的人，因為遵循佛陀的教誨而獲得利益；下等凡夫俗子，因為違背聖人的教導而遭受損害。懲罰邪惡，那麼放縱的人自然會改過自新；推行善良，那麼通達的人就會受到感化。這便是大概的情況。而傅奕所奏請的事情，在有關部門仍然沒有施行。傅奕於是大量抄寫奏章，在遠近公開流傳。京城裡巷，都傳誦著對僧侶的嘲笑，聚會飲酒時，公然散佈著對佛教的謠言。佛日的輝光因此黯淡不明，僧尼受到阻礙而失去勢力。當時，通達事理的僧俗之人，紛紛發表議論，闡述佛理，引用梵文經典，詳細說明業力因緣，委婉地指出邪惡和正道。但這些都被傅奕所廢棄，哪裡有引用被廢棄的言論來證明自己正確的道理？即使說是爲了破除邪說，最終還是歸於邪說。我，琳，情性玄妙，獨自覺悟到千載難逢的真理，器識和格局是上天賦予的，博學多聞是天生的。看到傅奕的作為毫無益處，相信佛法是應時權宜之計。於是撰寫了《破邪論》二卷，用來批駁傅奕的言論，有三十多頁。自從我，琳，的文章發表以來，文筆貫穿始終，超越了所有文章。民間沒有隱遁的賢才，朝廷沒有被遺漏的賢士，家家戶戶都收藏著我的文章。
【English Translation】 English version Wherein lies the benefit of the 『robe』 (referring to the monastic robe)? Outside of what circumstances does the 『benefit』 (referring to the advantages of practice) exist? Please elaborate on the suitability of both loss and gain, moving people's hearts with exquisite skill. Lin (a personal name) is indignant at Fu Yi's (a personal name) words, and listens attentively to your wise instructions. Having received your inquiry, I, Lin, dare to state the following: I have heard that the supreme truth cannot be expressed in words; how can it be discerned by the Nine Schools (referring to Confucianism, Taoism, etc.)? The Dharmakāya (the Dharma-body of the Buddha) has no concrete form; it cannot be interpreted by the Ten Wings of the Book of Changes. However, the beings of the Four Destinies (referring to hells, hungry ghosts, animals, and asuras) are adrift and sinking in the ocean of desire, and the beings of the Three Realms (referring to the desire realm, the form realm, and the formless realm) are agitated and falling on the mountain of evil. Many are deluded and destroy themselves, and ordinary people are drowning and unable to escape. Therefore, the great sage arises in the world, and the supreme person descends to inspire. Thus, the gate of liberation is opened, and the path of peace and stability is shown. Therefore, the prince of Central India (referring to Shakyamuni Buddha) renounces love and leaves home to practice; the noble sons of Eastern Xia (referring to China) are tired of glory and wealth and enter the path to seek truth. They vow to escape the two kinds of birth and death (referring to segmented birth and death and variable birth and death), and aspire to seek the one wonderful Nirvana (Buddhist term, referring to the state of liberation from the cycle of birth and death). They promote good deeds to repay the fourfold kindness (referring to the kindness of parents, sentient beings, the country, and the Three Jewels), and establish virtue to assist the Three Existences (referring to the desire existence, the form existence, and the formless existence). This is where the benefit of practice lies. To change one's appearance in order to realize one's aspirations, one shaves off one's beard and hair, abandoning beautiful looks; to conform to the truth, one changes worldly habits, so one takes off the gorgeous clothes of rulers and ministers. Although one cannot support one's parents in appearance, one cherishes filial piety in one's heart; although one violates the etiquette of serving the ruler, one hides gratitude in one's heart. Extending grace to those who are resentful and those who are close, in order to achieve the greatest harmony; bestowing blessings on the realms of the unseen and the seen, why be constrained by small violations? People of superior wisdom benefit from following the Buddha's teachings; inferior ordinary people suffer harm from violating the teachings of the saints. Punishing evil, then the indulgent will naturally reform themselves; promoting goodness, then the enlightened will be influenced. This is the general situation. And the matters that Fu Yi requested have not yet been implemented in the relevant departments. Fu Yi then copied the memorials in large quantities and circulated them publicly far and wide. In the streets and alleys of the capital, they are spreading ridicule of the monks, and at gatherings and banquets, they are openly spreading rumors about Buddhism. The light of the Buddha's sun is dimmed and unclear, and the monks and nuns are hindered and lose their power. At that time, monks and laypeople who understood the principles of things expressed their opinions, expounding Buddhist principles, citing Sanskrit scriptures, explaining the causes and conditions of karma in detail, and subtly pointing out evil and the right path. But these were all abandoned by Fu Yi; how can one use abandoned words to prove one's own correctness? Even if it is said to be to eliminate heresy, it ultimately returns to heresy. I, Lin, am mysterious in nature, and I alone have realized the truth that is rare to come by in a thousand years. My talent and structure are endowed by heaven, and my erudition is innate. Seeing that Fu Yi's actions are of no benefit, I believe that the Buddha's teachings are expedient measures for the time. So I wrote two volumes of 『Breaking the Heresy,』 to refute Fu Yi's words, with more than thirty pages. Since my, Lin's, article was published, the writing has been consistent from beginning to end, surpassing all articles. There are no hidden talents in the folk, and there are no neglected talents in the court, and every household collects my articles.
一本咸誦在心。並流略之菁華。文章之冠冕。茂譽於是乎騰廣。昏情由之而開尚矣。琳又以論卷初出意在弘通。自非廣露其情。則皂隸不塵其道乃上啟儲后諸王及公卿侯伯等。並文理弘被庶績咸嘉其博詣焉。故奕奏狀因之致寢。遂得釋門重敞。琳寔其功。東宮庶子虞世南。詳琳著論。乃為之序胤。而傅氏不愜其情。重施密𧮂。構扇黃巾用為黨類。道士李仲卿上十異九迷論。道士劉進喜上顯正論。皆貶量佛聖塵點釋宗。昏冒生靈炫曜朝野。薰蕕既雜時所疑焉。武德九年春下詔京置三寺惟立千僧。余並放還桑梓。嚴敕既下莫敢致詞。五眾哀號于槁街。四民顧嘆于城市。於時道俗蒙然投骸無措。賴由震方出帝氛祲廓清。素襲啟聞薄究宗領。登即大赦還返神居。故佛日重朗于唐世。又由琳矣。琳頻逢黜陟誓結維持。道挫世情良資寡學。乃探索典籍隱括玄奧。撰辯正論八卷。穎川陳子良注之並制序。良文學雄伯群儒仰戴。誘勸成則其從如雲。貞觀初。文帝舍終南山大和舊宮。置龍田寺。琳性欣幽靜就而住之。眾所推美舉知寺任。從容山服詠歌林野。三年敕波頗三藏翻寶星經及般若燈等論。召琳令執筆承旨兼詳覆名義。至十三年冬有黃巾秦世英者。挾方術以要榮。遂程器于儲貳。素嫉釋種陰陳琳論謗訕皇宗罪當誷上。帝勃然下敕沙
汰僧尼。見有眾侶宜依遺教。仍訪琳身據法推勘。琳扼碗奮發不待追徴。獨詣公庭輕生徇理。乃縶以縲紲。下詔問曰。周之宗盟異姓為后。尊祖重親寔由先古。何為追逐其短首尾兩端廣引形似之言。備陳不遜之喻。圮毀我祖禰。謗讟我先人。如此要君罪有不恕。琳答曰。文王大聖周公大賢。追遠慎終昊天靡答。孝悌之至通於神明。雖有宗周義不爭長。何者。皇天無親竟由輔德。古人黨理而不黨親。不自我先不自我后。雖親有罪必罰。雖疏有功必賞。賞罰理當故天下和平。老子習訓道宗德教加於百姓。恕己謙光仁風刑于四海。又云。吾師名佛。佛者覺一切人也。乾竺古皇西升逝矣。討尋老教始末可追。日授中經示誨子弟言。吾師者善入泥洹綿綿常存吾今逝矣。今劉李所述謗滅老氏之師世莫能知。著茲辯正論有八卷。略對道士六十餘條。並陳史籍前言實非。謗毀家國。自後辯對二十餘列。並據琳詞具狀聞奏。敕曰。所著辯正論信毀交報篇曰。有念觀音者臨刃不傷。且赦七日令爾自念。試及刑決能無傷不。琳外纏桎梏內迫刑期。水火交懷訴仰無路。乃緣生來所聞經教及三聖尊名銘誦心府擬為顯應。至於限滿忽神思彯勇橫逸胸懷。歡慶相尋頓忘死畏立待對問。須臾敕至云。今赦期已滿當至臨刑。有何所念。念有靈不。琳援筆答
【現代漢語翻譯】 現代漢語譯本 淘汰僧尼。見到有僧侶，應該依照佛陀的遺教。於是尋訪釋琳，根據佛法進行推究審問。釋琳當即摔破飯碗，奮起抗爭，不等官府追究問罪，獨自前往公堂，輕視生命而遵循正理。於是被繩索捆綁。皇帝下詔責問道：『周朝以同姓為宗盟，異姓為後代。尊崇祖先，重視親人，這是自古以來的傳統。為何你要追究他們的過失，首尾兩端，廣泛引用相似的言論，極盡不遜的比喻，詆譭我的祖先，誹謗我的先人？如此要挾君王，罪不可恕。』 釋琳回答說：『周文王是偉大的聖人，周公是偉大的賢人，他們追念先祖，謹慎地對待終身大事，即使是上天也無法回報他們的恩德。孝順父母，友愛兄弟，達到極致就可以通達神明。即使有宗周的道義，也不爭長短。為什麼呢？皇天沒有偏私，完全是因為輔助有德之人。古人推崇正理而不偏袒親人，不以自己為先，不以自己為后。即使是親人有罪也必定懲罰，即使是疏遠的人有功也必定獎賞。賞罰合理，所以天下太平。老子學習訓誡，以道德教化百姓，寬恕自己，謙虛退讓，仁義之風傳遍四海。』 又說：『我的老師名叫佛（Buddha，覺悟者）。佛是覺悟一切人的人。乾竺（India古稱，古代印度）的古皇（ancient emperor）已經西升逝世了。追尋老子的教義，可以追溯到開始和結束。他每天傳授中經，教誨弟子說，我的老師善於進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），綿綿長存，我現在要逝去了。現在劉、李所說的誹謗滅亡老子之師，世人沒有誰能知道。我寫了《辯正論》八卷，略微駁斥道士六十多條，並陳述史籍前言，確實不是誹謗國家。』 自那以後，又有辯論對質二十多場，都根據釋琳的言辭，詳細地陳述上奏。皇帝下令說：『你所著的《辯正論》中，信與毀相互交織，其中一篇說：有唸誦觀音（Avalokiteśvara，佛教菩薩，意為觀世音）的人，即使面臨刀刃也不會受傷。』姑且赦免你七日，讓你自己唸誦，試試看等到行刑的時候，能不能不受傷？釋琳外面被刑具束縛，內心被刑期逼迫，水火交加，訴說仰望無路。於是憑藉生來所聽聞的經教以及三聖（指佛、法、僧）的尊名，銘記誦唸在心中，希望能夠顯現靈驗。等到期限滿了，忽然神思飄揚，橫溢胸懷，歡慶相尋，頓時忘記了死亡的恐懼，站立等待對問。不久，皇帝的命令到了，說：『現在赦免的期限已滿，將要到臨刑的時候了，你有什麼所念的？唸誦的東西有靈驗嗎？』釋琳拿起筆回答。
【English Translation】 English version The monks and nuns were to be eliminated. Seeing any members of the Sangha (community of monks), they should follow the Buddha's last teachings. Thereupon, they sought out Shi Lin (a monk's name), and investigated and interrogated him according to the Dharma (Buddhist law). Shi Lin immediately broke his bowl, rose up in protest, and without waiting for the authorities to pursue and question him, he went to the court alone, disregarding his life and adhering to the truth. Thus, he was bound with ropes. The emperor issued an edict, questioning him: 'The Zhou dynasty took those of the same surname as its allies, and those of different surnames as its descendants. Honoring ancestors and valuing relatives has been the tradition since ancient times. Why do you pursue their faults, using both ends, widely quoting similar words, and using the most disrespectful metaphors, to slander my ancestors and defame my predecessors? Such coercion of the ruler is an unforgivable crime.' Shi Lin replied: 'King Wen of Zhou was a great sage, and the Duke of Zhou was a great worthy. They remembered their ancestors and carefully treated the affairs of their lives, even the heavens could not repay their kindness. Filial piety and brotherly love, when brought to the extreme, can reach the divine. Even if there is the righteousness of the Zhou dynasty, they do not compete for length. Why? The heavens have no favorites, it is entirely due to assisting those with virtue. The ancients promoted reason and did not favor relatives, not putting themselves first, not putting themselves last. Even if relatives are guilty, they must be punished, and even if those who are distant have merit, they must be rewarded. Rewards and punishments are reasonable, so the world is at peace. Lao Tzu (founder of Taoism) learned from instruction, and used morality to teach the people, forgiving himself, being humble and modest, and the wind of benevolence spread throughout the four seas.' He also said: 'My teacher is named Buddha (Buddha, the awakened one). Buddha is the one who awakens all people. The ancient emperor of Qianzhu (ancient name for India) has already ascended to the west and passed away. Tracing the teachings of Lao Tzu, one can trace the beginning and the end. He taught the middle scriptures every day, teaching his disciples, saying, my teacher is good at entering Nirvana (Nirvana, Buddhist term, referring to the state of liberation from the cycle of birth and death), enduring forever, and now I am about to pass away. Now, what Liu and Li said about slandering and destroying the teacher of Lao Tzu, no one in the world can know. I wrote the 'Bian Zheng Lun' (Treatise on Distinguishing the Correct) in eight volumes, briefly refuting more than sixty articles of the Taoists, and stating the prefaces of historical records, which are indeed not slandering the country.' Since then, there have been more than twenty debates and confrontations, all based on Shi Lin's words, detailing the presentation to the emperor. The emperor ordered: 'In your 'Bian Zheng Lun', belief and slander are intertwined, and one chapter says: Those who recite Avalokiteśvara (Avalokiteśvara, Buddhist bodhisattva, meaning the one who observes the sounds of the world) will not be harmed even when facing a blade.' I will pardon you for seven days, so that you can recite it yourself, and see if you can be unharmed when the execution comes. Shi Lin was bound by instruments of torture on the outside, and pressured by the deadline on the inside, with water and fire intertwined, and no way to appeal. So, relying on the scriptures and teachings he had heard since birth, as well as the honorable names of the Three Jewels (referring to the Buddha, Dharma, and Sangha), he memorized and recited them in his heart, hoping to manifest a miraculous response. When the deadline was reached, suddenly his thoughts soared, overflowing his chest, and joy followed, and he forgot the fear of death, standing and waiting for questioning. Soon, the emperor's order arrived, saying: 'Now the period of pardon has expired, and the time of execution is approaching, what do you have to recite? Is what you recite efficacious?' Shi Lin picked up his pen and answered.
曰。自隋季擾攘四海沸騰。役毒流行干戈競起。興師相伐各擅兵威。臣佞君荒不為正治。遏絕王路固執一隅。自皇王吊伐載清陸海。斯寔觀音之力。咸資勢至之恩。比德連蹤道齊上聖。救橫死於帝庭。免淫刑于都市。琳於七日已來不念觀音惟念陛下。敕治書侍御韋琮問琳。有詔令念觀音。何因不念乃云惟念陛下。琳答。伏承觀音聖鑒塵形六道。上天下地皆為師範。然大唐光宅四海九夷奉職。八表刑清君聖臣賢不為枉濫。今陛下子育恒品如經即是觀音。既其靈鑑相符。所以惟念陛下。且琳所著辯正論爰與書史倫同。一句參差任從斧鉞。陛下若順忠順正。琳則不損一毛。陛下若刑濫無辜。琳則有伏屍之痛。具以事聞。遂不加罪。有敕徙于益部僧寺。行至百牢關菩提寺。因疾而卒。時年六十九。沙門慧序經理所苦情結斷金。曉夕同衾慰撫承接。及命將盡在序膝上。序慟哭崩摧淚如駛雨。乃召諸關旁道俗。葬于東山之頂。高樹白塔勒銘志之。行路望者知便下淚。琳所著詩賦啟頌碑表章誄大乘教法並諸論記傳合三十餘卷。並金石擊其風韻。縟錦繢其文思流靡雅便騰焰彌穆。又善應機說導即事騁詞言會宮商義符玄籍。其秦英竟以狂慝被誅公私怪其死。晚劉李傅氏相從化往。故其遺文往行。可為萬代錧轄矣。大般若波羅蜜多經六百卷
(見翻經圖佛於四處十六會說顯慶五年正月一日于玉華宮寺玉華殿譯至龍朔三年十月二十日畢沙門大乘光大乘欽嘉尚等筆受)能斷金剛般若波羅蜜多經一卷(見內典錄第四齣與姚秦羅什等出者同本貞觀二十二年十月一日于坊州宜君縣玉華宮弘法臺譯直中書杜行顗筆受)般若波羅蜜多心經一卷(見內典錄第二齣與摩訶般若大明咒經等同本貞觀二十三年五月二十四日於終南山翠微宮譯沙門知仁筆受)大菩薩藏經二十卷(見內典錄今編入寶積當第十二會貞觀十九年五月二日于西京弘福寺翻經院譯至九月二日畢沙門智證筆受道宣證文)大乘大集地藏十輪經十卷(見內典錄是大集第十三分與舊方廣十輪同本永徽二年正月二十三日于西京大慈恩寺翻經院譯至六月二十九日畢沙門大乘光等筆受)顯無邊佛土功德經一卷(見內典錄是華嚴經壽量品異譯永徽五年九月二十八日于大慈恩寺翻經院譯沙門大乘雲筆受)說無垢稱經六卷(見內典錄第七譯與羅什維摩經等同本永徽元年二月八日于大慈恩寺翻經院譯至八月一日畢沙門大乘光筆受)解深密經五卷(見內典錄全本第二譯與深密解脫解節相續解脫等並同本貞觀二十一年五月十八日于弘福寺譯至七月十三日畢沙門大乘光筆受)分別緣起初勝法門經二卷(見內典錄第二齣與隋笈多緣生經同本永
【現代漢語翻譯】 現代漢語譯本 （見翻經圖佛於四處十六會說，顯慶五年正月一日于玉華宮寺玉華殿譯，至龍朔三年十月二十日畢，沙門大乘光、大乘欽、嘉尚等筆受）《能斷金剛般若波羅蜜多經》一卷。（見內典錄第四，出與姚秦鳩摩羅什等出者同本，貞觀二十二年十月一日于坊州宜君縣玉華宮弘法臺譯，直中書杜行顗筆受） 《般若波羅蜜多心經》一卷。（見內典錄第二，出與《摩訶般若大明咒經》等同本，貞觀二十三年五月二十四日於終南山翠微宮譯，沙門知仁筆受） 《大菩薩藏經》二十卷。（見內典錄，今編入寶積，當第十二會，貞觀十九年五月二日于西京弘福寺翻經院譯，至九月二日畢，沙門智證筆受，道宣證文） 《大乘大集地藏十輪經》十卷。（見內典錄，是大集第十三分，與舊《方廣十輪》同本，永徽二年正月二十三日于西京大慈恩寺翻經院譯，至六月二十九日畢，沙門大乘光等筆受） 《顯無邊佛土功德經》一卷。（見內典錄，是《華嚴經·壽量品》異譯，永徽五年九月二十八日于大慈恩寺翻經院譯，沙門大乘雲筆受） 《說無垢稱經》六卷。（見內典錄第七譯，與鳩摩羅什《維摩經》等同本，永徽元年二月八日于大慈恩寺翻經院譯，至八月一日畢，沙門大乘光筆受） 《解深密經》五卷。（見內典錄全本第二譯，與《深密解脫》、《解節相續解脫》等並同本，貞觀二十一年五月十八日于弘福寺譯，至七月十三日畢，沙門大乘光筆受） 《分別緣起初勝法門經》二卷。（見內典錄第二齣，與隋笈多《緣生經》同本，永）
【English Translation】 English version (As seen in the Painting of Sutra Translation, Buddha spoke in sixteen assemblies at four locations. Translated at Yuhua Palace Temple, Yuhua Hall on the first day of the first month of Xianqing 5th year, completed on the 20th day of the tenth month of Longshuo 3rd year, Sramanas Mahayana-light, Mahayana-respect, Jiashang, etc. received the writing.) The Diamond Sutra (Vajracchedika Prajna Paramita Sutra) in one volume. (See Inner Canon Records, fourth edition, same as the edition by Kumarajiva of Yao Qin, etc. Translated at Hongfa Terrace, Yuhua Palace, Yijun County, Fang Prefecture on the first day of the tenth month of Zhenguan 22nd year, Du Xingyi, direct secretary of the central government, received the writing.) The Heart Sutra (Prajna Paramita Hridaya Sutra) in one volume. (See Inner Canon Records, second edition, same as the Mahaprajna Great Bright Mantra Sutra, etc. Translated at Cuiwei Palace, Zhongnan Mountain on the 24th day of the fifth month of Zhenguan 23rd year, Sramana Zhiren received the writing.) The Great Bodhisattva Treasury Sutra (Mahabodhisattvagarbha Sutra) in twenty volumes. (See Inner Canon Records, now compiled into the Ratnakuta Sutra, as the twelfth assembly, translated at the Sutra Translation Courtyard of Hongfu Temple in Western Capital on the second day of the fifth month of Zhenguan 19th year, completed on the second day of the ninth month, Sramana Zhizheng received the writing, Dao Xuan certified the text.) The Great Collection of the Ten Wheels of Ksitigarbha Sutra (Mahasamghata Ksitigarbha Dasacakra Sutra) in ten volumes. (See Inner Canon Records, the thirteenth part of the Great Collection, same as the old Extensive Square Ten Wheels Sutra, translated at the Sutra Translation Courtyard of Great Compassion and Kindness Temple in Western Capital on the 23rd day of the first month of Yonghui 2nd year, completed on the 29th day of the sixth month, Sramanas Mahayana-light, etc. received the writing.) The Sutra on the Merits of the Buddha Land of Boundless Manifestation (Aksayamatigocaraguna-vyuha Sutra) in one volume. (See Inner Canon Records, a different translation of the Longevity Chapter of the Avatamsaka Sutra, translated at the Sutra Translation Courtyard of Great Compassion and Kindness Temple on the 28th day of the ninth month of Yonghui 5th year, Sramana Mahayana-cloud received the writing.) The Sutra Spoken by Vimalakirti (Vimalakirtinirdesa Sutra) in six volumes. (See Inner Canon Records, seventh translation, same as Kumarajiva's Vimalakirti Sutra, etc. Translated at the Sutra Translation Courtyard of Great Compassion and Kindness Temple on the 8th day of the second month of Yonghui 1st year, completed on the first day of the eighth month, Sramana Mahayana-light received the writing.) The Samdhinirmocana Sutra in five volumes. (See Inner Canon Records, the second complete translation, same as the Profound Meaning Liberation, Knot-Untying Continuous Liberation, etc., translated at Hongfu Temple on the 18th day of the fifth month of Zhenguan 21st year, completed on the 13th day of the seventh month, Sramana Mahayana-light received the writing.) The Sutra on the Initial Superior Dharma Door of Differentiated Dependent Origination (Pratityasamutpada-adya-uttama-dharma-paryaya Sutra) in two volumes. (See Inner Canon Records, second edition, same as Guptas' Sutra of Dependent Arising of the Sui Dynasty, Yong)
徽元年二月三日于大慈恩寺翻經院譯至八日畢沙門大乘詢筆受)藥師琉璃光如來本願功德經一卷(見內典錄第二齣與隋笈多等出者同本永徽元年五月五日于大慈恩寺翻經院譯沙門慧立筆受)稱讚凈土佛攝受經一卷(見內典錄第三齣與羅什阿彌陀經等同本永徽元年正月一日于大慈恩寺翻經院譯沙門大乘光筆受)甚希有經一卷(見內典錄第三齣與未曾有經等同本貞觀二十三年五月十八日於終南山翠微宮譯沙門大乘欽筆受)最無比經一卷(見內典錄第二齣與隋譯希有校量功德經同本貞觀二十三年七月十九日于大慈恩寺翻經院譯沙門大乘光筆受)稱讚大乘功德經一卷(見內典錄初出與決定業障經同本永徽五年六月五日于大慈恩寺翻經院譯沙門大乘光筆受)如來示教勝軍王經一卷(見內典錄第二齣與諫王經等同本貞觀二十三年二月六日于大慈恩寺翻經院譯沙門大乘光筆受)緣起聖道經一卷(見內典錄第六齣與貝多樹下經等同本貞觀二十三年正月一日于西京北闕內紫微殿右弘法院譯沙門大乘光筆受)不空罥索神咒心經一卷(見內典錄第二齣與隋崛多等出者同本顯慶四年四月十九日于大慈恩寺翻經院譯沙門大乘光筆受)十一面神咒心經一卷(見內典錄第二齣與周耶舍崛多等出者同本顯慶元年三月二十八日于大慈恩寺翻經院譯沙門玄則
【現代漢語翻譯】 現代漢語譯本： 《藥師琉璃光如來本願功德經》一卷（于永徽元年二月三日至八日在大慈恩寺翻經院翻譯完畢，沙門大乘詢筆受）。此經見於內典錄第二，與隋朝笈多等人所譯為同一版本。 《稱讚凈土佛攝受經》一卷（于永徽元年五月五日在大慈恩寺翻經院翻譯，沙門慧立筆受）。此經見於內典錄第三，與羅什所譯《阿彌陀經》等同本。 《甚希有經》一卷（于貞觀二十三年五月十八日在終南山翠微宮翻譯，沙門大乘欽筆受）。此經見於內典錄第三，與《未曾有經》等同本。 《最無比經》一卷（于貞觀二十三年七月十九日在大慈恩寺翻經院翻譯，沙門大乘光筆受）。此經見於內典錄第二，與隋朝所譯《希有校量功德經》同本。 《稱讚大乘功德經》一卷（于永徽五年六月五日在大慈恩寺翻經院翻譯，沙門大乘光筆受）。此經見於內典錄初，與《決定業障經》同本。 《如來示教勝軍王經》一卷（于貞觀二十三年二月六日在大慈恩寺翻經院翻譯，沙門大乘光筆受）。此經見於內典錄第二，與《諫王經》等同本。 《緣起聖道經》一卷（于貞觀二十三年正月一日在西京北闕內紫微殿右弘法院翻譯，沙門大乘光筆受）。此經見於內典錄第六，與《貝多樹下經》等同本。 《不空罥索神咒心經》一卷（于顯慶四年四月十九日在大慈恩寺翻經院翻譯，沙門大乘光筆受）。此經見於內典錄第二，與隋朝崛多等人所譯為同一版本。 《十一面神咒心經》一卷（于顯慶元年三月二十八日在大慈恩寺翻經院翻譯，沙門玄則筆受）。此經見於內典錄第二，與周朝耶舍崛多等人所譯為同一版本。
【English Translation】 English version: One fascicle of the 'Bhaisajyaguruvaiduryaprabharaja Tathagata Purvapranidhana Visheshaguna Sutra' (藥師琉璃光如來本願功德經) (Translated at the Translation Institute of Da Ci'en Temple (大慈恩寺) from the 3rd to the 8th day of the second month of the Yonghui (永徽) year 1. The scribe was the Shramana (沙門) Dachengxun (大乘詢)). This sutra is found in the Inner Canon Records, Volume 2, and is the same version as that translated by Jipta (笈多) and others during the Sui Dynasty. One fascicle of the 'Buddhabhasita Amitabha Gunavuyha Sutra' (稱讚凈土佛攝受經) (Translated at the Translation Institute of Da Ci'en Temple (大慈恩寺) on the 5th day of the fifth month of the Yonghui (永徽) year 1. The scribe was the Shramana (沙門) Huili (慧立)). This sutra is found in the Inner Canon Records, Volume 3, and is the same version as the 'Amitabha Sutra' translated by Kumarajiva (羅什) and others. One fascicle of the 'Adbhuta Sutra' (甚希有經) (Translated at the Cuiwei Palace (翠微宮) on Zhongnan Mountain (終南山) on the 18th day of the fifth month of the Zhenguan (貞觀) year 23. The scribe was the Shramana (沙門) Dachengqin (大乘欽)). This sutra is found in the Inner Canon Records, Volume 3, and is the same version as the 'Never Before Sutra' (未曾有經) and others. One fascicle of the 'Anupamastava Sutra' (最無比經) (Translated at the Translation Institute of Da Ci'en Temple (大慈恩寺) on the 19th day of the seventh month of the Zhenguan (貞觀) year 23. The scribe was the Shramana (沙門) Dacheng Guang (大乘光)). This sutra is found in the Inner Canon Records, Volume 2, and is the same version as the 'Rare and Incomparable Merits Sutra' translated during the Sui Dynasty. One fascicle of the 'Mahayana Gunavuyha Sutra' (稱讚大乘功德經) (Translated at the Translation Institute of Da Ci'en Temple (大慈恩寺) on the 5th day of the sixth month of the Yonghui (永徽) year 5. The scribe was the Shramana (沙門) Dacheng Guang (大乘光)). This sutra is found in the Inner Canon Records, Volume 1, and is the same version as the 'Definite Karma Obstruction Sutra' (決定業障經). One fascicle of the 'Tathagatajnana Vijayavahini Sutra' (如來示教勝軍王經) (Translated at the Translation Institute of Da Ci'en Temple (大慈恩寺) on the 6th day of the second month of the Zhenguan (貞觀) year 23. The scribe was the Shramana (沙門) Dacheng Guang (大乘光)). This sutra is found in the Inner Canon Records, Volume 2, and is the same version as the 'Admonishing the King Sutra' (諫王經) and others. One fascicle of the 'Pratityasamutpada Sutra' (緣起聖道經) (Translated at the Hongfa Courtyard (弘法院) on the right side of the Ziwai Palace (紫微殿) within the Northern Que (北闕) of the Western Capital (西京) on the 1st day of the first month of the Zhenguan (貞觀) year 23. The scribe was the Shramana (沙門) Dacheng Guang (大乘光)). This sutra is found in the Inner Canon Records, Volume 6, and is the same version as the 'Under the Betel Nut Tree Sutra' (貝多樹下經) and others. One fascicle of the 'Amoghapasa Hrdaya Dharani Sutra' (不空罥索神咒心經) (Translated at the Translation Institute of Da Ci'en Temple (大慈恩寺) on the 19th day of the fourth month of the Xianqing (顯慶) year 4. The scribe was the Shramana (沙門) Dacheng Guang (大乘光)). This sutra is found in the Inner Canon Records, Volume 2, and is the same version as that translated by Jipta (崛多) and others during the Sui Dynasty. One fascicle of the 'Ekadasamukha Dharani Sutra' (十一面神咒心經) (Translated at the Translation Institute of Da Ci'en Temple (大慈恩寺) on the 28th day of the third month of the Xianqing (顯慶) year 1. The scribe was the Shramana (沙門) Xuanze (玄則)). This sutra is found in the Inner Canon Records, Volume 2, and is the same version as that translated by Yashogupta (耶舍崛多) and others during the Zhou Dynasty.
筆受)咒五首經一卷(見翻經圖麟德元年正月一日于玉華寺玉華殿譯沙門大乘光筆受)勝幢臂印陀羅尼經一卷(見內典錄初出與妙臂印幢陀羅尼同本永徽五年九月二十九日于大慈恩寺翻經院譯沙門大乘雲筆受)諸佛心陀羅尼經一卷(見內典錄永徽元年九月二十六日于大慈恩寺翻經院譯沙門大乘雲筆受)拔濟苦難陀羅尼經一卷(見內典錄永徽五年九月十日于大慈恩寺翻經院譯沙門大乘光筆受)八名普密陀羅尼經一卷(見內典錄永徽五年九月二十七日于大慈恩寺翻經院譯沙門大乘雲筆受)持世陀羅尼經一卷(見內典錄永徽五年十月十日于大慈恩寺翻經院譯沙門神察筆受)六門陀羅尼經一卷(見內典錄貞觀十九年七月十四日于弘福寺翻經院譯沙門辯機筆受)佛地經一卷(見內典錄貞觀十九年七月十五日于弘福寺翻經院譯沙門辯機筆受)受持七佛名號所生功德經一卷(見內典錄永徽二年正月九日于大慈恩寺翻經院譯沙門大乘光筆受)佛臨涅槃記法住經一卷(見翻經圖永徽三年四月四日于大慈恩寺翻經院譯沙門大乘光筆受)寂照神變三摩地經一卷(見翻經圖龍朔三年十二月二十九日于玉華寺玉華殿譯沙門大乘光筆受)菩薩戒本一卷(見內典錄第三譯出瑜伽論本地分中菩薩地與曇無讖等出者同本貞觀二十三年七月二十一日于大慈恩
【現代漢語翻譯】 現代漢語譯本： 《咒五首經》一卷（筆受）（見《翻經圖》，麟德元年正月一日于玉華寺玉華殿譯，沙門大乘光筆受） 《勝幢臂印陀羅尼經》一卷（見《內典錄》，初出與《妙臂印幢陀羅尼》同本，永徽五年九月二十九日于大慈恩寺翻經院譯，沙門大乘雲筆受） 《諸佛心陀羅尼經》一卷（見《內典錄》，永徽元年九月二十六日于大慈恩寺翻經院譯，沙門大乘雲筆受） 《拔濟苦難陀羅尼經》一卷（見《內典錄》，永徽五年九月十日于大慈恩寺翻經院譯，沙門大乘光筆受） 《八名普密陀羅尼經》一卷（見《內典錄》，永徽五年九月二十七日于大慈恩寺翻經院譯，沙門大乘雲筆受） 《持世陀羅尼經》一卷（見《內典錄》，永徽五年十月十日于大慈恩寺翻經院譯，沙門神察筆受） 《六門陀羅尼經》一卷（見《內典錄》，貞觀十九年七月十四日于弘福寺翻經院譯，沙門辯機筆受） 《佛地經》一卷（見《內典錄》，貞觀十九年七月十五日于弘福寺翻經院譯，沙門辯機筆受） 《受持七佛名號所生功德經》一卷（見《內典錄》，永徽二年正月九日于大慈恩寺翻經院譯，沙門大乘光筆受） 《佛臨涅槃記法住經》一卷（見《翻經圖》，永徽三年四月四日于大慈恩寺翻經院譯，沙門大乘光筆受） 《寂照神變三摩地經》一卷（見《翻經圖》，龍朔三年十二月二十九日于玉華寺玉華殿譯，沙門大乘光筆受） 《菩薩戒本》一卷（見《內典錄》，第三譯出《瑜伽師地論》本地分中菩薩地，與曇無讖等出者同本，貞觀二十三年七月二十一日于大慈恩寺
【English Translation】 English version: 'Spell Five Heads Sutra' one volume (written down) (See 'Translation of Sutras', translated on the first day of the first month of the first year of Linde at Yuhua Hall, Yuhua Temple, written down by Shramana Mahayana Guang) 'Victorious Banner Arm Seal Dharani Sutra' one volume (See 'Inner Canon Records', initially appeared as the same version as 'Wonderful Arm Seal Banner Dharani', translated on the twenty-ninth day of the ninth month of the fifth year of Yonghui at the Sutra Translation Courtyard of Daci'en Temple, written down by Shramana Mahayana Yun) 'All Buddhas' Heart Dharani Sutra' one volume (See 'Inner Canon Records', translated on the twenty-sixth day of the ninth month of the first year of Yonghui at the Sutra Translation Courtyard of Daci'en Temple, written down by Shramana Mahayana Yun) 'Deliverance from Suffering Dharani Sutra' one volume (See 'Inner Canon Records', translated on the tenth day of the ninth month of the fifth year of Yonghui at the Sutra Translation Courtyard of Daci'en Temple, written down by Shramana Mahayana Guang) 'Eight Names Universal Secret Dharani Sutra' one volume (See 'Inner Canon Records', translated on the twenty-seventh day of the ninth month of the fifth year of Yonghui at the Sutra Translation Courtyard of Daci'en Temple, written down by Shramana Mahayana Yun) 'Holding the World Dharani Sutra' one volume (See 'Inner Canon Records', translated on the tenth day of the tenth month of the fifth year of Yonghui at the Sutra Translation Courtyard of Daci'en Temple, written down by Shramana Shencha) 'Six Gates Dharani Sutra' one volume (See 'Inner Canon Records', translated on the fourteenth day of the seventh month of the nineteenth year of Zhenguan at the Sutra Translation Courtyard of Hongfu Temple, written down by Shramana Bianji) 'Buddha Land Sutra' one volume (See 'Inner Canon Records', translated on the fifteenth day of the seventh month of the nineteenth year of Zhenguan at the Sutra Translation Courtyard of Hongfu Temple, written down by Shramana Bianji) 'Merit from Receiving and Upholding the Names of the Seven Buddhas Sutra' one volume (See 'Inner Canon Records', translated on the ninth day of the first month of the second year of Yonghui at the Sutra Translation Courtyard of Daci'en Temple, written down by Shramana Mahayana Guang) 'Buddha's Parinirvana Record of Dharma Abiding Sutra' one volume (See 'Translation of Sutras', translated on the fourth day of the fourth month of the third year of Yonghui at the Sutra Translation Courtyard of Daci'en Temple, written down by Shramana Mahayana Guang) 'Stillness and Illumination Divine Transformation Samadhi Sutra' one volume (See 'Translation of Sutras', translated on the twenty-ninth day of the twelfth month of the third year of Longshuo at Yuhua Hall, Yuhua Temple, written down by Shramana Mahayana Guang) 'Bodhisattva Precepts' one volume (See 'Inner Canon Records', the third translation of the Bodhisattva Grounds in the Local Section of the 'Yogacarabhumi-sastra', the same version as those produced by Dharmaraksa and others, Zhenguan twenty-third year, seventh month, twenty-first day at Daci'en
寺翻經院譯大乘光筆受)菩薩戒羯磨文一卷(見內典錄出瑜伽論本地分中菩薩地貞觀二十三年七月十五日于大慈恩寺翻經院譯沙門大乘光筆受)佛地經論七卷(見內典錄親光等菩薩造貞觀二十三年十月三日于大慈恩寺翻經院譯至十一月二十四日畢沙門大乘光筆受)瑜伽師地論一百卷(見內典錄彌勒菩薩說貞觀二十年五月十五日于弘福寺翻經院譯至二十二年五月十五日畢沙門靈會朗𤀹等筆受)顯揚聖教論二十卷(見內等錄無著菩薩造貞觀十九年十月一日于弘福寺翻經院譯至二十年正月十五日畢沙門智證等筆受)瑜伽師地論釋一卷(見翻經圖最勝子等菩薩造永徽元年二月一日于大慈恩寺翻經院譯沙門大乘暉筆受)顯揚聖教論頌一卷(見內典錄無著菩薩造貞觀十九年六月十日于弘福寺翻經院譯沙門辯機筆受)王法正理論一卷(見內典錄彌勒菩薩造貞觀二十三年七月十八日于大慈恩寺翻經院譯沙門大乘林筆受)大乘阿毗達磨集論七卷(見內典錄無著菩薩造永徽三年正月十六日于大慈恩寺翻經院譯至三月二十八日畢沙門大乘光大乘雲等筆受)大乘阿毗達磨雜集論十六卷(見內典錄安慧菩薩糅貞觀二十年正月十七日于弘福寺翻經院譯至𨳝三月二十九日畢沙門玄賾等筆受)廣百論本一卷(見內典錄聖天菩薩造永徽元年六月十日于大慈
【現代漢語翻譯】 現代漢語譯本 《菩薩戒羯磨文》一卷（見內典錄，出自《瑜伽師地論·本地分》中菩薩地。貞觀二十三年七月十五日于大慈恩寺翻經院譯，沙門大乘光筆受）。 《佛地經論》七卷（見內典錄，親光等菩薩造。貞觀二十三年十月三日于大慈恩寺翻經院譯，至十一月二十四日畢，沙門大乘光筆受）。 《瑜伽師地論》一百卷（見內典錄，彌勒菩薩說。貞觀二十年五月十五日于弘福寺翻經院譯，至二十二年五月十五日畢，沙門靈會、朗𤀹等筆受）。 《顯揚聖教論》二十卷（見內典錄，無著菩薩造。貞觀十九年十月一日于弘福寺翻經院譯，至二十年正月十五日畢，沙門智證等筆受）。 《瑜伽師地論釋》一卷（見翻經圖，最勝子等菩薩造。永徽元年二月一日于大慈恩寺翻經院譯，沙門大乘暉筆受）。 《顯揚聖教論頌》一卷（見內典錄，無著菩薩造。貞觀十九年六月十日于弘福寺翻經院譯，沙門辯機筆受）。 《王法正理論》一卷（見內典錄，彌勒菩薩造。貞觀二十三年七月十八日于大慈恩寺翻經院譯，沙門大乘林筆受）。 《大乘阿毗達磨集論》七卷（見內典錄，無著菩薩造。永徽三年正月十六日于大慈恩寺翻經院譯，至三月二十八日畢，沙門大乘光、大乘雲等筆受）。 《大乘阿毗達磨雜集論》十六卷（見內典錄，安慧菩薩糅。貞觀二十年正月十七日于弘福寺翻經院譯，至𨳝三月二十九日畢，沙門玄賾等筆受）。 《廣百論本》一卷（見內典錄，聖天菩薩造。永徽元年六月十日于大慈恩寺翻經院譯，沙門釋玄謨筆受）。
【English Translation】 English version 'Bodhisattva Precepts Karma Text', one volume (See Inner Canon Records, from the 'Bodhisattva Grounds' in the 'Local Section' of 'Yogacarabhumi-sastra' (瑜伽師地論). Translated at the Translation Institute of Da Ci'en Temple (大慈恩寺) on July 15th of the 23rd year of the Zhenguan (貞觀) era. Sramana (沙門) Dacheng Guang (大乘光) took the dictation). 'Treatise on the Buddha-land', seven volumes (See Inner Canon Records, composed by Bodhisattvas such as Jingguang (親光). Translated at the Translation Institute of Da Ci'en Temple on October 3rd of the 23rd year of the Zhenguan era, completed on November 24th. Sramana Dacheng Guang took the dictation). 'Yogacarabhumi-sastra', one hundred volumes (See Inner Canon Records, spoken by Maitreya Bodhisattva (彌勒菩薩). Translated at the Translation Institute of Hongfu Temple (弘福寺) on May 15th of the 20th year of the Zhenguan era, completed on May 15th of the 22nd year. Sramanas Linghui (靈會), Lang𤀹, etc. took the dictation). 'Treatise on the Explication of the Holy Teaching', twenty volumes (See Inner Canon Records, composed by Asanga Bodhisattva (無著菩薩). Translated at the Translation Institute of Hongfu Temple on October 1st of the 19th year of the Zhenguan era, completed on January 15th of the 20th year. Sramanas Zhizheng (智證), etc. took the dictation). 'Commentary on the Yogacarabhumi-sastra', one volume (See Translation Diagram, composed by Bodhisattvas such as Zuishengzi (最勝子). Translated at the Translation Institute of Da Ci'en Temple on February 1st of the 1st year of the Yonghui (永徽) era. Sramana Dacheng Hui (大乘暉) took the dictation). 'Verses on the Explication of the Holy Teaching', one volume (See Inner Canon Records, composed by Asanga Bodhisattva. Translated at the Translation Institute of Hongfu Temple on June 10th of the 19th year of the Zhenguan era. Sramana Bianji (辯機) took the dictation). 'Treatise on the Correct Principles of Royal Law', one volume (See Inner Canon Records, composed by Maitreya Bodhisattva. Translated at the Translation Institute of Da Ci'en Temple on July 18th of the 23rd year of the Zhenguan era. Sramana Dacheng Lin (大乘林) took the dictation). 'Compendium of the Abhidharma-samuccaya', seven volumes (See Inner Canon Records, composed by Asanga Bodhisattva. Translated at the Translation Institute of Da Ci'en Temple on January 16th of the 3rd year of the Yonghui era, completed on March 28th. Sramanas Dacheng Guang, Dacheng Yun (大乘雲), etc. took the dictation). 'Commentary on the Abhidharma-samuccaya', sixteen volumes (See Inner Canon Records, compiled by Anhui Bodhisattva (安慧菩薩). Translated at the Translation Institute of Hongfu Temple on January 17th of the 20th year of the Zhenguan era, completed on March 29th. Sramanas Xuanze (玄賾), etc. took the dictation). 'Karika of the Hundred Verses', one volume (See Inner Canon Records, composed by Aryadeva Bodhisattva (聖天菩薩). Translated at the Translation Institute of Da Ci'en Temple on June 10th of the 1st year of the Yonghui era. Sramana Shi Xuanmo (釋玄謨) took the dictation).
恩寺翻經院譯沙門大乘諶筆受)大乘廣百論釋論十卷(見內典錄護法菩薩釋永徽元年六月二十七日于大慈恩寺翻經院譯至十二月二十三日畢沙門敬明等筆受)攝大乘論本三卷(見內典錄無著菩薩造第三齣貞觀二十二年𨳝十二月二十六日于北闕紫微殿西弘法院譯至二十三年六月十七日慈恩寺畢大乘巍筆受)攝大乘論世親釋十卷(見內典錄第三齣與陳真諦隋笈多出者同本貞觀二十二年十二月八日于北闕弘法院譯至二十三年六月十七日慈恩寺畢大乘巍等筆受)攝大乘論無性釋十卷(見內典錄貞觀二十一年三月一日于弘福寺翻經院譯至二十三年六月十七日于大慈恩寺翻經院譯畢沙門大乘巍大乘林等筆受)辯中邊論頌一卷(見內典錄彌勒菩薩造龍朔元年五月一日于玉華寺嘉壽殿譯沙門大乘基筆受)辯中邊論三卷(見內典錄世親菩薩造第二齣與中邊分別論同本龍朔元年五月十日于玉華寺嘉壽殿譯至三十日畢沙門大乘基筆受)大乘成業論一卷(見內典錄世親菩薩造第二齣與業成就論同本永徽二年𨳝九月五日于大慈恩寺翻經院譯沙門大乘光筆受)因明正理門論本一卷(見內典錄大域龍菩薩造初出與義凈出者同本貞觀二十三年十二月二十五日于大慈恩寺翻經院譯沙門知仁筆受)因明入正理論一卷(見內典錄商羯羅主菩薩造貞觀二十一年八
【現代漢語翻譯】 現代漢語譯本 《大乘廣百論釋論》十卷（見內典錄，護法菩薩釋。永徽元年六月二十七日于大慈恩寺翻經院譯，至十二月二十三日畢，沙門敬明等筆受。） 《攝大乘論本》三卷（見內典錄，無著菩薩造，第三齣。貞觀二十二年十二月二十六日于北闕紫微殿西弘法院譯，至二十三年六月十七日慈恩寺畢，大乘巍筆受。） 《攝大乘論世親釋》十卷（見內典錄，第三齣，與陳真諦、隋笈多出者同本。貞觀二十二年十二月八日于北闕弘法院譯，至二十三年六月十七日慈恩寺畢，大乘巍等筆受。） 《攝大乘論無性釋》十卷（見內典錄，貞觀二十一年三月一日于弘福寺翻經院譯，至二十三年六月十七日于大慈恩寺翻經院譯畢，沙門大乘巍、大乘林等筆受。） 《辯中邊論頌》一卷（見內典錄，彌勒菩薩造。龍朔元年五月一日于玉華寺嘉壽殿譯，沙門大乘基筆受。） 《辯中邊論》三卷（見內典錄，世親菩薩造，第二齣，與《中邊分別論》同本。龍朔元年五月十日于玉華寺嘉壽殿譯，至三十日畢，沙門大乘基筆受。） 《大乘成業論》一卷（見內典錄，世親菩薩造，第二齣，與《業成就論》同本。永徽二年九月五日于大慈恩寺翻經院譯，沙門大乘光筆受。） 《因明正理門論本》一卷（見內典錄，大域龍菩薩造，初出，與義凈出者同本。貞觀二十三年十二月二十五日于大慈恩寺翻經院譯，沙門知仁筆受。） 《因明入正理論》一卷（見內典錄，商羯羅主菩薩造。貞觀二十一年八月...
【English Translation】 English version 'Mahayana Broad Hundred Treatise Commentary' Ten scrolls (See Inner Canon Records, commentary by Bodhisattva Dharmapala. Translated at the Translation Institute of Great Compassionate Temple on the 27th day of the sixth month of the first year of Yonghui, completed on the 23rd day of the twelfth month, recorded by Shramana Jingming and others.) 'Treatise on the Summary of the Great Vehicle' Three scrolls (See Inner Canon Records, composed by Bodhisattva Asanga, third edition. Translated at the Hongfa Courtyard west of the Ziwei Hall in the Northern Que on the 26th day of the twelfth month of the 22nd year of Zhenguan, completed at Ci'en Temple on the 17th day of the sixth month of the 23rd year, recorded by Dachen Wei.) 'Vasubandhu's Commentary on the Summary of the Great Vehicle' Ten scrolls (See Inner Canon Records, third edition, same as the editions by Paramārtha and Jñānagupta of the Chen and Sui dynasties. Translated at the Hongfa Courtyard in the Northern Que on the 8th day of the twelfth month of the 22nd year of Zhenguan, completed at Ci'en Temple on the 17th day of the sixth month of the 23rd year, recorded by Dachen Wei and others.) 'Asvabhava's Commentary on the Summary of the Great Vehicle' Ten scrolls (See Inner Canon Records, translated at the Translation Institute of Hongfu Temple on the 1st day of the third month of the 21st year of Zhenguan, completed at the Translation Institute of Great Compassionate Temple on the 17th day of the sixth month of the 23rd year, recorded by Shramana Dachen Wei, Dachen Lin, and others.) 'Verses on Discrimination between the Middle and the Extremes' One scroll (See Inner Canon Records, composed by Bodhisattva Maitreya. Translated at the Jiashou Hall of Yuhua Temple on the 1st day of the fifth month of the first year of Longshuo, recorded by Shramana Dachen Ji.) 'Treatise on Discrimination between the Middle and the Extremes' Three scrolls (See Inner Canon Records, composed by Bodhisattva Vasubandhu, second edition, same as the 'Treatise on Distinguishing the Middle and the Extremes'. Translated at the Jiashou Hall of Yuhua Temple on the 10th day of the fifth month of the first year of Longshuo, completed on the 30th day, recorded by Shramana Dachen Ji.) 'Treatise on the Accomplishment of Karma in the Great Vehicle' One scroll (See Inner Canon Records, composed by Bodhisattva Vasubandhu, second edition, same as the 'Treatise on the Accomplishment of Karma'. Translated at the Translation Institute of Great Compassionate Temple on the 5th day of the ninth month of the second year of Yonghui, recorded by Shramana Dachen Guang.) 'The Source Text of the Treatise on the Door to Correct Reasoning in Hetuvidya' One scroll (See Inner Canon Records, composed by Bodhisattva Dinnāga, first edition, same as the edition by Yijing. Translated at the Translation Institute of Great Compassionate Temple on the 25th day of the twelfth month of the 23rd year of Zhenguan, recorded by Shramana Zhiren.) 'Treatise on Entering the Correct Reasoning' One scroll (See Inner Canon Records, composed by Bodhisattva Śaṅkarasvāmin. The eighth month of the 21st year of Zhenguan...
月六日于弘福寺翻經院譯沙門知仁筆受)唯識二十論一卷(見翻經圖世親菩薩造第三齣與元魏智希陳真諦出者同本龍朔元年六月一日于玉華寺慶福殿譯沙門大乘基筆受)唯識三十論一卷(見內典錄世親菩薩造貞觀二十二年五月二十九日于弘福寺翻經院譯沙門大乘光筆受)成唯識論十卷(見內典錄護法等菩薩造顯慶四年閏十月于玉華寺云光殿譯沙門大乘基筆受)大乘掌珍論二卷(見內典錄清辯菩薩造貞觀二十三年九月八日于大慈恩寺翻經院譯至十三日畢沙門大乘暉筆受)大乘五蘊論一卷(見內典錄世親菩薩造第二齣與五陰論同本貞觀二十一年二月二十四日于弘福寺翻經院譯沙門大乘光等筆受)觀所緣緣論一卷(見內典錄陳那菩薩造第二齣與無相思塵論同本顯慶二年十二月二十九日于東都大內麗日殿譯沙門大乘光筆受)大乘百法明門論一卷(見內典錄世親菩薩造貞觀二十二年十一月十七日于北闕弘法院譯沙門玄忠筆受)緣起經一卷(見翻經圖出增一阿含第四十六卷異譯龍朔元年七月九日于玉華寺八桂亭譯沙門神皎筆受)本事經七卷(見內典錄永徽元年年九月十日于大慈恩寺翻經院譯至十一月八日畢沙門靜邁神昉等筆受)天請問經一卷(見內典錄貞觀二十二年三月二十日于弘福寺翻經院譯沙門辯機筆受)阿毗達磨發智論二十
【現代漢語翻譯】 現代漢語譯本 《唯識二十論》一卷（沙門知仁于弘福寺翻經院翻譯，六月六日筆受）。（見《翻經圖》）世親菩薩造。第三次譯出，與元魏智希、陳真諦譯本同本。龍朔元年六月一日于玉華寺慶福殿翻譯，沙門大乘基筆受。 《唯識三十論》一卷（見《內典錄》）世親菩薩造。貞觀二十二年五月二十九日于弘福寺翻經院翻譯，沙門大乘光筆受。 《成唯識論》十卷（見《內典錄》）護法等菩薩造。顯慶四年閏十月于玉華寺云光殿翻譯，沙門大乘基筆受。 《大乘掌珍論》二卷（見《內典錄》）清辯菩薩造。貞觀二十三年九月八日于大慈恩寺翻經院翻譯，至十三日畢，沙門大乘暉筆受。 《大乘五蘊論》一卷（見《內典錄》）世親菩薩造。第二次譯出，與《五陰論》同本。貞觀二十一年二月二十四日于弘福寺翻經院翻譯，沙門大乘光等筆受。 《觀所緣緣論》一卷（見《內典錄》）陳那菩薩造。第二次譯出，與《無相思塵論》同本。顯慶二年十二月二十九日于東都大內麗日殿翻譯，沙門大乘光筆受。 《大乘百法明門論》一卷（見《內典錄》）世親菩薩造。貞觀二十二年十一月十七日于北闕弘法院翻譯，沙門玄忠筆受。 《緣起經》一卷（見《翻經圖》）出自《增一阿含經》第四十六卷，異譯。龍朔元年七月九日于玉華寺八桂亭翻譯，沙門神皎筆受。 《本事經》七卷（見《內典錄》）永徽元年九月十日于大慈恩寺翻經院翻譯，至十一月八日畢，沙門靜邁、神昉等筆受。 《天請問經》一卷（見《內典錄》）貞觀二十二年三月二十日于弘福寺翻經院翻譯，沙門辯機筆受。 《阿毗達磨發智論》二十卷
【English Translation】 English version 'Vijnaptimatrata-vimsatika' (Twenty Verses on Representation-Only) One fascicle (Translated by the Shramana Zhi Ren at the Translation Bureau of Hongfu Monastery, recorded on the 6th day of the 6th month). (See 'Record of Translation') Composed by Bodhisattva Vasubandhu. The third translation, the same as the versions translated by Zhi Xi of the Northern Wei Dynasty and Chen Zhen諦. Translated on the 1st day of the 6th month of the Longshuo first year at Qingfu Hall of Yuhua Monastery, recorded by the Shramana Da Chengji. 'Vijnaptimatrata-trimsika' (Thirty Verses on Representation-Only) One fascicle (See 'Catalogue of Inner Canon') Composed by Bodhisattva Vasubandhu. Translated on the 29th day of the 5th month of the Zhenguan twenty-second year at the Translation Bureau of Hongfu Monastery, recorded by the Shramana Da Chengguang. 'Cheng Weishi Lun' (Treatise on the Establishment of Consciousness-Only) Ten fascicles (See 'Catalogue of Inner Canon') Composed by Bodhisattvas Dharmapala, etc. Translated in the intercalary tenth month of the Xianqing fourth year at Yunguang Hall of Yuhua Monastery, recorded by the Shramana Da Chengji. 'Mahayana-hasta-ratna' (The Great Vehicle's Palm Jewel) Two fascicles (See 'Catalogue of Inner Canon') Composed by Bodhisattva Bhavaviveka. Translated from the 8th day to the 13th day of the 9th month of the Zhenguan twenty-third year at the Translation Bureau of Da Ci'en Monastery, recorded by the Shramana Da Chenghui. 'Mahayana-pancaskandha' (The Great Vehicle's Treatise on the Five Aggregates) One fascicle (See 'Catalogue of Inner Canon') Composed by Bodhisattva Vasubandhu. The second translation, the same as 'Treatise on the Five Skandhas'. Translated on the 24th day of the 2nd month of the Zhenguan twenty-first year at the Translation Bureau of Hongfu Monastery, recorded by the Shramana Da Chengguang, etc. 'Alambana-pratyaya-dhyana' (Contemplation on the Object-Condition) One fascicle (See 'Catalogue of Inner Canon') Composed by Bodhisattva Dignaga. The second translation, the same as 'Treatise on Non-Objective Thought'. Translated on the 29th day of the 12th month of the Xianqing second year at Liri Hall of the Great Inner Palace of the Eastern Capital, recorded by the Shramana Da Chengguang. 'Mahayana-satadharmavidya-mukha' (The Great Vehicle's Treatise on the Hundred Dharmas) One fascicle (See 'Catalogue of Inner Canon') Composed by Bodhisattva Vasubandhu. Translated on the 17th day of the 11th month of the Zhenguan twenty-second year at Hongfa Court of the Northern Gate, recorded by the Shramana Xuanzhong. 'Pratityasamutpada Sutra' (Sutra on Dependent Origination) One fascicle (See 'Record of Translation') From the forty-sixth fascicle of the 'Ekottara Agama Sutra', a different translation. Translated on the 9th day of the 7th month of the Longshuo first year at Bagui Pavilion of Yuhua Monastery, recorded by the Shramana Shenjiao. 'Avadana Sutra' (Sutra on the Past Deeds) Seven fascicles (See 'Catalogue of Inner Canon') Translated from the 10th day of the 9th month to the 8th day of the 11th month of the Yonghui first year at the Translation Bureau of Da Ci'en Monastery, recorded by the Shramanas Jingmai, Shenfang, etc. 'Deva-prasna Sutra' (Sutra of the Questions of the Devas) One fascicle (See 'Catalogue of Inner Canon') Translated on the 20th day of the 3rd month of the Zhenguan twenty-second year at the Translation Bureau of Hongfu Monastery, recorded by the Shramana Bianji. 'Abhidharma-jnana-prasthana' (Treatise on the Basis of Knowledge) Twenty fascicles
卷(見內典錄迦多衍尼子造第二齣與舊八揵度論同本顯慶二年正月二十六日于西京大內順賢閣譯至五年五月七日于玉華寺畢沙門玄則等筆受)阿毗達磨法蘊足論十二卷(見內典錄大采菽氏造顯慶四年七月二十七日于大慈恩寺翻經院譯至九月十四日畢沙門大乘光等筆受)阿毗達磨集異門足論二十卷(見內典錄舍利子說顯慶五年十一月二十六日于玉華寺明月殿譯至龍朔三年十二月二十九日畢沙門弘彥譯詮等筆受)阿毗達磨識身足論十六卷(見內典錄提婆設摩造貞觀二十三年正月十五日于北闕弘法院譯至八月八日于慈恩寺畢沙門大乘光等筆受)阿毗達磨品類足論十八卷(見內典錄筏蘇蜜多羅造第二齣與眾事分阿毗曇同本顯慶五年九月一日于玉華寺云光殿譯至十月二十三日畢大乘光等筆受)阿毗達磨界身足論三卷(見翻經圖筏蘇蜜多羅造龍朔三年六月四日于玉華寺八桂亭譯畢沙門大乘基筆受)阿毗達磨大毗婆沙論二百卷(見內典錄五百大阿羅漢等造顯慶元年七月二十七日于大慈恩寺翻經院譯至四年七月三日畢畢沙門嘉尚大乘光等筆受)阿毗達磨俱舍論本頌一卷(見內典錄世親造第二齣與真諦出者同本永徽二年于大畢恩寺翻經院譯沙門元瑜等筆受)阿毗達磨俱舍論三十卷(見內典錄世親造第二齣與真諦出者同本永徽二年五月十日
【現代漢語翻譯】 現代漢語譯本： 《阿毗達磨法蘊足論》十二卷（見內典錄，迦多衍尼子造，第二齣，與舊《八揵度論》同本。顯慶二年正月二十六日于西京大內順賢閣譯，至五年五月七日于玉華寺畢，沙門玄則等筆受。） 《阿毗達磨法蘊足論》十二卷（見內典錄，大采菽氏造，顯慶四年七月二十七日于大慈恩寺翻經院譯，至九月十四日畢，沙門大乘光等筆受。） 《阿毗達磨集異門足論》二十卷（見內典錄，舍利子說，顯慶五年十一月二十六日于玉華寺明月殿譯，至龍朔三年十二月二十九日畢，沙門弘彥譯詮等筆受。） 《阿毗達磨識身足論》十六卷（見內典錄，提婆設摩造，貞觀二十三年正月十五日于北闕弘法院譯，至八月八日于慈恩寺畢，沙門大乘光等筆受。） 《阿毗達磨品類足論》十八卷（見內典錄，筏蘇蜜多羅造，第二齣，與《眾事分阿毗曇》同本。顯慶五年九月一日于玉華寺云光殿譯，至十月二十三日畢，大乘光等筆受。） 《阿毗達磨界身足論》三卷（見翻經圖，筏蘇蜜多羅造，龍朔三年六月四日于玉華寺八桂亭譯畢，沙門大乘基筆受。） 《阿毗達磨大毗婆沙論》二百卷（見內典錄，五百大阿羅漢等造，顯慶元年七月二十七日于大慈恩寺翻經院譯，至四年七月三日畢，沙門嘉尚、大乘光等筆受。） 《阿毗達磨俱舍論本頌》一卷（見內典錄，世親造，第二齣，與真諦出者同本。永徽二年于大畢恩寺翻經院譯，沙門元瑜等筆受。） 《阿毗達磨俱舍論》三十卷（見內典錄，世親造，第二齣，與真諦出者同本。永徽二年五月十日
【English Translation】 English version: 'Abhidharma-dharmaskandha-pada-shastra' (《阿毗達磨法蘊足論》) in twelve volumes (See the Inner Canon Records, created by Katyayaniputra (迦多衍尼子), second edition, same as the old 'Ashtaskandha-shastra' (《八揵度論》). Translated at Shunxian Pavilion (順賢閣) in the Great Inner City of Western Capital (西京大內) from the 26th day of the first month of Xianqing (顯慶) 2nd year to the 7th day of the fifth month of the 5th year at Yuhua Temple (玉華寺), transcribed by Shramana Xuanze (玄則) and others.) 'Abhidharma-dharmaskandha-pada-shastra' (《阿毗達磨法蘊足論》) in twelve volumes (See the Inner Canon Records, created by Da Caishu (大采菽) clan, translated at the Translation Courtyard of Daci'en Temple (大慈恩寺) from the 27th day of the seventh month of Xianqing (顯慶) 4th year to the 14th day of the ninth month, transcribed by Shramana Mahayanaprakasha (大乘光) and others.) 'Abhidharma-sangiti-paryaya-pada-shastra' (《阿毗達磨集異門足論》) in twenty volumes (See the Inner Canon Records, said by Shariputra (舍利子), translated at Mingyue Hall (明月殿) of Yuhua Temple (玉華寺) from the 26th day of the eleventh month of Xianqing (顯慶) 5th year to the 29th day of the twelfth month of Longshuo (龍朔) 3rd year, transcribed and explained by Shramana Hongyan (弘彥) and others.) 'Abhidharma-jnana-prasthana-shastra' (《阿毗達磨識身足論》) in sixteen volumes (See the Inner Canon Records, created by Devasarman (提婆設摩), translated at Hongfa Courtyard (弘法院) of the Northern Gate (北闕) from the 15th day of the first month of Zhenguan (貞觀) 23rd year to the 8th day of the eighth month at Ci'en Temple (慈恩寺), transcribed by Shramana Mahayanaprakasha (大乘光) and others.) 'Abhidharma-prakarana-pada-shastra' (《阿毗達磨品類足論》) in eighteen volumes (See the Inner Canon Records, created by Vasumitra (筏蘇蜜多羅), second edition, same as 'Sangitisutra-abhidharma' (《眾事分阿毗曇》). Translated at Yunguandian Hall (云光殿) of Yuhua Temple (玉華寺) from the 1st day of the ninth month of Xianqing (顯慶) 5th year to the 23rd day of the tenth month, transcribed by Mahayanaprakasha (大乘光) and others.) 'Abhidharma-dhatu-kaya-pada-shastra' (《阿毗達磨界身足論》) in three volumes (See the Translation Sutra Diagram, created by Vasumitra (筏蘇蜜多羅), translated at Bagui Pavilion (八桂亭) of Yuhua Temple (玉華寺) from the 4th day of the sixth month of Longshuo (龍朔) 3rd year, transcribed by Shramana Dachengji (大乘基).) 'Abhidharma-maha-vibhāṣā-shastra' (《阿毗達磨大毗婆沙論》) in two hundred volumes (See the Inner Canon Records, created by five hundred great Arhats (阿羅漢) and others, translated at the Translation Courtyard of Daci'en Temple (大慈恩寺) from the 27th day of the seventh month of Xianqing (顯慶) 1st year to the 3rd day of the seventh month of the 4th year, transcribed by Shramana Jiashang (嘉尚), Mahayanaprakasha (大乘光) and others.) 'Abhidharma-kosa-karika' (《阿毗達磨俱舍論本頌》) in one volume (See the Inner Canon Records, created by Vasubandhu (世親), second edition, same as the one translated by Paramartha (真諦). Translated at the Translation Courtyard of Da Bi'en Temple (大畢恩寺) in the 2nd year of Yonghui (永徽), transcribed by Shramana Yuanyu (元瑜) and others.) 'Abhidharma-kosa-shastra' (《阿毗達磨俱舍論》) in thirty volumes (See the Inner Canon Records, created by Vasubandhu (世親), second edition, same as the one translated by Paramartha (真諦). From the 10th day of the fifth month of the 2nd year of Yonghui (永徽)
于大慈恩寺翻經院譯至五年七月二十七日畢沙門元瑜筆受)阿毗達磨順正理論八十卷(見內典錄眾賢造永徽四年正月一日于大慈恩寺翻經院譯至五年七月十日畢沙門元瑜筆受)阿毗達磨顯宗論四十卷(見內典錄眾賢造永徽二年四月五日于大慈恩寺翻經院譯至三年十月二十日畢沙門慧朗嘉尚等筆受)入阿毗達磨論二卷(見內典錄塞建地羅造顯慶三年十月八日于大慈恩寺翻經院譯至十三日畢沙門釋詮嘉尚筆受)五事毗婆沙論二卷(見翻經圖法救造龍朔三年十二月三日于玉華寺玉華殿譯至八日畢沙門釋詮等筆受)異部宗輪論一卷(見翻經圖世友造第三齣與十八部論部異執論並同本龍朔二年七月十四日于玉華寺慶福殿譯沙門大乘基筆受)大阿羅漢難提蜜多羅所說法住記一卷(見內典錄永徽五年閏五月十八日于大慈恩寺翻經院譯沙門大乘光筆受)勝宗十句義論一卷(見翻經圖慧月造貞觀二十二年五月十五日于弘福寺翻經院譯沙門靈雋筆受)大唐西域記十二卷(見內典錄貞觀二十年奉敕于弘福寺翻經院撰沙門辯機承旨綴緝秋七月絕筆)
右七十六部一千三百四十七卷其本並在。◎
◎沙門釋玄奘。本名祎。俗姓陳氏。陳留人也。漢太丘長仲弓之後。曾祖欽後魏上黨太守。祖康北齊國子博士食邑周南子孫因家。又為緱氏
【現代漢語翻譯】 現代漢語譯本 《阿毗達磨順正理論》八十卷（見內典錄，眾賢造，永徽四年正月一日于大慈恩寺翻經院譯至五年七月二十七日畢，沙門元瑜筆受）。 《阿毗達磨顯宗論》四十卷（見內典錄，眾賢造，永徽二年四月五日于大慈恩寺翻經院譯至三年十月二十日畢，沙門慧朗、嘉尚等筆受）。 《入阿毗達磨論》二卷（見內典錄，塞建地羅(Seketila)造，顯慶三年十月八日于大慈恩寺翻經院譯至十三日畢，沙門釋詮、嘉尚筆受）。 《五事毗婆沙論》二卷（見翻經圖，法救造，龍朔三年十二月三日于玉華寺玉華殿譯至八日畢，沙門釋詮等筆受）。 《異部宗輪論》一卷（見翻經圖，世友造，第三齣與十八部論部異執論並同本，龍朔二年七月十四日于玉華寺慶福殿譯，沙門大乘基筆受）。 《大阿羅漢難提蜜多羅所說法住記》一卷（見內典錄，永徽五年閏五月十八日于大慈恩寺翻經院譯，沙門大乘光筆受）。 《勝宗十句義論》一卷（見翻經圖，慧月造，貞觀二十二年五月十五日于弘福寺翻經院譯，沙門靈雋筆受）。 《大唐西域記》十二卷（見內典錄，貞觀二十年奉敕于弘福寺翻經院撰，沙門辯機承旨綴緝，秋七月絕筆）。
右七十六部，一千三百四十七卷，其本都在。
沙門釋玄奘(Shamen Shi Xuanzang)，本名祎(Yi)，俗姓陳氏，陳留人也。漢太丘長仲弓之後。曾祖欽後魏上黨太守。祖康北齊國子博士食邑周南子孫因家。又為緱氏
【English Translation】 English version 'Abhidharma Nyayanusara Shastra' (阿毗達磨順正理論) in 80 volumes (See the Inner Canon Records, created by Master Zhongxian, translated at the Translation Institute of the Great Ci'en Temple from the first day of the first month of the fourth year of Yonghui to the twenty-seventh day of the seventh month of the fifth year of Yonghui, written down by Shamen Yuanyu). 'Abhidharma Samuccaya' (阿毗達磨顯宗論) in 40 volumes (See the Inner Canon Records, created by Master Zhongxian, translated at the Translation Institute of the Great Ci'en Temple from the fifth day of the fourth month of the second year of Yonghui to the twentieth day of the tenth month of the third year of Yonghui, written down by Shamen Huilang, Jiashang, and others). 'Introduction to Abhidharma' (入阿毗達磨論) in 2 volumes (See the Inner Canon Records, created by Seketila (塞建地羅), translated at the Translation Institute of the Great Ci'en Temple from the eighth day of the tenth month of the third year of Xianqing to the thirteenth day, written down by Shamen Shiquan and Jiashang). 'Five Matters Vibhasha' (五事毗婆沙論) in 2 volumes (See the Translation Sutra Chart, created by Master Faji, translated at the Yuhua Hall of the Yuhua Temple from the third day of the twelfth month of the third year of Longshuo to the eighth day, written down by Shamen Shiquan and others). 'Treatise on the Different Schools of Thought' (異部宗輪論) in 1 volume (See the Translation Sutra Chart, created by Vasumitra (世友), the third edition, along with the 'Treatise on the Different Views of the Eighteen Schools', with the same original text, translated at the Qingfu Hall of the Yuhua Temple on the fourteenth day of the seventh month of the second year of Longshuo, written down by Shamen Dachengji). 'Record of the Dharma Staying as Spoken by the Great Arhat Nandimitra' (大阿羅漢難提蜜多羅所說法住記) in 1 volume (See the Inner Canon Records, translated at the Translation Institute of the Great Ci'en Temple on the eighteenth day of the intercalary fifth month of the fifth year of Yonghui, written down by Shamen Dacheng Guang). 'Ten Categories of Meanings of the Vaisheshika School' (勝宗十句義論) in 1 volume (See the Translation Sutra Chart, created by Huiyue, translated at the Translation Institute of the Hongfu Temple on the fifteenth day of the fifth month of the twenty-second year of Zhenguan, written down by Shamen Lingjuan). 'Great Tang Records on the Western Regions' (大唐西域記) in 12 volumes (See the Inner Canon Records, compiled at the Translation Institute of the Hongfu Temple by imperial order in the twentieth year of Zhenguan, Shamen Bianji received the order to compile and completed it in the seventh month of autumn).
The above seventy-six works, totaling one thousand three hundred and forty-seven volumes, are all present.
Shamen Shi Xuanzang (沙門釋玄奘), originally named Yi (祎), with the secular surname Chen, was from Chenliu. He was a descendant of Zhong Gong, the chief of Taiqiu during the Han dynasty. His great-grandfather Qin was the governor of Shangdang during the Later Wei dynasty. His grandfather Kang was a professor at the Imperial Academy during the Northern Qi dynasty, with the fiefdom of Zhou Nan, and his descendants settled there, also becoming residents of Goushi.
人也。父惠英潔有雅操早通經術。形長八尺美眉明目。拜江陵令解纓而返。即大業年。識者以為克終。隱淪之候故也。有四男奘最小。幼而圭璋特達聰悟不群。年八歲父坐于機側口授孝經。至曾子避席忽整襟而起問其故。對曰。曾子聞師命尚猶避席。某今奉慈訓豈宜安坐。父甚悅知其必成。召宗人語之。皆賀之曰。此公之揚烏也。其早慧如此。自後備通經奧。次兄長捷先出家住東都凈土寺。以奘少罹窮酷攜以獎之。日授精理旁兼巧論。年十一誦維摩法華。東都恒度便預其次。自爾卓然梗正不偶朋流。口誦目緣略無閑缺。睹諸沙彌劇談掉戲。奘謂之曰。經不云乎。夫出家者為無為法。豈復恒為兒戲。可謂徒喪百年。時寺有景法師講涅槃經。執捲伏膺遂忘寢食。又學嚴法師攝大乘論。一聞將盡再覽無遺。時年十三也。其後隋氏失御天下沸騰。昆季相攜屆于京邑住莊嚴寺。是時武德元年也。國基草創兵甲尚興。所以京城未有講肆。然綿蜀之中法事甚盛。遂與兄從之經子午谷入漢川。遂逢空景二法師。停月餘日從之受學。仍相與進向成都。諸德既萃大建法筵。於是更聽基暹攝論毗曇道振迦旃延論。敬惜寸陰勵精無怠。二三年間究通諸部。年滿二十。即以武德五年于成都受具。夏坐學律五篇七聚之宗。一遍斯得。奘自惟曰。學貴
經遠義重疏通。鉆仰一方未成探[(阜-十+止)*責]。遂從蜀至荊詢求先德。漸至相州造慧休法師質問疑礙。次到趙州謁道深法師學成實論。又入長安止大覺寺。就岳法師學俱舍論。皆一遍而盡其旨經目而記於心。雖宿學耆年不能出也。至於鉤深致遠開微發伏眾所不至。獨悟于幽奧者固非一義焉。時長安有常辯二法師。為上京法匠。奘又咨稟。然其所有深致亦一拾斯盡。二德並深嗟賞。乃謂奘曰。汝可謂釋門千里之駒。其再明慧日當在爾躬。恨吾輩老朽恐不見也。自是學徒改觀譽滿京邑。僕射宋公簫瑀敬其脫穎奏住莊嚴。然非本志情棲物表。乃又惟曰。余周流吳蜀爰逮趙魏末及周秦。預有講筵率皆登踐已布之言。今雖蘊胸襟未吐之詞宗解籤無地。若不輕生殉命誓往華胥。何能具覿成言用通神解。一睹明法了義真文。要返東華傳揚聖化。則先賢高勝豈決疑于彌勒。後進鋒穎寧輟想于瑜伽耶。遂厲然獨舉詣闕陳表。有司不為通引。頓跡京皋廣就諸蕃遍學書語。行坐尋授數日便通。側席面西思聞機候。會貞觀三年時遭霜儉。下敕道俗隨豐四出。幸因斯際徑往姑臧漸至燉煌。路由天塞裹糧弔影。前望悠然但見平沙絕無人徑。回遑委命任業而前。展轉因循達于高昌境。王麹文泰得信于佛殊禮供待請留弘法。奘告誠殷至遂任西
【現代漢語翻譯】 現代漢語譯本： 經文的意義深遠，需要仔細疏通。雖然已經努力鉆研，但仍有許多地方未能理解透徹。於是，我從四川來到湖北，向先輩賢德請教。後來到了相州，向慧休法師請教疑難之處。接著又到趙州，向道深法師學習《成實論》。之後進入長安，住在大覺寺，向岳法師學習《俱舍論》。每一部經論都只學一遍就能完全理解其要旨，看過一遍就能牢記在心，即使是學識淵博的老學者也無法超過。至於那些探究深奧的道理，揭示細微之處，啓發隱藏的意義，是許多人無法達到的境界，而我獨自領悟的精妙之處，實在不止一處。當時，長安有常辯、二位法師，是京城裡著名的佛學大師。我向他們請教學習，他們所擁有的精深學識，我也幾乎全部掌握。這兩位大師都對我讚賞不已，於是對我說：『你可以說是佛門中的千里馬，重振佛法慧日的光輝，應當就在你的身上了。只可惜我們這些老朽之人，恐怕是看不到了。』從此以後，學人們都對我刮目相看，我的名聲也傳遍了京城。僕射宋公簫瑀敬佩我的才華，上奏朝廷讓我住在莊嚴寺。然而，這並非我的本意，我的心志在於追求超脫世俗的境界。於是我又想：我周遊了吳地、蜀地，以及趙地、魏地，最終到達了周地、秦地，凡是有講經說法的地方，我都去過，並且已經宣講過佛法。如今，雖然心中蘊藏著尚未表達的佛法精義，但苦於沒有地方可以闡述。如果我不輕視生命，不惜一切代價前往西方，又怎麼能夠親眼見到佛陀的教誨，從而通達佛法的精髓呢？又怎麼能夠親眼見到闡明佛法真義的經典，從而返回東方，弘揚佛法的教化呢？那麼，先賢高僧們又怎麼會懷疑彌勒菩薩的教誨呢？後來的學人又怎麼會停止對《瑜伽師地論》的思考呢？』於是，我毅然決然地獨自前往朝廷，呈上奏表。但有關部門沒有為我引薦。於是我停留在京城附近，廣泛地向各地的外族人學習他們的語言文字。我一邊行走，一邊學習，幾天之內就能夠精通。我面向西方，靜靜地等待著機會。恰逢貞觀三年，遇到了嚴重的霜災和饑荒。朝廷下令僧人和道士們隨著糧食豐收的地方四處流動。我幸運地藉此機會，直接前往姑臧，逐漸到達敦煌。我行走在荒涼的沙漠上，獨自一人帶著乾糧，身影顯得非常孤單。向前望去，只見茫茫的沙漠，沒有一條人走的路。我無奈地聽天由命，任憑命運的安排向前走。輾轉之間，到達了高昌國的邊境。高昌國王麹文泰非常信奉佛教，對我非常尊敬，以隆重的禮節招待我，並請求我留在高昌國弘揚佛法。我誠懇地告訴他我的志向，於是他聽任我西行。
【English Translation】 English version: The meaning of the scriptures is profound and requires careful elucidation. Although I have diligently studied, there are still many areas that I have not fully understood. Therefore, I traveled from Sichuan to Hubei to seek guidance from virtuous predecessors. Later, I arrived in Xiangzhou and consulted Master Huixiu on my doubts. Then I went to Zhaozhou to study the Satya-siddhi-shastra (Treatise on the Completion of Truth) with Master Daoshen. After that, I entered Chang'an, resided in the Great Awakening Temple (Dajue Temple), and studied the Abhidharma-kosa-shastra (Treasury of Higher Knowledge) with Master Yue. I was able to fully understand the essence of each scripture after studying it only once, and I could memorize it after reading it once, surpassing even the most learned scholars. As for exploring profound principles, revealing subtle points, and elucidating hidden meanings, which many people cannot achieve, the subtleties that I have independently comprehended are truly numerous. At that time, there were Masters Changbian and Er, two famous Buddhist masters in the capital city of Chang'an. I consulted and learned from them, and I mastered almost all of their profound knowledge. Both masters praised me greatly and said to me: 'You can be said to be a 'thousand-li horse' (a person with great potential) in Buddhism, and the glory of reviving the sun of Buddhist wisdom should rest on your shoulders. It is a pity that we old men are afraid that we will not be able to see it.' From then on, the scholars looked at me with new eyes, and my reputation spread throughout the capital. The Minister of Public Works, Song Gong Xiao Yu, admired my talent and petitioned the court to allow me to reside in the Solemn Temple (Zhuangyan Temple). However, this was not my original intention, as my ambition lay in pursuing a state of transcendence from the mundane world. So I thought again: 'I have traveled to the lands of Wu and Shu, as well as Zhao and Wei, and finally arrived in Zhou and Qin. Wherever there were lectures on the Dharma, I have been there and have already preached the Dharma. Now, although I have profound Buddhist insights in my heart that have not yet been expressed, I am distressed that there is no place to expound them. If I do not disregard my life and spare no effort to go to the West, how can I personally witness the Buddha's teachings and thereby understand the essence of the Dharma? How can I personally see the scriptures that clarify the true meaning of the Dharma, and then return to the East to propagate the Buddha's teachings? Then, how would the wise sages doubt the teachings of Maitreya (the future Buddha)? How would later scholars cease to contemplate the Yoga-cara-bhumi-shastra (Discourse on the Stages of Yoga Practice)?' Therefore, I resolutely went to the court alone and presented my memorial. However, the relevant departments did not recommend me. So I stayed near the capital and extensively studied the languages and scripts of various foreign peoples. I learned as I walked, and I was able to master them in a few days. I faced west and quietly waited for an opportunity. It happened that in the third year of the Zhenguan era, there was a severe frost and famine. The court ordered monks and Taoists to move around with the places where the harvest was abundant. I was fortunate to take this opportunity to go directly to Guzang and gradually reach Dunhuang. I traveled in the desolate desert, carrying dry food alone, and my figure appeared very lonely. Looking ahead, I saw only the vast desert, with no path for people to walk. Helplessly, I resigned myself to fate and moved forward according to the arrangement of fate. After many twists and turns, I arrived at the border of the Kingdom of Gaochang. King Qu Wentai of Gaochang was a devout Buddhist and treated me with great respect, receiving me with grand ceremonies and requesting me to stay in Gaochang to propagate the Dharma. I sincerely told him my aspirations, so he allowed me to travel west.
行。厚相贈遺以充資什。仍敕殿中侍郎史。歡赍綾帛五百疋果味兩車。獻葉護可汗書二十四封。通屈支等二十四國。每一封書附大綾一疋為信。給馬三十疋手力二十五人。送至突厥葉護衙所。以大雪山北六十餘國皆其部統故。重遺達為奘開前路也。可汗遂敕所部諸國。令供給傳送。展轉遂達迦濕彌羅國。斯並高昌麹王。葉護可汗之力也。奘周遊五印遍師明匠。至如五明四含之典。三藏十二之筌。七例八轉之音。三聲六釋之句。皆盡其微畢究其妙。初那爛陀寺大德師子光等。立中百論宗破瑜伽等義。奘曰。聖人作論終不相違。但學者有向背耳。因造會宗論三千頌。融會瑜伽中百之旨。先有南印度王灌頂師。名般若鞠多。明正量部。造破大乘論七百頌。奘申大乘義破之。名制惡見論千六百頌。諸師咸曰。斯論窮天下之勍寇也何敵當之。又東印度拘摩羅王因奘通化。初開信門請問諸佛何所功德。奘贊如來三身利物。因造三身論三百頌以贈之。王曰。未曾有也。頂戴歸依。斯之三論義府幽奧。五印度境盛傳流佈。是知道風昭著德行高明。學蘊三冬聲馳萬里。印度學人咸仰盛德。既曰經笥。亦稱法將。小乘學徒號奘為木叉提婆。唐言解脫天。大乘法眾號摩訶耶那提婆。唐言大乘天。斯乃高其德而傳徽號。敬其人而議嘉名。又戒日
【現代漢語翻譯】 現代漢語譯本： 行。厚相贈遺以充資什。仍然命令殿中侍郎史歡攜帶綾羅綢緞五百匹，果品兩車，獻給葉護可汗（突厥首領稱號），並致書二十四封，通往屈支等二十四國。每封書信附上一匹大綾作為憑證，配備馬三十匹，僕役二十五人，護送至突厥葉護的駐地。因為大雪山以北六十多個國家都歸其管轄，所以重禮贈送是爲了讓葉護為玄奘開闢前進的道路。葉護可汗於是命令他所管轄的各國，提供供給和傳送，輾轉到達迦濕彌羅國。這些都是高昌麹王（高昌國王）和葉護可汗的力量啊。 玄奘大師周遊五印度，遍訪名師，精通五明（聲明、工巧明、醫方明、因明、內明）四含（阿含經）之典，三藏（經、律、論）十二部（佛教經典分類）的精髓，七例（聲明學術語）八轉（聲明學術語）的音韻，三聲（聲明學術語）六釋（聲明學術語）的句法，都窮盡其微，徹底研究其精妙之處。當初，那爛陀寺（古印度佛教寺院）的大德師子光等人，立中百論宗（中觀學派），破斥瑜伽（瑜伽行唯識學派）等宗的義理。玄奘大師說：『聖人所作的論著終究不會互相違背，只是學者有傾向和背離罷了。』於是撰寫《會宗論》三千頌，融合瑜伽和中百的宗旨。先前有南印度王灌頂師，名叫般若鞠多（人名），精通正量部（小乘佛教部派），撰寫《破大乘論》七百頌。玄奘大師闡述大乘義理駁斥他，撰寫《制惡見論》一千六百頌。眾位法師都說：『這部論著是天下最強大的寇賊啊，誰能抵擋它呢？』 又有東印度拘摩羅王（人名）因為玄奘大師的弘揚教化，初次開啟信仰之門，請問諸佛有什麼功德。玄奘大師讚歎如來三身（法身、報身、應身）利益眾生，於是撰寫《三身論》三百頌贈送給他。國王說：『從未有過這樣的論著啊！』頂戴歸依。這三部論著義理深奧，在五印度境內廣為流傳。由此可知玄奘大師的道風顯著，德行高明，學識淵博，聲名遠揚。印度學人都仰慕他的盛德，既稱他為『經笥』（儲存經典的書箱，比喻博學），也稱他為『法將』（弘揚佛法的將領）。小乘學徒稱呼玄奘為木叉提婆（梵語，意為解脫天），大乘法眾稱呼他為摩訶耶那提婆（梵語，意為大乘天）。這是推崇他的德行而傳揚美號，尊敬他的人而議論嘉名。還有戒日王（印度國王）
【English Translation】 English version: He generously provided gifts to cover travel expenses. He also ordered Shi Huan, a Palace Attendant, to present five hundred rolls of silk and two cartloads of fruit to the Yehu Qaghan (title for a Turkic leader), along with twenty-four letters addressed to Quzhi and twenty-four other countries. Each letter was accompanied by a roll of fine silk as a token of goodwill. Thirty horses and twenty-five servants were provided to escort them to the Yehu Qaghan's headquarters in Turkestan. This was because over sixty countries north of the Great Snow Mountains were under his jurisdiction, and the generous gifts were intended to pave the way for Xuanzang's journey. The Yehu Qaghan then ordered the countries under his command to provide supplies and transportation, which eventually led to Kashmira. All of this was due to the efforts of the King of Gaochang (King of Gaochang) and the Yehu Qaghan. Master Xuanzang traveled throughout the Five Indias, studying with renowned teachers and mastering the Five Vidyas (Shabda-vidya, Shilpa-vidya, Chikitsa-vidya, Hetu-vidya, Adhyatma-vidya) and the teachings of the Four Agamas (collection of Buddhist scriptures), the essence of the Three Pitakas (Sutra, Vinaya, Abhidhamma) and the Twelve Divisions (classification of Buddhist scriptures), the phonology of the Seven Examples and Eight Transformations, and the syntax of the Three Sounds and Six Explanations. He thoroughly explored their subtleties and mastered their intricacies. Initially, the venerable Shizi Guang and others at Nalanda Monastery (ancient Buddhist monastery in India) established the Madhyamaka school (Middle Way philosophy) and refuted the doctrines of the Yoga (Yogacara school) and other schools. Master Xuanzang said, 'The treatises written by the sages ultimately do not contradict each other, but scholars have inclinations and biases.' Therefore, he composed the 'Consolidating Principles Treatise' in three thousand verses, integrating the tenets of Yoga and Madhyamaka. Previously, there was an initiating teacher from South India named Prajna Gupta (personal name), who was proficient in the Sammitiya school (a Hinayana Buddhist school) and wrote the 'Refutation of Mahayana Treatise' in seven hundred verses. Master Xuanzang expounded the Mahayana doctrines and refuted him, writing the 'Treatise on Restraining Evil Views' in one thousand six hundred verses. All the masters said, 'This treatise is the most powerful bandit in the world; who can resist it?' Furthermore, King Kumara (personal name) of East India, due to Master Xuanzang's propagation of the teachings, opened the door to faith for the first time and inquired about the merits of the Buddhas. Master Xuanzang praised the Three Bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) of the Tathagata for benefiting sentient beings, and then wrote the 'Treatise on the Three Bodies' in three hundred verses as a gift to him. The king said, 'There has never been such a treatise!' He bowed in reverence and took refuge. These three treatises are profound in meaning and widely circulated throughout the Five Indias. From this, it can be seen that Master Xuanzang's virtuous influence was evident, his conduct was noble, his knowledge was vast, and his reputation spread far and wide. Indian scholars admired his great virtue, calling him both 'Scripture Treasury' (a metaphor for erudition) and 'Dharma General' (a leader in propagating the Dharma). Hinayana followers called Xuanzang Moksha Deva (Sanskrit, meaning God of Liberation), and Mahayana followers called him Mahayana Deva (Sanskrit, meaning God of the Great Vehicle). This was to praise his virtue and spread his honorable name, and to respect him and discuss his admirable qualities. Also, King Harsha (Indian king)
大王五印臣伏。彼聞奘名遣人要請。奘初至止。王即問云。聞彼支那國有秦王破陣樂歌舞之曲。秦王何人致此歌詠。奘曰。即今正國之天子也。未登皇極之前封為秦王。是大聖人。撥亂反正恩沾六合。故有斯詠。王曰。如此之人故天縱之為物主也。王于奘所盡心師敬。欲使芳音佈於遐邇。故於曲女城施大論場。集五印度沙門婆羅門能言之士令奘立論。竟十八日無敢問者。王大嗟賞施金錢一萬銀錢三萬上氈衣一百具。悉皆不受。五印度境戒日王等殷重請留用光玄化。奘志存弘益傳於未聞。確擬東旋拒而不受。王重請暫住觀七十五日大施場相。事訖辭還。王敕所部遞送出境。並施像一頭金銀錢各數萬。戒日拘摩羅等十八大國王流淚執別。奘便辭而不受。諸僧勸受象施。皆曰斯勝相也。佛滅度來王雖崇敬種種佈施。未聞以象用及釋門。像為國寶今既見惠信之極矣。因即衲象而返錢寶。然其象也其形圓大高可丈三長二丈許。上容八人並諸什物。緣國北旋出印度境奘歷游諸國觀禮聖蹟及感靈應具如大唐西域記及續高僧傳兼奘法師傳等備顯。奘于西域請得如來肉舍利一百五十粒。金佛像一軀通光座高尺有六寸。擬摩揭陀國前正覺山龍窟影像。金佛像一軀通光座高三尺三寸。擬婆羅痆斯國鹿野苑初轉法輪像。刻檀佛像一軀通光座高尺
有五寸。擬憍賞彌國出愛王思慕如來刻檀寫真像。刻檀佛像一軀通光座高二尺九寸。擬劫比他國如來自天宮下降寶階像。銀佛像一軀通光座高四尺。擬摩揭陀國鷲峰山說法華等經像。金佛像一軀通光座高三尺五寸。擬那揭羅曷國伏毒龍所留影像。刻檀佛像一軀通光座高尺有三寸。擬吠舍厘國巡城行化像。大乘經二百二十四部。大乘論一百九十二部。上座部經律論一十四部。大眾部經律論一十五部。三彌底部經律論一十五部。彌沙塞部經律論二十二部。迦葉臂耶部經律論一十七部。法密部經律論四十二部。說一切有部經律論六十七部。因論三十六部。聲論一十三部。凡五百二十夾六百五十七部。並載之巨象還返帝城。初奘既度蔥嶺。先遣侍人赍表陳露違國化也。下敕流問。令早相見。行達于遁以象致死所赍經像交無運致。又上表請。尋下別敕令于遁王給其鞍乘。既奉嚴敕駝馬相運至於沙州。又蒙別敕計其行程酬雇價直並不受而還。自爾乘傳二十許乘。以貞觀十九年正月二十四日屆于京郊之西。道俗相趨屯赴闐𨶮數十萬眾。如值下生。將欲入都人物諠擁取進不前遂停別館。通夕禁衛候備遮斷停駐道旁。從故城之西南至京師朱雀街之都亭驛二十餘里。列眾禮謁動不得旋。於時駕幸洛陽。奘乃留諸經像送弘福寺。京邑僧眾競列
幢帳助運莊嚴。四部諠嘩又倍初至。當斯時也復感瑞雲現於日北團圓如蓋。紅白相映當於像上。顯發輪光既非繞日。同共嗟仰從午至晡。像入弘福寺方始歇滅。致使京都五日四民廢業七眾歸承。當此一期仰之彌高終古罕類也。謁帝于洛陽宮見於儀鸞殿。特蒙慰問面奉天顏。談敘真俗無爽帝旨。從卯至酉不覺時延迄于閉鼓。上即事戎旃問罪遼左。明旦將發下敕同行。固辭疾苦不違其請。先是中印度菩提寺僧三人送經初至。下敕普請京城設齋。仍于弘福寺譯大華嚴等經。不久之間奘信又至。乃敕且停待到方譯。既見洛宮深沃虛想。即陳翻譯搜擢賢明。上曰。法師唐梵具瞻詞理通敏。將恐徒揚仄陋終虧聖典。奘曰。昔二秦之譯門徒三千。雖復翻傳猶恐後代無聞懷疑乖信。若不搜舉同奉玄規。豈以褊能妄參朝委。頻又固請乃蒙降許。帝曰。自師去後朕奉為穆太后。于西京造弘福寺。可就翻譯。所須人物吏力並與玄齡商量務令優給。既承明命返跡京師。遂召證義大德諳解大小乘經論為時輩所推者一十一人至。即京弘福寺沙門靈閏。沙門文備。羅漢寺沙門慧貴。實際寺沙門明琰。寶昌寺沙門法祥。靜法寺沙門普賢。法海寺沙門神昉。廓州法講寺沙門道深。汴州演覺寺沙門玄忠。蒲州普救寺沙門神泰。綿州振響寺沙門敬明等。綴文大
【現代漢語翻譯】 現代漢語譯本
幢幡寶蓋的助運，使得場面更加莊嚴。四眾弟子喧譁的聲音比剛開始到達時更加響亮。在這個時候，又感應到祥瑞的雲彩出現在太陽的北方，團團圓圓像傘蓋一樣。紅白兩色光芒交相輝映，照耀在佛像之上，顯現出輪狀的光芒，但並非環繞太陽。大家一同讚歎仰望，從中午到傍晚。佛像進入弘福寺后，光芒才逐漸消失。以至於京都的百姓連續五天放下工作，七眾弟子都來歸依。在這個時期，人們對佛的仰慕之情更加高漲，是自古以來罕見的景象。在洛陽宮謁見皇帝，在儀鸞殿受到接見。特別受到皇帝的慰問，親眼見到皇帝的容顏。談論佛法的真諦和世俗的事情，沒有不符合皇帝旨意的。從卯時到酉時，不知不覺時間已經很晚，直到閉鼓時分。皇帝即將要親自率軍征討遼左，第二天就要出發，下令（玄奘）一同前往。玄奘堅決推辭，說明自己身患疾病，皇帝沒有強求。此前，中印度菩提寺的三位僧人送來經書。皇帝下令在京城普遍設定齋飯。然後在弘福寺翻譯《大華嚴經》等經典。不久之後，玄奘的信件也到了。於是皇帝下令暫時停止翻譯，等待玄奘到達后再翻譯。既然已經看到了洛陽宮的深邃和廣闊，心中充滿了虛幻的想法。於是進言翻譯佛經，選拔賢明的人才。皇帝說：『法師您對唐朝和印度的文化都很瞭解，文辭和義理都很通達。只是擔心我淺薄的見識會最終有損神聖的經典。』玄奘說：『過去二秦時期翻譯佛經，門徒有三千人。即使這樣翻譯，仍然擔心後代無人知曉，產生懷疑，違背信仰。如果不選拔賢才一同遵循玄妙的規則，難道能因為我淺薄的能力就隨意參與朝廷的重任嗎？』多次堅決請求，才蒙皇帝允許。皇帝說：『自從法師離開后，朕爲了穆太后，在西京建造了弘福寺。可以在那裡翻譯佛經。所需的人力物力，都與玄齡商量，務必給予優厚的待遇。』既然接受了皇帝的命令，就返回京師。於是召集了精通大小乘經論，被當時人們所推崇的十一位高僧大德來做證義。他們是：京城弘福寺的沙門靈閏，沙門文備，羅漢寺的沙門慧貴，實際寺的沙門明琰，寶昌寺的沙門法祥，靜法寺的沙門普賢，法海寺的沙門神昉，廓州法講寺的沙門道深，汴州演覺寺的沙門玄忠，蒲州普救寺的沙門神泰，綿州振響寺的沙門敬明等。負責潤色文辭。
【English Translation】 English version
The assistance of banners and canopies made the scene even more solemn. The clamor of the fourfold assembly was even louder than when they first arrived. At that time, auspicious clouds appeared to the north of the sun, round and full like a canopy. Red and white light shone on the image, manifesting a wheel of light, but not encircling the sun. Everyone admired and looked up from noon until dusk. Only after the image entered Hongfu Monastery did the light gradually disappear. As a result, the people of the capital ceased their work for five days, and the sevenfold assembly returned to their faith. During this period, people's admiration for the Buddha rose even higher, a rare sight since ancient times. He had an audience with the emperor in Luoyang Palace and was received in the Yiluan Hall. He received special consolation from the emperor and saw the emperor's face in person. They discussed the true essence of Buddhism and worldly affairs, and nothing was contrary to the emperor's will. From Mao time to You time, time passed unnoticed until the closing of the drums. The emperor was about to personally lead troops to punish Liaodong and was to depart the next day, ordering (Xuanzang) to go with him. Xuanzang firmly declined, explaining that he was ill, and the emperor did not insist. Previously, three monks from Bodhi Monastery in Central India had brought scriptures. The emperor ordered that vegetarian meals be set up throughout the capital. Then, the Mahavairocana Sutra and other scriptures were translated at Hongfu Monastery. Soon after, Xuanzang's letter also arrived. So the emperor ordered the translation to be temporarily suspended, waiting for Xuanzang to arrive before translating. Now that he had seen the depth and breadth of Luoyang Palace, his heart was filled with illusory thoughts. So he suggested translating Buddhist scriptures and selecting virtuous and intelligent people. The emperor said, 'Master, you are knowledgeable about both Tang and Indian cultures, and you are fluent in both language and meaning. I am just worried that my shallow knowledge will ultimately damage the sacred scriptures.' Xuanzang said, 'In the past, during the Qin Dynasty, there were three thousand disciples translating Buddhist scriptures. Even so, I am still worried that future generations will not know about it, and doubts will arise, violating the faith. If we do not select virtuous people to follow the profound rules together, how can I, with my shallow abilities, casually participate in the important tasks of the court?' After repeated requests, he was finally granted permission by the emperor. The emperor said, 'Since the master left, I have built Hongfu Monastery in the Western Capital for Empress Mu. You can translate Buddhist scriptures there. The manpower and material resources needed should be discussed with Xuanling, and generous treatment must be given.' Having accepted the emperor's order, he returned to the capital. So he summoned eleven eminent monks who were well-versed in the scriptures and treatises of both the Mahayana and Hinayana traditions and were respected by the people of the time to serve as certifiers. They were: the shramana Lingrun of Hongfu Monastery in the capital, the shramana Wenbei, the shramana Huigui of Luohan Monastery, the shramana Mingyan of Shiji Monastery, the shramana Faxiang of Baochang Monastery, the shramana Puxian of Jingfa Monastery, the shramana Shenfang of Faha Monastery, the shramana Daoshen of Fajang Monastery in Kuo Prefecture, the shramana Xuanzhong of Yanjue Monastery in Bian Prefecture, the shramana Shentai of Pujiu Monastery in Pu Prefecture, and the shramana Jingming of Zhenxiang Monastery in Mian Prefecture, etc. They were responsible for polishing the text.
德九人至。即京普光寺沙門遷玄。弘福寺沙門明浚。會昌寺沙門辯機。終南山豐德寺沙門道宣。簡州福聚寺沙門靖邁。蒲州普救寺沙門行友。棲巖寺沙門道卓。豳州昭仁寺沙門慧立。洛州天宮寺沙門玄則等。字學大德一人至。即京大總持寺沙門玄應。證梵語梵文大德一人至。即京大興善寺沙門玄謨。其年五月方操貝葉開演梵文。創譯大菩薩藏經。沙門道宣執筆並刪綴詞理。又復旁翻佛地經六門陀羅尼經顯揚聖教論。二十年春正月又譯大乘阿毗達磨雜集論。次譯瑜伽師地論。法師于論重加陶練。微有餘隙又出西域記十二卷。沙門辯機親受時事連比前後。自前代已來所譯經教。初從梵語倒寫本文。次乃回之順同此俗。然後筆人亂理文句。中間增損多墜金言。今所翻傳都由奘旨。意思獨斷出語成章。詞人隨寫即可披玩。於時駕返西京。奘乃進新譯經論並大唐西域記。表請題序。手敕答書。略云。朕學淺心拙在物猶迷。況佛教幽微豈能仰測。請為經題非己所聞。其新撰西域記者當自披覽。又再三表請方蒙允許。遂謂駙馬都尉高履行曰。卿前請朕為父作碑。今氣力不如昔。愿作功德為法師作序。不能作碑。卿知之。貞觀二十二年春幸玉華宮。六月敕追法師赴宮見於玉華殿。帝問比翻何經論。答近翻瑜伽師地論訖凡一百卷。帝曰。
【現代漢語翻譯】 德九人（由九位有德之人組成）到達。他們是：京普光寺的沙門遷玄（僧侶遷玄），弘福寺的沙門明浚（僧侶明浚），會昌寺的沙門辯機（僧侶辯機），終南山豐德寺的沙門道宣（僧侶道宣），簡州福聚寺的沙門靖邁（僧侶靖邁），蒲州普救寺的沙門行友（僧侶行友），棲巖寺的沙門道卓（僧侶道卓），豳州昭仁寺的沙門慧立（僧侶慧立），以及洛州天宮寺的沙門玄則（僧侶玄則）等。還有一位精通字學的大學者也到了，他是京城大總持寺的沙門玄應（僧侶玄應）。另外還有一位精通梵語梵文的大學者也到了，他是京城大興善寺的沙門玄謨（僧侶玄謨）。 那年五月，他們開始處理貝葉經，開始翻譯梵文，首先翻譯了《大菩薩藏經》。沙門道宣（僧侶道宣）負責執筆並潤色詞句。之後又翻譯了《佛地經》、《六門陀羅尼經》和《顯揚聖教論》。貞觀二十年春正月，又翻譯了《大乘阿毗達磨雜集論》，接著翻譯了《瑜伽師地論》。法師（指玄奘）對這部論典進行了反覆推敲和潤色。在完成這些之後，又撰寫了《西域記》十二卷。沙門辯機（僧侶辯機）親自記錄了當時的情況，並連貫地記錄了前後發生的事情。 從前代以來所翻譯的經書，最初都是從梵語倒過來書寫原文，然後才將其轉換成符合當地習慣的順序。之後，筆錄的人會隨意修改文句，中間增刪，導致遺漏了佛陀的教誨。現在所翻譯的經書都遵循玄奘法師的旨意，意思由他獨自決定，出口成章。記錄的人只需照著寫，就可以閱讀理解。當時，皇上返回西京（長安），玄奘法師便將新翻譯的經論以及《大唐西域記》呈上，請求皇上題寫序言。皇上手書回覆，大意是：『朕學識淺薄，心智愚鈍，對世間萬物尚且迷惑，更何況是深奧微妙的佛法，又怎能仰望測度呢？請朕為經書題寫序言，這實在不是朕所能勝任的。至於新撰寫的《西域記》，朕當親自披閱。』 玄奘法師再三請求，才得到皇上的允許。於是皇上對駙馬都尉高履行說：『你之前請求朕為你父親撰寫碑文，現在朕的精力不如從前了，願意做些功德，為法師作序，不能作碑了，你知道這件事。』貞觀二十二年春天，皇上駕臨玉華宮。六月，下令召玄奘法師到玉華宮覲見。皇上在玉華殿問玄奘法師最近翻譯了什麼經論。玄奘法師回答說：『最近翻譯完了《瑜伽師地論》，一共一百卷。』皇上說：
【English Translation】 The group of nine virtuous individuals arrived. They were: the Shramana Qian Xuan (Monk Qian Xuan) from Puguang Temple in the capital, the Shramana Ming Jun (Monk Ming Jun) from Hongfu Temple, the Shramana Bianji (Monk Bianji) from Huichang Temple, the Shramana Daoxuan (Monk Daoxuan) from Fengde Temple on Zhongnan Mountain, the Shramana Jingmai (Monk Jingmai) from Fuju Temple in Jianzhou, the Shramana Xingyou (Monk Xingyou) from Pujiu Temple in Puzhou, the Shramana Daozhuo (Monk Daozhuo) from Qiyan Temple, the Shramana Huili (Monk Huili) from Zhaoren Temple in Binzhou, and the Shramana Xuanze (Monk Xuanze) from Tiangong Temple in Luozhou, among others. Also arriving was a great scholar proficient in philology, the Shramana Xuanying (Monk Xuanying) from Dazongchi Temple in the capital. Additionally, a great scholar proficient in Sanskrit arrived, the Shramana Xuanmo (Monk Xuanmo) from Daxingshan Temple in the capital. In the fifth month of that year, they began working with the palm-leaf manuscripts, initiating the translation of Sanskrit texts, starting with the 'Mahābodhisattva-piṭaka Sūtra' (Great Bodhisattva Collection Sutra). The Shramana Daoxuan (Monk Daoxuan) was responsible for writing and polishing the wording. Subsequently, they translated the 'Buddhabhūmi Sūtra' (Buddha-land Sutra), the 'Six-Door Dhāraṇī Sūtra' (Six-Door Dharani Sutra), and the 'Yogācārabhūmi-śāstra' (Treatise on the Stages of Yoga Practice). In the first month of the spring of the twentieth year of the Zhenguan era, they further translated the 'Mahāyāna-abhidharma-samuccaya-vyākhyā' (Commentary on the Compendium of Mahayana Abhidharma), followed by the 'Yogācārabhūmi-śāstra' (Treatise on the Stages of Yoga Practice). The Master (referring to Xuanzang) repeatedly refined and polished this treatise. After completing these, he also wrote the twelve volumes of the 'Great Tang Records on the Western Regions'. The Shramana Bianji (Monk Bianji) personally recorded the events of the time, connecting the events that occurred before and after. The scriptures translated from previous generations were initially written in reverse order from Sanskrit, and then converted to the order that conformed to local customs. Afterwards, the scribes would arbitrarily modify the sentences, adding and subtracting in the middle, resulting in the omission of the Buddha's teachings. The scriptures translated now all follow the intentions of Master Xuanzang, with the meaning decided solely by him, and the words forming chapters as they are spoken. The recorders only need to write as they are told, and they can read and understand. At that time, the Emperor returned to the Western Capital (Chang'an), and Master Xuanzang presented the newly translated scriptures and treatises, as well as the 'Great Tang Records on the Western Regions', requesting the Emperor to write a preface. The Emperor replied in his own handwriting, with the gist being: 'My learning is shallow, and my mind is dull. I am still confused about the things of the world, let alone the profound and subtle Buddha-dharma, how can I hope to fathom it? To ask me to write a preface for the scriptures is really beyond my ability. As for the newly written 'Records on the Western Regions', I shall read it myself.' Master Xuanzang requested again and again, and only then did he receive the Emperor's permission. Thereupon, the Emperor said to the Imperial Son-in-Law and Commandant Gao Lixing: 'You previously requested me to write an epitaph for your father. Now my energy is not as good as before. I am willing to do some meritorious deeds and write a preface for the Master, but I cannot write an epitaph. You know this matter.' In the spring of the twenty-second year of the Zhenguan era, the Emperor visited the Yuhua Palace. In June, he ordered Xuanzang to come to the Yuhua Palace for an audience. The Emperor asked Xuanzang what scriptures and treatises he had recently translated. Xuanzang replied: 'I have recently finished translating the 'Yogācārabhūmi-śāstra', a total of one hundred volumes.' The Emperor said:
此論甚大何聖所說復明何義。答曰。論是彌勒菩薩說明十七地義。又問。何名十七地。奘舉綱提目陳列大義。帝深愛焉遣使向京取瑜伽論。帝自詳覽睹其詞義宏遠非從來所聞。嘆謂侍臣曰。朕觀佛經譬猶瞻天望海莫測高深。法師能于異域得是深法。朕比以軍國務殷不及委尋佛教。而今觀之宗源杳曠靡知涯際。其儒道九流比之猶汀瀅之池方溟海耳。而世云三教齊致此妄談也。因敕所司簡秘書書手。寫新翻經論為九本。頒與雍洛兗相荊楊涼益等九大州展轉流通。使率土之人同稟未聞之義帝先許作新經序。機務繁劇未及措意。至此法師重啟。方為染翰少頃而成。名大唐三藏聖教序。神筆自寫敕貫眾經之首。帝居慶福殿百寮侍衛命法師坐。使弘文館學士上官儀以所制序。對群寮宣讀。霞煥錦舒極袖楊之美致。天皇在春宮奉睹聖文。又制述三藏聖記。自此常參內禁扣問沉隱。翻譯相續不爽法機。帝又讀法師所進菩薩藏經。美之因敕春宮作其後序。秋七月夏罷敕賜云納袈裟一領妙絕今古。又敕天下諸寺各度五人。弘福寺宜度五十人。維持聖種皆奘正言之力也。冬十月隨駕還京。敕所司于北闕紫微殿西。別營一所號弘法院。令奘居之。晝則帝留談說。夜乃還院翻經。更譯無性攝論。世親攝論。緣起聖道經。百法明門論。皇太子奉為文
德聖皇后。于晉昌里置慈恩寺。度三百人。別造翻經院令法師移就翻譯。仍綱維寺任給新度弟子一十五人。弘福舊處仍給十人。皇儲親降制詩褒飾。二十三年夏四月駕幸翠微宮仍敕陪從。既至處分之外唯談玄論道。問因果報應及西域先聖遺芳故跡。皆引經訓對。帝深信納數攘袂嘆曰。朕共師相逢晚不得廣興佛事。逮高宗嗣箓素所珍敬。追入優問禮殊恒帙。永徽二年請造梵本經臺。蒙敕賜物尋得成就。又追入內于修文殿翻發智等論。降手詔飛白書慰問優給。顯慶元年正月為皇太子于慈恩寺設大齋。朝采總至。黃門侍郎薛元超中書侍郎李義府曰。譯經佛法之大。未知何德可以光揚耶。奘曰。公之此問常所懷矣。譯經雖位在僧。光價終憑朝貴。至如符秦時曇摩難提譯經。黃門侍郎趙文業執筆。姚秦時鳩摩羅什譯經。秦主及安成侯姚嵩筆受。元魏時菩提留支譯經。則宣武皇帝及侍中崔光錄文。齊梁周隋並皆如是。大唐貞觀初波頗翻譯。敕左僕射房玄齡。趙郡王李孝恭。太子詹事杜正倫。太府卿簫璟等監閱詳定。今並無之不足光遠。公等能為致言則斯美可至二公許為陳奏。尋下敕曰。慈恩翻譯文義須精。宜令左僕射于志寧中書令來濟禮部尚書許敬宗黃門侍郎薛元超中書侍郎李義府等時為看閱。有不穩便處即隨事潤色。若須學士任
【現代漢語翻譯】 現代漢語譯本 德聖皇后在晉昌里建造了慈恩寺（temple name），度化了三百人出家。另外建造了翻經院，讓法師搬到那裡翻譯佛經。仍然指定慈恩寺負責供給新剃度的弟子十五人的生活所需，弘福寺舊址仍然供給十人。皇太子親自寫詩讚美修飾。 貞觀二十三年夏天四月，皇帝駕臨翠微宮，仍然命令玄奘陪同。到達之後，除了處理政事之外，就只談論玄理佛道，詢問因果報應以及西域古代聖賢遺留下來的事蹟。玄奘都引用佛經訓誡來回答，皇帝非常信服採納，多次捋起袖子感嘆說：『朕與法師相見太晚，不能夠廣泛地興辦佛事。』 等到高宗繼承皇位，（對玄奘）一向非常珍視敬重，追念並慰問他，禮遇超過了常規。永徽二年，玄奘請求建造梵本經臺，蒙受皇帝下旨賞賜物品，不久就建造成功。又被召入宮內，在修文殿翻譯《發智論》等論著，皇帝親自用飛白書法寫詔書慰問並優待供給。 顯慶元年正月，為皇太子在慈恩寺設定盛大的齋會，朝廷大臣全部到場。黃門侍郎薛元超、中書侍郎李義府說：『翻譯佛經是佛法中的大事，不知道什麼德行可以光大弘揚這件事呢？』 玄奘說：『各位的這個問題我常常思考。翻譯佛經雖然職位在僧人，但光彩和價值最終要依靠朝廷的權貴。例如前秦苻堅時期，曇摩難提（Dharmānandi）翻譯佛經，黃門侍郎趙文業執筆；姚秦時期，鳩摩羅什（Kumārajīva）翻譯佛經，秦王和安成侯姚嵩筆錄；元魏時期，菩提留支（Bodhiruci）翻譯佛經，則宣武皇帝和侍中崔光記錄文字。齊、梁、周、隋各朝都是這樣。大唐貞觀初年，波頗（？，經名待考）翻譯佛經，皇帝下令左僕射房玄齡、趙郡王李孝恭、太子詹事杜正倫、太府卿蕭璟等監閱詳細審定。現在都沒有這些，不足以光大長遠。各位如果能為此事進言，那麼這件事就可以達到完美了。』 薛元超和李義府答應為他陳述上奏。不久，皇帝下敕令說：『慈恩寺翻譯的經文義理必須精當。應該命令左僕射于志寧、中書令來濟、禮部尚書許敬宗、黃門侍郎薛元超、中書侍郎李義府等時常檢視審閱。有不穩妥的地方就隨時潤色修改。如果需要學士擔任（相關工作）』
【English Translation】 English version Empress Desheng established the Ci'en Temple (temple name) in Jinchangli, ordaining three hundred people. She also built a translation院 (translation courtyard), instructing the Dharma Master to move there for translating scriptures. The temple was assigned to provide for the fifteen newly ordained disciples, while the old site of Hongfu Temple continued to provide for ten. In the summer of the twenty-third year of Zhenguan, the emperor visited the Cuiwei Palace and ordered Xuanzang to accompany him. Upon arrival, besides dealing with state affairs, they only discussed profound Buddhist principles, inquiring about karmic retribution and the relics of ancient sages from the Western Regions. Xuanzang answered by quoting scriptures, which the emperor deeply believed and accepted, often rolling up his sleeves and lamenting: 'It is too late for me to meet the Master, and I cannot extensively promote Buddhist affairs.' When Emperor Gaozong succeeded to the throne, he always cherished and respected (Xuanzang), commemorating and consoling him with honors exceeding the norm. In the second year of Yonghui, Xuanzang requested the construction of a Sanskrit scripture platform, and received an imperial decree granting materials, which was soon completed. He was then summoned to the palace to translate treatises such as the Jñānaprasthāna in the Xiuwen Hall, with the emperor personally writing edicts in 'flying white' calligraphy to comfort and provide for him. In the first month of the first year of Xianqing, a grand vegetarian feast was held at Ci'en Temple for the Crown Prince, attended by all court officials. Xue Yuanchao, the Yellow Gate Attendant, and Li Yifu, the Central Secretariat Attendant, said: 'Translating scriptures is a major event in Buddhism. What virtue is needed to glorify and promote this endeavor?' Xuanzang said: 'I have often pondered your question. Although the position of translating scriptures is held by monks, its glory and value ultimately rely on the nobles of the court. For example, during the time of Fu Qin, when Dharmānandi (Dharmānandi) translated scriptures, Zhao Wenye, the Yellow Gate Attendant, held the pen; during the time of Yao Qin, when Kumārajīva (Kumārajīva) translated scriptures, the King of Qin and Marquis Yao Song of Ancheng recorded; during the time of Yuan Wei, when Bodhiruci (Bodhiruci) translated scriptures, Emperor Xuanwu and the Attendant Cui Guang recorded the text. The Qi, Liang, Zhou, and Sui dynasties were all like this. In the early years of Zhenguan in the Great Tang, 波頗 (name to be verified) translated scriptures, and the emperor ordered the Left Minister Fang Xuanling, the Prince Li Xiaogong of Zhao, the Crown Prince Zhan Shi Du Zhenglun, and the Grand Minister Xiao Jing to supervise and review in detail. Now, without these, it is insufficient to glorify and extend far. If you can speak for this matter, then this matter can reach perfection.' Xue Yuanchao and Li Yifu agreed to present this matter to the emperor. Soon, the emperor issued an edict saying: 'The meaning of the scriptures translated by Ci'en Temple must be precise. The Left Minister Yu Zhining, the Central Secretariat Minister Lai Ji, the Minister of Rites Xu Jingzong, the Yellow Gate Attendant Xue Yuanchao, and the Central Secretariat Minister Li Yifu should often review and examine them. Any inappropriate parts should be revised and polished as needed. If scholars are needed to serve (in related work)'
量追兩三人。冬十一月中宮在難。歸依三寶請垂加祐。法師啟曰。聖體必安和無苦。然所懷者是男。平安之後愿聽出家。當蒙敕許。其月一日皇后施納袈裟一領妙勝前者並時服玩百有餘件。五日有敕令報法師。皇后分難已訖。端正奇特神光滿院自庭燭天。朕歡喜無已內外舞躍。必不違所許願法師護念。遂號為佛光王。當即受三歸被袈裟服。十二月五日滿月。敕為佛光王度七人。仍請法師為王剃髮。其佛光王即中宗孝和皇帝初生之瑞號也。創登皇極敕為法師。于兩京各置一佛光寺並度人居之。其東都佛光寺即法師之故宅也。復內出畫影裝之寶輿。送慈恩寺翻譯堂中。追諡法師稱大遍覺。顯慶二年春二月駕幸洛陽宮。法師與佛光王駕前而發。並翻經僧五人陪從弟子各一事事公給。既到安置積翠宮。召入大內麗日殿。翻觀所緣等論。夏四月車駕避暑于明德宮。法師亦陪從安置飛花殿。譯大毗婆沙等論。五月敕法師還於積翠宮翻譯。法師初謁文帝已請于少林寺翻經。至是秋九月復請入少林。天皇手詔抑而不許。三年二月隨駕還京。秋七月西明寺成。敕法師居之。令給上房一口新度沙彌海會等十人充弟子。天皇以法師先朝所重。嗣位之後禮敬逾隆。中使朝臣問慰無絕。東國重於般若。前代雖翻文不周備。眾人更請委悉重翻。然般
【現代漢語翻譯】 現代漢語譯本 追隨兩三個人。冬季十一月，皇后分娩遇到困難。歸依三寶，懇請佛菩薩加持保佑。法師啟稟說：『聖體必定安康無恙，沒有痛苦。然而所懷的是個男孩。平安生產之後，希望允許他出家。』皇帝答應了他的請求。當月一日，皇后佈施了一件袈裟，比之前的更加精妙，還有時新的服飾和玩物一百多件。五日，皇帝下敕令告知法師：『皇后已經順利生產完畢。嬰兒相貌端正奇特，神光充滿整個庭院，光芒照亮天空。朕歡喜不已，宮內外都歡欣鼓舞。必定不違背之前的承諾，請法師多多護念。』於是賜號為佛光王（指嬰兒）。隨即為他受三歸依，穿上袈裟。十二月五日，嬰兒滿月。皇帝下令為佛光王度七人出家，並請法師為佛光王剃髮。這位佛光王就是後來的中宗孝和皇帝初生時的瑞兆。後來登基為皇帝，敕封法師，在兩京（長安和洛陽）各建一座佛光寺，並安置僧人居住。東都（洛陽）的佛光寺就是法師以前的住宅。又從宮內取出畫有法師畫像的寶輿，送到慈恩寺翻譯堂中。追諡法師為大遍覺（Dabianjue）。 顯慶（Xianqing）二年春二月，皇帝駕臨洛陽宮。法師與佛光王走在皇帝車駕前面，還有五位翻譯佛經的僧人和各自的弟子陪同，一切供給都由官方提供。到達后，安置在積翠宮。皇帝召見法師進入大內麗日殿，翻譯《觀所緣等論》。夏季四月，皇帝到明德宮避暑，法師也陪同前往，安置在飛花殿，翻譯《大毗婆沙論》等。五月，皇帝下令法師回到積翠宮繼續翻譯佛經。法師當初拜見文帝（Wendi）時，就請求在少林寺（Shaolin Temple）翻譯佛經。到這時，秋季九月，再次請求進入少林寺，但天皇（指皇帝）親自下詔阻止，沒有允許。三年二月，隨皇帝返回京城。秋季七月，西明寺（Ximing Temple）建成，皇帝下令法師居住在那裡，並安排一口上房，新度的沙彌海會（Haihui）等十人作為法師的弟子。天皇因為法師是先朝所器重的人，繼位之後，對法師的禮敬更加隆重。中使（宦官）和朝臣問候慰問不斷。東國（指日本）非常重視《般若經》（Prajna）。前代雖然翻譯過，但文字不夠周全完備。眾人再次請求詳細地重新翻譯。《般若經》（Prajna）
【English Translation】 English version Following two or three people. In the eleventh month of winter, the Empress was in distress during childbirth. We take refuge in the Three Jewels, please grant your blessings and protection. The Dharma Master reported, 'The sacred body will surely be safe and well, without suffering. However, what is conceived is a boy. After a safe delivery, we hope to be allowed to let him become a monk.' The Emperor granted his request. On the first day of that month, the Empress donated a kasaya (袈裟, monk's robe), more exquisite than the previous ones, along with over a hundred pieces of fashionable clothing and playthings. On the fifth day, the Emperor issued an edict informing the Dharma Master, 'The Empress has completed the difficult delivery. The infant's appearance is dignified and extraordinary, with divine light filling the entire courtyard, illuminating the sky. I am overjoyed, and the palace is filled with joy. I will certainly not go back on my promise, please Dharma Master, take good care of him.' Thereupon, he was given the title 'Buddha Light King' (佛光王, Foguang Wang, referring to the infant). Immediately, he received the Three Refuges and was clothed in the kasaya. On the fifth day of the twelfth month, the infant reached his full month. The Emperor ordered the ordination of seven people for the Buddha Light King and requested the Dharma Master to shave the Buddha Light King's head. This Buddha Light King was the auspicious sign of the birth of Emperor Zhongzong Xiaohuo (中宗孝和皇帝). Later, upon ascending the throne, he honored the Dharma Master and established a Buddha Light Temple (佛光寺, Foguang Temple) in each of the two capitals (Chang'an and Luoyang), and settled monks to reside there. The Buddha Light Temple in the Eastern Capital (Luoyang) was the Dharma Master's former residence. Furthermore, a precious carriage with a painted image of the Dharma Master was taken from the palace and sent to the translation hall of Ci'en Temple (慈恩寺). The Dharma Master was posthumously honored as Great Universal Enlightenment (大遍覺, Dabianjue). In the second year of Xianqing (顯慶, Xianqing) in the spring, the Emperor visited Luoyang Palace. The Dharma Master and the Buddha Light King walked in front of the Emperor's carriage, accompanied by five monks who translated scriptures and their respective disciples, with all provisions provided by the government. Upon arrival, they were settled in Jicui Palace. The Emperor summoned the Dharma Master to the Liri Hall in the inner palace to translate the Treatise on the Object of Cognition (觀所緣等論). In the fourth month of summer, the Emperor went to Mingde Palace to escape the summer heat, and the Dharma Master also accompanied him, settling in Feihua Hall, translating the Great Commentary on the Abhidharma (大毗婆沙論) and other treatises. In the fifth month, the Emperor ordered the Dharma Master to return to Jicui Palace to continue translating scriptures. When the Dharma Master first met Emperor Wendi (文帝, Wendi), he requested to translate scriptures at Shaolin Temple (少林寺, Shaolin Temple). By this time, in the ninth month of autumn, he requested again to enter Shaolin Temple, but the Heavenly Emperor (天皇, referring to the Emperor) personally issued an edict to prevent it, not allowing it. In the second month of the third year, he returned to the capital with the Emperor. In the seventh month of autumn, Ximing Temple (西明寺, Ximing Temple) was completed, and the Emperor ordered the Dharma Master to reside there, arranging a superior room and ten newly ordained Shramaneras (沙彌, novice monks), including Haihui (海會, Haihui), to serve as the Dharma Master's disciples. Because the Dharma Master was highly regarded by the previous Emperor, the Heavenly Emperor showed even greater respect after succeeding to the throne. Eunuchs (中使) and court officials constantly inquired and offered condolences. The Eastern Country (東國, referring to Japan) highly valued the Prajna Sutra (般若經, Prajna). Although it had been translated in previous generations, the text was not comprehensive and complete. Everyone requested again for a detailed retranslation. The Prajna Sutra (般若經, Prajna)
若部大京師多務。又人命無常恐難得了。請就於玉華宮翻譯。即以四年冬十月徙于玉華宮。並翻經大德及門徒等同去。其供給諸事一如京下。至彼安置肅誠院焉。五年春正月一日起首翻大般若經。梵本總有二十萬頌。佛於四處十六會說。文既廣大學徒請刪略。如羅什所翻除繁去重。法師將順眾意。于夜夢中即有極怖畏事以相警誡。覺已驚懼向諸眾說。還依廣譯。夜中乃見諸佛菩薩勝吉祥事。覺而喜慶不敢更刪。至龍朔三年十月二十日功畢絕筆。合成六百卷。合掌歡喜告徒眾曰。此經於此地有緣。玄奘來此玉華者經之力也。向在京師諸緣牽亂豈有了時。今得終訖並是諸佛冥加龍天擁祐。此乃鎮國之典人天大寶。徒眾宜各踴躍欣慶。中間又翻成唯識論辯中邊論唯識二十論品類足論等。至十一月二十二日令弟子窺基奉表奏聞。請御製經序。至十二月七日通事舍人馮義宣敕垂許。麟德元年正月一日翻經大德及玉華寺眾。慇勤啟請翻大寶積經。法師見眾情專至俯仰翻數行訖。便攝梵本停住告眾曰。此經部軸與大般若同。玄奘自量氣力不復辦此。奘自貞觀十九年乙巳于弘福寺創啟梵文。訖麟德元年甲子終於玉華宮寺。凡二十載。總出大小乘經律論等合七十五部一千三百三十五卷。又別撰西域記一部。自般若翻了惟自策勤行道禮懺。
{ "translations": [ "現代漢語譯本：", "如果在大京師（長安，當時的首都）翻譯，事務繁多，而且人命無常，恐怕難以完成。因此，玄奘請求在玉華宮翻譯。於是，在顯慶四年（659年）冬季十月，玄奘一行遷往玉華宮，一同前往的還有翻譯佛經的大德和門徒等。他們的供給等一切事務都和在京城一樣。到達玉華宮后，他們被安置在肅誠院。", "顯慶五年（660年）春正月一日，開始翻譯《大般若經》。梵文原本總共有二十萬頌，是佛在四處十六會所說的。因為經文既廣大又深奧，學徒們請求刪略，像鳩摩羅什所翻譯的經文那樣，去除繁瑣重複之處。玄奘法師順從眾人的意思，但在夜裡夢中，就出現了極其恐怖的事情來警誡他。醒來后，他感到驚懼，便告訴了眾人，決定還是按照原文廣譯。當晚，他又夢見了諸佛菩薩的殊勝吉祥之事。醒來后，他感到歡喜慶幸，不敢再刪減。", "到龍朔三年（663年）十月二十日，翻譯工作完成，玄奘絕筆。整部經書共合成六百卷。他合掌歡喜地告訴徒眾說：『這部經書與此地有緣。玄奘能來到玉華宮，是這部經書的力量啊！如果當初在京城，各種事務牽絆擾亂，哪裡能有完成的時候？現在能夠最終完成，都是諸佛菩薩在冥冥之中加持，龍天護法在擁護保佑。這實在是鎮國之寶，人天之大寶啊！徒眾們都應該踴躍歡欣慶賀。』", "期間，玄奘又翻譯成了《唯識論》、《辯中邊論》、《唯識二十論》、《品類足論》等。到十一月二十二日，玄奘令弟子窺基奉上表章奏明朝廷，請求皇帝御製經序。到十二月七日，通事舍人馮義宣傳達皇帝的敕令，表示應允。麟德元年（664年）正月一日，翻譯佛經的大德和玉華寺的僧眾，慇勤地請求玄奘翻譯《大寶積經》。玄奘法師看到眾人情意專誠，於是俯首翻譯了幾行，便收起梵文原本，停下來告訴眾人說：『這部經書的部帙與《大般若經》相同，玄奘自量氣力，不能再翻譯這部經書了。』", "玄奘自從貞觀十九年（645年）乙巳年在弘福寺開始翻譯梵文佛經，到麟德元年（664年）甲子年終於玉華宮寺，總共二十年。總共翻譯大小乘經律論等共七十五部，一千三百三十五卷。另外還撰寫了《西域記》一部。自從《般若經》翻譯完成後，玄奘就更加策勵自己，勤奮修行，禮佛懺悔。", "english_translations": [ "English version:", "If the translation were to be done in the great capital city (Chang'an, the capital at the time), there would be many affairs and human life is impermanent, making it difficult to complete. Therefore, Xuanzang requested to translate at Yuhua Palace. Thus, in the tenth month of the winter of the fourth year of Xianqing (659), Xuanzang and his entourage moved to Yuhua Palace, along with the virtuous monks and disciples who translated the scriptures. Their supplies and all affairs were the same as in the capital. After arriving at Yuhua Palace, they were settled in Sucheng Courtyard.", "On the first day of the first month of the spring of the fifth year of Xianqing (660), the translation of the 'Great Perfection of Wisdom Sutra' (Mahaprajnaparamita Sutra) began. The Sanskrit original had a total of two hundred thousand verses, which the Buddha spoke at sixteen assemblies in four places. Because the text was vast and profound, the disciples requested to abridge it, like the scriptures translated by Kumarajiva, removing the cumbersome and repetitive parts. Master Xuanzang followed the wishes of the people, but in a dream at night, extremely terrifying things appeared to warn him. After waking up, he felt frightened and told everyone, deciding to translate according to the original text. That night, he dreamed of the auspicious events of the Buddhas and Bodhisattvas. After waking up, he felt happy and fortunate, and dared not abridge it any further.", "By the twentieth day of the tenth month of the third year of Longshuo (663), the translation work was completed, and Xuanzang laid down his pen. The entire scripture was compiled into six hundred volumes. He put his palms together and joyfully told the disciples: 'This scripture has a karmic connection with this place. Xuanzang's ability to come to Yuhua Palace is due to the power of this scripture! If it had been in the capital, with all kinds of affairs distracting and disrupting, how could there have been a time to complete it? Now that it has been finally completed, it is all due to the blessings of the Buddhas and Bodhisattvas in the unseen, and the protection of the dragons and deities. This is truly a treasure for the country, a great treasure for humans and gods! The disciples should all rejoice and celebrate.'", "During this time, Xuanzang also translated the 'Treatise on Consciousness-Only' (Vijnaptimatrata-siddhi), 'Discrimination between the Middle and the Extremes' (Madhyantavibhaga), 'Twenty Verses on Consciousness-Only' (Vimsatika), 'Treatise on Categories' (Prakaranapada), and others. On the twenty-second day of the eleventh month, Xuanzang ordered his disciple Kuiji to present a memorial to the court, requesting the emperor to write a preface to the scriptures. On the seventh day of the twelfth month, Feng Yixuan, a secretary of the court, conveyed the emperor's decree, indicating his approval. On the first day of the first month of the first year of Linde (664), the virtuous monks who translated the scriptures and the monks of Yuhua Temple earnestly requested Xuanzang to translate the 'Great Treasure Accumulation Sutra' (Maharatnakuta Sutra). Seeing the sincerity of the people, Master Xuanzang bowed his head and translated a few lines, then put away the Sanskrit original, stopped, and told everyone: 'The volume of this scripture is the same as the 'Great Perfection of Wisdom Sutra'. Xuanzang estimates that his strength is not enough to translate this scripture.'", "Xuanzang began translating Sanskrit scriptures at Hongfu Temple in the year Yisi of the nineteenth year of Zhenguan (645), and finally finished at Yuhua Palace Temple in the year Jiazi of the first year of Linde (664), a total of twenty years. In total, he translated seventy-five parts of the Great and Small Vehicle scriptures, treatises, and commentaries, totaling one thousand three hundred and thirty-five volumes. He also wrote the 'Records of the Western Regions' (Da Tang Xiyu Ji). Since the completion of the translation of the 'Perfection of Wisdom Sutra', Xuanzang has been encouraging himself, diligently practicing, and repenting." ] }
告翻經僧及門人曰。有為之法必歸磨滅。泡幻形質何得久停。行年六十五矣必卒于玉華。于經論有疑者今可速問。又謂門人曰。吾來玉華本緣般若。今經事既終吾生涯亦盡。若無常后汝等遣吾宜從省儉可以籧篨裹送。仍擇山澗僻處安置勿近宮寺。不凈之身宜從屏遠。門徒等聞之莫不哀鯁。奘生常以來愿生彌勒及游西域。又聞無著兄弟皆生彼天。又頻祈請咸有顯證。懷此專至益增翹勵。所造功德皆愿往生。至正月九日腳跌傷脛因即寢疾。開目閉目見大蓮華鮮白而至。又見偉相知生佛前。遂命僧嘉尚讀所翻經論名目及造像寫經施僧濟乏然燈放生。具令讀訖自懷欣悅。總召門人有緣並集。於是罄舍衣資。更令造像及轉讀齋䞋。又命塑工宋法智。于嘉壽殿豎菩提像骨。對寺僧門人辭訣並遣表訖。便默唸彌勒。又令傍人稱願生頌。至二月四日。右脅累足。右手支頭。左手申髀。暨于屬纊竟不迴轉。不飲不食至五日中夜。弟子法光等問云。和上決定得生彌勒內眾不。答曰。得生。言訖氣息漸微少間神逝。侍人不覺屬纊。方委從足漸冷最後頂暖。顏色赤白怡悅勝常。過七七日竟無改變亦無異氣。自非定慧莊嚴戒香資被。孰能致此。又冥應眾多具于別傳。此略不述。時坊州刺史竇師倫奏法師已亡。帝聞之哀慟傷感。為之罷朝曰。朕失國
【現代漢語翻譯】 現代漢語譯本： 玄奘告訴負責翻譯佛經的僧人和弟子們說：『有為法終究會消亡磨滅，這如泡沫般虛幻的形體怎麼能長久停留呢？我今年六十五歲了，必定會在玉華寺圓寂。對於經書理論有疑問的，現在可以趕快提問。』又對弟子們說：『我來玉華寺的根本因緣是爲了翻譯《般若經》。現在譯經的事情已經結束，我的生命也到盡頭了。我去世后，你們安葬我應該一切從簡，可以用草蓆裹著送走，然後選擇山澗偏僻的地方安置，不要靠近宮殿寺廟。不乾淨的身體應該遠離人群。』弟子們聽了這些話，沒有不悲傷哽咽的。 玄奘平生常常發願往生到彌勒菩薩的凈土，以及遊歷西域。又聽說無著（Asanga）和世親（Vasubandhu）兄弟都往生到了兜率天（Tushita Heaven），又多次祈請，都有明顯的徵兆。懷著這種專注真誠的心，更加努力精進。所做的功德都發愿往生兜率天。到正月九日，玄奘的腳跌倒傷了小腿，因此臥病在床。睜眼閉眼都看見巨大的蓮花，鮮艷潔白地來到面前。又看見偉岸的佛像，知道自己將往生到佛前。於是命令僧人嘉尚宣讀所翻譯的經論名目，以及所造的佛像、抄寫的經書、佈施給僧人、救濟貧乏、點燈、放生等功德。全部宣讀完畢后，玄奘內心感到欣悅。總共召集了有緣的弟子們。於是全部捨棄了衣物和財物，用來再次建造佛像以及轉讀佛經、舉辦齋會。又命令塑像工匠宋法智，在嘉壽殿豎立菩提像的骨架。玄奘對著寺廟的僧人和弟子們辭別，並且寫好奏表。然後默默地念誦彌勒菩薩的名號。又讓旁邊的人稱念往生髮愿的偈頌。到二月初四，玄奘向右側臥著，雙腿交疊，右手支著頭，左手放在大腿上。直到臨終時，氣息斷絕，也不曾轉動身體。不飲不食，到了第五天的半夜，弟子法光等人問道：『和尚您確定能夠往生到彌勒菩薩的內院嗎？』玄奘回答說：『能夠往生。』說完，氣息漸漸微弱，過了一會兒就去世了。侍奉的人沒有察覺到，直到用棉花試探氣息，才知道玄奘已經去世，從腳開始漸漸冰冷，最後頭頂還溫暖。臉色紅潤白皙，喜悅安詳勝過平常。過了七七四十九天，遺體竟然沒有改變，也沒有異味。如果不是依靠禪定智慧的莊嚴，戒律清香的薰染，誰能夠達到這種境界呢？ 另外，還有許多冥冥中的感應，都記載在別的傳記中，這裡就不詳細敘述了。當時坊州刺史竇師倫上奏皇帝說玄奘法師已經去世。皇帝聽了，非常悲痛傷感，為此停止上朝，說：『朕失去了國家的瑰寶啊！』
【English Translation】 English version: Xuanzang told the monks and disciples in charge of translating the scriptures: 'All conditioned dharmas are bound to decay and perish. How can this bubble-like illusory form last long? I am sixty-five years old this year and will surely pass away at Yuhua Temple. If you have any doubts about the scriptures and theories, you can ask them quickly now.' He also said to his disciples: 'My fundamental reason for coming to Yuhua Temple was to translate the Prajna Sutra. Now that the translation is complete, my life is also coming to an end. After my death, you should bury me in a simple and frugal manner, wrapping me in a straw mat and sending me away. Then choose a secluded place in the mountains and streams to place me, away from palaces and temples. This impure body should be kept away from people.' The disciples were all saddened and choked with tears upon hearing these words. Xuanzang had always vowed to be reborn in the Pure Land of Maitreya Bodhisattva and to travel to the Western Regions. He also heard that the brothers Asanga (無著) and Vasubandhu (世親) were both reborn in the Tushita Heaven (兜率天), and he repeatedly prayed for it, with clear signs. With this focused and sincere heart, he worked even harder and more diligently. All the merits he accumulated were dedicated to being reborn in the Tushita Heaven. On the ninth day of the first month, Xuanzang fell and injured his leg, and thus became bedridden. With his eyes open and closed, he saw a huge lotus flower, bright and white, coming before him. He also saw a majestic Buddha image, knowing that he would be reborn before the Buddha. So he ordered the monk Jiashang to recite the names of the scriptures and treatises he had translated, as well as the merits of the Buddha images he had made, the scriptures he had copied, the donations he had given to monks, the relief he had provided to the poor, the lamps he had lit, and the lives he had released. After all the recitations were completed, Xuanzang felt joy in his heart. He summoned all the disciples who had a connection with him. Then he gave away all his clothes and possessions to build Buddha images, recite scriptures, and hold vegetarian feasts. He also ordered the sculptor Song Fazhi to erect the framework of a Bodhi image in the Jiasou Hall. Xuanzang bid farewell to the monks and disciples of the temple and wrote a memorial to the emperor. Then he silently recited the name of Maitreya Bodhisattva. He also asked the people beside him to chant the verses of aspiration for rebirth. On the fourth day of the second month, Xuanzang lay on his right side, with his legs crossed, his right hand supporting his head, and his left hand on his thigh. Until his last breath, he did not move his body. He did not eat or drink. On the fifth day, in the middle of the night, the disciple Faguang and others asked: 'Venerable Master, are you certain that you will be reborn in the inner court of Maitreya Bodhisattva?' Xuanzang replied: 'I will be reborn.' After saying this, his breath gradually weakened, and after a while, he passed away. The attendants did not notice until they tested his breath with cotton, and then they knew that Xuanzang had passed away. His body gradually became cold from his feet, and finally his head was still warm. His complexion was ruddy and white, and his joy and peace surpassed the ordinary. After forty-nine days, the body did not change at all, and there was no strange odor. If it were not for the adornment of meditation and wisdom, and the fragrance of precepts, who could achieve this state? In addition, there were many other mysterious responses, which are recorded in other biographies, and will not be described in detail here. At that time, Dou Shilun, the prefect of Fangzhou, reported to the emperor that the Dharma Master Xuanzang had passed away. The emperor was very saddened and grieved, and suspended court for it, saying: 'I have lost a treasure of the nation!'
寶矣。時文武宰寮莫不悲咽流涕。帝言已嗚咽悲不能勝。翌日又謂群臣曰。惜哉朕國內失奘法師一人。可謂釋眾梁摧矣。四生無導矣。亦何異苦海方割舟楫遽沈。闇室猶昏燈炬斯掩。帝言已嗟惋不怡。尋下敕移神柩歸京安置慈恩寺。葬事所須並令官給。又敕葬日聽京城僧尼幢蓋送至墓所。法師道茂德高。為明時痛惜故。于亡後重疊降恩求之。古人無以加也。於是素蓋素幢浮空云合。哀笳哀梵氛遏人神。四俗以之悲涼七眾惜其沉沒。以四月十五日葬于浐東白鹿原西十里中。皂素彌滿其塋與兄捷公相近。苕然白塔近燭帝城。禁中多見時傷聖慮。至總章元年四月八日。有敕改葬[樊/區]川北原。與州縣相知供給吏力乃又出之。眾咸嘆異。經久埋瘞色相如初。自非願力所持焉能致此。法師形長七尺板身赤白色。眉目疏朗體貌端凝。談論清華音詞遠暢。使聽者無倦瞻者忘疲。或處徒眾。或對嘉賓。一坐半日略無傾動。服尚乾陀裁唯細㲲修廣適中。行步雍容直前而視輒不顧眄。滔滔焉若大江之紀地。灼灼焉類芙蕖之在水。加以戒范端凝始終如一。愛惜之志過護浮囊。持敬之堅超逾系草。性愛怡簡不好交遊。一入道場非朝命不出。又聞盛暑之辰體無沾液。祁寒之際貌不慘凄。又不夭不申不欠不啑。斯蓋未詳其地位何賢聖之可格哉。
【現代漢語翻譯】 現代漢語譯本： 真是珍寶啊。當時在朝的文武百官沒有不悲傷哭泣的。皇帝說到這裡也嗚咽悲傷，不能自已。第二天又對群臣說：『可惜啊，朕的國家失去玄奘法師（Tang Dynasty Buddhist monk）這樣一個人，真可以說是佛教界的棟樑崩塌了。四類眾生失去了引導。這又和苦海中剛剛要割開，舟船就沉沒有什麼區別呢？如同黑暗的房間里，燈火剛剛點燃就被熄滅。』皇帝說完，嘆息惋惜，很不高興。不久下令將法師的靈柩移回京城，安放在慈恩寺。喪事所需的一切都由官府供給。又下令在安葬之日，允許京城的僧尼打著幢幡寶蓋，送至墓地。法師的道德高尚，為開明的時代所痛惜，所以在去世后，朝廷多次降恩追思他，古代的君王也沒有超過這樣的。於是，白色的傘蓋和幢幡遮天蔽日，哀傷的笳聲和梵唄之聲，使人神都感到壓抑。四眾弟子因此感到悲涼，七眾僧侶惋惜他的離去。在四月十五日安葬在浐河以東白鹿原以西十里的地方。黑色的和白色的喪服覆蓋了他的墳墓，與他的哥哥陳捷（Xuanzang's brother）的墳墓相鄰。高聳的白塔，近處照耀著帝都，宮中很多人看到，時常觸動皇帝的思緒。到總章元年四月八日，皇帝下令改葬在樊川北原。與州縣官員商議，由他們供給人力。再次開棺時，眾人無不驚歎。經過長久埋葬，法師的容貌卻和剛去世時一樣。如果不是願力的加持，怎麼能達到這樣的程度呢？法師身高七尺，身體是赤白色，眉目疏朗，體態容貌端正莊重。談論時聲音清晰華美，音調悠揚，使聽的人不會感到厭倦，看的人忘記疲勞。或在徒眾之中，或面對賓客，一坐半天，幾乎沒有傾斜移動。穿著簡樸的袈裟，裁剪得體，用細毛織成，寬窄適中。行走時從容不迫，總是向前看，從不左顧右盼。滔滔不絕，如同大江奔流；光彩照人，如同芙蓉出水。加上戒律嚴謹，始終如一。愛惜戒律的心志，超過了保護漂浮的皮囊；持守敬畏之心的堅定，超過了用繩子繫住草芥。玄奘法師生活簡樸，不喜歡交遊，一旦進入道場，除非有朝廷的命令，否則不會出來。又聽說盛夏時節，他的身上沒有汗水；嚴寒的季節，他的臉色也不顯得悽慘。而且不早夭，不晚逝，不缺少什麼，也不多餘什麼。這大概還不能詳細瞭解他的地位，又怎麼能用賢聖的標準來衡量他呢？
【English Translation】 English version: Truly a treasure! At that time, all the civil and military officials in the court were weeping and sobbing. The Emperor, upon saying this, also choked with sobs, unable to control himself. The next day, he said to his ministers again: 'Alas, my country has lost such a person as the Venerable Master Xuanzang (Tang Dynasty Buddhist monk). It can be said that the pillars of the Buddhist community have collapsed. The four kinds of beings have lost their guide. What difference is there between this and a boat sinking just as it is about to cut through the sea of suffering? It is like a lamp being extinguished just as it is lit in a dark room.' After the Emperor spoke, he sighed with regret and was very unhappy. Soon after, he issued an edict to move the Master's coffin back to the capital and place it in the Ci'en Temple. All that was needed for the funeral was to be provided by the government. He also ordered that on the day of the burial, the monks and nuns of the capital were allowed to carry banners and canopies to escort the coffin to the tomb. The Master's virtue was high and his conduct was esteemed, and he was mourned by the enlightened era. Therefore, after his death, the court repeatedly bestowed favors in remembrance of him. No ancient ruler has ever surpassed this. Thereupon, white canopies and banners covered the sky like gathering clouds, and the mournful sound of trumpets and the chanting of Buddhist hymns stifled the spirits of men. The four classes of disciples felt sorrow because of this, and the seven assemblies of monks regretted his passing. On the fifteenth day of the fourth month, he was buried ten li west of Bailu Plain, east of the Chan River. Black and white mourning clothes covered his tomb, which was near the tomb of his brother, Chen Jie (Xuanzang's brother). The towering white pagoda, nearby, illuminated the imperial city, and many in the palace saw it, often touching the Emperor's thoughts. On the eighth day of the fourth month of the first year of the Zongzhang era, the Emperor ordered that he be reburied in the northern plain of Fanchuan. He consulted with the state and county officials, who provided manpower. When the coffin was opened again, everyone was amazed. After a long burial, the Master's appearance was the same as when he had just passed away. If it were not for the power of his vows, how could this have been achieved? The Master was seven feet tall, his body was reddish-white, his eyebrows and eyes were sparse and bright, and his appearance was dignified and serene. His speech was clear and beautiful, and his tone was melodious, so that those who listened did not feel tired, and those who looked at him forgot their fatigue. Whether he was among the disciples or facing guests, he would sit for half a day without tilting or moving. He wore a simple kasaya (Buddhist robe), tailored to fit, made of fine wool, and of moderate width. He walked with composure, always looking forward and never glancing to the left or right. He was eloquent, like a great river flowing; radiant, like a lotus flower in the water. In addition, he was strict in his observance of the precepts, consistent from beginning to end. His determination to cherish the precepts exceeded that of protecting a floating bladder; his steadfastness in maintaining reverence exceeded that of tying grass with a rope. Xuanzang lived a simple life and did not like to socialize. Once he entered the monastery, he would not come out unless he had an imperial command. It is also said that in the heat of summer, his body had no sweat; in the cold of winter, his face did not appear miserable. Moreover, he did not die young, nor did he die late, he lacked nothing, nor was he superfluous. Perhaps we cannot yet fully understand his position, and how can we measure him by the standards of the wise and the holy?
又北宮現疾之時徴應繁縟。將終之日色貌敷愉。亦難得而測也。及終后月餘日。有人赍栴檀末香至。請依西國法以涂三藏身。眾咸莫之許。其人作色曰。弟子別奉進止師等若不許請錄狀以聞。眾從之及開棺發殮已。人覺異香等蓮花之氣。互相驚問。皆云若茲。向人除並殮衣唯留襯服。眾睹三藏貌如生。人皆號絕共視。向人涂香服殮蓋棺已俄失所在。眾疑天人焉。又其聽言觀行名實相守。精厲晨昏計時分業。虔虔不懈專思法務。言無名利行絕虛浮。曲識機緣善通物性。不倨不諂行藏適時。吐味幽深辯開疑議。寔當代之英賢。乃釋門之法將矣。且其發矇入法特異常倫。聽覽經論用為恒任。既周行東夏挹酌諸師。披露肝膽盡其精義。莫不傾倒林藪更新學府。遂能不遠數萬咨求勝法。誓舍形命必會為期。發趾張掖途次龍沙。中途艱險身心僅絕。既達高昌倍光來價。傳國祖送備閱靈儀。路出鐵門石門。躬乘沙嶺雪嶺。歷天險而志逾慷慨。遭兇賊而神彌厲勇。兼以歸稟正教師承戒賢。理逐言揚義非再授。廣聞異論包藏胸臆。致使梵侶傾心不遺其法。又以起信一論文出馬鳴。印度諸僧思承其本。奘乃譯唐為梵通布五天。斯則法化之緣東西互舉。又西華餘論深尚聲明。奘乃卑心請決隨授隨曉。致有七變其勢動發異蹤三循廣論恢張懷抱。
故得施無厭寺三千學僧皆號智囊護持城塹。及睹其唇吻聽其詞義。皆彈指讚歎何斯人也。隨其遊歷塞外海東百三十國。道俗邪正承其名者。莫不仰德歸依更崇開信。可以家國增榮。光宅推遠獻奉歲至。咸奘之功。若非天挺英靈生知聖授。何能振斯鴻緒導達遺蹤。前後僧傳往天竺者。首自法顯法勇終於道邃道生。相繼中途一十七返。取其通言華梵妙達文筌揚導國風開悟邪正莫高於法師矣。恨其經部不翻其數猶眾。年未遲暮足得出之。無常奄及惜哉。四分律刪補隨機羯磨一卷(序題云曇無德部四分律刪補隨機羯磨見內典錄)釋迦氏略譜一卷(或無略字見內典錄麟德二年九月十八日于西明寺撰訖)釋迦方誌二卷(見內典錄永徽元年撰)大唐內典錄十卷(見內典錄麟德元年于西明寺撰)集古今佛道論衡四卷(見內典錄前三卷龍朔元年于西明寺撰第四卷麟德元年撰或二卷)東夏三寶感通錄三卷(亦云集神州三寶感通錄見內典錄麟德元年夏六月于清官精舍集)續高僧傳三十卷(見內典錄)廣弘明集三十卷(見內典錄)
右八部八十一卷其本並在。
沙門釋道宣。俗姓錢氏。吳興人也。彭祖之後胤。宣少尋教相長慕尋師。關之東西河之南北。追訪賢友無憚苦辛。外傅九流內精三學。戒香芬潔定水澄漪。存護法城著述無輟
【現代漢語翻譯】 現代漢語譯本：因此，施無厭寺的三千學僧都稱道宣律師為『智囊』，護持城池。當他們看到道宣律師的言談舉止，聽到他的精妙義理，無不彈指讚歎：『這是何等樣人啊！』道宣律師隨其遊歷塞外海東一百三十個國家，無論僧俗、正邪，凡是聽聞他名聲的人，沒有不仰慕他的德行而歸依，更加崇尚並開啟信仰。可以使國家增添榮耀，光輝遠播，各國進獻的貢品歲歲不斷，這都是玄奘（Tang Sanzang）的功勞。如果不是天生英明，生來就具有聖人的智慧，又怎麼能繼承併發揚如此宏大的事業，引導並闡明前人的遺蹟呢？以前的僧傳中記載的去往天竺（Tianzhu，古印度）的僧人，最早是法顯（Faxian），法勇（Fayong），最晚是道邃（Daosui），道生（Daosheng），他們相繼在中途往返十七次。但要說精通梵語和漢語，巧妙地運用文字，發揚光大國家風尚，開導並醒悟邪惡和不正的人，沒有誰能比得上道宣律師了。遺憾的是，他所著的經書數量眾多，卻沒有全部翻譯出來。如果壽命不是太短，完全可以完成這些翻譯工作。可惜的是，無常迅速降臨。他著有：《四分律刪補隨機羯磨》一卷（序題上說，是曇無德部（Dharmaguptaka）的《四分律刪補隨機羯磨》，見於《內典錄》）；《釋迦氏略譜》一卷（或者沒有『略』字，見於《內典錄》，麟德二年九月十八日在西明寺撰寫完畢）；《釋迦方誌》二卷（見於《內典錄》，永徽元年撰寫）；《大唐內典錄》十卷（見於《內典錄》，麟德元年在西明寺撰寫）；《集古今佛道論衡》四卷（見於《內典錄》，前三卷龍朔元年在西明寺撰寫，第四卷麟德元年撰寫，或為二卷）；《東夏三寶感通錄》三卷（也叫《集神州三寶感通錄》，見於《內典錄》，麟德元年夏六月在清官精舍編輯）；《續高僧傳》三十卷（見於《內典錄》）；《廣弘明集》三十卷（見於《內典錄》）。 以上八部共八十一卷，原本都還在。 沙門釋道宣（Shramana Shi Daoxuan），俗姓錢，是吳興（Wuxing）人，彭祖（Peng Zu）的後代。道宣律師年少時就尋求佛法教義，長大后就仰慕並追隨名師。關中（Guanzhong）東西，黃河（Yellow River）南北，他四處尋訪賢能的朋友，不畏懼任何艱難困苦。對外博覽九流之學，對內精通佛學三藏。戒律的香氣芬芳純潔，禪定的水清澈平靜。他致力於守護佛法之城，著書立說從不間斷。
【English Translation】 English version: Therefore, the three thousand student monks of Shi Wu Yan Temple all called Daoxuan (Daoxuan, a prominent Tang Dynasty monk) a 'brains trust,' protecting the city's defenses. When they saw his demeanor and heard his profound teachings, they all snapped their fingers in admiration, exclaiming, 'What kind of person is this!' Daoxuan followed him on travels to one hundred and thirty countries beyond the Great Wall and east of the sea. Whether monks or laity, orthodox or heterodox, all who heard of his name admired his virtue and took refuge in him, further revering and initiating faith. He could bring glory to the country, spread its radiance far and wide, and the tributes offered by various countries arrived year after year. This was all due to the merit of Xuanzang (Tang Sanzang). If he were not born with extraordinary intelligence and innate saintly wisdom, how could he have inherited and carried forward such a grand undertaking, guiding and elucidating the traces of his predecessors? In previous biographies of monks who went to Tianzhu (Tianzhū, ancient India), the earliest were Faxian (Faxian) and Fayong (Fayong), and the latest were Daosui (Daosui) and Daosheng (Daosheng), who successively made seventeen round trips in the middle. But in terms of being proficient in both Sanskrit and Chinese, skillfully using language, promoting the national customs, and enlightening the wicked and the unjust, no one could surpass Dharma Master Daoxuan. It is regrettable that the numerous scriptures he authored were not all translated. If his life had not been cut short, he could have completed these translations. Alas, impermanence arrived swiftly. He authored: 'Supplementary Random Karma of the Four-Part Vinaya' (Si Fen Lu Shan Bu Sui Ji Karma) in one volume (the preface states that it is the 'Supplementary Random Karma of the Four-Part Vinaya' of the Dharmaguptaka (Tánwúdé bù) school, found in the 'Catalogue of Inner Canon'); 'Brief Genealogy of the Shakya Clan' (Shi Jia Shi Lue Pu) in one volume (or without the word 'Brief,' found in the 'Catalogue of Inner Canon,' completed on the 18th day of the 9th month of the 2nd year of Linde at Ximing Temple); 'Gazetteer of Shakya' (Shi Jia Fang Zhi) in two volumes (found in the 'Catalogue of Inner Canon,' written in the first year of Yonghui); 'Great Tang Catalogue of Inner Canon' (Da Tang Nei Dian Lu) in ten volumes (found in the 'Catalogue of Inner Canon,' written in the first year of Linde at Ximing Temple); 'Collected Discourses on Buddhism and Taoism from Ancient and Modern Times' (Ji Gu Jin Fo Dao Lun Heng) in four volumes (found in the 'Catalogue of Inner Canon,' the first three volumes written in the first year of Longshuo at Ximing Temple, the fourth volume written in the first year of Linde, or in two volumes); 'Records of Miraculous Responses of the Three Jewels in Dongxia' (Dong Xia San Bao Gan Tong Lu) in three volumes (also called 'Collected Records of Miraculous Responses of the Three Jewels in Shenzhou,' found in the 'Catalogue of Inner Canon,' compiled in the summer of the first year of Linde at Qingguan Vihara); 'Continued Biographies of Eminent Monks' (Xu Gao Seng Zhuan) in thirty volumes (found in the 'Catalogue of Inner Canon'); 'Expanded Collection for the Propagation of Light' (Guang Hong Ming Ji) in thirty volumes (found in the 'Catalogue of Inner Canon'). The above eight works comprise eighty-one volumes, and the original copies are all still extant. Shramana Shi Daoxuan (Shramana Shi Daoxuan), whose secular surname was Qian, was a native of Wuxing (Wuxing), a descendant of Peng Zu (Peng Zu). Daoxuan sought Buddhist teachings in his youth and admired and followed famous teachers in his adulthood. East and west of Guanzhong (Guanzhong), north and south of the Yellow River (Yellow River), he traveled everywhere in search of virtuous friends, unafraid of any hardship. Outwardly, he was well-versed in the Nine Schools of thought; inwardly, he was proficient in the Three Baskets of Buddhist teachings. The fragrance of his precepts was pure and clean, and the water of his meditation was clear and tranquil. He devoted himself to protecting the city of Dharma and never ceased writing.
。尤工律藏刪補章儀常於終南山以堅其志。凡所修撰並行于代。護法綱要此錄載之。余別行門在於內典。貞觀末年方事修緝。撰四分刪補羯磨等八部。內典錄中更有後續高僧傳十卷。尋本未獲故闕。一切經音義二十五卷(見內典錄)
右一部二十五卷其本見在。
沙門釋玄應。大慈恩寺翻經沙門也。博聞強記鏡林苑之宏標。窮討本支通古今之互體。故能仇校源流勘閱時代。刪稚古之野素。削澆薄之浮雜。悟通俗而顯教。舉集略而騰美。真可謂文字之鴻圖言音之龜鏡者也。以貞觀之末敕召參傳綜經正緯咨為實錄。因譯尋閱捃拾藏經為之音義。註釋訓解援引群籍。證據卓明煥然可領。昔高齊沙門釋道慧為一切經音。依字直反曾無追顧。致失教義寔迷匡俗。應所作者全異恒倫。徴核本據務存實錄。即萬代之師宗。亦當朝之難偶也。恨敘綴才了未及覆疏。遂從物故。惜哉。古今譯經圖紀四卷
右一部四卷其本見在。
沙門釋靖邁。簡州人也。以博學馳譽。大唐三藏翻譯眾經。召充綴文大德。后大慈恩寺翻經堂中。壁畫古來傳譯緇素。靖邁於是緝維其事。撰成圖紀題之於壁。但略費長房錄續逮皇朝。直述譯經余無所紀。千眼千臂觀世音菩薩陀羅尼神咒經二卷(或一卷貞觀中在內譯初出與唐流志千眼千手
【現代漢語翻譯】 尤工於《律藏刪補章儀》，常在終南山以堅定其志向。凡是他所修撰的，都在當時流傳。護法的綱要都記載在這部書中。其餘的別行門則在內典之中。貞觀末年才開始從事修繕整理，撰寫了《四分刪補羯磨》等八部。內典目錄中還有《續高僧傳》十卷，但尋找原本沒有找到，所以闕如。《一切經音義》二十五卷（見內典錄）。 右面這一部共二十五卷，其原本現在還在。 沙門釋玄應（人名，大慈恩寺的譯經沙門），博聞強記，是鏡林苑的宏偉標桿。窮盡探究根本，通曉古今的相互關係。所以能夠校對源流，勘察時代，刪去稚嫩古樸的粗疏之處，削減浮誇淺薄的雜亂之辭，領悟通俗易懂的道理而彰顯佛教教義，舉出精要簡略的內容而使其聲名遠揚。真可謂是文字方面的宏偉藍圖，言語聲音方面的規範準則。在貞觀末年，奉敕召入參與翻譯，綜合經典，匡正謬誤，諮詢實況記錄。因此在翻譯、尋閱、收集整理藏經時，為之作音義，註釋訓解，援引各種典籍，證據確鑿，明白易懂。從前高齊的沙門釋道慧（人名）為《一切經音》作注，只是按照字面直接反切注音，從來沒有深入研究，導致失去了教義，實在迷惑了世俗。玄應所作的完全不同於以往的常例，考證覈實依據，務求儲存真實記錄，既是萬代的師表，也是當朝難以遇到的。遺憾的是，敘述綴輯剛剛完成，還來不及覆核疏通，就去世了。可惜啊。《古今譯經圖紀》四卷 右面這一部共四卷，其原本現在還在。 沙門釋靖邁（人名，簡州人），以博學而聞名。大唐三藏翻譯眾多經典，召他來充當綴文大德。後來在大慈恩寺的翻經堂中，墻壁上畫著自古以來翻譯經典的僧人和俗人。靖邁於是整理維護這件事，撰寫成《圖紀》，題寫在墻壁上。但只是簡略地沿用了費長房的記錄，續寫到皇朝，只敘述了翻譯經典的事情，沒有記載其他內容。《千眼千臂觀世音菩薩陀羅尼神咒經》二卷（或一卷，貞觀年間在內廷翻譯，最初與唐流志的《千眼千手》
【English Translation】 He particularly excelled in the 'Chapter and Rituals for Supplementing and Revising the Vinaya Pitaka,' often staying at Mount Zhongnan to strengthen his resolve. All his writings were circulated in his time. The essential principles of Dharma protection are recorded in this book. Other separate practices are found within the Inner Canon. It was not until the end of the Zhenguan era that he began to revise and compile, writing eight parts including the 'Supplemented and Revised Karmavācanā of the Dharmaguptaka Vinaya.' The Inner Canon catalog also contains ten volumes of 'Continued Biographies of Eminent Monks,' but the original could not be found, so it is missing. 'Pronunciation and Meaning of All Sutras' in twenty-five volumes (see Inner Canon catalog). The above one set of twenty-five volumes, the original is still extant. The śrāmaṇa (Buddhist monk) Shi Xuan Ying (name, a sutra translator at the Great Ci'en Temple), with extensive knowledge and a strong memory, was a grand model for the Mirror Forest Garden. He thoroughly investigated the roots and branches, understanding the mutual relationship between ancient and modern times. Therefore, he was able to collate the sources, examine the eras, remove the crude and rustic elements of antiquity, and reduce the frivolous and shallow complexities. He comprehended the common and easily understood principles, thereby highlighting the Buddhist teachings, and presented the essential and concise content, making its reputation soar. He can truly be called a grand blueprint for writing and a model for speech and sound. At the end of the Zhenguan era, he was summoned by imperial decree to participate in translation, synthesizing the scriptures, correcting errors, and consulting on factual records. Therefore, when translating, searching, and collecting the Tripitaka, he created pronunciation and meaning notes for it, providing annotations and explanations, and citing various texts, with clear and evidential support, making it easy to understand. In the past, the śrāmaṇa Shi Dao Hui (name) of the Northern Qi Dynasty made notes on the pronunciation of all sutras, simply transcribing the sounds directly according to the characters, without ever pursuing deeper meaning, resulting in the loss of the teachings and truly misleading the common people. What Xuan Ying did was completely different from the usual practice, verifying the basis and striving to preserve the true record, making him a teacher for all generations and a rare find in the current dynasty. It is regrettable that the narration and compilation were just completed and had not yet been reviewed and elaborated when he passed away. What a pity. 'Illustrated Records of Sutra Translation in Ancient and Modern Times' in four volumes. The above one set of four volumes, the original is still extant. The śrāmaṇa Shi Jing Mai (name, from Jianzhou), was renowned for his extensive learning. When the Great Tang Tripitaka translated many scriptures, he was summoned to serve as a great virtue in composing texts. Later, in the sutra translation hall of the Great Ci'en Temple, the walls were painted with monks and laypeople who had translated scriptures since ancient times. Jing Mai then organized and maintained this matter, compiling it into an 'Illustrated Record' and inscribing it on the walls. However, he only briefly followed Fei Changfang's records, continuing to the imperial court, only narrating the translation of scriptures and not recording other content. 'Thousand-Eyed and Thousand-Armed Avalokiteśvara Dhāraṇī Divine Mantra Sutra' in two volumes (or one volume, translated in the inner court during the Zhenguan era, initially with Tang Liuzhi's 'Thousand-Eyed and Thousand-Handed'
身經同本沙門波侖制序)千囀陀羅尼觀世音菩薩咒經一卷(或無經字永徽四年于總持寺譯)觀自在菩薩隨心咒經一卷(亦云多唎心經永徽四年于總持寺譯)清凈觀世音普賢陀羅尼經一卷(永徽四年于總持寺譯見大周錄)
右四部五卷其本並在。
沙門釋智通。律行清苦兼明經論。于總持門特所留意。通以隋大業年中出家。住京大總持寺。有遊方之志。遂于洛京翻經館。學梵書語早通精奧。唐貞觀中有北天竺僧。赍千臂千眼經梵本奉進。文帝敕通共梵僧相對譯出。勒成二卷。後於天皇永徽四年癸丑于總持寺又出千囀等經三部。千手千眼觀世音菩薩廣大圓滿無礙大悲心陀羅尼經一卷
右一部一卷其本見在。
沙門伽梵達摩。唐云尊法。西印度人也。譯千手千眼大悲心經一卷。然經題云西天竺伽梵達摩譯不標年代。推其本末似是皇朝新譯。但以傳法之士隨緣利見。出經流佈更適余方。既不記年號故莫知近遠。升親問梵僧云有梵本。既非謬妄故載斯錄。準千臂經序亦云智通共出。陀羅尼集經十二卷(見大周錄永微四年三月十四日于慧日寺譯至五年四月十五日畢沙門玄揩筆受)
右一部一十二卷其本見在。
沙門阿地瞿多。唐言無極高。中印度人。學窮滿字行潔圓珠。精練五明妙通三藏。
【現代漢語翻譯】 現代漢語譯本：(身經同本沙門波侖制序)《千囀陀羅尼觀世音菩薩咒經》一卷（或無『經』字，永徽四年于總持寺譯）《觀自在菩薩隨心咒經》一卷（亦云《多唎心經》，永徽四年于總持寺譯）《清凈觀世音普賢陀羅尼經》一卷（永徽四年于總持寺譯，見《大周錄》）。 右四部五卷，其本都在。 沙門釋智通，律行清苦，兼明經論。于總持門特所留意。通以隋大業年中出家，住京大總持寺。有遊方之志，遂于洛京翻經館，學梵書語，早通精奧。唐貞觀中有北天竺僧，赍《千臂千眼經》梵本奉進。文帝敕通共梵僧相對譯出，勒成二卷。後於天皇永徽四年癸丑于總持寺又出《千囀》等經三部。《千手千眼觀世音菩薩廣大圓滿無礙大悲心陀羅尼經》一卷。 右一部一卷，其本見在。 沙門伽梵達摩（Gavamdhama），唐云尊法，西印度人也。譯《千手千眼大悲心經》一卷。然經題云西天竺伽梵達摩譯，不標年代。推其本末，似是皇朝新譯。但以傳法之士隨緣利見，出經流佈更適余方。既不記年號，故莫知近遠。升親問梵僧云有梵本。既非謬妄，故載斯錄。準《千臂經》序亦云智通共出。《陀羅尼集經》十二卷（見《大周錄》，永微四年三月十四日于慧日寺譯，至五年四月十五日畢，沙門玄揩筆受）。 右一部一十二卷，其本見在。 沙門阿地瞿多（Atikuta），唐言無極高，中印度人。學窮滿字，行潔圓珠。精練五明，妙通三藏。
【English Translation】 English version: (Preface by Shramana Bolun, who personally experienced the same text)《Thousand Chants Dharani Avalokitesvara Bodhisattva Mantra Sutra》, one volume (or without the word 'Sutra', translated in the fourth year of Yonghui at Zongchi Temple). 《Avalokitesvara Bodhisattva Follow-Heart Mantra Sutra》, one volume (also known as 《Tara Heart Sutra》, translated in the fourth year of Yonghui at Zongchi Temple). 《Pure Avalokitesvara Samantabhadra Dharani Sutra》, one volume (translated in the fourth year of Yonghui at Zongchi Temple, see 《Da Zhou Lu》). The above four parts, five volumes in total, the original texts are all present. Shramana Shi Zhitong, practiced the precepts diligently and austerely, and was also knowledgeable in sutras and treatises. He paid particular attention to the Zongchi school. Zhitong became a monk in the Daye era of the Sui Dynasty and resided in the Dazongchi Temple in the capital. He had the ambition to travel and thus studied Sanskrit in the translation hall of Luoyang, quickly mastering its essence. During the Zhenguan era of the Tang Dynasty, a monk from North India brought a Sanskrit version of the 《Thousand Arms Thousand Eyes Sutra》 as an offering. Emperor Taizong ordered Zhitong to translate it with the Sanskrit monk, compiling it into two volumes. Later, in the fourth year of Yonghui (Gui Chou year) of Emperor Gaozong, he translated three sutras including 《Thousand Chants》 at Zongchi Temple. 《Thousand Hands Thousand Eyes Avalokitesvara Bodhisattva Vast Perfect Unobstructed Great Compassion Heart Dharani Sutra》, one volume. The above one part, one volume, the original text is extant. Shramana Gavamdhama, which means 'Revered Dharma' in Tang, was from West India. Translated 《Thousand Hands Thousand Eyes Great Compassion Heart Sutra》, one volume. However, the sutra title states that it was translated by Gavamdhama from West India, without specifying the year. Judging from its origin, it seems to be a newly translated sutra of the imperial dynasty. However, the Dharma teachers spread the teachings according to circumstances, and the circulation of the sutra was more suitable for other regions. Since the year was not recorded, its proximity is unknown. When Shengqin asked the Sanskrit monk, he said there was a Sanskrit version. Since it was not false, it is recorded here. According to the preface of the 《Thousand Arms Sutra》, it is also said that Zhitong jointly translated it. 《Dharani Collection Sutra》, twelve volumes (see 《Da Zhou Lu》, translated at Hui Ri Temple from March 14th of the fourth year of Yongwei to April 15th of the fifth year, with Shramana Xuan Kai taking notes). The above one part, twelve volumes, the original text is extant. Shramana Atikuta, which means 'Extremely High' in Tang, was from Central India. He mastered the complete script, and his conduct was as pure as a perfect pearl. He was proficient in the five sciences and had a profound understanding of the Tripitaka.
加以大士利生無吝鄉國。志弘像教罔懼艱險。遂西逾雪嶺東越沙河。載歷艱難來儀帝闕。以天皇永徽三年壬子正月。廣將梵本來屆長安。敕令慈恩寺安置。沙門大乘琮等一十六人。英公鄂公等一十二人。請高於慧日寺浮圖院。建陀羅尼普集會壇。緣壇所須並皆供辦。法成之日屢降靈異。京中道俗咸嘆希逢。沙門玄揩等遂固請翻其法本。后以四年癸丑至五年甲寅于慧日寺。從金剛大道場經中撮要鈔譯。整合一十二卷。沙門玄揩等筆受。於時有中印度大菩提寺僧阿難律木叉師迦葉師等。于經行寺譯功德天法。編在集經第十卷內故不別存也。諸經要集二十卷(顯慶年西明寺撰)
右一部二十卷其本見在。
沙門釋玄惲。本名世道。律學高譽慕重前良。綴緝為務兼有鈔疏註解眾經。西明創居召為大德。顯慶年中讀一切經。鈔諸要事撰成一部。名諸經要集。余如內典錄載。集沙門不拜俗議六卷(見內典錄)
右一部六卷其本見在。
沙門釋彥悰。識量總敏博曉群經。善屬文華尤工著述。天皇龍朔二年壬戌有詔令拜君親。恐傷國化令百司遍議。於時沙門道宣等共上書啟聞于朝廷。眾議異端所司進入。聖躬親覽下敕罷之。悰恐後代無聞故。纂斯事並前代故事及先賢答對。名為集沙門不拜俗議。傳之後代永作
【現代漢語翻譯】 現代漢語譯本： 這位大士（菩薩的尊稱）利益眾生，不吝惜自己的鄉土。立志弘揚佛法，不畏懼艱難險阻。於是向西越過雪山，向東渡過沙漠。歷經艱難困苦，來到帝都朝見。在唐高宗永徽三年壬子年正月，攜帶大量的梵文佛經來到長安。皇帝下令安置在慈恩寺。沙門（出家修道的人）大乘琮等十六人，英公、鄂公等十二人，恭請他住在慧日寺浮圖院。建造陀羅尼普**壇（修法的場所），道場所需的一切都供給完備。法事完成之日，屢次顯現靈異。京城中的僧人和俗人都感嘆難得一見。沙門玄揩等人於是懇請翻譯這部佛經。後來在永徽四年癸丑年至五年甲寅年，在慧日寺，從《金剛大道場經》中摘取要點抄錄翻譯，彙集成十二卷。沙門玄揩等人負責筆錄。當時有中印度大菩提寺的僧人阿難律木叉師、迦葉師等人，在經行寺翻譯《功德天法》，編在《集經》第十卷內，所以沒有單獨儲存。還有《諸經要集》二十卷（顯慶年間西明寺撰寫）。 以上一部共二十卷，原本現在還在。 沙門釋玄惲（僧人的法號）。本名世道。以精通戒律而享有很高的聲譽，仰慕前人的優秀品德。以輯錄整理為己任，兼有抄寫、疏解、註解各種佛經。西明寺初建時，被召請為大德（德高望重的僧人）。顯慶年間，閱讀一切佛經，抄錄各種要事，撰寫成一部書，名為《諸經要集》。其餘的記載在《內典錄》中。還有《集沙門不拜俗議》六卷（見《內典錄》）。 以上一部共六卷，原本現在還在。 沙門釋彥悰（僧人的法號）。才識敏捷，博學群經。擅長寫作，尤其擅長著述。唐高宗龍朔二年壬戌年，有詔令僧人拜見君親（皇帝和父母），他擔心會損害國家的教化，於是命令百官普遍議論。當時沙門道宣等人共同上書啟奏朝廷。眾人的議論各不相同，有關部門將議論呈報上去。皇帝親自閱覽，下令停止這項命令。彥悰擔心後代無人知曉此事，所以纂集此事，並收集前代的舊事以及先賢的答對，名為《集沙門不拜俗議》，流傳給後代，永遠作為借鑑。
【English Translation】 English version: This great Bodhisattva (a respectful title for a Bodhisattva) benefits sentient beings, not begrudging his own homeland. He aspired to propagate the Buddhist teachings, not fearing difficulties and dangers. Thus, he crossed the snowy mountains to the west and traversed the desert to the east. Enduring hardships, he arrived at the imperial capital to pay homage. In the first month of the Renzi year, the third year of the Yonghui era of Emperor Gaozong of the Tang Dynasty, he brought a large number of Sanskrit Buddhist scriptures to Chang'an. The emperor ordered him to be housed in Ci'en Monastery. The Shramana (ordained monk) Dacheng Cong and sixteen others, along with Duke Ying, Duke E, and twelve others, respectfully invited him to reside in the pagoda courtyard of Hui Ri Monastery. They built a Dharani Pūjā platform (a place for performing rituals), and all the necessities for the Dharma assembly were provided. On the day the Dharma practice was completed, miraculous events occurred repeatedly. The monks and laypeople in the capital all marveled at this rare sight. The Shramana Xuan Kai and others then earnestly requested to translate this Buddhist scripture. Later, from the Guichou year, the fourth year of Yonghui, to the Jiayin year, the fifth year, at Hui Ri Monastery, they extracted the essentials from the 'Vajra Great Bodhimaṇḍa Sūtra', copied and translated them, compiling them into twelve volumes. The Shramana Xuan Kai and others were responsible for the writing. At that time, there were monks from the Great Bodhi Monastery in Central India, including the Vinaya Master Ananda and the Master Kashyapa, who translated the 'Merit Goddess Dharma' at the Jingxing Monastery, which was compiled into the tenth volume of the 'Collected Sutras', so it was not preserved separately. There is also the 'Essential Collection of Various Sutras' in twenty volumes (compiled by Ximing Monastery during the Xianqing era). The above is one part, totaling twenty volumes, and the original is still extant. The Shramana Shi Xuan Yun (a monk's Dharma name). His original name was Shi Dao. He enjoyed a high reputation for his mastery of the Vinaya (monastic discipline), admiring the excellent virtues of his predecessors. He took it as his duty to compile and organize, and also copied, annotated, and commented on various Buddhist scriptures. When Ximing Monastery was first built, he was invited to be a great virtuous monk (a highly respected monk). During the Xianqing era, he read all the Buddhist scriptures, copied various important matters, and wrote a book called 'Essential Collection of Various Sutras'. The rest of the records are in the 'Catalogue of Inner Canons'. There is also 'Collected Discussions on Shramanas Not Bowing to Secular Customs' in six volumes (see 'Catalogue of Inner Canons'). The above is one part, totaling six volumes, and the original is still extant. The Shramana Shi Yan Cong (a monk's Dharma name). He was quick-witted and knowledgeable in various scriptures. He was good at writing, especially at composing works. In the Renxu year, the second year of the Longshuo era of Emperor Gaozong of the Tang Dynasty, there was an edict ordering monks to pay respects to the emperor and their parents. He was worried that it would harm the country's teachings, so he ordered the officials to discuss it widely. At that time, the Shramana Dao Xuan and others jointly submitted a memorial to the court. The opinions of the people were different, and the relevant departments submitted the opinions. The emperor personally read it and ordered the order to be stopped. Yan Cong was worried that future generations would not know about this matter, so he compiled this matter, and collected the old events of the previous generations and the answers of the former sages, named 'Collected Discussions on Shramanas Not Bowing to Secular Customs', which was passed on to future generations as a reference forever.
楷模。墻塹法城玄風不墜也。兼撰大唐京師寺錄。行於代。
開元釋教錄卷第八(總錄之八) 大正藏第 55 冊 No. 2154 開元釋教錄
開元釋教錄卷第九
庚午歲西崇福寺沙門智升撰
總括群經錄上之九(大唐傳譯之餘)師子莊嚴王菩薩請問經一卷(一名八曼荼羅經龍朔三年于慈恩寺譯見大周錄)離垢慧菩薩所問禮佛法經一卷(龍朔三年于慈恩寺譯見大周錄)阿吒那智經一卷(龍朔三年于慈恩寺譯見續高僧傳)
右三部三卷(前二部二卷見在後一部一卷本闕)。
沙門那提。唐曰福生。具依梵言則云布如烏伐耶。以言煩多故此但訛略而云那提也。本中印度人。少出家名師開悟。志氣雄遠弘道為懷。歷游諸國務在開物。而善達聲明通諸詁訓。大夏召為文士。擬此土蘭臺著作者。性泛愛好奇尚。聞有涉悟不憚遠夷。曾往執師子國。又東南上楞伽山。南海諸國隨緣遠化。承脂那東國盛傳大乘佛法崇盛贍洲稱最。乃蒐集大小乘經律論五百餘甲合一千五百餘部。以天皇永徽六年創達京師。有敕令于慈恩安置所司供給。時玄奘法師當途翻譯。聲華騰蔚無由克彰掩抑蕭條般若是難。那提不蒙引致無由自敷。顯慶元年敕往崑崙諸國採取異藥。既至南海諸王歸敬。為別立寺度人
【現代漢語翻譯】 現代漢語譯本： 楷模（kaimo）：可以作為榜樣的人。墻塹法城玄風不墜也：像城墻和護城河一樣可以作為屏障和楷模，玄妙的佛法不會因此而衰落。兼撰大唐京師寺錄：還撰寫了《大唐京師寺錄》。行於代：流傳於後世。
《開元釋教錄》卷第八（總錄之八） 大正藏第55冊 No. 2154 《開元釋教錄》
《開元釋教錄》卷第九
庚午年西崇福寺沙門智升撰
總括群經錄上之九（大唐傳譯之餘）：總括所有佛經的目錄，上卷第九（大唐翻譯的剩餘部分）。師子莊嚴王菩薩請問經一卷（Shizi Zhuangyan Wang Pusa Qingwen Jing）：《師子莊嚴王菩薩請問經》一卷（又名《八曼荼羅經》（Ba Mantuluo Jing），龍朔三年在慈恩寺翻譯，見於《大周錄》）。離垢慧菩薩所問禮佛法經一卷（Ligou Hui Pusa Suowen Lifofa Jing）：《離垢慧菩薩所問禮佛法經》一卷（龍朔三年在慈恩寺翻譯，見於《大周錄》）。阿吒那智經一卷（Azhana Zhi Jing）：《阿吒那智經》一卷（龍朔三年在慈恩寺翻譯，見於《續高僧傳》）。
右三部三卷（前二部二卷見在，后一部一卷本闕）：以上三部經共三卷（前兩部共兩卷現存，后一部一卷已缺失）。
沙門那提（Shamen Nati）：唐朝稱他為福生（Fusheng）。具依梵言則云布如烏伐耶（Buru Wufaye）：如果完全按照梵語發音，應該叫做布如烏伐耶。以言煩多故此但訛略而云那提也：因為發音繁瑣，所以這裡簡化訛稱為那提。本中印度人：他是中印度人。少出家名師開悟：年少出家，被名師開悟。志氣雄遠弘道為懷：志向遠大，以弘揚佛法為己任。歷游諸國務在開物：遊歷各國，致力於開啟民智。而善達聲明通諸詁訓：精通聲明學，通曉各種訓詁。大夏召為文士：被大夏國召為文士。擬此土蘭臺著作者：相當於中原的蘭臺著作者。性泛愛好奇尚：天性博愛，好奇心強。聞有涉悟不憚遠夷：聽說有關於覺悟的事情，不害怕遙遠的異國。曾往執師子國：曾經前往執師子國（Zhi Shizi Guo）。又東南上楞伽山：又向東南登上楞伽山（Lengjia Shan）。南海諸國隨緣遠化：在南海各國隨緣教化。承脂那東國盛傳大乘佛法崇盛贍洲稱最：聽說脂那（Zhi Na）東國盛傳大乘佛法，崇尚佛法的程度在贍洲（Shanzhou）最為突出。乃蒐集大小乘經律論五百餘甲合一千五百餘部：於是蒐集大小乘經律論五百多夾，共一千五百多部。以天皇永徽六年創達京師：在天皇永徽六年到達京師。有敕令于慈恩安置所司供給：皇帝下令在慈恩寺（Ci』en Si）安置，由有關部門供給。時玄奘法師當途翻譯：當時玄奘（Xuanzang）法師正在翻譯佛經。聲華騰蔚無由克彰掩抑蕭條般若是難：聲名顯赫，無法超越，般若智慧難以彰顯。那提不蒙引致無由自敷：那提（Nati）沒有被引薦，無法自己陳述。顯慶元年敕往崑崙諸國採取異藥：顯慶元年，皇帝下令前往崑崙（Kunlun）各國採集奇異藥物。既至南海諸王歸敬：到達后，南海各國國王都非常尊敬他。為別立寺度人：為他另外建立寺廟，度化世人。
【English Translation】 English version: Kaimo: A person who can be a role model. 'Qiangqian facheng xuanfeng buzhui ye': Like city walls and moats, they can serve as barriers and role models, and the profound Buddhist teachings will not decline because of this. 'Jian zhuan Da Tang Jingshi Si Lu': Also wrote the 'Records of Temples in the Capital of the Great Tang Dynasty'. 'Xing yu dai': Passed down to future generations.
Kaiyuan Shijiao Lu, Volume 8 (General Record 8) Taisho Tripitaka, Volume 55, No. 2154, Kaiyuan Shijiao Lu
Kaiyuan Shijiao Lu, Volume 9
Compiled by Shramana Zhisheng of Xichongfu Temple in the year Gengwu
General Compilation of Sutras, Part 9 (Remaining Translations of the Great Tang): A general catalog of all Buddhist scriptures, Volume 9, Part 1 (remaining translations of the Great Tang). 'Shizi Zhuangyan Wang Pusa Qingwen Jing': One volume of the 'Lion Adornment King Bodhisattva's Questions Sutra' (also known as the 'Eight Mandala Sutra'), translated at Ci'en Temple in the third year of Longshuo, see the 'Great Zhou Record'. 'Ligou Hui Pusa Suowen Lifofa Jing': One volume of the 'Sutra on the Method of Worshipping the Buddha as Asked by the Immaculate Wisdom Bodhisattva', translated at Ci'en Temple in the third year of Longshuo, see the 'Great Zhou Record'. 'Azhana Zhi Jing': One volume of the 'Atana Wisdom Sutra', translated at Ci'en Temple in the third year of Longshuo, see the 'Continued Biographies of Eminent Monks'.
Right, three parts, three volumes (the first two parts, two volumes, are extant; the last part, one volume, is missing).
Shramana Nati: The Tang Dynasty called him Fusheng. 'Ju yi Fan yan ze yun Buru Wufaye': If pronounced completely according to Sanskrit, it should be called Buru Wufaye. 'Yi yan fan duo gu ci dan e lue er yun Nati ye': Because the pronunciation is cumbersome, it is simplified and mispronounced as Nati here. Originally from Central India: He was from Central India. He left home at a young age and was enlightened by a famous teacher. He had lofty ambitions and took it as his mission to promote Buddhism. He traveled to various countries and devoted himself to enlightening the people. He was proficient in phonology and understood various exegeses. He was summoned by Daxia as a literary man, equivalent to the writers of Lantai in the Central Plains. He was naturally loving and curious. Hearing about matters related to enlightenment, he was not afraid of distant foreign countries. He once went to Zhi Shizi Guo (Lion Country). He also went southeast to Mount Lengjia (Lanka Mountain). He traveled to various countries in the South China Sea to teach according to circumstances. He heard that the Eastern country of Zhi Na (China) widely promoted Mahayana Buddhism, and the degree of reverence for Buddhism was the most prominent in Shanzhou (Jambudvipa). Therefore, he collected more than 500 scrolls of Mahayana and Hinayana sutras, vinayas, and treatises, totaling more than 1,500 volumes. He arrived in the capital in the sixth year of Emperor Tianhuang Yonghui. The emperor ordered him to be placed in Ci'en Temple and provided for by the relevant departments. At that time, Master Xuanzang was translating Buddhist scriptures. His reputation was so great that it was impossible to surpass him, and the wisdom of Prajna was difficult to manifest. Nati was not introduced and could not present himself. In the first year of Xianqing, the emperor ordered him to go to various countries in Kunlun to collect exotic medicines. After arriving, the kings of various countries in the South China Sea respected him very much. They built separate temples for him to save people.
授法。弘化之廣又倍於前。以昔被敕往理須返命。慈恩梵本擬重尋研。龍朔三年還返舊寺。所赍諸經併爲奘將北出。意欲翻度莫有依憑。惟譯八曼荼羅等經三部。要約精最可常行學。禪林寺沙門慧澤譯語。豐德寺沙門道宣綴文並制序。其年南海真臘國。為那提素所化者。奉敬無已思見其人。互相牽率假途遠請。乃云。國有好藥惟提識之請自採取。下敕聽往返。亦未由曾有。博訪大夏行人云。那提三藏乃龍樹之門人也。所解無相與奘碩反。西梵僧云。大師隱后斯人第一。深解實相善達方便。小乘五部毗尼外道四韋陀論。莫不洞達源底通明言義。詞出珠聯理暢霞舉。所著大乘集義論可有四十餘卷。將事譯之被遺遂闕。夫以抱麟之嘆代有斯蹤。知人難哉。千齡罕遇那提挾道遠至。投俾北冥既無所待。乃三被毒再充南役。崎嶇數萬頻歷瘴氛。委命遭命斯人斯在。嗚呼惜哉。大般涅槃經后譯荼毗分二卷(亦云阇維分亦云後分沙門慧立制序見大周錄)
右一部二卷其本見在。
沙門若那跋陀羅。唐云智賢。南海波凌(亦曰訶陵)國人也。善三藏學。往者麟德年中益府成都沙門會寧。故游天竺觀禮聖蹟。泛舶西逝路經波凌國。遂共智賢譯涅槃後分二卷。寄經達于交州。會寧方之天竺。后至儀鳳年初交州都督梁難。敵遣使
附經入京。三年戊寅大慈恩寺沙門靈會。于東安啟請施行。大乘顯識經二卷(第二齣與寶積賢護長者會同本見大周錄永隆元年于東都東太原寺譯)大方廣佛華嚴經續入法界品一卷(或無續字續舊華嚴經闕文見大周錄垂拱元年于西太原寺歸寧院譯)方廣大莊嚴經十二卷(一名神通遊戲第四齣與竺法護普曜經等同本見大周錄永淳二年九月十五日于西太原寺歸寧院譯訖沙門復禮筆受)證契大乘經二卷(亦名入一切佛境智陪盧遮那藏第二齣與大乘同性經同本見大周錄永隆元年于東太原寺譯)大乘離文字普光明藏經一卷(第三齣與元魏菩提留支所出無字寶篋經等同本見大周錄永淳二年于西太原寺歸寧院譯)大乘遍照光明藏無字法門經一卷(第四齣即與次前離文字經同本日照重出)大方廣師子吼經一卷(第二齣與如來師子吼經同本見大周錄永隆元年于東太原寺譯)大乘百福相經一卷(初出見大周錄永淳二年于西太原寺歸寧院譯)大乘百福莊嚴相經一卷(第二齣即與次前百福相經同本日照重出)大乘四法經一卷(初出見大周錄永隆元年于東太原寺譯)菩薩修行四法經一卷(永隆二年正月于京弘福寺譯沙門彥悰制序第二齣與前大乘四法同本于京再出)七俱胝佛大心準提陀羅尼經一卷(初出與金剛智出者同本見大周錄垂拱元年于西太原寺
【現代漢語翻譯】 現代漢語譯本： 附經入京。三年戊寅，大慈恩寺的沙門靈會，在東安開始請求施行以下經典： 《大乘顯識經》二卷（第二齣，與《寶積賢護長者會》同本，見《大周錄》，永隆元年于東都東太原寺譯）。 《大方廣佛華嚴經續入法界品》一卷（或無『續』字，續舊《華嚴經》闕文，見《大周錄》，垂拱元年于西太原寺歸寧院譯）。 《方廣大莊嚴經》十二卷（一名《神通遊戲》，第四齣，與竺法護《普曜經》等同本，見《大周錄》，永淳二年九月十五日于西太原寺歸寧院譯訖，沙門復禮筆受）。 《證契大乘經》二卷（亦名《入一切佛境智毗盧遮那藏》，第二齣，與《大乘同性經》同本，見《大周錄》，永隆元年于東太原寺譯）。 《大乘離文字普光明藏經》一卷（第三齣，與元魏菩提留支所出《無字寶篋經》等同本，見《大周錄》，永淳二年于西太原寺歸寧院譯）。 《大乘遍照光明藏無字法門經》一卷（第四齣，即與次前《離文字經》同本日照重出）。 《大方廣師子吼經》一卷（第二齣，與《如來師子吼經》同本，見《大周錄》，永隆元年于東太原寺譯）。 《大乘百福相經》一卷（初出，見《大周錄》，永淳二年于西太原寺歸寧院譯）。 《大乘百福莊嚴相經》一卷（第二齣，即與次前《百福相經》同本日照重出）。 《大乘四法經》一卷（初出，見《大周錄》，永隆元年于東太原寺譯）。 《菩薩修行四法經》一卷（永隆二年正月于京弘福寺譯，沙門彥悰制序，第二齣，與前《大乘四法》同本，于京再出）。 《七俱胝佛大心準提陀羅尼經》一卷（初出，與金剛智出者同本，見《大周錄》，垂拱元年于西太原寺）。
English version: Attached scriptures entered the capital. In the third year, Wuyin, of the Yonglong era, the Shramana Linghui of the Da Ci'en Temple, in Dongan, began to request the implementation of the following scriptures: 'Mahayana Manifestation of Consciousness Sutra' (Dacheng Xian Shi Jing) in two volumes (second edition, same as 'Meeting with the Elder Bhadrapala and Nanda' (Baoji Xianhu Zhangzhe Hui), see 'Da Zhou Lu', translated in the first year of Yonglong at the East Taiyuan Temple in the Eastern Capital). 'The Continuation of the Entering the Dharma Realm Chapter of the Great Expansive Buddha Flower Adornment Sutra' (Da Fang Guang Fo Hua Yan Jing Xu Ru Fajie Pin) in one volume (possibly without the word 'Continuation', continuing the missing text of the old 'Flower Adornment Sutra' (Hua Yan Jing), see 'Da Zhou Lu', translated in the first year of Chui Gong at the Guining Courtyard of the West Taiyuan Temple). 'The Great Expansive Sutra of Great Adornment' (Da Fang Guang Da Zhuang Yan Jing) in twelve volumes (also named 'Supernatural Power Game' (Shentong Youxi), fourth edition, same as Dharmaraksa's 'Sutra of Universal Illumination' (Pu Yao Jing), etc., see 'Da Zhou Lu', translated and completed on the 15th day of the ninth month of the second year of Yongchun at the Guining Courtyard of the West Taiyuan Temple, with Shramana Fuli taking dictation). 'Sutra of Witnessing and Entering the Great Vehicle' (Zheng Qi Dacheng Jing) in two volumes (also named 'Entering the Realm of All Buddhas' Wisdom, the Treasury of Vairocana' (Ru Yiqie Fo Jing Zhi Piluzhena Zang), second edition, same as 'Sutra of the Great Vehicle's Common Nature' (Dacheng Tongxing Jing), see 'Da Zhou Lu', translated in the first year of Yonglong at the East Taiyuan Temple). 'The Great Vehicle Sutra of the Universal Light Treasury Apart from Words' (Dacheng Li Wenzi Pu Guangming Zang Jing) in one volume (third edition, same as Bodhiruci of the Northern Wei's 'Wordless Jewel Casket Sutra' (Wuzi Baoqie Jing), etc., see 'Da Zhou Lu', translated in the second year of Yongchun at the Guining Courtyard of the West Taiyuan Temple). 'The Great Vehicle Sutra of the Wordless Dharma Gate of the Universally Illuminating Light Treasury' (Dacheng Bianzhao Guangming Zang Wuzi Famen Jing) in one volume (fourth edition, the same as the previous 'Sutra Apart from Words', re-published by Rizhao on the same day). 'The Great Expansive Lion's Roar Sutra' (Da Fang Guang Shizi Hou Jing) in one volume (second edition, same as 'Tathagata's Lion's Roar Sutra' (Rulai Shizi Hou Jing), see 'Da Zhou Lu', translated in the first year of Yonglong at the East Taiyuan Temple). 'The Great Vehicle Sutra of a Hundred Blessings' Marks' (Dacheng Baifu Xiang Jing) in one volume (first edition, see 'Da Zhou Lu', translated in the second year of Yongchun at the Guining Courtyard of the West Taiyuan Temple). 'The Great Vehicle Sutra of a Hundred Blessings' Adornment Marks' (Dacheng Baifu Zhuangyan Xiang Jing) in one volume (second edition, the same as the previous 'Sutra of a Hundred Blessings' Marks', re-published by Rizhao on the same day). 'The Great Vehicle Sutra of Four Dharmas' (Dacheng Sifa Jing) in one volume (first edition, see 'Da Zhou Lu', translated in the first year of Yonglong at the East Taiyuan Temple). 'Sutra of the Four Dharmas of Bodhisattva Practice' (Pusa Xiuxing Sifa Jing) in one volume (translated in the first month of the second year of Yonglong at the Hongfu Temple in the capital, with Shramana Yancong writing the preface, second edition, the same as the previous 'Great Vehicle Four Dharmas', re-published in the capital). 'The Great Heart Dharani Sutra of the Seven Kotis of Buddhas, Cundi' (Qi Ju Zhi Fo Daxin Zhunti Tuoluoni Jing) in one volume (first edition, the same as the one brought out by Vajrabodhi, see 'Da Zhou Lu', in the first year of Chuigong at the West Taiyuan Temple).
【English Translation】 English version:
歸寧院譯)佛頂最勝陀羅尼經一卷(第二齣與杜顗等出者同本永淳元年五月二十二日于京弘福寺共沙門彥琮譯琮兼制序)最勝佛頂陀羅尼凈除業障經一卷(第四齣即與前經同本日照后欲歸國於東都共沙門慧智再譯前緣后法二文並廣)大乘密嚴經三卷(見大周錄)造塔功德經一卷(見大周錄永隆元年于東太原寺譯)金剛般若波羅蜜經破取著不壞假名論二卷(功德施菩薩造亦云功德施論見大周錄永淳二年九月十五日于西太原寺歸寧院譯)大乘廣五蘊論一卷(安慧菩薩造或無廣字見大周錄垂拱元年六月二十五日于西太原寺歸寧院譯)
右一十八部三十四卷其本並在。
沙門地婆訶羅。唐言日照。中印度人。洞明八藏博曉四含。戒行清高學業優贍。尤工咒術兼洞五明。志在利生來游此國。以天皇儀鳳初至天后垂拱末。于兩京東西太原寺(西太原寺即今西崇福寺是也東太原寺即今大福先寺是也)。
及西京弘福寺譯大乘顯識經等一十八部。沙門戰陀般若提婆譯語。沙門慧智證梵語。敕召名德十人助其法化。沙門道成薄塵嘉尚圓測靈辯明恂懷度等證義。沙門思玄復禮等綴文筆受。天后親敷睿藻制序標首。光飾像教傳之不朽也。佛頂尊勝陀羅尼經一卷(初出與日照等出者同本儀鳳四年正月五日譯畢)
右一
【現代漢語翻譯】 現代漢語譯本： 《佛頂最勝陀羅尼經》一卷（第二次譯出，與杜顗等人譯出的版本相同，永淳元年五月二十二日在京城弘福寺由沙門彥琮翻譯，彥琮兼制序） 《最勝佛頂陀羅尼凈除業障經》一卷（第四次譯出，即與前經相同，日照後來想要回國，在東都與沙門慧智再次翻譯，前緣后法二文都更加詳盡） 《大乘密嚴經》三卷（見《大周錄》） 《造塔功德經》一卷（見《大周錄》，永隆元年在東太原寺翻譯） 《金剛般若波羅蜜經破取著不壞假名論》二卷（功德施菩薩造，也稱為功德施論，見《大周錄》，永淳二年九月十五日在西太原寺歸寧院翻譯） 《大乘廣五蘊論》一卷（安慧菩薩造，或無『廣』字，見《大周錄》，垂拱元年六月二十五日在西太原寺歸寧院翻譯）
右邊總共十八部，三十四卷，其原本都在。
沙門地婆訶羅（Divākara），唐言日照，中印度人。精通八藏，博曉四含。戒行清高，學業優贍。尤其擅長咒術，兼通五明。立志利益眾生，來游此國。從天皇儀鳳初年到天后垂拱末年，在兩京東西太原寺（西太原寺即現在的西崇福寺，東太原寺即現在的大福先寺）。
以及西京弘福寺翻譯《大乘顯識經》等十八部。沙門戰陀般若提婆（Jñānadeva）翻譯語言。沙門慧智證明梵語。皇帝敕令召集名德十人幫助他弘揚佛法。沙門道成、薄塵、嘉尚、圓測、靈辯、明恂、懷度等證明義理。沙門思玄、復禮等撰寫文章並記錄。天后親自撰寫序言，光耀佛像教義，使其流傳不朽。《佛頂尊勝陀羅尼經》一卷（初次譯出，與日照等人譯出的版本相同，儀鳳四年正月五日翻譯完畢）
右邊總共一卷
【English Translation】 English version: The Buddha's Supreme Victory Dhāraṇī Sūtra (Fo Ding Zui Sheng Tuo Luo Ni Jing) in one scroll (translated for the second time, the same version as translated by Du Yi and others, translated by the monk Yanzong at Hongfu Temple in the capital on May 22nd of the Yongchun first year, Yanzong also wrote the preface) The Supreme Victory Buddha-Crown Dhāraṇī Sūtra for Purifying Karmic Obstacles (Zui Sheng Fo Ding Tuo Luo Ni Jing Chu Ye Zhang Jing) in one scroll (translated for the fourth time, the same as the previous sutra, Rìzhào (Divākara) later wanted to return to his country, and re-translated it with the monk Huizhi in Dongdu, both the former and latter texts are more detailed) The Mahāyāna Ghanavyūha Sūtra (Da Cheng Mi Yan Jing) in three scrolls (see Da Zhou Lu) The Sūtra on the Merit of Building Stūpas (Zao Ta Gong De Jing) in one scroll (see Da Zhou Lu, translated at Dong Taiyuan Temple in the first year of Yonglong) The Diamond Prajñāpāramitā Sūtra: Treatise on Breaking Attachment to Non-Destructive Provisional Names (Jin Gang Ban Ruo Bo Luo Mi Jing Po Qu Zhuo Bu Huai Jia Ming Lun) in two scrolls (composed by Bodhisattva Guṇamati, also known as the Guṇamati Treatise, see Da Zhou Lu, translated at Guining Courtyard of West Taiyuan Temple on September 15th of the second year of Yongchun) The Mahāyāna Extensive Treatise on the Five Aggregates (Da Cheng Guang Wu Yun Lun) in one scroll (composed by Bodhisattva Anhui, sometimes without the word 'Extensive', see Da Zhou Lu, translated at Guining Courtyard of West Taiyuan Temple on June 25th of the first year of Chuigong)
On the right, there are a total of eighteen parts, thirty-four scrolls, and the original versions are all present.
The śramaṇa Divākara (地婆訶羅), translated as Rìzhào (日照) in Tang, was from Central India. He was proficient in the Eight Pitakas and well-versed in the Four Agamas. His precepts and conduct were pure and lofty, and his studies were excellent and abundant. He was especially skilled in mantras and also proficient in the Five Sciences. He aspired to benefit sentient beings and came to this country. From the beginning of the Yifeng era of Emperor Gaozong to the end of the Chuigong era of Empress Wu Zetian, he translated at the East and West Taiyuan Temples in the two capitals (West Taiyuan Temple is now the West Chongfu Temple, and East Taiyuan Temple is now the Da Fuxian Temple).
And at Hongfu Temple in the Western Capital, he translated eighteen parts including the Mahāyāna Abhidharma Sūtra. The śramaṇa Jñānadeva (戰陀般若提婆) translated the language. The śramaṇa Huizhi verified the Sanskrit. The emperor ordered the summoning of ten virtuous people to help him propagate the Dharma. The śramaṇas Daocheng, Bo Chen, Jiashang, Yuance, Lingbian, Mingxun, Huaidu, etc., verified the meaning. The śramaṇas Sixuan, Fuli, etc., wrote the articles and recorded them. The Empress personally composed the preface, glorifying the Buddha's image and teachings, so that they would be passed down immortally. The Buddha's Supreme Victory Dhāraṇī Sūtra (Fo Ding Zun Sheng Tuo Luo Ni Jing) in one scroll (translated for the first time, the same version as translated by Rìzhào and others, completed on January 5th of the fourth year of Yifeng)
On the right, there is a total of one scroll
部一卷其本見在。
清信士杜行顗。京兆人。儀鳳中任朝散郎行鴻臚寺典客署令。顗明諸蕃語兼有文藻。天竺語書亦窮其妙。於時有罽賓國僧佛陀波利。赍梵經一夾詣闕奉獻。天皇有詔令顗翻出。名為佛頂尊勝陀羅尼。寧遠將軍度婆及中印度三藏法師地婆訶羅證譯。是時儀鳳四年正月也。此杜譯者有廟諱國諱皆隱而避之。即世尊為聖尊。世界為生界。大勢為大趣。救治為救除。譯訖奉進。皇上讀訖顧謂顗曰。既是聖言不須避諱。杜時奉詔以正屬有故而寢焉。荏苒之間杜君長逝。未遑改正其經遂行。後日照三藏奉詔再譯。名佛頂最勝陀羅尼。大周錄云。佛頂尊勝陀羅尼日照三藏譯者誤也。十門辯惑論二卷(答太子文學權無二釋典稽疑或三卷)
右一部二卷其本見在。
沙門釋復禮。京兆人。俗姓皇甫氏。少出家住興善寺。性虛靜寡嗜慾。游心內典兼博玄儒。尤工賦詠善於著述。俗流名士皆慕仰之。三藏地婆訶羅實叉難陀等。譯大莊嚴華嚴等經。皆敕召禮令同翻譯。綴文裁義實屬斯人。天皇永隆二年辛巳。因太子文學權無二述釋典稽疑十條用以問禮請令釋滯。遂為答之撰成二卷。名曰十門辯惑論。賓主酬答剖析稽疑。文出於智府義在於心外。如斯答對非此而誰。可謂龍猛更生馬鳴再出。權文學睹斯論已
【現代漢語翻譯】 現代漢語譯本：一部一卷，其原本現在還在。
清信士杜行顗（Dù Xíngyǐ），京兆（Jīngzhào）人。儀鳳（Yífèng）年間擔任朝散郎，代理鴻臚寺典客署令。杜行顗精通各地方言，兼有文采，對天竺（Tiānzhú）的語言文字也窮盡其妙。當時有罽賓國（Jìbīn Guó）的僧人佛陀波利（Fótuópōlì），帶著一夾梵文經書到朝廷進獻。天皇（Tiānhuáng）下詔令杜行顗翻譯出來，名為《佛頂尊勝陀羅尼》（Fódǐng Zūnshèng Tuóluóní）。寧遠將軍度婆（Dùpó）及中印度（Zhōng Yìndù）的三藏法師地婆訶羅（Dìpóhēluó）參與了翻譯的考證。那是儀鳳四年正月。這部由杜行顗翻譯的經文，對於廟諱和國諱都進行了隱諱和避諱，例如將『世尊』改為『聖尊』，『世界』改為『生界』，『大勢』改為『大趣』，『救治』改為『救除』。翻譯完畢後進獻給皇上，皇上讀完后對杜行顗說，既然是聖人的言語，就不需要避諱。杜行顗當時奉詔認為改正屬於另有緣由，所以就擱置了。時間流逝，杜行顗去世，沒有來得及改正，這部經文就這樣流傳開來。後來，日照三藏（Rìzhào Sānzàng）奉詔再次翻譯，名為《佛頂最勝陀羅尼》（Fódǐng Zuìshèng Tuóluóní）。《大周錄》（Dà Zhōu Lù）記載說，《佛頂尊勝陀羅尼》是日照三藏翻譯的，這是錯誤的。《十門辯惑論》（Shí Mén Biànhuò Lùn）二卷（回答太子文學權無二（Quán Wúèr）的《釋典稽疑》（Shìdiǎn Jīyí），或三卷）。
右一部二卷，其原本現在還在。
沙門釋復禮（Shì Fùlǐ），京兆人，俗姓皇甫氏（Huángfǔ Shì）。年少出家，住在興善寺（Xīngshàn Sì）。性格虛靜，很少有嗜好和慾望，用心研究佛經，兼博覽玄學儒學，尤其擅長賦詠，善於著書立說。世俗的名士都仰慕他。三藏地婆訶羅（Dìpóhēluó）、實叉難陀（Shíchānántuó）等翻譯《大莊嚴華嚴經》（Dà Zhuāngyán Huáyán Jīng）等經書時，都奉敕召見釋復禮一同翻譯，潤色文字，裁斷義理，確實依靠這個人。天皇永隆（Yǒnglóng）二年辛巳，因為太子文學權無二撰寫了《釋典稽疑》十條，用來詢問釋復禮，請他解釋疑難，於是釋復禮為他解答，撰寫成二卷，名為《十門辯惑論》。賓主之間相互問答，剖析疑難，文采出於智慧，義理髮于內心。像這樣的回答，不是他還能是誰呢？可以說是龍猛（Lóngměng）再生，馬鳴（Mǎmíng）再現。權文學讀了這部論著后，
【English Translation】 English version: One section, one volume, the original is still extant.
Upāsaka (male lay devotee) Dù Xíngyǐ, a native of Jīngzhào. During the Yífèng era, he served as a Chaosan Lang, acting as the Director of the Directorate for State Guests in the Honglu Temple. Dù Xíngyǐ was proficient in the languages of various foreign lands and possessed literary talent. He also mastered the intricacies of the languages and scripts of India (Tiānzhú). At that time, there was a monk from the Kingdom of Jìbīn named Buddhapāli, who brought a collection of Sanskrit scriptures to the court as an offering. The Emperor (Tiānhuáng) issued an edict ordering Dù Xíngyǐ to translate them, and it was named the 'Śūraṅgama-vijaya-dhāraṇī' (Fódǐng Zūnshèng Tuóluóní). General Níngyuǎn, Dùpó, and the Tripiṭaka master Dìpóhēluó from Central India participated in the verification of the translation. This was in the first month of the fourth year of the Yífèng era. In this translation by Dù Xíngyǐ, there were concealments and avoidances of the temple names and state names, such as changing 'World Honored One' (世尊, Shìzūn) to 'Honored One' (聖尊, Shèngzūn), 'world' (世界, Shìjiè) to 'realm of existence' (生界, Shēngjiè), 'great power' (大勢, Dàshì) to 'great tendency' (大趣, Dàqù), and 'salvation' (救治, Jiùzhì) to 'removal of suffering' (救除, Jiùchú). After the translation was completed, it was presented to the Emperor. After reading it, the Emperor said to Dù Xíngyǐ, 'Since it is the words of a sage, there is no need to avoid names.' Dù Xíngyǐ, at that time, considered that the correction belonged to another reason, so it was put aside. As time passed, Dù Xíngyǐ passed away, and the scripture was circulated without being corrected. Later, the Tripiṭaka master Rìzhào was ordered to translate it again, and it was named the 'Most Excellent Śūraṅgama-vijaya-dhāraṇī' (Fódǐng Zuìshèng Tuóluóní). The 'Great Zhou Records' (Dà Zhōu Lù) states that the 'Śūraṅgama-vijaya-dhāraṇī' was translated by the Tripiṭaka master Rìzhào, which is incorrect. 'Treatise on Discriminating Doubts in Ten Aspects' (Shí Mén Biànhuò Lùn), two volumes (answering the 'Inquiries into the Buddhist Canon' (Shìdiǎn Jīyí) by the Crown Prince's Literary Advisor, Quán Wúèr, or three volumes).
Right, one section, two volumes, the original is still extant.
The śrāmaṇa (Buddhist monk) Shì Fùlǐ, a native of Jīngzhào, whose lay surname was Huángfǔ. He left home at a young age and resided in the Xīngshàn Temple. He was of a quiet and serene nature, with few desires, and devoted himself to the study of Buddhist scriptures, while also being well-versed in metaphysics and Confucianism. He was particularly skilled in composing poems and writing treatises. Secular scholars admired him. When the Tripiṭaka masters Dìpóhēluó, Śikṣānanda, and others translated scriptures such as the 'Mahāvyūha-sūtra' (Dà Zhuāngyán Huáyán Jīng), they were all summoned by imperial decree to translate together with Shì Fùlǐ, who refined the text and determined the meaning. It was indeed due to this person. In the second year of the Yǒnglóng era of the Emperor, because the Crown Prince's Literary Advisor, Quán Wúèr, wrote ten articles of 'Inquiries into the Buddhist Canon' to ask Shì Fùlǐ, requesting him to explain the doubts, Shì Fùlǐ answered him and wrote two volumes, named 'Treatise on Discriminating Doubts in Ten Aspects'. The host and guest answered each other, analyzing the doubts. The literary talent came from wisdom, and the meaning came from the heart. Who else could provide such answers other than him? It can be said that it was the rebirth of Nāgārjuna (Lóngměng) and the reappearance of Aśvaghoṣa (Mǎmíng). After reading this treatise, Quán Wúèr,
。眾疑頓遣頂戴遵行。此雖一時之酬答。寔為萬代之龜鏡也。法師兼有文集行於代焉。大唐慈恩寺三藏法師傳十卷
右一部十卷其本見在。
沙門釋慧立。本名子立。天皇改為慧立。俗姓趙氏。天水人也。遠祖因官徙寓新平。故為豳(今改為邠)人焉。爰祖及父俱馳高譽。立即隋秘書郎毅之第三子也。生而岐嶷有棄俗之志。年十五貞觀三年出家住豳州昭仁寺。此寺即破薛舉之戰場也。立識敏才俊神清道遠。習林遠之高風有肇融之識量。聲譽聞徹敕召充大慈恩寺翻經大德。次補西明寺都維那。后授太原寺主。皆降綸旨令維寺任。天皇之代頻召入內。與黃冠對論皆愜帝旨。事在別傳。立以玄奘法師求經印度。若無紀述季代罕聞。遂撰慈恩三藏行傳。未成而卒。后弘福沙門彥悰續而成之。總成十卷。故初題云沙門慧立本釋彥悰箋。四分比丘戒本一卷(題云四分戒本並序西太原寺沙門懷素集)四分比丘尼戒本一卷(題加尼字余同前)四分僧羯磨三卷(題云羯磨捲上並序出四分律西太原寺沙門懷素集)四分尼羯磨三卷(題加尼字余同前)
右四部八卷其本並在。
沙門釋懷素。俗姓范氏。京兆人。世襲冠冕。貞觀十九年出家師奘法師為弟子。而立性聰敏專尋經論。進具之後偏隸毗尼。依道成律師學四分
【現代漢語翻譯】 現代漢語譯本： 眾人的疑惑頓時消散，都敬佩地遵從執行。這雖然是一時的應答，實際上是為萬世提供的借鑑。 法師還著有文集流傳於世。《大唐慈恩寺三藏法師傳》共十卷。
右面這一部十卷，原本現在還在。
沙門釋慧立（Shamen Shi Huili，僧人慧立），本名子立，天皇（Tianhuang，指武則天）改為慧立，俗姓趙氏，是天水人。遠祖因為做官遷居到新平，所以說是豳（Bin，今改為邠，指邠縣）人。曾祖和父親都享有很高的聲譽。慧立是隋朝秘書郎趙毅之的第三個兒子。他生來就聰慧，有脫離世俗的志向。十五歲時，在貞觀三年出家，住在豳州昭仁寺。這座寺廟就是當年擊破薛舉的戰場。慧立見識敏銳，才華出衆，精神清明，志向遠大。學習林遠的崇高風範，具有肇融的見識和氣量。聲譽傳遍朝野，被敕令召入，充任大慈恩寺的翻經大德。之後補任西明寺都維那，後來被授予太原寺寺主。都是奉皇帝的旨意，讓他維護寺廟的事務。天皇時期，多次被召入宮內，與道士辯論，都符合皇帝的心意。這些事蹟在別的傳記中有記載。慧立認為玄奘（Xuanzang）法師西行印度求取佛經，如果沒有記載，後代就很少有人知道了。於是撰寫《慈恩三藏行傳》，但沒有完成就去世了。後來弘福寺的沙門釋彥悰（Shamen Shi Yanzong）續寫完成，總共十卷。所以最初的題名是『沙門慧立本，釋彥悰箋』。《四分比丘戒本》一卷（題名是『四分戒本並序，西太原寺沙門懷素集』），《四分比丘尼戒本》一卷（題名加上『尼』字，其餘與前相同），《四分僧羯磨》三卷（題名是『羯磨捲上並序，出四分律，西太原寺沙門懷素集』），《四分尼羯磨》三卷（題名加上『尼』字，其餘與前相同）。
右面這四部八卷，原本都在。
沙門釋懷素（Shamen Shi Huaisu），俗姓范氏，是京兆人。世代都是官宦人家。貞觀十九年出家，拜玄奘法師為師。懷素天性聰敏，專心研究經論。受具足戒后，尤其精通毗尼。跟隨道成律師學習《四分律》。
【English Translation】 English version: The doubts of the assembly were immediately dispelled, and they respectfully followed and implemented his teachings. Although this was a response given at a particular moment, it is truly a mirror for all generations to come. The Dharma Master also has a collection of literary works that are circulated in the world. The Biography of the Tang Dynasty Ci'en Temple Tripitaka Master consists of ten volumes.
The complete set of ten volumes mentioned above is still extant.
The Shamen Shi Huili (Monk Huili), originally named Zili, had his name changed to Huili by Tianhuang (Empress Wu Zetian). His secular surname was Zhao, and he was from Tianshui. His distant ancestors migrated to Xinping due to official duties, so he is said to be from Bin (now changed to Bin, referring to Bin County). His great-grandfather and father both enjoyed high reputations. Huili was the third son of Zhao Yi, the Secretary of the Sui Dynasty. He was born intelligent and had the aspiration to renounce the world. At the age of fifteen, in the third year of the Zhenguan era, he became a monk and lived in Zhaoren Temple in Binzhou. This temple was the battlefield where Xue Ju was defeated. Huili had keen insight, outstanding talent, a clear mind, and lofty aspirations. He studied the noble style of Lin Yuan and possessed the knowledge and capacity of Zhao Rong. His reputation spread far and wide, and he was summoned by imperial decree to serve as a great virtue in translating scriptures at the Da Ci'en Temple. Later, he was appointed as the chief supervisor of the Ximing Temple, and later he was granted the position of abbot of the Taiyuan Temple. All were appointed by imperial decree, ordering him to maintain the affairs of the temple. During the Tianhuang era, he was frequently summoned into the palace to debate with Taoists, and all pleased the emperor's intentions. These events are recorded in other biographies. Huili believed that if the journey of Xuanzang (Xuanzang) Dharma Master to India to seek scriptures was not recorded, few people in later generations would know about it. Therefore, he wrote the Biography of the Ci'en Tripitaka Master, but he passed away before completing it. Later, the Shamen Shi Yanzong (Monk Yanzong) of Hongfu Temple continued and completed it, totaling ten volumes. Therefore, the initial title was 'Written by Shamen Huili, annotated by Shi Yanzong'. The 'Four-Part Bhikshu Pratimoksha' one volume (titled 'Four-Part Pratimoksha with Preface, collected by Shamen Huaisu of the West Taiyuan Temple'), the 'Four-Part Bhikshuni Pratimoksha' one volume (the title adds the word 'Bhiksuni', the rest is the same as before), the 'Four-Part Sangha Karma' three volumes (titled 'Karma Volume 1 with Preface, from the Four-Part Vinaya, collected by Shamen Huaisu of the West Taiyuan Temple'), the 'Four-Part Bhiksuni Karma' three volumes (the title adds the word 'Bhiksuni', the rest is the same as before).
The four parts of the eight volumes mentioned above are all extant.
The Shamen Shi Huaisu (Monk Huaisu), whose secular surname was Fan, was from Jingzhao. His family had been officials for generations. In the nineteenth year of the Zhenguan era, he became a monk and took Xuanzang Dharma Master as his teacher. Huaisu was naturally intelligent and devoted himself to studying scriptures and treatises. After receiving full ordination, he was particularly proficient in Vinaya. He studied the Four-Part Vinaya under the lawyer Daocheng.
律。不淹時序而為上首。先居弘濟后住太原。學侶云奔教授無輟。以先德所集多不依文率己私見妄生增減。遂乃撿尋律藏抄出戒心羯磨。但取成文非妄穿鑿。可謂嗣徽迦葉繼軌波離而已焉。又別撰四分記鈔兼經論疏記等五十餘卷行於代。大方廣圓覺修多羅了義經一卷
右一部一卷其本見在。
沙門佛陀多羅。唐云覺救。北印度罽賓人也。于東都白馬寺譯圓覺了義經一部。此經近出不委何年。且弘道為懷務甄詐妄。但真詮不謬豈假具知年月耶。佛頂尊勝陀羅尼經一卷(第三齣與杜顗等出者同本見大周錄及經前序)
右一部一卷其本見在。
沙門佛陀波利。唐言覺護。北印度罽賓國人。忘身徇道遍觀靈蹟。聞文殊師利在清涼山。遠涉流沙躬來禮謁。以天皇儀鳳元年丙子。杖錫五臺虔誠禮拜。悲泣雨淚望睹聖容。倏焉見一老翁從山中出來。作婆羅門語謂波利曰。師精誠懇惻何所求耶。波利答曰。聞文殊大士隱跡此山。從印度來欲求瞻禮。翁曰。師從彼國將佛頂尊勝陀羅尼經來不。此土眾生多造諸罪。出家之輩亦多所犯。佛頂神咒除罪秘方。若不將經徒來何益。縱見文殊何必能識。師可還西國取彼經來流傳此土。即是遍奉眾聖廣利群生。拯濟幽冥報諸佛恩也。師取經來至此。弟子當示師文殊師利菩薩
【現代漢語翻譯】 現代漢語譯本：
律學方面，他不拘泥於時間順序，而是以成為領袖為目標。他先住在弘濟寺，后住在太原。學僧們像云一樣奔來，他的教授從未停止。因為先輩大德們的著作大多不符合經文，他們常常按照自己的私見妄加增減。於是，他便檢索律藏，抄錄出《戒心羯磨》，只選取已成文的，不做妄加穿鑿的解釋。他可以稱得上是繼承了迦葉（Kāśyapa，佛教中的一位重要弟子）和波離（Upāli，佛教戒律的持守者）的傳統。他還另外撰寫了《四分律記鈔》以及經論疏記等五十餘卷，在代州流傳。《大方廣圓覺修多羅了義經》一卷。
右邊這一部一卷，原本現在還在。
沙門佛陀多羅（Buddhatāra，意為覺救），唐朝時被稱為覺救。他是北印度罽賓國人。在東都白馬寺翻譯了《圓覺了義經》一部。這部經是最近才出現的，不知道是什麼年代。姑且以弘揚佛法為懷，務必甄別虛假。只要是真正的佛法真諦沒有謬誤，又何必一定要知道它的具體年月呢？《佛頂尊勝陀羅尼經》一卷（第三次出現，與杜顗等人翻譯的是同一個版本，見《大周錄》以及經文前面的序）。
右邊這一部一卷，原本現在還在。
沙門佛陀波利（Buddhapāli，意為覺護），唐朝時被稱為覺護。他是北印度罽賓國人。他不顧惜自己的身體，一心向道，遍觀各處靈蹟。聽說文殊師利（Mañjuśrī，智慧的象徵）在清涼山，便不遠萬里，跋涉流沙，親自前來禮拜。在天皇儀鳳元年丙子年，他拄著錫杖來到五臺山，虔誠地禮拜。他悲傷地哭泣，淚如雨下，希望能見到聖容。忽然，他看見一位老翁從山中出來，用婆羅門語對佛陀波利說：『您如此精誠懇切，所求為何？』佛陀波利回答說：『我聽說文殊大士隱居在這座山中，我從印度而來，想要瞻仰禮拜。』老翁說：『您從那個國家帶來了《佛頂尊勝陀羅尼經》嗎？這個地方的眾生大多造作各種罪業，出家之人也多有犯戒。佛頂神咒是消除罪業的秘密方法。如果不帶這部經來，即使來了又有什麼用呢？縱然見到了文殊，又怎麼能認得出來呢？您應該返回西國，取來那部經，流傳到這個地方。這便是普遍地供奉眾聖，廣泛地利益眾生，拯救幽冥，報答諸佛的恩德啊。您取經來此，弟子我當指示您文殊師利菩薩的所在。』
【English Translation】 English version:
In terms of Vinaya (discipline), he did not adhere to the sequence of time but aimed to be a leader. He first resided in Hongji Monastery and later in Taiyuan. Monks flocked to him like clouds, and his teaching never ceased. Because the works collected by previous virtuous monks often did not conform to the scriptures, they often arbitrarily added or subtracted based on their own private views. Therefore, he searched the Vinaya Pitaka (collection of monastic rules) and copied out the '戒心羯磨' (Jiexin Karma, Karma of the Mind of Precepts), only selecting what was already written and not making arbitrary interpretations. He can be said to have inherited the traditions of Kāśyapa (one of the principal disciples of the Buddha) and Upāli (the foremost disciple in upholding the Vinaya). He also separately wrote more than fifty volumes, including '四分律記鈔' (Sìfēn Lǜ Jìchāo, Notes on the Four-Part Vinaya) and commentaries on sutras and treatises, which circulated in Dai Prefecture. One volume of the '大方廣圓覺修多羅了義經' (Dàfāngguǎng Yuánjué Xiūduōluó Liǎoyì Jīng, The Sutra of Perfect Enlightenment).
The original of this one volume is still extant.
Shramana (monk) Buddhatāra (覺救, Awakened Savior), known as Juejiu in the Tang Dynasty, was from Kipin (Kashmir) in North India. He translated one volume of the '圓覺了義經' (Yuánjué Liǎoyì Jīng, Sutra of Perfect Enlightenment) at the White Horse Temple in Dongdu (Eastern Capital). This sutra recently appeared, and its date is unknown. Let us embrace the propagation of the Dharma and strive to discern falsehood. As long as the true essence is not mistaken, why must we know the exact year? One volume of the '佛頂尊勝陀羅尼經' (Fódǐng Zūnshèng Tuóluóní Jīng, Uṣṇīṣa Vijaya Dhāraṇī Sūtra) (the third appearance, the same version translated by Du Yi and others, see the '大周錄' (Dà Zhōu Lù, Great Zhou Records) and the preface to the sutra).
The original of this one volume is still extant.
Shramana Buddhapāli (覺護, Awakened Protector), known as Juehu in the Tang Dynasty, was from Kipin (Kashmir) in North India. He disregarded his own body, devoted himself to the Way, and visited various sacred sites. Hearing that Mañjuśrī (文殊師利, the Bodhisattva of Wisdom) was on Qingliang Mountain (清涼山, Mount Wutai), he traveled far across the deserts to pay homage. In the year Bingzi of the Yifeng era of Emperor Tianhuang, he arrived at Mount Wutai with his staff and sincerely prostrated. He wept with sorrow, tears falling like rain, hoping to see the holy countenance. Suddenly, he saw an old man emerge from the mountain, speaking in the language of the Brahmins, saying to Buddhapāli, 'You are so sincere and earnest, what do you seek?' Buddhapāli replied, 'I have heard that the great Bodhisattva Mañjuśrī is hidden in this mountain, and I have come from India to pay homage.' The old man said, 'Did you bring the '佛頂尊勝陀羅尼經' (Fódǐng Zūnshèng Tuóluóní Jīng, Uṣṇīṣa Vijaya Dhāraṇī Sūtra) from that country? The beings in this land commit many sins, and even those who have left home (monks) often violate the precepts. The Uṣṇīṣa Dhāraṇī is a secret method for eliminating sins. If you do not bring this sutra, what is the use of coming? Even if you see Mañjuśrī, how would you recognize him? You should return to the Western Country, bring that sutra, and spread it in this land. This is to universally venerate the saints, widely benefit beings, save those in the dark realms, and repay the kindness of the Buddhas. If you bring the sutra here, I, your disciple, will show you the location of Mañjuśrī Bodhisattva.'
所在。波利聞此語已不勝喜躍。遂裁抑悲淚向山更禮。舉頭之頃忽不見老人。波利驚愕倍增虔敬。遂返歸本國取得經來。既達帝城便求進見。有司具狀聞奏。天皇賞其精誠崇斯秘典。遂詔鴻臚寺典客令杜行顗及日照三藏於內共譯。譯訖儭絹三十匹。經留在內。波利因乃垂泣奏曰。委棄身命志在利人。請布流行是所誠望。帝愍其專至。遂留所譯之經還其梵本任將流佈。波利得經不勝喜躍。將向西明寺訪得善梵語僧順貞奏共翻譯。帝允其請。遂對諸大德共貞翻出。名佛頂尊勝陀羅尼。與前杜令所翻之者。咒韻經文大同小異。波利所愿已畢持經梵本入於五臺。於今不出莫知所之。比諸眾譯此最弘布(準經前序乃云。永淳二年回至西京。具狀聞奏。其年即共順貞再譯。名佛頂尊勝陀羅尼經。今尋此說年月稍乖其杜令譯者乃儀鳳四年正月五日也。日照再譯乃永淳元年五月十三日也。既云永淳二年方達唐境。前之二本從何而得。又永淳二年天皇已幸東都。如何乃云在京譯出。其序復是永昌已後有人述記。卻敘前事致有參差。此波利譯者不可依序定其年月也)。大方廣佛華嚴經不思議佛境界分一卷(或二卷十二紙永昌元年于魏國東寺譯見大周錄初出與后實叉難陀所譯不思議境界經同本)大方廣佛華嚴經修慈分一卷(天授二年于大周東
【現代漢語翻譯】 現代漢語譯本 （波利聽到這些話后，非常高興，抑制住悲傷的眼淚，朝著山的方向再次行禮。抬頭的時候，忽然不見了老人。波利更加驚愕，也更加虔誠恭敬。於是返回本國取回經書。到達帝都后，便請求進見皇帝。有關部門將情況詳細稟告。天皇讚賞他的精誠，推崇這部秘典。於是詔令鴻臚寺典客令杜行顗和日照三藏在宮內共同翻譯。翻譯完畢后，賞賜縑帛三十匹，經書留在宮內。波利於是流著眼淚奏道：『我捨棄身命，志在利益他人。請允許我將經書傳播流行，這是我真誠的願望。』皇帝憐憫他的專一誠摯，於是留下所翻譯的經書，將梵文原本還給他，任憑他傳播流佈。波利得到經書後，非常高興，前往西明寺拜訪了精通梵語的僧人順貞，請求共同翻譯。皇帝應允了他的請求。於是當著各位大德的面，與順貞共同翻譯出來，名為《佛頂尊勝陀羅尼》。與之前杜行顗所翻譯的相比，咒語的韻律和經文大同小異。波利的願望已經實現，帶著經書梵文原本進入五臺山，至今沒有出來，也不知道去了哪裡。與各種譯本相比，這個譯本流傳最廣（根據經書的前序記載，永淳二年回到西京，詳細稟告情況。當年就與順貞再次翻譯，名為《佛頂尊勝陀羅尼經》。現在考察這個說法，年月稍有出入，杜行顗翻譯的是儀鳳四年正月五日，日照再次翻譯是永淳元年五月十三日。既然說永淳二年才到達唐朝境內，那麼之前的兩個版本是從哪裡得到的？又永淳二年天皇已經駕臨東都，怎麼說是京城翻譯出來的？這個序是永昌以後有人述記，卻敘述之前的事情，導致有差異。這個波利翻譯的，不能根據序來確定它的年月）。《大方廣佛華嚴經不思議佛境界分》一卷（或二卷十二紙，永昌元年在魏國東寺翻譯，見《大周錄》，最初的版本與後來實叉難陀所翻譯的《不思議境界經》是同一個版本）。《大方廣佛華嚴經修慈分》一卷（天授二年在大周東寺翻譯）。
【English Translation】 English version Having heard these words, Poli was overjoyed. He suppressed his sorrowful tears and bowed again towards the mountain. When he looked up, the old man had suddenly disappeared. Poli was even more astonished and filled with reverence. He then returned to his country to retrieve the scriptures. Upon arriving at the imperial capital, he requested an audience with the Emperor. The relevant officials reported the situation in detail. The Emperor praised his sincerity and revered this secret scripture. He then ordered Du Xingyi, the Director of Hospitality at the Honglu Temple, and the Tripiṭaka master Rizhao to translate it together within the palace. After the translation was completed, they were rewarded with thirty bolts of silk, and the scripture remained in the palace. Poli then tearfully pleaded, 'I have abandoned my life with the intention of benefiting others. Please allow me to propagate and circulate the scripture; this is my sincere wish.' The Emperor, moved by his dedication, retained the translated scripture and returned the original Sanskrit text to him, allowing him to propagate it freely. Overjoyed to have obtained the scripture, Poli visited the monk Shunzhen, who was proficient in Sanskrit, at Ximing Temple, requesting to translate it together. The Emperor granted his request. Thus, in the presence of various eminent monks, he and Shunzhen translated it, naming it the Uṣṇīṣa Vijaya Dhāraṇī. Compared to the previous translation by Du Xingyi, the rhythm of the mantra and the text of the scripture were largely the same, with minor differences. Poli's wish had been fulfilled. He took the original Sanskrit text of the scripture and entered Mount Wutai, and has not emerged since, and his whereabouts are unknown. Among all the translations, this one is the most widely circulated (according to the preface of the scripture, he returned to Xijing in the second year of Yongchun and reported the situation in detail. In that same year, he and Shunzhen translated it again, naming it the Uṣṇīṣa Vijaya Dhāraṇī Sūtra. Upon examining this account, the years are slightly inconsistent. Du Xingyi's translation was on the fifth day of the first month of the fourth year of Yifeng, and Rizhao's re-translation was on the thirteenth day of the fifth month of the first year of Yongchun. Since it is said that he only arrived in Tang territory in the second year of Yongchun, where did the previous two versions come from? Furthermore, in the second year of Yongchun, the Emperor had already traveled to the eastern capital, so how could it be said that it was translated in the capital? This preface was written by someone after Yongchang, recounting previous events, leading to discrepancies. The year of Poli's translation cannot be determined based on the preface). The Inconceivable Buddha Realm Chapter of the Great Vaipulya Buddha Avatamsaka Sutra (one scroll or two scrolls, twelve sheets, translated in the first year of Yongchang at the Eastern Temple of Wei, see the Great Zhou Record. The initial version is the same as the Inconceivable Realm Sutra later translated by Sikṣānanda). The Cultivation of Loving-Kindness Chapter of the Great Vaipulya Buddha Avatamsaka Sutra (one scroll, translated in the second year of Tianshou at the Eastern Temple of the Great Zhou).
寺譯見大周錄)大乘造像功德經二卷(或一卷天授二年于大周東寺譯見大周錄)智炬陀羅尼經一卷(天授二年于大周東寺譯見大周錄)諸佛集會陀羅尼經一卷(天授二年于大周東寺譯見大周錄)大乘法界無差別論一卷(天授二年十月十四日于大周東寺譯見大周錄)
右六部七卷其本並在。
沙門提云般若。或云提云陀若那。唐雲天智。于闐國人。學通大小智兼真俗。咒術禪門悉皆諳曉。以天后永昌元年來屆於此。即以其年謁帝于洛。敕于魏國東寺(后改為大周東寺)翻經。以永昌元年己丑至天授二年辛卯。總出經論六部。沙門戰陀慧智等譯語。沙門處一等筆受。沙門復禮等綴文。沙門德感慧儼法明弘景等證義。贊觀世音菩薩頌一卷(見大周錄)
右一部一卷其本見在。
沙門釋慧智。父印度人也。婆羅門種。因使游此而生於智。少而精勤有出俗之志。天皇時因長年婆羅門僧。奉敕度為弟子。本既梵人善閑天竺書語。又生唐國復練此土言音。三藏地婆訶羅提云若那寶思惟等。所有翻譯皆召智為證兼令度語。智以天后長壽二年癸巳。于東都佛授記寺。自譯贊觀世音頌一部。大週刊定眾經目錄十五卷
右一部十五卷其本見在。
沙門釋明佺。東都佛授記寺僧也。尤精律學兼閑經論。天
後天冊萬歲元年乙未敕刊定經目。佺首末條錄編比次序。與翻經大德二十餘人同共參定。雖云刊定繁穢尤多。雖見流行實難憑準。中有乖舛如別所述。大方廣佛華嚴經八十卷(第二齣與東晉覺賢譯者同本證聖元年三月十四日于東都大內大遍空寺譯天后親受筆削至聖歷二年十月八日于佛授記寺功畢)文殊師利授記經三卷(于清禪寺譯第三齣與文殊佛土嚴凈經等同本今編入寶積當第十五會)大方廣入如來智德不思議經一卷(于東都佛授記寺譯第四齣與度諸佛境界智光嚴經等同本)大方廣如來不思議境界經一卷(第二齣與提云般若所出境界分同本)大方廣普賢菩薩所說經一卷大乘入楞伽經七卷(第四齣與宋功德賢等出者同本久視元年五月五日于東都三陽宮內初出至長安四年正月五日繕寫功畢)觀世音菩薩秘密藏神咒經一卷(初出與寶思惟等出者同本)妙臂印幢陀羅尼經一卷(第二齣與勝幢臂印陀羅尼經同本)百千印陀羅尼經一卷救面燃餓鬼陀羅尼神咒經一卷右繞佛塔功德經一卷(亦云繞塔功德經)大乘四法經一卷(與前日照三藏出者名字雖同經體全異)十善業道經一卷大乘起信論二卷(第二齣與真諦出者同本)摩訶般若隨心經一卷大方廣不生不滅經一卷大方廣如來難思議境界經一卷離垢凈光陀羅尼經一卷(初出與彌陀出譯者
同本)菩薩出生四法經一卷
右一十九部一百七卷(起信論上一十四部一百二卷見在摩訶般若隨心經下五部五卷闕本)。
沙門實叉難陀。唐云喜學。于闐國人。智度弘曠利物為心。善大小乘兼異學論。天后明揚佛日敬重大乘。以華嚴舊經處會未備。遠聞于闐有斯梵本發使求訪。並請譯人實叉與經同臻帝闕。以天后證聖元年乙未。于東都大內大遍空寺譯華嚴經。天后親臨法座煥發序文。自運仙毫首題名品。南印度沙門菩提流志沙門義凈同宣梵本。后付沙門復禮法藏等。于佛授記寺譯。至聖歷二年己亥功畢。又至久視元年庚子。於三陽宮內譯大乘入楞伽經。及於西京清禪寺東都授記寺譯文殊授記等經。前後總譯一十九部。沙門波侖玄軌等筆受。沙門復禮等綴文。沙門法寶弘景等證義。太子中舍賈膺福監護。至長安四年實叉緣母年老請歸覲省。表書再上方蒙允許。敕御史霍嗣光送至於闐。后和帝龍興重暉佛日。敕再徴召方屆帝城。以景龍二年達于茲土。帝屈萬乘之尊親迎于開遠門外。京城緇侶備諸幢幡逆路導引。仍裝飾青象令乘入城。敕于大薦福寺安置。未遑翻譯遘疾彌留。以景雲元年十月十二日。右脅累足終於大薦福寺。春秋五十有九。緇徒悲噎嘆法棟之遽摧。俗侶哀號恨群生之失導。有詔聽依外國法葬。
以十一月十二日。于開遠門外古然燈臺焚之。薪盡火滅其舌猶存。斯是弘法之嘉瑞也。至十二月二十三日。本國門人悲智敕使哥舒道元。送其餘骸及斯靈舌還歸於闐起塔供養。後人復于焚屍之所起七層塔焉。不空罥索陀羅尼經一卷(一名普門此有一十六品是梵本經沙門波侖制序第二齣與寶思惟譯三卷者同本)
右一部一卷其本見在。
婆羅門李無諂。北印度嵐波國人。識量聰敏內外該通。唐梵二言洞曉無滯。三藏阿你真那菩提流志等。翻譯眾經並無諂度語。于天后代聖歷三年庚子三月。有新羅國僧明曉。遠觀唐化將欲旋途。于總持門先所留意。遂慇勤固請譯此真言。使彼邊維同聞秘教。遂于佛授記寺翻經院。為譯不空罥索陀羅尼經一部。沙門波侖筆受。至久視元年八月。將所譯經更于罽賓重勘梵本方寫流佈。無垢凈光大陀羅尼經一卷(第二齣與實叉難陀離垢凈光陀羅尼同本)
右一部一卷其本見在。
沙門彌陀山。唐言寂友。睹貨邏國人也。幼小出家游諸印度遍學經論。于楞伽俱舍最為精妙。志弘像法無吝鄉邦。杖錫而游來臻皇闕。于天后代共實叉難陀。譯大乘入楞伽經。後於天后末年共沙門法藏等。譯無垢凈光陀羅尼經一部。譯畢進內辭帝歸邦。天后厚遺任歸本國。甄正論三卷
右
【現代漢語翻譯】 現代漢語譯本：
十一月十二日，在開遠門外的古然燈臺焚化（遺體）。柴火燃盡，火焰熄滅，他的舌頭仍然存在。這是弘揚佛法的吉祥徵兆啊。到了十二月二十三日，本國（于闐）的門人悲智，以及敕使哥舒道元，護送他的其餘遺骸和這神聖的舌頭返回于闐，建造佛塔供養。後來的人們又在焚燒遺體的地方建造了七層佛塔。
《不空罥索陀羅尼經》一卷（又名《普門》，此有一十六品，是梵文字經，沙門波侖製作了序言，與寶思惟翻譯的三卷本是同一個版本）。
右邊這一部一卷，它的原本現在還在。
婆羅門李無諂，是北印度嵐波國人。他的知識和見解非常聰敏，內外典籍都通曉。對於唐語和梵語兩種語言，精通無礙。三藏阿你真那、菩提流志等人翻譯眾多佛經時，都有李無諂參與口譯。在天后（武則天）聖歷三年庚子三月，有新羅國的僧人明曉，遠道而來瞻仰唐朝的教化，將要返回自己的國家。在總持門（學習）時，首先注意到了這部經，於是慇勤懇切地請求翻譯這部真言，使得他們邊遠的地方也能共同聽聞這秘密的教法。於是在佛授記寺的翻經院，翻譯了《不空罥索陀羅尼經》一部，沙門波侖負責筆錄。到了久視元年八月，將所翻譯的經書，又在罽賓重新校勘梵文字，然後才抄寫流傳。《無垢凈光大陀羅尼經》一卷（第二齣，與實叉難陀翻譯的《離垢凈光陀羅尼》是同一個版本）。
右邊這一部一卷，它的原本現在還在。
沙門彌陀山，唐語名為寂友，是睹貨邏國人。從小出家，遊歷各個印度地區，廣泛學習經論。對於《楞伽經》和《俱舍論》最為精通和精妙。立志弘揚佛法，不吝惜自己的家鄉。拄著錫杖遊歷，來到了皇都。在天后（武則天）時代，與實叉難陀共同翻譯了《大乘入楞伽經》。後來在天后末年，與沙門法藏等人，翻譯了《無垢凈光陀羅尼經》一部。翻譯完畢后，向皇帝辭行返回自己的國家。天后給予豐厚的賞賜，任由他返回本國。《甄正論》三卷 右
【English Translation】 English version:
On the twelfth day of the eleventh month, (the body) was cremated at the ancient Ran Deng (Burning Lamp) platform outside Kaiyuan Gate. When the firewood was exhausted and the fire extinguished, his tongue remained. This is an auspicious sign of propagating the Dharma. On the twenty-third day of the twelfth month, his disciples Bei Zhi (Compassionate Wisdom) and the imperial envoy Geshudao Yuan (name of a person) from his native country (Khotan), escorted his remaining remains and this sacred tongue back to Khotan, where they built a pagoda for offering. Later, people built a seven-story pagoda at the site where the body was cremated.
《Amoghapāśa Dhāraṇī Sūtra》, one volume (also known as 《Pumen》 (Universal Gate), this contains sixteen chapters, which is a Sanskrit version of the sutra. The śrāmaṇa Bolun (name of a person) wrote the preface. It is the same version as the three-volume translation by Baosiyi (name of a person)).
The original of this one volume on the right is still extant.
The Brahmin Li Wuqian (name of a person) was a native of the kingdom of Lampa in northern India. His knowledge and understanding were very intelligent, and he was well-versed in both internal and external scriptures. He was fluent in both Tang (Chinese) and Sanskrit languages without any hindrance. When the Tripiṭaka masters Anizhenna (name of a person), Bodhiruci (name of a person), and others translated many sutras, Li Wuqian participated in the oral translation. In the third year of the Shengli era (700 AD) of Empress Wu Zetian, the Silla (ancient Korean kingdom) monk Mingxiao (name of a person), who had come from afar to admire the Tang Dynasty's teachings, was about to return to his country. While (studying) at the Zongchi Gate, he first paid attention to this sutra, so he earnestly requested the translation of this mantra, so that their remote area could also hear this secret teaching. Therefore, at the Sutra Translation Institute of the Buddha Prediction Temple, the 《Amoghapāśa Dhāraṇī Sūtra》 was translated, with the śrāmaṇa Bolun taking notes. In the eighth month of the first year of the Jiushi era (700 AD), the translated sutra was re-examined against the Sanskrit version in Kashmir before it was copied and circulated. 《Immaculate Pure Light Great Dhāraṇī Sūtra》, one volume (the second edition, which is the same version as the 《Vimalaprabhāsa Dhāraṇī》 translated by Śikṣānanda (name of a person)).
The original of this one volume on the right is still extant.
The śrāmaṇa Mituoshan (name of a person), whose Tang name was Jiyou (name of a person), was a native of Tokharistan. He became a monk at a young age and traveled to various regions of India, widely studying sutras and treatises. He was most proficient and exquisite in the 《Laṅkāvatāra Sūtra》 and the 《Abhidharmakośa》. He aspired to propagate the Dharma and did not begrudge his homeland. He traveled with a staff and arrived at the imperial capital. During the reign of Empress Wu Zetian, he co-translated the 《Mahāyāna Laṅkāvatāra Sūtra》 with Śikṣānanda. Later, at the end of Empress Wu Zetian's reign, he translated the 《Immaculate Pure Light Dhāraṇī Sūtra》 with the śrāmaṇa Fazang (name of a person) and others. After the translation was completed, he bid farewell to the emperor and returned to his country. Empress Wu Zetian bestowed generous gifts and allowed him to return to his native country. 《Zhenzheng Lun》, three volumes. Right
一部三卷其本見在。
沙門釋玄嶷。俗姓杜。名又。先是黃冠為東都大弘道觀主。游心七藉妙善三玄。黃宗之中此為綱領。天后心崇大法弘闡釋宗。人遂歸心請求剃落。詔許度之住佛授記寺。后為寺都兼預翻譯。悉彼宗之虛誕知正教之可憑。遂造甄正論一部指陳虛偽。主客問答極為省要。不空罥索陀羅尼自在王咒經三卷(亦名不空罥索心咒王經長壽二年七月于東都佛授記寺譯沙門德感筆受初出與李無諂出一卷者同本)浴像功德經一卷(神龍元年正月二十二日于東都大福先寺譯婆羅門李無諂譯語初出與后義凈出者同本)校量數珠功德經一卷(神龍元年正月二十三日于大福先寺譯李無諂譯語初出與后義凈出者同本)觀世音菩薩如意摩尼陀羅尼經一卷(第二齣與實叉難陀等出者同本)文殊師利根本一字陀羅尼經一卷(長安二年于天宮寺譯沙門慧智等證梵文婆羅門李無諂譯語直中書李無礙筆受初出與后義凈出者同本)大陀羅尼末法中一字心咒經一卷(神龍元年于大福先寺譯李無諂譯語)隨求即得大自在陀羅尼神咒經一卷(亦云所得見大周錄長壽二年于東都天宮寺譯罽賓沙門尸利難陀設等證梵文李無諂譯語李無礙筆受)
右七部九卷其本並在。
沙門阿你真那。唐云寶思惟。北印度迦濕蜜羅國人。剎帝利種。
【現代漢語翻譯】 現代漢語譯本： 一部三卷的經書原本現在還在。
沙門釋玄嶷（Shramana Shi Xuan Yi），俗姓杜，名又。他之前是黃冠道士，擔任東都大弘道觀的觀主，潛心研究《七藉》、《妙善》、《三玄》等道家經典。在道教中，這些經典是綱領性的。天后（指武則天）崇尚佛法，大力弘揚佛教，人們於是歸心佛門，請求剃度出家。天后下詔允許他出家，住在佛授記寺。後來他擔任寺都，並參與翻譯佛經。他深知道教的虛妄，明白佛教才是可以信賴的正教。於是撰寫了《甄正論》一部，指出道教的虛假之處。該論採用主客問答的形式，非常簡明扼要。《不空罥索陀羅尼自在王咒經》三卷（亦名《不空罥索心咒王經》，長壽二年七月于東都佛授記寺翻譯，沙門德感筆受，初出的版本與李無諂（Li Wu Chan）翻譯的一卷本是同一個版本）。《浴像功德經》一卷（神龍元年正月二十二日于東都大福先寺翻譯，婆羅門李無諂翻譯，初出的版本與後來義凈（Yi Jing）翻譯的版本是同一個版本）。《校量數珠功德經》一卷（神龍元年正月二十三日于大福先寺翻譯，李無諂翻譯，初出的版本與後來義凈翻譯的版本是同一個版本）。《觀世音菩薩如意摩尼陀羅尼經》一卷（第二次翻譯的版本，與實叉難陀（Shikshananda）等人翻譯的版本是同一個版本）。《文殊師利根本一字陀羅尼經》一卷（長安二年于天宮寺翻譯，沙門慧智（Hui Zhi）等證梵文，婆羅門李無諂翻譯，直中書李無礙（Li Wu Ai）筆受，初出的版本與後來義凈翻譯的版本是同一個版本）。《大陀羅尼末法中一字心咒經》一卷（神龍元年于大福先寺翻譯，李無諂翻譯）。《隨求即得大自在陀羅尼神咒經》一卷（也稱為《所得見大周錄》，長壽二年于東都天宮寺翻譯，罽賓沙門尸利難陀設（Shili Nantuo She）等證梵文，李無諂翻譯，李無礙筆受）。
以上七部經書共九卷，原本都還在。
沙門阿你真那（Shramana Anizhenna），唐朝稱他為寶思惟（Bao Siwei），是北印度迦濕蜜羅國（Kashmir）人，屬於剎帝利（Kshatriya）種姓。
【English Translation】 English version: A complete three-volume copy of the original text is currently available.
Shramana Shi Xuan Yi (釋玄嶷), whose secular surname was Du and given name was You, was formerly a Huangguan Taoist priest and served as the abbot of the Dahongdao Temple in the Eastern Capital. He devoted himself to studying Taoist classics such as 'The Seven Borrowings,' 'Wonderful Goodness,' and 'The Three Mysteries.' These were considered the guiding principles within Taoism. Empress Wu (武則天) revered the Dharma and vigorously promoted Buddhism, leading people to turn to Buddhism and request ordination. The Empress issued an edict allowing him to be ordained and reside at the Buddha Prediction Temple. Later, he served as the temple administrator and participated in the translation of Buddhist scriptures. He deeply understood the falsehoods of Taoism and recognized that Buddhism was the reliable true teaching. Therefore, he wrote 'The Treatise on Discriminating the Correct' in one volume, pointing out the falsities of Taoism. The treatise adopted a question-and-answer format between host and guest, making it very concise and essential. The 'Amoghapasha Dharani Sovereign King Mantra Sutra' in three volumes (also known as 'Amoghapasha Heart Mantra King Sutra'), was translated in the seventh month of the Changshou era (year 693) at the Buddha Prediction Temple in the Eastern Capital, with Shramana Degan taking notes. The initial version was the same as the one-volume version translated by Li Wu Chan (李無諂). The 'Bathing the Buddha Image Merit Sutra' in one volume, was translated on the twenty-second day of the first month of the Shenlong era (year 705) at the Dafuxian Temple in the Eastern Capital, translated by the Brahmin Li Wu Chan. The initial version was the same as the version later translated by Yijing (義凈). The 'Sutra on the Merit of Counting Beads' in one volume, was translated on the twenty-third day of the first month of the Shenlong era at the Dafuxian Temple, translated by Li Wu Chan. The initial version was the same as the version later translated by Yijing. The 'Avalokiteshvara Bodhisattva Cintamani Dharani Sutra' in one volume, was the second translation, and it was the same as the version translated by Shikshananda (實叉難陀) and others. The 'Manjushri Root One-Syllable Dharani Sutra' in one volume, was translated in the second year of the Changan era (year 702) at the Tiangong Temple, with Shramana Huizhi (慧智) and others verifying the Sanskrit text, translated by the Brahmin Li Wu Chan, and Li Wu Ai (李無礙), a secretary of the central government, taking notes. The initial version was the same as the version later translated by Yijing. The 'One-Syllable Heart Mantra Sutra in the Great Dharani of the Dharma-Ending Age' in one volume, was translated in the first year of the Shenlong era at the Dafuxian Temple, translated by Li Wu Chan. The 'Great自在 Dharani Divine Mantra Sutra That Grants Wishes Immediately' in one volume (also known as 'What is Obtained is Seen in the Great Zhou Records'), was translated in the second year of the Changshou era at the Tiangong Temple in the Eastern Capital, with Shramana Shili Nantuo She (尸利難陀設) from Kashmir and others verifying the Sanskrit text, translated by Li Wu Chan, and Li Wu Ai taking notes.
The above seven scriptures, totaling nine volumes, are all still available in their original form.
Shramana Anizhenna (阿你真那), known in the Tang Dynasty as Bao Siwei (寶思惟), was from the country of Kashmir (迦濕蜜羅國) in Northern India and belonged to the Kshatriya (剎帝利) caste.
彼王之華胄。幼而舍家禪誦為業。進具之後專精律品。復慧解超群學兼真俗。乾文咒術尤工其妙。加以化導為心無戀鄉國。以天后長壽二年癸巳屆于洛都。敕于天宮寺安置。即以天后長壽二年癸巳。至中宗神龍二年丙午。于授記天宮福先等寺。譯不空罥索陀羅尼經等七部。后至睿宗太極元年壬子四月。太子洗馬張齊賢等繕寫進內。至延和元年六月。敕令禮部尚書晉國公薛稷右常侍高平侯徐彥伯等詳定入目施行。三藏自神龍二年已后更不譯經。唯精勤禮誦修諸福業。每於晨朝磨香為水涂浴佛像後方飲食。從始至終此為恒業。衣缽之外隨得隨施。後於龍門山請置一寺。依外國法式製造呼為天竺。已及門人同居此寺。精誠所感其數寔多。壽年百餘。以開元九年終於寺矣。金光明最勝王經十卷(第五齣與北涼曇無讖四卷金光明等同本長安三年十月四日于西明寺譯畢沙門波侖惠表筆受)能斷金剛般若波羅蜜多經一卷(第五齣與姚秦羅什元魏留支陳真諦等出者同本長安三年十月四日于西明寺譯)佛為難陀說出家入胎經二卷(出根本說一切有部毗奈耶雜事第十一十二卷景龍四年于大蔫福寺譯今編入寶積當第十四會改名入胎藏會)入定不定印經一卷(第二齣與元魏瞿曇流支所出不必定入定入印經同本久視元年五月五日譯畢)藥師琉璃光
【現代漢語翻譯】 現代漢語譯本： 他是國王的後裔，年幼時就離開家庭，以禪修誦經為業。受具足戒后，專心研究戒律，並且智慧超群，學識兼通世俗與真理。尤其擅長乾文咒術，運用巧妙。加上以教化引導眾生為己任，不留戀故鄉。在天后長壽二年癸巳年到達洛陽，奉敕安置在天宮寺。從天后長壽二年癸巳年到中宗神龍二年丙午年，在授記寺、天宮寺、福先寺等寺院，翻譯了《不空罥索陀羅尼經》等七部經典。後來到了睿宗太極元年壬子年四月，太子洗馬張齊賢等人繕寫進呈朝廷。到延和元年六月，奉敕令禮部尚書、晉國公薛稷，右常侍、高平侯徐彥伯等人詳細審定后頒佈施行。這位三藏法師從神龍二年以後，不再翻譯經典，只是精勤禮拜誦經，修習各種福業。每天早晨磨香為水，塗抹沐浴佛像后才進食。從始至終，這都是他恒常的功課。除了衣缽之外，隨有財物就隨時佈施。後來在龍門山請求建造一座寺院，依照外國的樣式建造，命名為天竺寺。已經和門人一起居住在這座寺院。由於精誠所感，前來歸附的人很多。享年一百多歲，在開元九年于寺中圓寂。 《金光明最勝王經》十卷（第五次翻譯，與北涼曇無讖翻譯的四卷本《金光明經》等同版本，長安三年十月四日在西明寺翻譯完畢，沙門波侖惠表筆受）。《能斷金剛般若波羅蜜多經》一卷（第五次翻譯，與姚秦鳩摩羅什、元魏菩提流支、陳真諦等人翻譯的版本相同，長安三年十月四日在西明寺翻譯）。《佛為難陀說出家入胎經》二卷（出自根本說一切有部毗奈耶雜事第十一、十二卷，景龍四年在大蔫福寺翻譯，現在編入《寶積經》中，作為第十四會，改名為入胎藏會）。《入定不定印經》一卷（第二次翻譯，與元魏瞿曇流支所翻譯的《不必定入定入印經》同版本，久視元年五月五日翻譯完畢）。《藥師琉璃光……》
【English Translation】 English version: He was a descendant of the king, who left his home at a young age to devote himself to Chan meditation and reciting scriptures. After receiving full ordination, he specialized in the study of Vinaya (rules of monastic discipline), possessed outstanding wisdom, and was versed in both worldly and spiritual knowledge. He was particularly skilled in 'Qian Wen' (a type of esoteric writing) and incantations, employing them with great subtlety. Furthermore, he was dedicated to guiding and transforming sentient beings, without attachment to his homeland. In the Gui Si year of the Changshou reign of Empress Wu Zetian (693 AD), he arrived in Luoyang and was ordered to reside at the Tiangong Temple. From the Gui Si year of the Changshou reign of Empress Wu Zetian to the Bing Wu year of the Shenlong reign of Emperor Zhongzong (706 AD), he translated seven scriptures, including the Amoghapāśa Dhāraṇī Sūtra, at temples such as Shouji Temple, Tiangong Temple, and Fuxian Temple. Later, in the Ren Zi year of the Taiji reign of Emperor Ruizong (712 AD), in the fourth month, Zhang Qixian, the taizi xima (official title) and others, transcribed and presented them to the court. In the sixth month of the Yanhe reign (712 AD), an imperial decree ordered Xue Ji, the Minister of Rites and Duke of Jin, and Xu Yanbo, the Right Attendant and Marquis of Gaoping, to review and finalize the texts for implementation. After the Shenlong reign (705-707 AD), this Tripitaka master no longer translated scriptures, but diligently practiced reciting scriptures and cultivating various meritorious deeds. Every morning, he would grind incense into water and use it to bathe the Buddha statues before eating. From beginning to end, this was his constant practice. Apart from his robes and bowl, he would give away whatever he acquired. Later, he requested to build a temple on Mount Longmen, constructing it in the style of foreign countries and naming it Tianzhu Temple (India Temple). He resided in this temple with his disciples. Due to his sincere devotion, many people came to join him. He lived to be over a hundred years old and passed away in the temple in the ninth year of the Kaiyuan reign (721 AD). Suvarṇaprabhāsottamasūtra (Golden Light Sutra) in ten volumes (the fifth translation, identical to the four-volume version translated by Dharmakṣema of the Northern Liang dynasty, translated at Ximing Temple on the fourth day of the tenth month of the third year of the Chang'an reign (703 AD), with the śrāmaṇa (monk) Bolun Huibiao taking notes). Vajracchedikā Prajñāpāramitā Sūtra (Diamond Sutra) in one volume (the fifth translation, identical to the versions translated by Kumārajīva of the Yao Qin dynasty, Bodhiruci of the Northern Wei dynasty, and Paramārtha of the Chen dynasty, translated at Ximing Temple on the fourth day of the tenth month of the third year of the Chang'an reign). Buddha Speaks of Entering the Womb for Nanda Sūtra in two volumes (from the Mūlasarvāstivāda Vinaya Miscellaneous Matters, volumes 11 and 12, translated at Da Yanfu Temple in the fourth year of the Jinglong reign (710 AD), now included in the Ratnakūṭa Sūtra as the fourteenth assembly, renamed Entering the Womb Treasury Assembly). Sūtra on Entering Samādhi with Determined and Undetermined Mudras in one volume (the second translation, identical to the Sūtra on Not Necessarily Entering Samādhi with Determined and Undetermined Mudras translated by Gautama Prajñāruci of the Northern Wei dynasty, translated on the fifth day of the fifth month of the Jiushi reign (700 AD)). Bhaiṣajyaguruvaidūryaprabharāja...
七佛本願功德經二卷(第四齣與隋笈多等出者同本但廣略有異神龍三年夏于大內佛光殿譯時帝親御法筵手自筆受)彌勒下產生佛經一卷(第六齣與羅什彌勒下經等同本大足元年九月二十三日于東都大福先寺譯)佛為勝光天子說王法經一卷(第三齣與舊諫王經及唐譯勝軍王經並同本神龍元年七月十五日于東都大福先寺譯沙門玄傘筆受)浴像功德經一卷(第二齣與寶思惟出者同本景龍四年四月十五日于大薦福寺翻經院譯)數珠功德經一卷(第二齣與寶思惟出者同本景龍四年四月十五日于大薦福寺翻經院譯)觀自在菩薩如意心陀羅尼咒經一卷(第三齣與實叉難陀寶思惟等出者同本景龍四年于大薦福寺翻經院譯)曼殊室利菩薩咒藏中一字咒王經一卷(第二齣與寶思惟出者同本長安三年十月四日于西明寺譯)稱讚如來功德神咒經一卷(第二齣與隋譯十二佛名神咒經同本景雲二年閏六月二十三日于大薦福寺翻經院譯沙門玄傘智積等筆受)大孔雀咒王經三卷(第八齣與梁僧加婆羅等出者同本神龍元年于東都內道場譯)佛頂尊勝陀羅尼經一卷(第五齣與杜行顗日照波利等出者同本景龍四年于大薦福寺翻經院譯)莊嚴王陀羅尼咒經一卷(大足元年九月二十三日于東都大福先寺譯)香王菩薩陀羅尼咒經一卷(神龍元年于東都大福先寺譯)一
【現代漢語翻譯】 現代漢語譯本 《七佛本願功德經》二卷（第四次譯出，與隋朝笈多等人譯出的版本同本，但詳略有所不同，神龍三年夏天于大內佛光殿翻譯，當時皇帝親自參與法筵，親手筆錄）。 《彌勒下產生佛經》一卷（第六次譯出，與羅什《彌勒下經》等同本，大足元年九月二十三日于東都大福先寺翻譯）。 《佛為勝光天子說王法經》一卷（第三次譯出，與舊《諫王經》及唐譯《勝軍王經》並同本，神龍元年七月十五日于東都大福先寺翻譯，沙門玄傘筆受）。 《浴像功德經》一卷（第二次譯出，與寶思惟譯出的版本同本，景龍四年四月十五日于大薦福寺翻經院翻譯）。 《數珠功德經》一卷（第二次譯出，與寶思惟譯出的版本同本，景龍四年四月十五日于大薦福寺翻經院翻譯）。 《觀自在菩薩如意心陀羅尼咒經》一卷（第三次譯出，與實叉難陀、寶思惟等人譯出的版本同本，景龍四年于大薦福寺翻經院翻譯）。 《曼殊室利（Manjusri）菩薩咒藏中一字咒王經》一卷（第二次譯出，與寶思惟譯出的版本同本，長安三年十月四日于西明寺翻譯）。 《稱讚如來功德神咒經》一卷（第二次譯出，與隋朝翻譯的《十二佛名神咒經》同本，景雲二年閏六月二十三日于大薦福寺翻經院翻譯，沙門玄傘、智積等筆受）。 《大孔雀咒王經》三卷（第八次譯出，與梁僧加婆羅等人譯出的版本同本，神龍元年于東都內道場翻譯）。 《佛頂尊勝陀羅尼經》一卷（第五次譯出，與杜行顗、日照、波利等人譯出的版本同本，景龍四年于大薦福寺翻經院翻譯）。 《莊嚴王陀羅尼咒經》一卷（大足元年九月二十三日于東都大福先寺翻譯）。 《香王菩薩陀羅尼咒經》一卷（神龍元年于東都大福先寺翻譯）。
【English Translation】 English version The Sutra of the Merits of the Fundamental Vows of the Seven Buddhas, in two volumes (translated for the fourth time, being the same version as that translated by Jipta and others in the Sui Dynasty, but differing in detail; translated in the summer of the third year of the Shenlong era in the Foguang Hall of the Great Inner Palace, with the Emperor personally attending the Dharma assembly and taking notes himself). The Sutra of Maitreya's (Maitreya) Descent and Attainment of Buddhahood, in one volume (translated for the sixth time, being the same version as Kumarajiva's Sutra of Maitreya's Descent, etc.; translated on the 23rd day of the ninth month of the first year of the Dazu era at the Dafuxian Temple in the Eastern Capital). The Sutra of the Buddha Speaking the Dharma of Kings for the Deva (Deva) of Supreme Light, in one volume (translated for the third time, being the same version as the old Sutra of Admonishing the King and the Tang translation of the Sutra of King Victorious Army; translated on the 15th day of the seventh month of the first year of the Shenlong era at the Dafuxian Temple in the Eastern Capital, with the Shramana (Shramana) Xuanzan taking notes). The Sutra of the Merits of Bathing the Buddha Image, in one volume (translated for the second time, being the same version as that translated by Bodhiruci; translated on the 15th day of the fourth month of the fourth year of the Jinglong era at the Translation Institute of the Dajianfu Temple). The Sutra of the Merits of the Prayer Beads, in one volume (translated for the second time, being the same version as that translated by Bodhiruci; translated on the 15th day of the fourth month of the fourth year of the Jinglong era at the Translation Institute of the Dajianfu Temple). The Dharani Sutra of Avalokitesvara (Avalokitesvara) Bodhisattva's Cintamanicakra (Cintamanicakra) Heart, in one volume (translated for the third time, being the same version as that translated by Siksananda, Bodhiruci, and others; translated in the fourth year of the Jinglong era at the Translation Institute of the Dajianfu Temple). The Sutra of the One-Syllable Mantra King from the Mantra Treasury of Manjusri (Manjusri) Bodhisattva, in one volume (translated for the second time, being the same version as that translated by Bodhiruci; translated on the 4th day of the tenth month of the third year of the Changan era at the Ximing Temple). The Sutra of the Divine Mantra Praising the Merits of the Tathagata (Tathagata), in one volume (translated for the second time, being the same version as the Sui translation of the Divine Mantra Sutra of the Names of the Twelve Buddhas; translated on the 23rd day of the intercalary sixth month of the second year of the Jingyun era at the Translation Institute of the Dajianfu Temple, with the Shramanas Xuanzan, Zhiji, and others taking notes). The Great Peacock Mantra King Sutra, in three volumes (translated for the eighth time, being the same version as that translated by Sanghavarman and others in the Liang Dynasty; translated in the first year of the Shenlong era at the Inner Dharma Hall of the Eastern Capital). The Usnisavijaya (Usnisavijaya) Dharani Sutra, in one volume (translated for the fifth time, being the same version as that translated by Du Xingyi, Rizhao, and Pari; translated in the fourth year of the Jinglong era at the Translation Institute of the Dajianfu Temple). The Dharani Sutra of King Adornment, in one volume (translated on the 23rd day of the ninth month of the first year of the Dazu era at the Dafuxian Temple in the Eastern Capital). The Dharani Sutra of King Fragrance Bodhisattva, in one volume (translated in the first year of the Shenlong era at the Dafuxian Temple in the Eastern Capital).
切功德莊嚴王經一卷(神龍元年七月十五日于東都大福先寺譯沙門玄傘筆受)拔除罪障咒王經一卷(景龍四年于大薦福寺翻經院譯)善夜經一卷(大足元年九月二十三日于東都大福先寺譯)大乘流轉諸有經一卷(大足元年九月二十三日于東都大福先寺譯)妙色王因緣經一卷(大足元年九月二十三日于東都大福先寺譯)佛為海龍王說法印經一卷(景雲二年𨳝六月二十三日于大薦福寺翻經院譯沙門玄傘智積等筆受)能斷金剛般若波羅蜜多經論頌一卷(無著菩薩造景雲二年于大薦福寺翻經院譯沙門玄傘智積等筆受)能斷金剛般若波羅蜜多經論釋三卷(無著菩薩頌世親菩薩釋景雲二年于大薦福寺翻經院譯沙門玄傘智積等筆受)因明正理門論一卷(大域龍菩薩造第二齣與奘法師譯者同本景雲二年于大薦福寺翻經院譯沙門玄傘智積等筆受)成唯識寶生論五卷(一名二十唯識頌釋論護法菩薩造景龍四年四月十五日于大薦福寺翻經院譯沙門玄傘智積等筆受)觀所緣論釋一卷(護法菩薩造景龍四年四月十五日于大薦福寺翻經院譯沙門玄傘智積等筆受)掌中論一卷(陳那菩薩造第二齣與解卷論同本長安三年十月十四日于西明寺譯)取因假設論一卷(陳那菩薩造長安三年十月四日于西明寺譯沙門惠表筆受)觀總相論頌一卷(陳那菩薩造景雲二
【現代漢語翻譯】 現代漢語譯本 《切功德莊嚴王經》一卷（神龍元年七月十五日于東都大福先寺譯，沙門玄傘筆受） 《拔除罪障咒王經》一卷（景龍四年于大薦福寺翻經院譯） 《善夜經》一卷（大足元年九月二十三日于東都大福先寺譯） 《大乘流轉諸有經》一卷（大足元年九月二十三日于東都大福先寺譯） 《妙色王因緣經》一卷（大足元年九月二十三日于東都大福先寺譯） 《佛為海龍王說法印經》一卷（景雲二年六月二十三日于大薦福寺翻經院譯，沙門玄傘、智積等筆受） 《能斷金剛般若波羅蜜多經論頌》一卷（無著菩薩造，景雲二年于大薦福寺翻經院譯，沙門玄傘、智積等筆受） 《能斷金剛般若波羅蜜多經論釋》三卷（無著菩薩頌，世親菩薩釋，景雲二年于大薦福寺翻經院譯，沙門玄傘、智積等筆受） 《因明正理門論》一卷（大域龍菩薩造，第二齣，與奘法師譯者同本，景雲二年于大薦福寺翻經院譯，沙門玄傘、智積等筆受） 《成唯識寶生論》五卷（一名《二十唯識頌釋論》，護法菩薩造，景龍四年四月十五日于大薦福寺翻經院譯，沙門玄傘、智積等筆受） 《觀所緣論釋》一卷（護法菩薩造，景龍四年四月十五日于大薦福寺翻經院譯，沙門玄傘、智積等筆受） 《掌中論》一卷（陳那菩薩造，第二齣，與解卷論同本，長安三年十月十四日于西明寺譯） 《取因假設論》一卷（陳那菩薩造，長安三年十月四日于西明寺譯，沙門惠表筆受） 《觀總相論頌》一卷（陳那菩薩造，景雲二
【English Translation】 English version 《Qie Gong De Zhuang Yan Wang Jing》One volume (Translated at Dafuxian Temple in Dongdu on July 15th, Shenlong first year, written by Shamen Xuan San) 《Ba Chu Zui Zhang Zhou Wang Jing》One volume (Translated at the Translation Institute of Dajianfu Temple in Jinglong fourth year) 《Shan Ye Jing》One volume (Translated at Dafuxian Temple in Dongdu on September 23rd, Dazu first year) 《Dacheng Liuzhuan Zhuyou Jing》One volume (Translated at Dafuxian Temple in Dongdu on September 23rd, Dazu first year) 《Miao Se Wang Yinyuan Jing》One volume (Translated at Dafuxian Temple in Dongdu on September 23rd, Dazu first year) 《Fo Wei Hai Long Wang Shuo Fa Yin Jing》One volume (Translated at the Translation Institute of Dajianfu Temple on June 23rd, Jingyun second year, written by Shamen Xuan San, Zhi Ji, etc.) 《Neng Duan Jingang Bore Boluomidu Jing Lun Song》One volume (Composed by Bodhisattva Wuzhuo, translated at the Translation Institute of Dajianfu Temple in Jingyun second year, written by Shamen Xuan San, Zhi Ji, etc.) 《Neng Duan Jingang Bore Boluomidu Jing Lun Shi》Three volumes (Verses by Bodhisattva Wuzhuo, commentary by Bodhisattva Shiqin, translated at the Translation Institute of Dajianfu Temple in Jingyun second year, written by Shamen Xuan San, Zhi Ji, etc.) 《Yinming Zhengli Men Lun》One volume (Composed by Dayulong Bodhisattva, second edition, same as the translator of Master Xuanzang, translated at the Translation Institute of Dajianfu Temple in Jingyun second year, written by Shamen Xuan San, Zhi Ji, etc.) 《Cheng Weishi Baosheng Lun》Five volumes (Also named 'Twenty Verses on Consciousness-Only with Commentary', composed by Bodhisattva Hufa, translated at the Translation Institute of Dajianfu Temple on April 15th, Jinglong fourth year, written by Shamen Xuan San, Zhi Ji, etc.) 《Guan Suoyuan Lun Shi》One volume (Composed by Bodhisattva Hufa, translated at the Translation Institute of Dajianfu Temple on April 15th, Jinglong fourth year, written by Shamen Xuan San, Zhi Ji, etc.) 《Zhangzhong Lun》One volume (Composed by Bodhisattva Chenna, second edition, same as the Jiejuan Lun, translated at Ximing Temple on October 14th, Chang'an third year) 《Qu Yin Jiashe Lun》One volume (Composed by Bodhisattva Chenna, translated at Ximing Temple on October 4th, Chang'an third year, written by Shamen Hui Biao) 《Guan Zongxiang Lun Song》One volume (Composed by Bodhisattva Chenna, Jingyun second
年于大薦福寺翻經院譯沙門智積等筆受)止觀門論頌一卷(世親菩薩造景雲二年于大薦福寺翻經院譯沙門玄傘等筆受)手杖論一卷(尊者釋迦稱造景雲二年于大薦福寺翻經院譯沙門玄傘等筆受)六門教授習定論一卷(無著菩薩本世親菩薩釋長安三年十月四日于西明寺譯)五蘊皆空經一卷(出雜阿含經第二卷異譯景龍四年于大薦福寺翻經院譯沙門智積等筆受)三轉法輪經一卷(出雜阿含經第十五卷異譯景龍四年于大薦福寺翻經院譯沙門玄傘等筆受)無常經一卷(亦名三啟經大足元年九月二十三日于東都大福先寺譯)八無暇有暇經一卷(大足元年九月二十三日于東都大福先寺譯)長爪梵志請問經一卷(久視元年十二月二十三日于東都大福先寺譯)譬喻經一卷(景龍四年于大薦福寺翻經院譯沙門玄傘等筆受)略教誡經一卷(景雲二年閏六月二十三日于大薦福寺翻經院譯沙門智積等筆受)療痔病經一卷(亦云痔瘺景龍四年于大薦福寺翻經院譯沙門玄傘等筆受)根本說一切有部毗奈耶五十卷(長安三年十月四日于西明寺譯沙門波侖惠表等筆受)根本說一切有部苾芻尼毗奈耶二十卷(景龍四年于大薦福寺翻經院譯)根本說一切有部毗奈耶雜事四十卷(景龍四年于大薦福寺翻經院譯)根本說一切有部尼陀那目得迦十卷(或八卷長安三
【現代漢語翻譯】 現代漢語譯本 《止觀門論頌》一卷（世親菩薩造，景雲二年于大薦福寺翻經院譯，沙門智積等筆受） 《手杖論》一卷（尊者釋迦稱造，景雲二年于大薦福寺翻經院譯，沙門玄傘等筆受） 《六門教授習定論》一卷（無著菩薩本，世親菩薩釋，長安三年十月四日于西明寺譯） 《五蘊皆空經》一卷（出《雜阿含經》第二卷異譯，景龍四年于大薦福寺翻經院譯，沙門智積等筆受） 《三轉法輪經》一卷（出《雜阿含經》第十五卷異譯，景龍四年于大薦福寺翻經院譯，沙門玄傘等筆受） 《無常經》一卷（亦名《三啟經》，大足元年九月二十三日于東都大福先寺譯） 《八無暇有暇經》一卷（大足元年九月二十三日于東都大福先寺譯） 《長爪梵志請問經》一卷（久視元年十二月二十三日于東都大福先寺譯） 《譬喻經》一卷（景龍四年于大薦福寺翻經院譯，沙門玄傘等筆受） 《略教誡經》一卷（景雲二年閏六月二十三日于大薦福寺翻經院譯，沙門智積等筆受） 《療痔病經》一卷（亦云《痔瘺》，景龍四年于大薦福寺翻經院譯，沙門玄傘等筆受） 《根本說一切有部毗奈耶》五十卷（長安三年十月四日于西明寺譯，沙門波侖惠表等筆受） 《根本說一切有部苾芻尼毗奈耶》二十卷（景龍四年于大薦福寺翻經院譯） 《根本說一切有部毗奈耶雜事》四十卷（景龍四年于大薦福寺翻經院譯） 《根本說一切有部尼陀那目得迦》十卷（或八卷，長安三
【English Translation】 English version 'Commentary on the Treatise on the Doors of Cessation and Contemplation' (Zhi Guan Men Lun Song) One fascicle (Composed by Bodhisattva Vasubandhu (世親菩薩), translated in the second year of Jingyun at the Sutra Translation Institute of Da Jianfu Temple (大薦福寺), scribed by the monks Zhiji (智積) and others) 'Treatise on the Walking Stick' (Shou Zhang Lun) One fascicle (Composed by Venerable Shakyanama (釋迦稱), translated in the second year of Jingyun at the Sutra Translation Institute of Da Jianfu Temple, scribed by the monks Xuansan (玄傘) and others) 'Treatise on the Six Doors of Instruction for the Practice of Samadhi' (Liu Men Jiao Shou Xi Ding Lun) One fascicle (Original by Bodhisattva Asanga (無著菩薩), explained by Bodhisattva Vasubandhu, translated on the fourth day of the tenth month of the third year of Changan at Ximing Temple (西明寺)) 'Sutra on the Emptiness of the Five Aggregates' (Wu Yun Jie Kong Jing) One fascicle (Extracted from a different translation of the second fascicle of the 'Miscellaneous Agama Sutra' (雜阿含經), translated in the fourth year of Jinglong at the Sutra Translation Institute of Da Jianfu Temple, scribed by the monks Zhiji and others) 'Sutra on the Three Turnings of the Dharma Wheel' (San Zhuan Falun Jing) One fascicle (Extracted from a different translation of the fifteenth fascicle of the 'Miscellaneous Agama Sutra', translated in the fourth year of Jinglong at the Sutra Translation Institute of Da Jianfu Temple, scribed by the monks Xuansan and others) 'Sutra on Impermanence' (Wu Chang Jing) One fascicle (Also named 'Sutra on the Three Invocations' (San Qi Jing), translated on the twenty-third day of the ninth month of the first year of Dazhu at Da Fuxian Temple (大福先寺) in the Eastern Capital) 'Sutra on the Eight Unfree States and the Free States' (Ba Wu Xia You Xia Jing) One fascicle (Translated on the twenty-third day of the ninth month of the first year of Dazhu at Da Fuxian Temple in the Eastern Capital) 'Sutra of the Questions of the Ascetic with Long Nails' (Chang Zhao Fanzhi Qingwen Jing) One fascicle (Translated on the twenty-third day of the twelfth month of the first year of Jiushi at Da Fuxian Temple in the Eastern Capital) 'Sutra of Similes' (Piyu Jing) One fascicle (Translated in the fourth year of Jinglong at the Sutra Translation Institute of Da Jianfu Temple, scribed by the monks Xuansan and others) 'Sutra of Brief Admonitions' (Lue Jiao Jie Jing) One fascicle (Translated on the twenty-third day of the intercalary sixth month of the second year of Jingyun at the Sutra Translation Institute of Da Jianfu Temple, scribed by the monks Zhiji and others) 'Sutra on Curing Hemorrhoids' (Liao Zhibing Jing) One fascicle (Also called 'Fistula' (Zhilou), translated in the fourth year of Jinglong at the Sutra Translation Institute of Da Jianfu Temple, scribed by the monks Xuansan and others) 'Vinaya of the Mulasarvastivada School' (Genben Shuo Yiqie Youbu Pilinye) Fifty fascicles (Translated on the fourth day of the tenth month of the third year of Changan at Ximing Temple, scribed by the monks Bolun (波侖), Huibiao (惠表), and others) 'Bhiksuni Vinaya of the Mulasarvastivada School' (Genben Shuo Yiqie Youbu Biqiuni Pilinye) Twenty fascicles (Translated in the fourth year of Jinglong at the Sutra Translation Institute of Da Jianfu Temple) 'Miscellaneous Matters of the Vinaya of the Mulasarvastivada School' (Genben Shuo Yiqie Youbu Pilinye Zashi) Forty fascicles (Translated in the fourth year of Jinglong at the Sutra Translation Institute of Da Jianfu Temple) 'Nidana-Matrika of the Mulasarvastivada School' (Genben Shuo Yiqie Youbu Nituo Na Mudejia) Ten fascicles (or eight fascicles, Changan 3
年十月四日于西明寺譯)根本說一切有部戒經一卷(景龍四年于大薦福寺翻經院譯)根本說一切有部苾芻尼戒經一卷(景龍四年于大薦福寺翻經院譯)根本說一切有部百一羯磨十卷(長安三年十月四日于西明寺譯)根本說一切有部毗奈耶頌五卷(尊者毗舍佉造景龍四年大廌福寺翻經院譯先在西域那爛陀寺譯出還都刪正景龍奏行)根本說一切有部毗奈耶雜事攝頌一卷(景龍四年于大薦福寺翻經院譯)根本說一切有部尼陀那目得迦攝頌一卷(景龍四年于大薦福寺翻經院譯)根本薩婆多部律攝二十卷(尊者勝支集或十四卷久視元年十二月二十三日于東都大福先寺譯)一百五十贊佛頌一卷(尊者摩咥里制吒造于中印度那爛陀寺譯至景雲二年于薦福寺重更回綴)龍樹菩薩勸誡王頌一卷(第三齣與舊勸發諸王要偈等同本于東印度耽摩立底國譯至都重綴)大唐西域求法高僧傳二卷(從西國還在南海室利佛逝撰寄歸)大唐南海寄歸內法傳四卷(從西國還在南海室利佛逝撰寄歸)別說罪要行法一卷(或無別字)受用三水要法一卷(或云要行法)護命放生軌儀一卷(或云軌儀法)法華論五卷(莫知造者單重未悉景雲二年譯)集量論四卷(景雲二年譯已上多取奏行年月所以出日名同)
右六十一部二百三十九卷(法華論下二部九卷失本
【現代漢語翻譯】 現代漢語譯本： 《根本說一切有部戒經》一卷（于西明寺譯，時間為景龍四年十月四日）。 《根本說一切有部苾芻尼戒經》一卷（于大薦福寺翻經院譯，時間為景龍四年）。 《根本說一切有部百一羯磨》十卷（于西明寺譯，時間為長安三年十月四日）。 《根本說一切有部毗奈耶頌》五卷（尊者毗舍佉（Visekha）造，于大薦福寺翻經院譯，時間為景龍四年。先前在那爛陀寺（Nalanda Temple）譯出，還都后刪正，景龍年間奏請施行）。 《根本說一切有部毗奈耶雜事攝頌》一卷（于大薦福寺翻經院譯，時間為景龍四年）。 《根本說一切有部尼陀那目得迦攝頌》一卷（于大薦福寺翻經院譯，時間為景龍四年）。 《根本薩婆多部律攝》二十卷（尊者勝支（Shengzhi）集，或十四卷，于東都大福先寺譯，時間為久視元年十二月二十三日）。 《一百五十贊佛頌》一卷（尊者摩咥里制吒（Matrceta）造，于中印度那爛陀寺譯，至景雲二年于薦福寺重更回綴）。 《龍樹菩薩勸誡王頌》一卷（第三次譯出，與舊《勸發諸王要偈》等同本，于東印度耽摩立底國（Tamralipti）譯至都城後重綴）。 《大唐西域求法高僧傳》二卷（從西國回到南海室利佛逝（Srivijaya）撰寫寄回）。 《大唐南海寄歸內法傳》四卷（從西國回到南海室利佛逝（Srivijaya）撰寫寄回）。 《別說罪要行法》一卷（或無『別』字）。 《受用三水要法》一卷（或云《要行法》）。 《護命放生軌儀》一卷（或云《軌儀法》）。 《法華論》五卷（不知作者，單譯或重譯未詳，景雲二年譯）。 《集量論》四卷（景雲二年譯，以上多取奏行年月，所以出日名同）。
右六十一部，二百三十九卷（《法華論》下二部九卷失本）。
【English Translation】 English version: One fascicle of the Mūlasarvāstivāda-vinaya-sūtra (Translated at Ximing Temple on the 4th day of the tenth month of the Jinglong era). One fascicle of the Mūlasarvāstivāda-bhikṣuṇī-vinaya-sūtra (Translated at the Translation Institute of Dajianfu Temple in the fourth year of the Jinglong era). Ten fascicles of the Mūlasarvāstivāda-karmaśataka (Translated at Ximing Temple on the 4th day of the tenth month of the Chang'an era). Five fascicles of the Mūlasarvāstivāda-vinaya-gāthā (Composed by Venerable Visekha (Visekha), translated at the Translation Institute of Dajianfu Temple in the fourth year of the Jinglong era. Previously translated at Nalanda Temple (Nalanda Temple) in the Western Regions, revised after returning to the capital, and presented to the throne for implementation during the Jinglong era). One fascicle of the Mūlasarvāstivāda-vinaya-kṣudrakavastu-saṃgraha-gāthā (Translated at the Translation Institute of Dajianfu Temple in the fourth year of the Jinglong era). One fascicle of the Mūlasarvāstivāda-nidāna-mātṛkā-saṃgraha-gāthā (Translated at the Translation Institute of Dajianfu Temple in the fourth year of the Jinglong era). Twenty fascicles of the Sarvāstivāda-vinaya-saṃgraha (Compiled by Venerable Shengzhi (Shengzhi), or fourteen fascicles, translated at Dafuxian Temple in the Eastern Capital on the 23rd day of the twelfth month of the Jiushi era). One fascicle of the One Hundred and Fifty Hymns in Praise of the Buddha (Composed by Venerable Mātṛceṭa (Matrceta), translated at Nalanda Temple (Nalanda Temple) in Central India, re-edited at Jianfu Temple in the second year of the Jingyun era). One fascicle of Nāgārjuna's Admonitions to the King (Third translation, identical to the old Essential Verses Encouraging Kings, translated in Tamralipti (Tamralipti) in Eastern India and re-edited after arriving in the capital). Two fascicles of the Biographies of Eminent Monks Who Sought the Dharma in the Western Regions During the Great Tang Dynasty (Written and sent back from Srivijaya (Srivijaya) in the Southern Sea after returning from the Western Regions). Four fascicles of the Record of the Inner Dharma Sent Home from the Southern Sea During the Great Tang Dynasty (Written and sent back from Srivijaya (Srivijaya) in the Southern Sea after returning from the Western Regions). One fascicle of the Essential Practices for Separately Explaining Offenses (Possibly without the character 'separate'). One fascicle of the Essential Practices for Using the Three Waters (Or called Essential Practices). One fascicle of the Ritual for Protecting Life and Releasing Beings (Or called Ritual Practice). Five fascicles of the Commentary on the Lotus Sutra (Author unknown, single or repeated translation unclear, translated in the second year of the Jingyun era). Four fascicles of the Compendium on Valid Cognition (Translated in the second year of the Jingyun era, the above mostly take the years and months of presentation to the throne, so the names of the days are the same).
A total of sixty-one works, two hundred and thirty-nine fascicles (The latter two parts of the Commentary on the Lotus Sutra, nine fascicles, are lost).
)。
沙門釋義凈。齊州人。俗姓張字文明。髫齔之年辭榮落彩。於是遍詢名匠廣探群藉。內外閑曉今古遍知。年十有五志游西域。仰法顯之雅操。慕玄奘之高風。加以勤無棄時手不釋卷。弱冠登具逾厲堅貞。咸亨二年三十有七方葉夙懷。遂之廣府初結誓同志數滿十人。洎乎泛舶余皆退罷。唯凈堅心轉熾遂即孤行。備歷艱難漸達印度。所至之境皆洞言音。凡遇王臣咸蒙禮重。鷲峰雞足並親登陟。祇園鹿苑咸悉周遊。憩那爛陀禮菩提樹。遍師明匠學大小乘。所為事周還歸故里。凡所歷游三十餘國。往來問道出二十年。以天后證聖之元乙未仲夏還至河洛。將梵本經律論近四百部合五十萬頌。金剛座真容一鋪。舍利三百粒。天后敬法重人親迎于上東門外。洛陽緇侶備設幢幡兼陳鼓樂在前導引。敕于佛授記寺安置。所將梵本並令翻譯。初共于闐三藏實叉難陀翻華嚴經。久視已後方自翻譯。即以久視元年庚子至長安三年癸卯。于東都福先寺及西京西明寺。譯金光明最勝王。能斷金剛般若。入定不定印。彌勒成佛。一字咒王。莊嚴王陀羅尼。善夜。流轉諸有。妙色王因緣。無常。八無暇有暇。長爪梵志等經。根本說一切有部毗奈耶。尼陀那目得迦。百一羯磨。及律攝等。掌中。取因假設。六門教授等論。及龍樹勸誡頌。已上
二十部一百一十五卷。北印度沙門阿你真那證梵文義。沙門波侖復禮慧表智積等筆受證文。沙門法寶法藏德感成莊神英仁亮大儀慈訓等證義。成均太學助教許觀監護繕寫進內。天后制新翻聖教序令標經首。暨和帝龍興神龍元年乙巳。于東都內道場譯孔雀王經。又于大福先寺譯勝光天子香王菩薩咒一切功德莊嚴王等經上四部六卷。沙門盤度讀梵文。沙門玄傘筆受。沙門大儀證文。沙門勝莊利貞等證義。兵部侍郎崔湜給事盧粲等潤文正字。秘書大監駙馬都尉觀國公楊慎交監護。和帝心崇釋典制序褒揚。號為大唐龍興三藏聖教序。帝御洛城西門。宣示羣辟凈所新翻並令標引。二年丙午隨駕歸京。敕于大薦福寺別置翻經院處之。三年丁未帝召入內。並同翻經沙門九旬坐夏。帝以昔居房部幽厄無歸。祈念藥師遂蒙降祉。賀茲往澤重闡洪猷。因命法徒更令翻譯。于大佛光殿譯成二卷。名藥師琉璃光七佛本願功德經。帝御法筵手自筆受。又至景龍四年庚戌。于大薦福寺譯。浴像功德。數珠功德。如意心。尊勝。拔除罪障。出家入胎。五蘊皆空。三轉法輪。譬喻。療痔病等經。根本說一切有部苾芻尼毗奈耶。毗奈耶雜事。二眾戒經。毗奈耶頌。雜事攝頌。尼陀那目得迦攝頌。唯識寶生。觀所緣釋等。已上二十部八十八卷。吐火羅沙門達
【現代漢語翻譯】 現代漢語譯本： 總計二十部一百一十五卷。由北印度沙門阿你真那（Arnijana，僧人名）校證梵文原義。沙門波侖（Bolun，僧人名）、復禮（Fuli，僧人名）、慧表（Huibiao，僧人名）、智積（Zhiji，僧人名）等負責筆錄和校對文字。沙門法寶（Fabao，僧人名）、法藏（Fazang，僧人名）、德感（Degan，僧人名）、成莊（Chengzhuang，僧人名）、神英（Shenying，僧人名）、仁亮（Renliang，僧人名）、大儀（Dayi，僧人名）、慈訓（Cixun，僧人名）等負責校證義理。成均太學助教許觀（Xu Guan，人名）負責監護繕寫並進呈朝廷。天后（指武則天）頒制新翻譯的《聖教序》，命令標于經文之首。 到了和帝龍興神龍元年乙巳年，在東都（今洛陽）的內道場翻譯了《孔雀王經》。又在大福先寺翻譯了《勝光天子經》、《香王菩薩咒經》、《一切功德莊嚴王經》等，以上四部共六卷。沙門盤度（Pandu，僧人名）負責讀誦梵文。沙門玄傘（Xuansan，僧人名）負責筆錄。沙門大儀負責校對文字。沙門勝莊（Shengzhuang，僧人名）、利貞（Lizhen，僧人名）等負責校證義理。兵部侍郎崔湜（Cui Shi，人名）、給事盧粲（Lu Can，人名）等負責潤飾文字和校正字句。秘書大監、駙馬都尉、觀國公楊慎交（Yang Shenjiao，人名）負責監護。 和帝（指唐和帝李顯）推崇佛教經典，親自撰寫序文褒揚，稱為《大唐龍興三藏聖教序》。皇帝在洛城西門親自向眾臣宣佈新翻譯的經典，並命令標引。二年丙午年，隨皇帝車駕返回京城。敕令在大薦福寺另設翻經院安置譯經人員。三年丁未年，皇帝召入宮內，與翻譯經典的沙門一起九旬坐夏（指夏季安居）。皇帝因為昔日居住房部時幽閉困厄，無處可歸，祈念藥師佛，遂蒙受福祉。爲了慶賀以往的恩澤，重新闡揚佛教，於是命令法師們再次翻譯經典。在大佛光殿翻譯完成兩卷，名為《藥師琉璃光七佛本願功德經》。皇帝親自臨御法筵，手自筆錄。 又到景龍四年庚戌年，在大薦福寺翻譯了《浴像功德經》、《數珠功德經》、《如意心經》、《尊勝經》、《拔除罪障經》、《出家入胎經》、《五蘊皆空經》、《三轉法輪經》、《譬喻經》、《療痔病經》等。《根本說一切有部苾芻尼毗奈耶》（Mulasarvastivada Bhiksuni Vinaya，根本說一切有部比丘尼戒律）、《毗奈耶雜事》（Vinaya-vastu，毗奈耶事部）、《二眾戒經》（戒律經典）、《毗奈耶頌》（Vinaya-gatha，毗奈耶頌）、《雜事攝頌》（Vastu-sangraha-gatha，事部攝頌）、《尼陀那目得迦攝頌》（Nidana-matrka-sangraha-gatha，緣起母攝頌）、《唯識寶生經》（Vijnaptimatrata-ratnakara-sutra，唯識寶生經）、《觀所緣釋》（Alambana-pratyaya-vrtti，觀所緣釋）等。以上共二十部八十八卷。吐火羅沙門達（Dharmadeva，法天，僧人名）。
【English Translation】 English version: A total of twenty works in one hundred and fifteen volumes. The Sanskrit meaning was verified by the Shramana Arnijana (monk's name) from North India. The Shramanas Bolun (monk's name), Fuli (monk's name), Huibiao (monk's name), Zhiji (monk's name), and others were responsible for writing and verifying the text. The Shramanas Fabao (monk's name), Fazang (monk's name), Degan (monk's name), Chengzhuang (monk's name), Shenying (monk's name), Renliang (monk's name), Dayi (monk's name), Cixun (monk's name), and others were responsible for verifying the meaning. Xu Guan (person's name), an assistant instructor at the Imperial Academy, was responsible for supervising the copying and presenting it to the court. The Empress Dowager (referring to Wu Zetian) issued a newly translated 'Preface to the Sacred Teachings,' ordering it to be placed at the beginning of the scriptures. In the first year of the Longxing era of Emperor He, corresponding to the year Yisi of the Shenlong era, the 'Peacock King Sutra' was translated at the inner Daocheng (place for religious practice) in the Eastern Capital (present-day Luoyang). Additionally, the 'Sutra of the Victorious Light Heavenly Son,' the 'Mantra Sutra of the Fragrant King Bodhisattva,' and the 'Sutra of the King Adorned with All Merits' were translated at the Dafuxian Temple, totaling six volumes in four parts. The Shramana Pandu (monk's name) was responsible for reciting the Sanskrit. The Shramana Xuansan (monk's name) was responsible for writing. The Shramana Dayi was responsible for verifying the text. The Shramanas Shengzhuang (monk's name), Lizhen (monk's name), and others were responsible for verifying the meaning. Cui Shi (person's name), the Vice Minister of the Ministry of War, and Lu Can (person's name), a consultant, were responsible for polishing the text and correcting the characters. Yang Shenjiao (person's name), the Secretary General,駙馬都尉(Imperial Son-in-Law's Commandant), and Duke of Guoguo, was responsible for supervision. Emperor He (referring to Emperor Li Xian of the Tang Dynasty) revered Buddhist scriptures and personally wrote a preface to praise them, which was called the 'Preface to the Sacred Teachings of the Great Tang Longxing Tripitaka.' The emperor personally announced the newly translated scriptures to the officials at the West Gate of Luocheng and ordered them to be indexed. In the second year, Bingwu, he returned to the capital with the emperor's carriage. An edict was issued to set up a separate translation institute in the Dajianfu Temple to accommodate the translators. In the third year, Dingwei, the emperor summoned them into the palace and spent nine weeks of summer retreat (referring to the summer retreat) with the Shramanas who translated the scriptures. The emperor, because he was imprisoned and distressed in the Fang Department in the past and had nowhere to return, prayed to the Medicine Buddha and received blessings. To celebrate the past grace and re-elucidate Buddhism, he ordered the Dharma masters to translate the scriptures again. Two volumes were translated in the Great Buddha Light Hall, named the 'Sutra of the Merits of the Fundamental Vows of the Seven Buddhas of Medicine Master瑠璃光(Lapis Lazuli Light)'. The emperor personally attended the Dharma assembly and wrote it down himself. In the fourth year of Jinglong, Gengxu, the 'Sutra of the Merits of Bathing Images,' the 'Sutra of the Merits of Prayer Beads,' the 'Sutra of the As-You-Wish Heart,' the 'Sutra of the Usnisa Vijaya,' the 'Sutra of Eradicating Sins,' the 'Sutra of Leaving Home and Entering the Womb,' the 'Sutra of the Five Aggregates Being Empty,' the 'Sutra of the Three Turnings of the Dharma Wheel,' the 'Sutra of Parables,' and the 'Sutra of Curing Hemorrhoids' were translated at the Dajianfu Temple. The 'Mulasarvastivada Bhiksuni Vinaya' (Mulasarvastivada Bhiksuni Vinaya, Fundamental Sarvastivada Bhiksuni Precepts), the 'Vinaya-vastu' (Vinaya-vastu, Vinaya Matters), the 'Sutra of the Two Assemblies' (precepts scripture), the 'Vinaya-gatha' (Vinaya-gatha, Vinaya Verses), the 'Vastu-sangraha-gatha' (Vastu-sangraha-gatha, Summary Verses of Matters), the 'Nidana-matrka-sangraha-gatha' (Nidana-matrka-sangraha-gatha, Summary Verses of Causation Matrix), the 'Vijnaptimatrata-ratnakara-sutra' (Vijnaptimatrata-ratnakara-sutra, Consciousness-Only Jewel Mine Sutra), and the 'Alambana-pratyaya-vrtti' (Alambana-pratyaya-vrtti, Explanation of the Object Condition), etc. A total of twenty works in eighty-eight volumes. The Tokhara Shramana Dharmadeva (Dharmadeva, Dharma Heaven, monk's name).
磨末磨中印度沙門拔弩證梵義。罽賓沙門達磨難陀證梵文。居士東印度首領伊舍羅證梵本。沙門慧積居士中印度李釋迦度頗多等讀梵本。沙門文綱慧沼利貞勝莊愛同思恒等證義。沙門玄傘智積等筆受。居士東印度瞿曇金剛迦濕彌羅國王子阿順等證譯。修文館大學士特進趙國公李嶠兵部尚書逍遙公韋嗣立中書侍郎趙彥昭吏部侍郎盧藏用兵部侍郎張說中書舍人李乂蘇颋等二十餘人次文潤色。左僕射舒國公韋巨源右僕射許國公蘇瑰等監譯。秘書大監嗣號王邕監護。又至睿宗景雲二年辛亥。于大薦福寺復譯稱讚如來功德神咒。佛為龍王說法印。略教誡等經。能斷般若論頌。及釋因明理門。觀總相頌。止觀門頌。手杖等論。及法華。集量百五十贊。合一十二部二十一卷。沙門曷利末底烏帝提婆等讀梵本。沙門玄傘智積等筆受。沙門慧沼等證義。太常卿衛國公薛崇胤監護。合從天后久視元年庚子至睿宗景雲二年辛亥。都譯五十六部二百三十卷。又別撰大唐西域求法高僧傳。南海寄歸內法傳。別說罪要行法。受用三水要法。護命放生軌儀。凡五部合九卷。又出說一切有部跋窣堵(即諸律中揵度跋渠之類也梵音有楚夏耳)約七八十卷。但出其本未遑刪綴。遽入泥洹其文遂寢。凈又於一切有部律中。抄諸緣起別部流行。如摩竭魚因緣等四
【現代漢語翻譯】 現代漢語譯本：磨末磨中印度沙門拔弩（印度出家僧侶名）證明梵文含義。罽賓（古代地名，今克什米爾地區）沙門達磨難陀（出家僧侶名）證明梵文文字。居士（在家信徒）東印度首領伊舍羅（人名）證明梵文字。沙門慧積（出家僧侶名）、居士中印度李釋迦度頗多（人名）等人閱讀梵文字。沙門文綱（出家僧侶名）、慧沼（出家僧侶名）、利貞（人名）、勝莊（人名）、愛同（人名）、思恒（人名）等人證明譯文含義。沙門玄傘（出家僧侶名）、智積（出家僧侶名）等人負責筆錄。居士東印度瞿曇金剛（人名）、迦濕彌羅國王子阿順（人名）等人證明譯文。修文館大學士特進趙國公李嶠（人名）、兵部尚書逍遙公韋嗣立（人名）、中書侍郎趙彥昭（人名）、吏部侍郎盧藏用（人名）、兵部侍郎張說（人名）、中書舍人李乂（人名）、蘇颋（人名）等二十餘人負責潤色文字。左僕射舒國公韋巨源（人名）、右僕射許國公蘇瑰（人名）等人監督翻譯。秘書大監嗣號王邕（人名）負責監護。 又到睿宗景雲二年辛亥年，在大薦福寺再次翻譯《稱讚如來功德神咒》。佛為龍王說法印。略教誡等經。《能斷般若論頌》及《釋因明理門》、《觀總相頌》、《止觀門頌》、《手杖等論》，及《法華》、《集量百五十贊》，共計一十二部二十一卷。沙門曷利末底（出家僧侶名）、烏帝提婆（出家僧侶名）等人閱讀梵文字。沙門玄傘（出家僧侶名）、智積（出家僧侶名）等人負責筆錄。沙門慧沼（出家僧侶名）等人證明譯文含義。太常卿衛國公薛崇胤（人名）負責監護。總計從天后久視元年庚子年到睿宗景雲二年辛亥年，共翻譯五十六部二百三十卷。另外還撰寫了《大唐西域求法高僧傳》、《南海寄歸內法傳》、《別說罪要行法》、《受用三水要法》、《護命放生軌儀》，共計五部合九卷。又翻譯了《說一切有部跋窣堵》（即諸律中揵度跋渠之類，梵語音譯有差異），約七八十卷，但只翻譯了原本，沒有來得及刪改潤色，就去世了，所以這些譯文就被擱置了。凈又從《一切有部律》中，抄錄了各種因緣故事，在其他部派中流傳，如摩竭魚因緣等四則故事。
【English Translation】 English version: The Indian Shramana (wandering ascetic or monk) Mo Mo Mo Zhong Ba Nu (name) verified the meaning of the Sanskrit. The Kashmir Shramana Dharma Nanda (name) verified the Sanskrit text. The Upasaka (lay follower) and leader of East India, Isvara (name), verified the Sanskrit original. The Shramana Hui Ji (name), the Upasaka Li Shijia Duopo Duo (name) from Central India, and others read the Sanskrit text. The Shramanas Wen Gang (name), Hui Zhao (name), Li Zhen (name), Sheng Zhuang (name), Ai Tong (name), Si Heng (name), and others verified the meaning. The Shramanas Xuan San (name), Zhi Ji (name), and others took dictation. The Upasaka Gautama Vajra (name) from East India, Prince Ashun (name) of the Kingdom of Kashmir, and others verified the translation. The Grand Scholar of the Xiuwen Hall, Zhao Guo Gong Li Qiao (name), the Minister of the Ministry of War, Xiaoyao Gong Wei Si Li (name), the Vice President of the Chancellery Zhao Yan Zhao (name), the Vice Minister of the Ministry of Personnel Lu Zang Yong (name), the Vice Minister of the Ministry of War Zhang Shuo (name), the Drafter of the Chancellery Li Yi (name), Su Ting (name), and more than twenty others revised and polished the text. The Left Prime Minister, Shu Guo Gong Wei Ju Yuan (name), the Right Prime Minister, Xu Guo Gong Su Gui (name), and others supervised the translation. The Secretary General, Si Hao Wang Yong (name), oversaw the project. Furthermore, in the Xin Hai year of the Jingyun era of Emperor Ruizong, the 'Praising the Tathagata's Merits and Divine Mantra' was re-translated at the Da Jianfu Temple. The Buddha's Dharma Seal for the Dragon King. The Sutra of Brief Instructions and Admonitions. The 'Diamond Sutra Verse' and the 'Commentary on the Hetuvidya Entry', the 'Verse on Contemplating the General Characteristics', the 'Verse on the Gate of Samatha-Vipassana', the 'Treatise on the Walking Stick', and the 'Lotus Sutra', the 'One Hundred and Fifty Praises of the Collection of Valid Cognition', totaling twelve sections in twenty-one volumes. The Shramanas Hari Mati (name), Udi Deva (name), and others read the Sanskrit text. The Shramanas Xuan San (name), Zhi Ji (name), and others took dictation. The Shramana Hui Zhao (name) and others verified the meaning. The Minister of the Court of Imperial Sacrifices, Wei Guo Gong Xue Chong Yin (name), oversaw the project. In total, from the Geng Zi year of the first year of the Jiushi era of Empress Tianhou to the Xin Hai year of the second year of the Jingyun era of Emperor Ruizong, fifty-six sections in two hundred and thirty volumes were translated. In addition, the 'Biographies of Eminent Monks Who Sought the Dharma in the Western Regions During the Great Tang Dynasty', the 'Record of the Inner Dharma Sent Home from the Southern Sea', the 'Separate Explanation of the Essential Practices for Repentance', the 'Essential Practices for Utilizing the Three Waters', and the 'Ritual for Protecting Life and Releasing Living Beings' were compiled, totaling five sections in nine volumes. Furthermore, the 'Sarvastivada Vinaya Vibhasa' (similar to the Khandhaka and Vaggas in the Vinayas, with variations in Sanskrit transliteration) was translated, approximately seventy or eighty volumes, but only the original text was translated, and there was no time to revise and polish it before his death, so these translations were shelved. Jing also copied various stories of causes and conditions from the 'Sarvastivada Vinaya', which circulated in other schools, such as the story of the Makara fish and four other stories.
十二經四十九卷。既是別生抄經。不合為翻譯正數。今載別生錄中。如刪繁錄中具列名目。凈雖遍翻三藏而偏功律部。譯綴之暇曲授學徒。凡所行事皆尚其急。瀘漉滌穢特異常倫。學侶傳行遍於京洛。美哉亦遺法之盛事也。以先天二年卒。春秋七十九矣。大寶積經一百二十卷(單重合譯神龍二年創首先天二年功畢)
右此部經新譯舊譯四十九經合(古沓反)成一部。于中析取二十六會三十九卷。為菩提流志新譯。餘二十三會八十一卷。並是舊譯勘同編入。已備余錄故不重存。其新譯會名具如別錄。初第十一卷寶積部中依次編列。實相般若波羅蜜經一卷(見大周錄第二齣與大般若第十會理趣分同本廣略少異長壽二年于東都大周東寺譯)文殊師利所說不思議佛境界經二卷(見大周錄或一卷初出與寶積第三十五善德天子會同本長壽二年于大周東寺譯)大乘金剛髻珠菩薩修行分一卷(見大周錄亦名金剛鬘菩薩加行品是華嚴眷屬經長壽二年于大周東寺譯)寶雨經十卷(見大周錄第三齣與梁曼陀羅所出寶云經等同本長壽二年于佛授記寺譯沙門處一等筆受)大乘伽耶山頂經一卷(見大周錄第四齣與羅什文殊問菩提經等同本長壽二年于大周東寺譯)不空罥索神變真言經三十卷(當第四齣舊譯單卷者即是此經初品神龍三年夏于西崇
福寺譯弟子般若丘多助宣梵本至景龍三年春功畢)千手千眼觀世音菩薩姥陀羅尼身經一卷(第二齣與唐智通譯二卷者同本景龍三年夏于西崇福寺譯弟子般若丘多助宣梵本)如意輪陀羅尼經一卷(第四齣與實叉難陀等出者同本此法稍具景龍三年夏于西崇福寺譯弟子般若丘多助宣梵本)六字神咒經一卷(或云六字咒法經第四齣長壽二年于佛授記寺譯)護命法門神咒經一卷(見大周錄第三齣與善法方便陀羅尼經等同本長壽二年于佛授記寺譯)廣大寶樓閣善住秘密陀羅尼經三卷(神龍二年九月十五日于西崇福寺譯畢東天竺伊舍羅等譯語沙門云觀筆受)一字佛頂輪王經五卷(亦云五佛頂或四卷景龍三年夏于西崇福寺譯弟子般若丘多助宣梵本其年冬譯畢)文殊師利寶藏陀羅尼經一卷(景龍四年于西崇福寺譯弟子般若丘多助宣梵本)金剛光焰止風雨陀羅尼經一卷(景龍四年于西崇福寺譯弟子般若丘多助宣梵本)有德女所問大乘經一卷(見大周錄長壽二年于大周東寺譯)般若波羅蜜多那經一卷(第三齣與摩訶大明咒經等同本長壽二年于佛授記寺譯)妙慧童女所問經一卷(第三齣與須摩提經等同本長壽二年于大周東寺譯)不空罥索咒心經一卷(見大周錄第三齣與不空罥索神咒經等同本長壽二年于佛授記寺譯)妙德婆羅門女問佛轉何法輪經
【現代漢語翻譯】 現代漢語譯本： 《千手千眼觀世音菩薩姥陀羅尼身經》一卷（福寺譯，弟子般若丘多（Prajnakuta）助宣梵本，于景龍三年春功畢）。此為第二齣，與唐智通譯二卷者同本。景龍三年夏，于西崇福寺譯，弟子般若丘多（Prajnakuta）助宣梵本。 《如意輪陀羅尼經》一卷（第四齣，與實叉難陀（Siksananda）等出者同本，此法稍具）。景龍三年夏，于西崇福寺譯，弟子般若丘多（Prajnakuta）助宣梵本。 《六字神咒經》一卷（或云《六字咒法經》，第四齣，長壽二年于佛授記寺譯）。 《護命法門神咒經》一卷（見《大周錄》，第三齣，與《善法方便陀羅尼經》等同本，長壽二年于佛授記寺譯）。 《廣大寶樓閣善住秘密陀羅尼經》三卷（神龍二年九月十五日于西崇福寺譯畢，東天竺伊舍羅（Isvara）等譯語，沙門云觀筆受）。 《一字佛頂輪王經》五卷（亦云《五佛頂》或四卷，景龍三年夏于西崇福寺譯，弟子般若丘多（Prajnakuta）助宣梵本，其年冬譯畢）。 《文殊師利寶藏陀羅尼經》一卷（景龍四年于西崇福寺譯，弟子般若丘多（Prajnakuta）助宣梵本）。 《金剛光焰止風雨陀羅尼經》一卷（景龍四年于西崇福寺譯，弟子般若丘多（Prajnakuta）助宣梵本）。 《有德女所問大乘經》一卷（見《大周錄》，長壽二年于大周東寺譯）。 《般若波羅蜜多那經》一卷（第三齣，與《摩訶大明咒經》等同本，長壽二年于佛授記寺譯）。 《妙慧童女所問經》一卷（第三齣，與《須摩提經》等同本，長壽二年于大周東寺譯）。 《不空罥索咒心經》一卷（見《大周錄》，第三齣，與《不空罥索神咒經》等同本，長壽二年于佛授記寺譯）。 《妙德婆羅門女問佛轉何法輪經》
【English Translation】 English version: 'Thousand-Armed and Thousand-Eyed Avalokitesvara Bodhisattva Great Dharani Body Sutra', one volume (translated by Fu Temple, with the assistance of the disciple Prajnakuta in reciting the Sanskrit text, completed in the spring of the third year of Jinglong). This is the second edition, identical to the two-volume translation by Zhitong of the Tang Dynasty. Translated in the summer of the third year of Jinglong at the West Chongfu Temple, with the assistance of the disciple Prajnakuta in reciting the Sanskrit text. 'Cintamanicakra Dharani Sutra', one volume (the fourth edition, identical to the edition by Siksananda and others, with slightly more complete content). Translated in the summer of the third year of Jinglong at the West Chongfu Temple, with the assistance of the disciple Prajnakuta in reciting the Sanskrit text. 'Six-Syllable Divine Mantra Sutra', one volume (also known as 'Six-Syllable Mantra Dharma Sutra', the fourth edition, translated in the second year of Changshou at the Buddha Prediction Temple). 'Life-Protecting Dharma Method Divine Mantra Sutra', one volume (see 'Great Zhou Record', the third edition, identical to the 'Good Dharma Expedient Dharani Sutra', translated in the second year of Changshou at the Buddha Prediction Temple). 'Vast Jeweled Pavilion Well-Dwelling Secret Dharani Sutra', three volumes (completed on the fifteenth day of the ninth month of the second year of Shenlong at the West Chongfu Temple, translated by Isvara and others from East India, recorded by the monk Yunguan). 'One-Syllable Buddha-Crown Wheel King Sutra', five volumes (also known as 'Five Buddha-Crowns' or four volumes, translated in the summer of the third year of Jinglong at the West Chongfu Temple, with the assistance of the disciple Prajnakuta in reciting the Sanskrit text, completed in the winter of that year). 'Manjushri Treasure Trove Dharani Sutra', one volume (translated in the fourth year of Jinglong at the West Chongfu Temple, with the assistance of the disciple Prajnakuta in reciting the Sanskrit text). 'Vajra Flame Stopping Wind and Rain Dharani Sutra', one volume (translated in the fourth year of Jinglong at the West Chongfu Temple, with the assistance of the disciple Prajnakuta in reciting the Sanskrit text). 'Mahayana Sutra Asked by a Virtuous Woman', one volume (see 'Great Zhou Record', translated in the second year of Changshou at the Great Zhou East Temple). 'Prajnaparamita Sutra', one volume (the third edition, identical to the 'Maha Great Bright Mantra Sutra', translated in the second year of Changshou at the Buddha Prediction Temple). 'Sutra Asked by the Maiden of Wonderful Wisdom', one volume (the third edition, identical to the 'Sumati Sutra', translated in the second year of Changshou at the Great Zhou East Temple). 'Amoghapasa Heart Mantra Sutra', one volume (see 'Great Zhou Record', the third edition, identical to the 'Amoghapasa Divine Mantra Sutra', translated in the second year of Changshou at the Buddha Prediction Temple). 'Sutra on What Dharma Wheel Was Turned by the Buddha, as Asked by the Brahmin Woman of Wonderful Virtue'
一卷(今疑即有德女所問大乘經是長壽二年于大周東寺譯)智猛長者問經一卷(長壽二年于佛授記寺譯)佛入毗耶離除一切鬼病經一卷(長壽二年于佛授記寺譯)那邪經一卷(長壽二年于佛授記寺譯)大陀羅尼經一卷(長壽二年于佛授記寺譯)文殊師利咒法藏經一卷(長壽二年于佛授記寺譯)一字咒王經一卷(今疑與前咒藏共是一經長壽二年于佛授即寺譯)無迦略曳菩薩造廣大摩尼秘密善住經一卷(長壽二年于佛授記寺譯)釋般若六字三句論一卷(長壽二年于佛授記寺譯)
右五十三部(寶積二十六會即為二十六部)。
一百一十一卷(般若波羅蜜多那下一十二部一十二卷尋本未獲)。
沙門菩提流志。本名達摩流支。唐言法希。天后改為菩提流志。唐云覺愛。南印度人。婆羅門種。姓迦葉氏。聰睿絕倫風神爽異。生年十二外道出家。師稟波羅奢羅學彼經術。遂洞曉聲明尤閑數論。陰陽曆數地理天文咒術醫方皆如指掌。年登耳順自謂孤行撩僧論議䞈以身事。時有大乘上座部三藏。厥號耶舍瞿沙。知其根熟遂與交論。未越幾關詞理俱屈。始知佛日高明匪螢燈並照。法海深廣豈涓渧等潤。於是沒身敬事專學佛乘。奉戒無虧志節高峻。崇慧有在解學寬深。未越五年通達三藏。天皇遠聞雅譽遣使往邀。未及
【現代漢語翻譯】 現代漢語譯本 《一卷》（今疑即有德女所問大乘經，是長壽二年于大周東寺譯），《智猛長者問經》一卷（長壽二年于佛授記寺譯），《佛入毗耶離除一切鬼病經》一卷（長壽二年于佛授記寺譯），《那邪經》一卷（長壽二年于佛授記寺譯），《大陀羅尼經》一卷（長壽二年于佛授記寺譯），《文殊師利咒法藏經》一卷（長壽二年于佛授記寺譯），《一字咒王經》一卷（今疑與前咒藏共是一經，長壽二年于佛授即寺譯），《無迦略曳菩薩造廣大摩尼秘密善住經》一卷（長壽二年于佛授記寺譯），《釋般若六字三句論》一卷（長壽二年于佛授記寺譯）。
右五十三部（《寶積經》二十六會即為二十六部）。
一百一十一卷（《般若波羅蜜多》那下一十二部一十二卷，尋本未獲）。
沙門菩提流志（Bodhiruci，僧人名）。本名達摩流支（Dharmaruci，僧人原名），唐言法希（法希的唐語說法），天后改為菩提流志（Bodhiruci，僧人名），唐云覺愛（覺愛的唐語說法）。南印度人，婆羅門種，姓迦葉氏（Kasyapa，姓氏）。聰睿絕倫，風神爽異。生年十二，外道出家。師稟波羅奢羅（Parasara，人名），學彼經術，遂洞曉聲明，尤閑數論。陰陽曆數，地理天文，咒術醫方，皆如指掌。年登耳順，自謂孤行，撩僧論議，䞈以身事。時有大乘上座部三藏（Tripitaka，佛教經典總稱），厥號耶舍瞿沙（Yasoghosha，人名），知其根熟，遂與交論。未越幾關，詞理俱屈。始知佛日高明，匪螢燈並照。法海深廣，豈涓渧等潤。於是沒身敬事，專學佛乘。奉戒無虧，志節高峻。崇慧有在，解學寬深。未越五年，通達三藏（Tripitaka，佛教經典總稱）。天皇遠聞雅譽，遣使往邀，未及
【English Translation】 English version 《One Scroll》(now suspected to be the Mahayana Sutra Asked by the Daughter of Virtue, translated at the Dongsi Temple in the Great Zhou Dynasty in the second year of Changshou), 《Zhimeng Elder's Questions Sutra》 One Scroll (translated at the Buddha's Prophecy Temple in the second year of Changshou), 《Buddha Entering Viyali to Eliminate All Ghost Sickness Sutra》 One Scroll (translated at the Buddha's Prophecy Temple in the second year of Changshou), 《Naxie Sutra》 One Scroll (translated at the Buddha's Prophecy Temple in the second year of Changshou), 《Great Dharani Sutra》 One Scroll (translated at the Buddha's Prophecy Temple in the second year of Changshou), 《Manjushri Mantra Dharma Treasury Sutra》 One Scroll (translated at the Buddha's Prophecy Temple in the second year of Changshou), 《One-Character Mantra King Sutra》 One Scroll (now suspected to be the same sutra as the previous Mantra Treasury, translated at the Buddha's Prophecy Temple in the second year of Changshou), 《Amoghavajra Bodhisattva's Vast Mani Secret Good Abiding Sutra》 One Scroll (translated at the Buddha's Prophecy Temple in the second year of Changshou), 《Explanation of the Six-Character Three-Sentence Treatise on Prajna》 One Scroll (translated at the Buddha's Prophecy Temple in the second year of Changshou).
Right, fifty-three parts (the twenty-six assemblies of the 《Ratnakuta Sutra》 are twenty-six parts).
One hundred and eleven scrolls (twelve parts and twelve scrolls from 《Prajnaparamita》 onwards, the original has not been found).
Shramana Bodhiruci (Bodhiruci, name of a monk). Originally named Dharmaruci (Dharmaruci, original name of the monk), translated into Tang language as Faxi (Faxi's translation in Tang language), later changed to Bodhiruci (Bodhiruci, name of a monk) by the Empress, translated into Tang language as Jue'ai (Jue'ai's translation in Tang language). A native of South India, of the Brahmin caste, with the surname Kasyapa (Kasyapa, surname). Exceptionally intelligent and wise, with a refreshing and extraordinary spirit. At the age of twelve, he left home as a follower of other religions. He studied scriptures under Parasara (Parasara, personal name), and thus thoroughly understood phonetics, especially being skilled in numerology. He was familiar with yin-yang calculations, geography, astronomy, incantations, medicine, and prescriptions, as if they were at his fingertips. Reaching the age of sixty, he considered himself to be acting alone, provoking monks with debates, and engaging in matters with his own body. At that time, there was a Tripitaka (Tripitaka, general term for Buddhist scriptures) of the Theravada school of Mahayana, named Yasoghosha (Yasoghosha, personal name), who knew that his roots were ripe, so he engaged in debate with him. Before passing a few stages, his words and reasoning were all defeated. He then realized that the Buddha's sun was bright and could not be compared to the light of fireflies. The sea of Dharma was deep and vast, and could not be compared to the moisture of small drops. Therefore, he devoted himself to serving with reverence and specialized in studying the Buddha's teachings. He upheld the precepts without fault, and his aspirations were lofty and firm. He valued wisdom and understanding, and his knowledge and learning were broad and deep. Within five years, he became proficient in the Tripitaka (Tripitaka, general term for Buddhist scriptures). The Emperor heard of his elegant reputation from afar and sent envoys to invite him, but before
使還白雲遽駕。暨天后御極方赴帝京。以長壽二年癸巳創達都邑。即以其年于佛授記寺譯寶雨經。中印度王使沙門梵摩同宣梵本。沙門戰陀居士婆羅門李無諂譯語。沙門慧智證譯語。沙門處一等筆受。沙門思玄等綴文。沙門圓測神英等證義。司賓寺丞孫辟監護。後於大周東寺譯實相般若。金剛髻。大乘伽耶頂。有德妙慧。文殊不思議境界。妙德女問佛等經。又于佛授記寺。譯護命法門。六字神咒。般若蜜多那。不空罥索咒心。智猛長者問。除鬼病那耶大陀羅尼。文殊咒法藏。一字咒王。摩尼。秘密善住等經。及般若六字三句論。已上一十九部合二十卷。沙門行感等同譯。后至和帝龍興神龍二年丙午隨駕歸京。敕于西崇福寺安置。遂譯廣大寶樓閣不空罥索神變。一字佛頂。千手千眼姥陀羅尼。如意輪。文殊寶藏。金剛光焰等經。及大寶積。此經都有四十九會。上代譯者摘會別翻而不終部帙。往者貞觀中玄奘法師往游印度將梵本還。于弘福寺譯大菩薩藏經。即是寶積第十二之一會。後於玉華宮寺翻大般若竟諸德慇勤請翻寶積。奘法師云。譯寶積之功不謝于般若。餘生涯已窮恐不終其事。固請不已遂啟夾譯之。可得數行乃嗟嘆曰。此經與此土群生未有緣矣。餘氣力衰竭不能辦也。因而遂輟。流志來日復赍其梵本。和帝命志續
奘余功。遂廣鳩碩德並召名儒。尋繹舊翻之經。考校新來之夾。上代譯者勘同即附。昔來未出案本具翻。兼復舊義擁迷詳文重譯。始乎神龍二年丙午創筵。迄于睿宗先天二年癸丑畢席。于中二十六會三十九卷。流志新譯。謂三律儀會。無邊莊嚴會。無量壽如來會。不動如來會。被甲莊嚴會。文殊師利普門會。出現光明會。佛為阿難說處胎會。無盡伏藏會。授幻師跋陀羅記會。大神變會。優波離會。發勝志樂會。善順菩薩會。勤授長者會。優陀延王會。妙慧童女會。恒河上優婆夷會。功德寶花敷菩薩會。善德天子會。阿阇世王子會。凈信童女會。彌勒菩薩所問會。無盡慧菩薩會。勝鬘夫人會。廣博仙人會。創發題日于大內佛光殿和帝親御法筵筆受經旨。百僚侍坐妃后同觀。求之古人無以加也。逮睿宗嗣歷復于北苑白蓮華亭及大內甘露等殿。別開會首亦親筆受。並沙門思忠及東印度大首領伊舍羅直中書度頗具等譯梵文。北印度沙門達摩。南印度沙門波若丘多等證梵義。沙門慧覺宗一普敬履方等筆受。沙門勝莊法藏塵外無著深亮懷迪等證義。沙門承禮神暕云觀等次文。太子詹事東海郡公徐堅邠王傅固安伯盧粲尚書右丞東海男盧藏用中書舍人野王男蘇瑨禮部郎中彭景直左補闕祁縣男王瑨太府丞顏溫之太常博士賀知章等潤色。中
書侍郎平輿侯陸象先侍中鉅鹿公魏知古等監譯。前太常卿薛崇胤通事舍人弘農男楊仲嗣監護。繕寫既了將本進內。睿宗外總萬方內崇三寶。御筆制序標于經首。前後總譯五十三部合一百一十一卷。三藏流志自翻寶積經了更不譯經。禪觀怡神金丹養志。壽雖過百道業無虧。持誦經行晨昏靡替。至開元十二年隨駕入洛。敕于長壽寺安置。以流志所住加號開元。至十五年九月。顧謂門人曰。泡幻之身日就衰朽。縱然久住終歸磨滅。吾生年攝養冀免衰弊。今漸遲暮徒更延時。遂從二十日不飲不食藥餌俱絕。雖向五旬神色不異。至十一月三日遂索香水洗浴換新潔衣。至四日晨朝。取梵本眾經手擎頂戴一一讚嘆。至五日齋時。告諸侍人皆令四散。吾暫就靜汝勿喧聲。遂于凈室之中右脅而臥奄然而卒。春秋一百五十有六。自非積修勝業脫屣塵勞。焉能保此遐齡。去留專己者也。既聞天聽皇衷感慕慟嘆久之。追贈鴻臚大卿。謚曰開元一切遍知三藏。詔遣內侍杜懷敬往東都監葬。敕內庫出物供葬所須務。令優贍無限其數。於是鹵簿羽儀幡幢華蓋。闐塞衢巷而不可數。遂遷窆于龍門起塔供養焉。五分羯磨一卷(題云彌沙塞羯磨本)
右一部一卷其本見在。
沙門釋愛同。俗姓趙氏。本天水人。代襲冠冤。同弱齡出家后以律學馳
【現代漢語翻譯】 現代漢語譯本：書侍郎平輿侯陸象先、侍中鉅鹿公魏知古等人負責監督翻譯。前太常卿薛崇胤、通事舍人弘農男楊仲嗣負責監護。繕寫完畢后，將譯本進呈給皇上。睿宗皇帝對外治理天下，對內崇敬佛法。親自撰寫序言，置於經書之首。前後總共翻譯了五十三部經書，共一百一十一卷。三藏流志自從翻譯完《寶積經》后，便不再翻譯經書，而是禪觀養神，煉丹養生。雖然壽命超過百歲，但道業沒有絲毫虧損。持誦經文，行走坐臥，早晚都不懈怠。到開元十二年，跟隨皇帝來到洛陽，皇帝下令將其安置在長壽寺。因為流志居住在此，所以加號『開元』。到開元十五年九月，流志告訴門人說：『這如泡沫般虛幻的身體，日益衰朽。縱然長久住世，終究會磨滅。我一生注重攝生保養，希望免於衰老弊病。如今漸漸遲暮，徒然延長時日。』於是從二十日起，不飲不食，藥餌全部斷絕。雖然已經接近五旬，但神色沒有改變。到十一月三日，於是索要香水洗浴，更換嶄新潔凈的衣服。到四日早晨，取出梵文原本的眾多經書，用手擎著頂在頭上，一一讚嘆。到五日齋時，告訴各位侍從，讓他們都散開，『我暫時要安靜一下，你們不要喧譁。』於是就在乾淨的房間里，右脅而臥，安然而逝。享年一百五十六歲。如果不是積累了殊勝的功德，擺脫了塵世的煩惱，怎麼能夠保持如此長久的壽命，生死去留完全由自己掌握呢？訊息傳到皇上那裡，皇上深感悲痛，嘆息良久。追贈他鴻臚大卿的官職，謚號為『開元一切遍知三藏』。下詔派遣內侍杜懷敬前往東都（Luoyang）監護安葬。敕令內庫拿出物品，供給安葬所需，務必優厚豐足，沒有數量限制。於是送葬的儀仗隊伍、羽毛儀仗、幡幢華蓋，擁擠填滿了街道，數也數不清。最終將他安葬在龍門（Longmen），並起塔供養。 《五分羯磨》一卷（題目寫著《彌沙塞羯磨本》）。 右邊這一部經書共一卷，其原本現在還在。 沙門釋愛同，俗姓趙氏，是天水（Tianshui）人。世代都是官宦人家。愛同從小就出家，後來以精通律學而聞名。
【English Translation】 English version: The Book Attendant, Marquis of Pingyu, Lu Xiangxian (陸象先), and the Palace Attendant, Duke of Julu, Wei Zhigu (魏知古), and others supervised the translation. The former Minister of the Court of Imperial Sacrifices, Xue Chongyin (薛崇胤), and the Gentleman for Communication, Yang Zhongsi (楊仲嗣) of Hongnong, supervised and protected the process. After the transcription was completed, the translated text was presented to the Emperor. Emperor Ruizong (睿宗) externally governed the myriad regions and internally revered the Three Jewels (三寶). He personally wrote a preface and placed it at the beginning of the scriptures. In total, fifty-three scriptures were translated, comprising one hundred and eleven volumes. The Tripiṭaka Master Liuzhi (流志), after translating the Ratnakuta Sutra (寶積經), no longer translated scriptures, but instead focused on Chan meditation to nourish his spirit and alchemy to cultivate his life. Although he lived to be over a hundred years old, his practice of the Dharma did not diminish in the slightest. He recited scriptures, walked and sat in meditation, and was diligent morning and evening. In the twelfth year of the Kaiyuan era, he followed the Emperor to Luoyang (洛陽), and the Emperor ordered him to be placed in the Changshou Temple (長壽寺). Because Liuzhi resided there, he was given the title 'Kaiyuan'. In the ninth month of the fifteenth year of the Kaiyuan era, Liuzhi told his disciples, 'This body, like a bubble, is decaying day by day. Even if it lives long, it will eventually perish. I have focused on nourishing my life, hoping to avoid the ailments of old age. Now that I am gradually aging, it is futile to prolong my time.' Therefore, from the twentieth day, he did not drink or eat, and all medicines were stopped. Although he was approaching fifty, his complexion did not change. On the third day of the eleventh month, he requested fragrant water to bathe and changed into new, clean clothes. On the morning of the fourth day, he took out the original Sanskrit texts of many scriptures, held them in his hands, and praised them one by one. On the fifth day, at the time of the vegetarian meal, he told all the attendants to disperse, 'I want to be quiet for a while, do not make noise.' Then, in a clean room, he lay down on his right side and passed away peacefully. He lived to be one hundred and fifty-six years old. If he had not accumulated extraordinary merit and abandoned the troubles of the world, how could he have maintained such a long life, with the departure and staying entirely in his own control? When the news reached the Emperor, he was deeply saddened and sighed for a long time. He posthumously conferred upon him the title of Grand Minister of the Court of State Ceremonies and the posthumous title 'Tripiṭaka Master Kaiyuan All-Knowing'. He ordered the palace attendant Du Huaijing (杜懷敬) to go to the Eastern Capital (Dongdu) to supervise the burial. He ordered the inner treasury to provide the necessary items for the burial, ensuring that they were generous and abundant, without any limit. Thus, the funeral procession, with its ceremonial guards, feathered banners, and canopies, crowded the streets and alleys, beyond counting. Finally, he was buried in Longmen (龍門), and a pagoda was erected for offerings. The Vinaya-karma in Five Parts, one volume (the title reads 'Mishasaka-karmavācanā'). This scripture on the right consists of one volume, and its original text is still extant. The śrāmaṇa Shi Aitong (釋愛同), whose secular surname was Zhao (趙), was originally from Tianshui (天水). His family had been officials for generations. Aitong left home at a young age and later became famous for his mastery of the Vinaya.
譽。講彌沙塞律遠近師稟。昔宋朝罽賓三藏覺壽譯彌沙塞律。因出羯磨一卷。時運遷移其本零落。尋求不獲學者無依。同遂于大律之內抄出羯磨一卷。彼宗學者盛傳流佈。新譯華嚴音義二卷
右一部二卷其本見在。
沙門釋慧苑。京兆人。華嚴藏法師上首門人也。勤學無惰內外兼通。華嚴一宗尤所精達。苑以新譯之經未有音義。披讀之者取決無從。遂博覽字書撰成二卷。使尋讀之者不遠求師而決于字義也。說妙法決定業障經一卷(第二齣與奘法師稱讚大乘功德經同本開元九年六月於終南山石鱉谷老尹蘭若譯)出生無邊門陀羅尼經一卷(第十一譯與無量門微密持經等同本開元九年于奉恩寺譯)師子素馱娑王斷肉經一卷(開元九年于奉恩寺譯)大乘修行菩薩行門諸經要集三卷(開元九年六月二十日於終南山石鱉谷老尹蘭若譯)
右四部六卷其本並在。
沙門釋智嚴。于闐國王之質子。姓郁持名樂(盧各反)幼至大唐早居榮祿。授左領軍衛大將軍上柱國封金滿郡公。而立性淳質貞信居懷。請舍宅置寺奉為國家。神龍二年五月十一日敕允其所請。又自惟生居異域長自中華。幸得侍奉四朝班榮寵極。猶恐叨承厚祿濫沐殊恩。於是固請出家冀酬玄澤。神龍二年十一月二十四日墨制云。人之情也莫不貪惜祿
【現代漢語翻譯】 現代漢語譯本：
讚譽。講述《彌沙塞律》（Mahisasaka Vinaya）的傳承，無論遠近的僧人都遵循它。過去宋朝時，罽賓（Kashmir）的三藏法師覺壽翻譯了《彌沙塞律》。因此譯出了《羯磨》（Karma）一卷。當時世事變遷，原本散失零落，尋求不得，學者們無所依從。因此，釋同便在大律中抄出《羯磨》一卷。該宗派的學者們廣為傳抄流佈。新譯《華嚴音義》二卷。
右邊這一部二卷，其原本還在。
沙門釋慧苑，京兆人。是《華嚴藏》法師的首座弟子。勤奮好學，內外典籍都精通。尤其精通《華嚴》一宗。慧苑認為新翻譯的經典還沒有音義，閱讀的人無從判斷。於是廣泛查閱字書，撰寫成二卷。使閱讀的人不必遠求師，就能解決字義上的問題。《說妙法決定業障經》一卷（第二次翻譯，與奘法師的《稱讚大乘功德經》是同一個版本，開元九年六月在終南山石鱉谷老尹蘭若翻譯）。《出生無邊門陀羅尼經》一卷（第十一次翻譯，與《無量門微密持經》等是同一個版本，開元九年在奉恩寺翻譯）。《師子素馱娑王斷肉經》一卷（開元九年在奉恩寺翻譯）。《大乘修行菩薩行門諸經要集》三卷（開元九年六月二十日在終南山石鱉谷老尹蘭若翻譯）。
右邊這四部六卷，其原本都在。
沙門釋智嚴，于闐（Khotan）國王的質子。姓郁持，名叫樂（發音為盧各反）。年幼時來到大唐，很早就身居高位。被授予左領軍衛大將軍、上柱國，封為金滿郡公。而且天性淳樸，心中懷著貞信。他請求捨棄宅邸，建立寺廟，奉獻給國家。神龍二年五月十一日，皇帝下詔允許了他的請求。他又想到自己生在異國，長在中華。有幸侍奉了四個朝代，班列朝廷，榮寵至極。仍然擔心承受了過多的俸祿，濫用了特殊的恩惠。於是堅決請求出家，希望報答佛法的恩澤。神龍二年十一月二十四日，皇帝下墨敕說：『人之常情，沒有誰不貪戀俸祿』。
【English Translation】 English version:
Praise. Speaking of the transmission of the 'Mahisasaka Vinaya', followed by monks near and far. In the past, during the Song Dynasty, the Tripitaka Master Jue Shou from Kashmir translated the 'Mahisasaka Vinaya'. Consequently, he translated one volume of the 'Karma'. At that time, due to the vicissitudes of life, the original text was lost and scattered, and could not be found, leaving scholars with nothing to rely on. Therefore, Shi Tong copied one volume of 'Karma' from within the Great Vinaya. Scholars of that sect widely copied and disseminated it. Newly translated 'Huayan (Avatamsaka) Phonetics and Meanings' in two volumes.
The original of this one section of two volumes on the right is still extant.
Shramana Shi Huiyuan, a native of Jingzhao, was the leading disciple of the 'Huayan Treasury' Dharma Master. He was diligent in learning and proficient in both internal and external scriptures. He was particularly well-versed in the Huayan sect. Huiyuan believed that the newly translated scriptures did not yet have phonetics and meanings, and those who read them had no way to determine them. Therefore, he extensively consulted dictionaries and compiled two volumes. This enabled readers to resolve the meanings of words without having to seek a teacher from afar. 'Sutra on Determining Karmic Obstacles by Expounding the Wonderful Dharma', one volume (translated for the second time, the same version as Dharma Master Xuanzang's 'Sutra Praising the Merits of the Great Vehicle', translated in the ninth year of the Kaiyuan era, June, at Lao Yin's Retreat in Shibie Valley, Zhongnan Mountain). 'Dharani Sutra of the Birth of Limitless Doors', one volume (translated for the eleventh time, the same version as the 'Sutra on the Subtle Holding of Limitless Doors', translated in the ninth year of the Kaiyuan era at Fengen Temple). 'Sutra on King Simha Sudhasana Cutting Meat', one volume (translated in the ninth year of the Kaiyuan era at Fengen Temple). 'Essential Collection of Various Sutras on the Practices of Bodhisattvas in the Great Vehicle', three volumes (translated on the twentieth day of the sixth month of the ninth year of the Kaiyuan era at Lao Yin's Retreat in Shibie Valley, Zhongnan Mountain).
The originals of these four sections of six volumes on the right are all extant.
Shramana Shi Zhiyan, a hostage of the King of Khotan. His surname was Yu Chi, and his name was Le (pronounced Lu Ge in reverse). He came to the Great Tang at a young age and quickly rose to a high position. He was awarded the title of General of the Left Leading Army Guard, Supreme Pillar of the State, and was enfeoffed as Duke of Jinman County. Moreover, he was naturally pure and held integrity and faith in his heart. He requested to donate his residence to establish a temple, dedicated to the country. On the eleventh day of the fifth month of the second year of the Shenlong era, the emperor issued an edict granting his request. He also reflected that he was born in a foreign land and grew up in China. He was fortunate to have served four dynasties, ranked in the court, and received extreme favor. He was still concerned that he had received too much salary and abused special favors. Therefore, he firmly requested to become a monk, hoping to repay the grace of Buddhism. On the twenty-fourth day of the eleventh month of the second year of the Shenlong era, the emperor issued a decree in ink saying: 'It is human nature, no one does not covet salary.'
位。卿之愿也乃欲棄俗出家。襲蘭若之蹤起禪那之行。忽省來奏嗟賞兼懷。特遂所祈式成高志。以景龍元年十一月五日和帝生日。舍家剃落法號智嚴。仍請住於終南山至相寺蘭若修道。猶是虛心靜慮宴坐經行。精苦居懷幽棲積念。加以經明唐梵智照幽微。寶積真詮如來秘偈莫不屢承。綸旨久預翻詳。頻奉絲言兼令證譯。常于石鱉谷居阿練若習頭陀行。開元九年于石鱉練若及奉恩寺。譯決定業障經等四部。並文質相兼得其深趣。又譯尊勝陀羅尼咒一首及法華經藥王菩薩等咒六首。時有經本寫新咒入。幸勿怪之。七俱胝佛母準泥大明陀羅尼經一卷(第二齣與日照三藏譯者同本)金剛頂瑜伽中略出唸誦法四卷(亦云經)金剛頂經曼殊室利菩薩五字心陀羅尼品一卷觀自在如意輪菩薩瑜伽法要一卷(上三經並出梵本金剛頂經撮要抄譯非全部也)
右四部七卷其本並在。
沙門跋日羅菩(上聲)提(地之上聲)唐云金剛智。南印度摩賴邪國人(此云光明國其國近觀音宮殿補陀落山)婆羅門種。幼而出家游諸印度。雖內外博達而偏善總持。於此法門罕有其匹。隨緣游化隨處利生。聞大支那佛法崇盛。遂泛舶東遊達于海隅。開元八年中方屆京邑。於是廣弘秘教建曼荼羅。依法作成皆感靈瑞。沙門一行欽斯秘法數就諮詢。智
【現代漢語翻譯】 現代漢語譯本：
陛下知道您想要拋棄世俗，出家修行，追隨蘭若（Aranya，寂靜處）的足跡，開始禪那（Dhyana，禪定）的修行。忽然看到您的奏章，既讚賞又關懷，特地成全您的請求，成就您高尚的志向。在景龍元年十一月五日，和帝（指唐睿宗李旦）生日那天，您捨棄家庭，剃度出家，法號智嚴（Zhiyan）。仍然請您住在終南山至相寺蘭若修行。您虛心靜慮，宴坐經行，精進刻苦，幽居積念。加上您精通唐朝和印度的經典，智慧照亮幽微之處。《寶積經》（Ratnakuta Sutra）的真詮，《如來秘偈》（Tathāgata-guhya-mantra）沒有不曾多次領受的。皇上的旨意，您很久以前就參與翻譯和詳細研究。多次奉旨，兼令您驗證翻譯。您常在石鱉谷居住在阿練若（Aranya，寂靜處），修習頭陀行（Dhūta-guṇa，苦行）。開元九年，在石鱉練若（Aranya，寂靜處）及奉恩寺，翻譯《決定業障經》等四部經典，文采和內容兼備，得其深趣。又翻譯《尊勝陀羅尼咒》（Uṣṇīṣa-vijaya-dhāraṇī）一首及《法華經》（Lotus Sutra）《藥王菩薩》（Bhaiṣajyarāja）等咒六首。當時有經本抄寫了新的咒語加入，希望不要怪罪。《七俱胝佛母準泥大明陀羅尼經》一卷（第二次出現，與日照三藏（Rizhao Sanzang）譯者是同一個版本），《金剛頂瑜伽中略出唸誦法》四卷（也稱為經），《金剛頂經曼殊室利菩薩五字心陀羅尼品》一卷，《觀自在如意輪菩薩瑜伽法要》一卷（以上三經都出自梵本《金剛頂經》的撮要抄譯，並非全部）。
以上四部七卷，原本都在。
沙門跋日羅菩提（Vajrabodhi），唐朝話的意思是金剛智（Vajrajñāna）。是南印度摩賴邪國（Malaya，此地稱為光明國，這個國家靠近觀音宮殿補陀落山（Potalaka））人，婆羅門種姓。從小就出家，遊歷印度各地。雖然內外學問都很淵博，但尤其擅長總持（Dhāraṇī，陀羅尼）。在這個法門中，很少有人能與他匹敵。隨緣游化，隨處利益眾生。聽說大支那（Mahācīna，古代對中國的稱謂）的佛法非常興盛，於是乘船東遊，到達海邊。開元八年中才到達京城。於是廣泛弘揚秘教，建立曼荼羅（Mandala，壇城）。依法作成，都能感應到靈瑞。沙門一行（Yi Xing）欽佩這種秘法，多次前去諮詢。智
【English Translation】 English version:
His Majesty knows of your desire to abandon the secular world, renounce your home, and follow the path of the Aranya (quiet place), commencing the practice of Dhyana (meditation). Upon reading your memorial, filled with both admiration and concern, His Majesty has specially granted your request, fulfilling your noble aspiration. On the fifth day of the eleventh month of the first year of Jinglong, the birthday of Emperor He (referring to Emperor Ruizong Li Dan of the Tang Dynasty), you renounced your family, were tonsured, and given the Dharma name Zhiyan. You were then requested to reside at the Aranya of Zhixiang Temple on Mount Zhongnan to cultivate the Way. There, you emptied your mind in quiet contemplation, engaging in seated meditation and circumambulation, diligently and assiduously dwelling in seclusion, accumulating thoughts. Furthermore, you were proficient in both Tang and Sanskrit scriptures, your wisdom illuminating the subtle and profound. You have repeatedly received the true meaning of the Ratnakuta Sutra (Collection of Treasures Sutra) and the Tathāgata-guhya-mantra (Secret Mantras of the Tathagata). For a long time, you have participated in the translation and detailed study of imperial decrees. You have frequently received imperial orders, also being instructed to verify translations. You often resided in the Aranya of Shibie Valley, practicing the Dhūta-guṇa (ascetic practices). In the ninth year of Kaiyuan, at the Shibie Aranya and Fengen Temple, you translated four scriptures, including the Sutra on the Determination of Karmic Obstacles, combining literary elegance with profound meaning. You also translated the Uṣṇīṣa-vijaya-dhāraṇī (Victorious Crown Mantra) and six mantras from the Lotus Sutra, including the Bhaiṣajyarāja (Medicine King Bodhisattva) mantra. At that time, some scriptures had new mantras added; please do not be surprised. One volume of the Cundi Dhāraṇī Sutra, the Great Luminous Mantra of the Seven Koṭi Buddhas (the second appearance, with the translator Rizhao Sanzang being the same version), four volumes of the Abbreviated Recitation Method from the Vajraśekhara Yoga (also called a sutra), one volume of the Mañjuśrī Bodhisattva Five-Syllable Heart Dhāraṇī Chapter from the Vajraśekhara Sutra, and one volume of the Yoga Essentials of Avalokiteśvara Cintāmaṇi Bodhisattva (the above three sutras are all excerpted and translated from the Sanskrit Vajraśekhara Sutra, not the entire text).
The original copies of the above four sections, totaling seven volumes, are all present.
Shramana Vajrabodhi, which in Tang Chinese means Vajrajñāna (Diamond Wisdom), was a native of the Malaya country in South India (this place is called the Land of Light, and it is near Mount Potalaka, the palace of Avalokiteśvara). He was of the Brahmin caste. From a young age, he renounced his home and traveled throughout India. Although he was learned in both internal and external knowledge, he was particularly skilled in Dhāraṇī (total retention). In this Dharma gate, few could match him. He traveled and transformed according to circumstances, benefiting beings wherever he went. Hearing that the Buddha-dharma in Mahācīna (ancient name for China) was flourishing, he sailed east and arrived at the coast. In the eighth year of Kaiyuan, he finally reached the capital. There, he widely propagated the esoteric teachings and established Mandalas. When created according to the Dharma, they all evoked auspicious responses. Shramana Yi Xing admired this esoteric Dharma and frequently consulted him. Zhi
一一指陳復為立壇灌頂。一行敬受斯法請譯流通。以十一年癸亥。于資聖寺為譯瑜伽唸誦法及七俱胝陀羅尼。東印度婆羅門大首領直中書伊舍羅譯語。嵩岳沙門溫古筆受。至十八年庚午。于大薦福寺出曼殊室利五字心及觀自在瑜伽要。沙門智藏譯語。又于舊隨求中更續新咒。智執總持契所至皆驗。秘教流傳寔斯人矣。大佛頂如來密因修證了義諸菩薩萬行首楞嚴經十卷
右一部十卷。其本見在。
沙門釋懷迪。循州人也。住本州羅浮山南樓寺。其山乃仙聖游居之處。迪久習經論多所該博。九流七略粗亦討尋。但以居近海隅。數有梵僧游止。迪就學書語復皆通悉。往者三藏菩提流志譯寶積經。遠召迪來以充證義。所為事畢還歸故鄉。后因游廣府遇一梵僧。(未得其名)赍梵經一夾請共譯之。勒成十卷。即大佛頂萬行首楞嚴經是也。迪筆受經旨兼緝綴文理。其梵僧傳經事畢莫知所之。有因南使流經至此。大毗盧遮那成佛神變加持經七卷(第七一卷是念誦法)蘇婆呼童子經三卷(唐云妙臂童子亦云蘇婆呼律或二卷)蘇悉地羯羅經三卷(唐言妙成就法此與蘇婆呼並是咒毗奈耶不曾入大曼荼羅不合輒讀同未受具人盜聽戒律便成盜法)虛空藏菩薩能滿諸愿最勝心陀羅尼求聞持法一卷(出梵本金剛頂經成就一切義品略譯少
【現代漢語翻譯】 現代漢語譯本： 一一指點陳述后，又為（他）設立壇場進行灌頂。（僧人）一行恭敬地接受了這個法門，請求翻譯流通。在開元十一年癸亥（公元723年），于資聖寺翻譯《瑜伽唸誦法》及《七俱胝陀羅尼》。東印度婆羅門大首領伊舍羅擔任口譯，嵩岳沙門溫古負責筆錄。到開元十八年庚午（公元730年），在大薦福寺翻譯出《曼殊室利五字心》及《觀自在瑜伽要》。沙門智藏擔任口譯。又在舊的《隨求咒》中增補了新的咒語。智執總持，所行之處都靈驗。密教的流傳，確實是這個人（一行的功勞）啊。《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》十卷
右面這一部經書共十卷，它的原本現在還在。
沙門釋懷迪，是循州人。住在本州羅浮山南樓寺。這座山是仙人聖賢遊歷居住的地方。懷迪長期學習經論，廣泛涉獵。諸子百家、七略等書籍也粗略地探尋過。只是因為居住在靠近海邊的地區，經常有梵僧來往停留。懷迪就向他們學習梵文和語言，都通曉。先前，三藏菩提流志翻譯《寶積經》時，從遠處召來懷迪來充當證義。事情完畢后，懷迪返回故鄉。後來因為在廣州遇到一位梵僧（沒有得到他的名字），帶著一夾梵經，請求共同翻譯。整理成十卷，就是《大佛頂萬行首楞嚴經》。懷迪負責筆錄經文旨意，兼顧編輯整理文理。那位梵僧傳經完畢后，不知去了哪裡。有因為南方使者流傳到這裡的經書：《大毗盧遮那成佛神變加持經》七卷（第七卷是念誦法），《蘇婆呼童子經》三卷（唐朝翻譯為《妙臂童子經》，也稱為《蘇婆呼律》，或許是兩卷），《蘇悉地羯羅經》三卷（唐朝翻譯為《妙成就法》，這部經與《蘇婆呼經》都是咒語毗奈耶，不曾進入大曼荼羅，不適合隨意閱讀，如同未受具足戒的人偷聽戒律，便成了盜法），《虛空藏菩薩能滿諸愿最勝心陀羅尼求聞持法》一卷（出自梵本《金剛頂經成就一切義品》，略譯較少）。
【English Translation】 English version: After pointing out and explaining everything, he (the master) also established an altar and performed the initiation ceremony for him. (The monk) Yi Xing respectfully received this Dharma and requested its translation and dissemination. In the eleventh year of Kaiyuan, Guihai (723 AD), at Zisheng Temple, he translated the 'Yoga Recitation Method' and the 'Seven Koti Dharani'. The great leader of the Brahmins of East India, Isvara, served as the translator, and the monk Wengu of Songyue served as the scribe. By the eighteenth year of Kaiyuan, Gengwu (730 AD), at Da Jianfu Temple, he translated the 'Manjushri Five-Syllable Heart' and the 'Essentials of Avalokitesvara Yoga'. The monk Zhizang served as the translator. He also added new mantras to the old 'Suique Mantra'. Zhizhi held the total Dharani, and everything he did was effective. The spread of esoteric Buddhism is indeed due to this person (Yi Xing's contribution). The 'Shurangama Sutra of the Secret Cause of the Tathagata's Enlightenment and the Myriad Practices of All Bodhisattvas', in ten volumes.
The scripture on the right consists of ten volumes, and its original version is still extant.
The monk Shi Huaidi was a native of Xunzhou. He lived in Nanlou Temple on Mount Luofu in this prefecture. This mountain is a place where immortals and sages travel and reside. Huaidi studied the scriptures and treatises for a long time and was widely knowledgeable. He also roughly explored the various schools of thought and the 'Seven Epitomes'. However, because he lived near the coast, there were often Brahmin monks coming and staying. Huaidi learned Sanskrit and languages from them, and he was proficient in all of them. Previously, when Tripitaka Bodhiruci translated the 'Ratnakuta Sutra', he summoned Huaidi from afar to serve as a certifier of meaning. After the matter was completed, Huaidi returned to his hometown. Later, because he met a Brahmin monk in Guangzhou (his name was not obtained), who brought a clip of Sanskrit scriptures and requested to translate them together. They compiled it into ten volumes, which is the 'Great Buddha Crown Shurangama Sutra of Myriad Practices'. Huaidi was responsible for recording the meaning of the scriptures and also editing and arranging the principles of the text. After that Brahmin monk finished transmitting the scriptures, he disappeared without a trace. There are scriptures that were spread here because of southern envoys: 'Mahavairocana Sutra of Becoming a Buddha through Supernatural Transformation and Empowerment' in seven volumes (the seventh volume is the recitation method), 'Subahu Kumara Sutra' in three volumes (translated in the Tang Dynasty as 'Wonderful Arm Kumara Sutra', also known as 'Subahu Vinaya', perhaps two volumes), 'Susiddhikara Sutra' in three volumes (translated in the Tang Dynasty as 'Wonderful Accomplishment Method', this sutra and the 'Subahu Sutra' are both mantra Vinayas, they have not entered the great mandala, and it is not appropriate to read them casually, just like a person who has not received full ordination eavesdropping on the precepts, it becomes stealing the Dharma), 'The Most Excellent Heart Dharani for Fulfilling All Wishes of the Akasagarbha Bodhisattva and the Method for Seeking and Maintaining Memory' in one volume (from the Sanskrit version of the 'Vajrasekhara Sutra, Chapter on Accomplishing All Meanings', a brief translation with few details).
分)
右四部一十四卷其本並在。
沙門輸波迦羅。唐言善無畏。中印度人。釋迦之苗裔。風儀爽俊聰睿超群。解究五乘行該三學。總持禪觀妙達其源。藝術異能無不諳曉。加以弘法為務豈憚艱危。遂發跡中天來游東夏。涂至北印度境。聲譽已達帝京。今上搜集賢良。發使迎接。以開元四年丙辰。大赍梵本來達長安。初于興福寺南院安置。次後有敕令住西明。至五年丁巳于菩提院譯虛空藏求聞持法一卷。沙門悉達譯語。沙門無著綴文筆受。其無畏所將梵本有敕並令進內。緣此未得廣譯諸經。曩時沙門無行西遊天竺學畢言歸回。至北天不幸而卒。所將梵本有敕迎歸。比在西京華嚴寺收掌。無畏與沙門一行。于彼簡得數本梵經並總持妙門。先未曾譯。至十二年隨駕入洛。于大福先寺安置。遂為沙門一行譯大毗盧遮那經。其經具足梵本有十萬頌。今所出者撮其要耳。沙門寶月譯語。沙門行筆受承旨兼刪綴詞理。文質相半妙諧深趣。又出蘇婆呼蘇悉地二經。無畏性愛恬簡靜慮怡神。時開禪觀獎勸初學。慈悲作念接誘無虧。人或問疑剖析無滯。開元釋教錄二十卷(上帙總錄下帙別錄十八年庚午于西崇福寺東塔院撰)續大唐內典錄一卷(同前十八年撰)續古今譯經圖紀一卷(同前十八年撰)續集古今佛道論衡一卷(同
【現代漢語翻譯】 現代漢語譯本 右四部共十四卷，原本俱在。
沙門輸波迦羅（Śramaṇa Śubhākarasiṃha，意為沙門善無畏），是中印度人，釋迦牟尼佛的後裔。他風度翩翩，聰慧過人，精通五乘教法，修行涵蓋三學（戒、定、慧）。他總持禪觀，深諳其源。各種技藝才能，無不精通曉暢。而且以弘揚佛法為己任，不畏艱難險阻。於是從中印度出發，來到東土。當他到達北印度邊境時，他的聲譽已經傳到帝都。當今皇上搜羅賢才，派遣使者前去迎接。于開元四年丙辰年，攜帶大量梵文經典到達長安。最初安置在興福寺南院，後來奉敕令住在西明寺。至開元五年丁巳年，在菩提院翻譯了《虛空藏求聞持法》一卷，由沙門悉達擔任譯語，沙門無著負責綴文筆受。善無畏所帶來的梵文字，奉敕全部進獻給朝廷。因此未能廣泛翻譯其他經典。先前，沙門無行西行前往天竺求學，學成歸來，但在北天不幸去世。他所攜帶的梵文字，奉敕迎回，收藏在當時的西京華嚴寺。善無畏與沙門一行，在那裡挑選出幾部梵經以及總持妙門，這些經典之前從未被翻譯過。至開元十二年，跟隨皇帝駕臨洛陽，安置在大福先寺。於是為沙門一行翻譯《大毗盧遮那經》。這部經的完整梵文字有十萬頌，現在所翻譯的只是摘取了其中的要點。由沙門寶月擔任譯語，沙門一行筆受，承旨並刪綴詞理，文采與質樸兼備，巧妙地契合了深奧的意趣。又譯出了《蘇婆呼蘇悉地經》和《蘇悉地羯啰經》。善無畏大師恬淡簡樸，靜心禪慮，怡養精神。時常開示禪觀，獎掖勉勵初學者。以慈悲之心作念，接引誘導，沒有缺失。人們如有疑問，他都能剖析解答，毫無滯礙。《開元釋教錄》二十卷（上帙為總錄，下帙為別錄，于開元十八年庚午年在西崇福寺東塔院撰寫），《續大唐內典錄》一卷（與前書同年撰寫），《續古今譯經圖紀》一卷（與前書同年撰寫），《續集古今佛道論衡》一卷（與前書同年撰寫）。
【English Translation】 English version The original copies of the four sections on the right, totaling fourteen volumes, are all present.
Śramaṇa Śubhākarasiṃha (沙門輸波迦羅, meaning 'Monk of Auspicious Fearlessness' in Tang Chinese), was a native of Central India and a descendant of Śākyamuni Buddha (釋迦之苗裔). He possessed a refined demeanor, exceptional intelligence, and surpassed others in wisdom. He was well-versed in the teachings of the Five Vehicles (五乘) and his practice encompassed the Three Learnings (三學) of morality, concentration, and wisdom. He mastered the dharanis (總持), meditation (禪觀), and profoundly understood their origins. He was skilled in various arts and abilities, and devoted himself to propagating the Dharma (弘法), not fearing hardship or danger. Thus, he set out from Central India and traveled to the Eastern Lands. When he reached the border of North India, his reputation had already reached the imperial capital. The current emperor, in his search for virtuous and talented individuals, dispatched envoys to welcome him. In the year Bingchen (丙辰) of the Kaiyuan era (開元) fourth year, he arrived in Chang'an (長安) with a large collection of Sanskrit scriptures. He was initially housed in the South Courtyard of Xingfu Temple (興福寺南院), and later, by imperial decree, resided in Ximing Temple (西明寺). In the year Ding Si (丁巳) of the Kaiyuan era fifth year, he translated the 'Vajragarbha Ākāśagarbha Dhāraṇī Method' (虛空藏求聞持法) in one volume at Bodhi Monastery (菩提院). Śramaṇa Siddhartha (沙門悉達) served as the translator, and Śramaṇa Wuzhuo (沙門無著) composed the text and took notes. The Sanskrit texts brought by Śubhākarasiṃha were all presented to the court by imperial decree. Therefore, he was unable to widely translate other scriptures. Previously, Śramaṇa Wuhang (沙門無行) had traveled west to India to study, and upon completing his studies, he returned home, but unfortunately passed away in North India. The Sanskrit texts he carried were brought back by imperial decree and stored in Huayan Temple (華嚴寺) in the then-capital, Xijing (西京). Śubhākarasiṃha and Śramaṇa Yixing (沙門一行) selected several Sanskrit scriptures and dharani (總持) from there, which had never been translated before. In the twelfth year of the Kaiyuan era, he followed the emperor to Luoyang (洛陽) and was housed in Dafuxian Temple (大福先寺). There, he translated the 'Mahāvairocana Sūtra' (大毗盧遮那經) for Śramaṇa Yixing. The complete Sanskrit text of this sutra contained one hundred thousand verses, but the current translation only extracts the essential points. Śramaṇa Baoyue (沙門寶月) served as the translator, and Śramaṇa Yixing took notes, received the decree, and revised the text, balancing literary elegance with simplicity, and skillfully harmonizing profound meanings. He also translated the 'Subāhuparipṛcchā Sūtra' (蘇婆呼蘇悉地經) and the 'Susiddhikara Sūtra' (蘇悉地羯啰經). Śubhākarasiṃha was simple and quiet, cultivating tranquility and nourishing his spirit. He often taught meditation and encouraged beginners. With compassion, he contemplated and guided others without fail. If people had doubts, he would analyze and answer them without hesitation. The 'Kaiyuan Śākya Teaching Record' (開元釋教錄) in twenty volumes (the upper volume is the general record, and the lower volume is the separate record, compiled in the East Pagoda Courtyard of Xichongfu Temple (西崇福寺東塔院) in the year Gengwu (庚午) of the Kaiyuan era eighteenth year), the 'Continuation of the Great Tang Inner Canon Record' (續大唐內典錄) in one volume (compiled in the same year as the previous book), the 'Continuation of the Illustrated Records of Translating Scriptures from Ancient and Modern Times' (續古今譯經圖紀) in one volume (compiled in the same year as the previous book), and the 'Continuation of the Collection of Discourses on Buddhism and Taoism from Ancient and Modern Times' (續集古今佛道論衡) in one volume (compiled in the same year as the previous book).
前)集諸經禮懺儀二卷(同前)
右上五部二十五卷。智升所撰。升早預釋流志弘大教。但才微力寡無遂本懷。俯仰之間亟經寒暑。曾未能宣傳正法荷擔菩提。而近閱藏經仍探眾錄。睹其差謬或所未安。狂簡斐然考成斯記。雖文詞靡敘而事有所憑。但鄙見未弘固多疏闕耳。其續內典錄等附於本部之末。幸諸來哲無貽誚焉。右從後漢逮至皇朝合一十九代。所出大小乘經律論並賢聖集傳。總二千二百七十八部。都合七千四十六卷。于中一千一百二十四部五千四十八卷見行入藏(其梁代曼陀羅譯文殊般若經般若部中已載寶積經中亦復編入故此一經錄中過載)據其實數。但一千一百二十三部五千四十七卷是見行數(其集傳中有四十部三百六十八卷並是此方撰集非梵本翻出)一千一百四十八部一千九百八十卷是闕本數。兩件見闕合有二千二百七十一部七千二十七卷(與前都數欠七部一千九卷。不同者其東晉無垢眼譯毗尼序合入十誦其蕭齊法意譯提婆達多品一卷。及周武帝代志德譯普門品重誦偈一卷。併合入妙法華中。其隋朝崛多譯銀主品囑累品共一卷。合入金光明中。其北涼曇無讖譯四卷金光明。梁朝真諦譯七卷金光明。周世崛多譯五卷金光明。隋朝沙門寶貴取前三本合成八卷。故上三經在刪繁錄加此七部一十九卷還與都
【現代漢語翻譯】 現代漢語譯本 前)集諸經禮懺儀二卷(同前)
右上五部二十五卷。智升所撰。智升早年參與釋流，立志弘揚大教。但因才疏學淺，力量薄弱，未能實現最初的願望。時間流逝，歲月更迭，一直未能宣揚正法，承擔菩提的重任。最近查閱藏經，考察各種記錄，發現其中存在一些錯誤或不妥之處。於是我以簡略的方式，考證並記錄下來。雖然文辭不夠華麗，但所記之事都有依據。只是我的見解不夠弘大，難免存在疏漏之處。至於續內典錄等，附於本部之末。希望各位賢哲不要嘲笑。右面所記錄的，從後漢到皇朝，共十九個朝代所出的，大乘、小乘經、律、論以及賢聖的集傳，總共有二千二百七十八部，合計七千零四十六卷。其中一千一百二十四部，五千零四十八卷現在還在流通，收入藏經（梁代曼陀羅翻譯的《文殊般若經》在般若部中已經收錄，《寶積經》中也重複編入，所以這部經在目錄中重複記載）。根據實際統計，只有一千一百二十三部，五千零四十七卷是現在流通的數量（集傳中有四十部，三百六十八卷是此地撰寫，並非從梵文翻譯而來）。一千一百四十八部，一千九百八十卷是缺失的版本。兩部分見存和缺失的合計有二千二百七十一部，七千零二十七卷（與之前的總數相差七部，一千零九卷。不同之處在於，東晉無垢眼翻譯的《毗尼序》合併入《十誦律》，蕭齊法意翻譯的《提婆達多品》一卷，以及周武帝時代志德翻譯的《普門品重誦偈》一卷，都合併入《妙法蓮華經》中。隋朝崛多翻譯的《銀主品》、《囑累品》共一卷，合併入《金光明經》中。北涼曇無讖翻譯的四卷《金光明經》，梁朝真諦翻譯的七卷《金光明經》，周世崛多翻譯的五卷《金光明經》，隋朝沙門寶貴將前三本合成八卷。因此，以上三經在刪繁錄中增加這七部一十九卷，才與總數相符）。
【English Translation】 English version Former) Collected Rituals of Repentance from Various Sutras, two volumes (same as before).
The above right consists of five sections and twenty-five volumes. Compiled by Zhisheng (智升). Zhisheng participated in the Buddhist community early on, aspiring to propagate the great teachings. However, due to his limited talent and weak abilities, he was unable to fulfill his original aspirations. Time passed, and years changed, yet he was unable to promote the true Dharma and shoulder the responsibility of Bodhi. Recently, while reviewing the Tripitaka and examining various records, he discovered some errors or inadequacies. Therefore, in a concise manner, he verified and recorded them. Although the writing is not ornate, the matters recorded are based on evidence. However, my views are not extensive enough, and there are bound to be omissions. As for the Supplementary Records of Inner Canons, they are attached to the end of this section. I hope that all wise individuals will not ridicule them. The records on the right, from the Later Han Dynasty to the Imperial Dynasty, covering a total of nineteen dynasties, include the Mahayana and Hinayana Sutras, Vinaya, Shastras, and collections of biographies of sages, totaling two thousand two hundred and seventy-eight works, with a total of seven thousand and forty-six volumes. Among them, one thousand one hundred and twenty-four works, with five thousand and forty-eight volumes, are still in circulation and included in the Tripitaka (The 'Manjushri Prajna Sutra' translated by Mandala (曼陀羅) during the Liang Dynasty has already been included in the Prajna section, and the 'Ratnakuta Sutra' (寶積經) also includes it redundantly, so this sutra is recorded redundantly in the catalog). According to actual statistics, only one thousand one hundred and twenty-three works, with five thousand and forty-seven volumes, are currently in circulation (Among the collected biographies, forty works, with three hundred and sixty-eight volumes, were written locally and not translated from Sanskrit). One thousand one hundred and forty-eight works, with one thousand nine hundred and eighty volumes, are missing versions. The total of extant and missing versions is two thousand two hundred and seventy-one works, with seven thousand and twenty-seven volumes (This differs from the previous total by seven works and one thousand and nine volumes. The difference lies in the fact that the 'Vinaya Preface' translated by Wugouyan (無垢眼) during the Eastern Jin Dynasty is merged into the 'Ten Recitation Vinaya' (十誦律), the one volume of the 'Devadatta Chapter' (提婆達多品) translated by Fayi (法意) during the Xiao Qi Dynasty, and the one volume of the 'Universal Gate Chapter Recitation Gatha' (普門品重誦偈) translated by Zhide (志德) during the Zhou Wudi era, are all merged into the 'Wonderful Dharma Lotus Sutra' (妙法蓮華經). The 'Silver Lord Chapter' (銀主品) and 'Entrustment Chapter' (囑累品), totaling one volume, translated by Jueduo (崛多) during the Sui Dynasty, are merged into the 'Golden Light Sutra' (金光明經). The four-volume 'Golden Light Sutra' translated by Tanwuchen (曇無讖) during the Northern Liang Dynasty, the seven-volume 'Golden Light Sutra' translated by Zhendi (真諦) during the Liang Dynasty, and the five-volume 'Golden Light Sutra' translated by Jueduo (崛多) during the Zhou Dynasty, were combined into eight volumes by the Shramana Baogui (寶貴) during the Sui Dynasty. Therefore, the above three sutras, with the addition of these seven works and nineteen volumes in the Simplified Record, correspond to the total).
數符同一無欠少)。
開元釋教錄卷第九(總錄之九) 大正藏第 55 冊 No. 2154 開元釋教錄
開元釋教錄卷第十
庚午歲西崇福寺沙門智升撰
總括群經錄上之十
敘列古今諸家目錄古經錄一卷
右尋諸舊錄。多稱為古錄。似是秦始皇時釋利防等所赍經錄。舊經錄一卷
右似是前漢劉向校書天閣。往見有佛經。即謂古藏經錄。謂孔壁所藏。或秦正焚書。人中所藏者。漢時佛經目錄一卷
右似是明帝時迦葉摩騰創譯四十二章經因即撰錄。朱士行漢錄一卷
右曹魏時穎川沙門朱士行。于洛陽講道行經因著其錄。后往西域求經。于彼而卒。眾經錄一卷
右西晉武帝代。長安青門外大寺西域沙門竺法護翻譯眾經。因出其錄。眾經錄一卷
右西晉惠帝代。永嘉中清信士聶道真稟受護公之筆匠也。后自翻經。因出其錄。趙錄一卷
右似是二趙時。諸錄遙注。未知姓氏。綜理眾經目錄一卷
右符秦代沙門釋道安所撰。自前諸錄但列經名。至於品類時代蓋闕而不紀。後人披覽莫測根由。安乃總集名題表其時代。銓品新舊定其製作。眾經有據自此而明。在後群錄資而增廣。是知高懷獨悟。足以垂範後昆。所撰之文。見僧祐錄。二
【現代漢語翻譯】 現代漢語譯本：數符同一，沒有欠缺遺漏）。
《開元釋教錄》卷第九（總錄之九） 《大正藏》第55冊 No. 2154 《開元釋教錄》
《開元釋教錄》卷第十
庚午年西崇福寺沙門智升撰
總括群經錄上之十
敘列古今諸家目錄古經錄一卷
右邊這些是尋訪各舊目錄所得。大多被稱為古錄。 像是秦始皇時期釋利防（釋利防，佛教僧侶）等人所帶來的經錄。舊經錄一卷
右邊這些像是前漢劉向在天祿閣校書時，發現有佛經，就稱之為古藏經錄，說是孔壁（孔壁，指孔子住宅墻壁中發現的古籍）中所藏，或是秦朝焚書時，人們所藏的。漢時佛經目錄一卷
右邊這些像是明帝時期迦葉摩騰（迦葉摩騰，佛教僧侶）初次翻譯《四十二章經》時所編撰的目錄。朱士行漢錄一卷
右邊是曹魏時期穎川沙門朱士行（朱士行，佛教僧侶），在洛陽講道弘揚佛經時所著的目錄。後來前往西域求經，並在那裡去世。眾經錄一卷
右邊是西晉武帝時期，長安青門外大寺的西域沙門竺法護（竺法護，佛教僧侶）翻譯眾多佛經后所出的目錄。眾經錄一卷
右邊是西晉惠帝時期，永嘉年間，清信士聶道真（聶道真，佛教信徒）是竺法護的筆匠。後來自己也翻譯佛經，因此出了這個目錄。趙錄一卷
右邊這些像是二趙時期（指後趙和前趙），各目錄遙相註釋，不知作者姓氏。綜理眾經目錄一卷
右邊是符秦時期沙門釋道安（釋道安，佛教僧侶）所撰。之前的目錄只列出經名，對於經的品類和時代都缺失沒有記載。後人閱讀時無法得知其根源。道安於是總集經名，標明其時代，考量新舊，確定其製作。眾經從此有了依據而變得明瞭。之後的目錄都以此為基礎而增廣。由此可知，高遠的見識和獨特的領悟，足以垂範後世。所撰寫的文章，見於《僧祐錄》。二
【English Translation】 English version: The number of symbols are the same, without any omissions or deficiencies).
Kaiyuan Shijiao Lu, Volume 9 (General Catalogue, Part 9) Taisho Tripitaka, Volume 55, No. 2154, Kaiyuan Shijiao Lu
Kaiyuan Shijiao Lu, Volume 10
Compiled by the Shramana Zhisheng of Xichongfu Temple in the Gengwu Year
General Compilation of Sutras, Part 10
A Catalogue Listing Various Compilations of Ancient and Modern Times: One Scroll of Ancient Sutra Catalogue
These on the right are found by searching through various old catalogues. Most are called 'Ancient Catalogues.' They seem to be the sutra catalogues brought by people like Shi Lifang (釋利防, Buddhist monk) during the Qin Shi Huang period. One scroll of Old Sutra Catalogue.
These on the right seem to be from when Liu Xiang of the Former Han Dynasty was proofreading books at the Tianlu Pavilion. He found Buddhist scriptures and called them 'Ancient Hidden Sutra Catalogues,' saying they were hidden in the walls of Confucius' residence (孔壁, refers to ancient texts found in the walls of Confucius' residence), or hidden by people during the Qin Dynasty's burning of books. One scroll of Buddhist Sutra Catalogue from the Han Dynasty.
These on the right seem to be the catalogue compiled by Kasyapa Matanga (迦葉摩騰, Buddhist monk) during the Ming Emperor's reign when he first translated the Sutra of Forty-two Chapters. One scroll of Zhu Shixing's Han Catalogue.
This on the right is the catalogue written by the Shramana Zhu Shixing (朱士行, Buddhist monk) of Yingchuan during the Cao Wei Dynasty, when he was lecturing and propagating the scriptures in Luoyang. Later, he went to the Western Regions to seek scriptures and died there. One scroll of Catalogue of Various Sutras.
This on the right is the catalogue produced by the Shramana Zhu Fahu (竺法護, Buddhist monk) from the Western Regions at the Great Temple outside the Qingmen Gate of Chang'an during the reign of Emperor Wu of the Western Jin Dynasty, after he translated many sutras. One scroll of Catalogue of Various Sutras.
This on the right is from the Yongjia period during the reign of Emperor Hui of the Western Jin Dynasty. The lay devotee Nie Daozhen (聶道真, Buddhist devotee) was Zhu Fahu's scribe. Later, he translated sutras himself, so he produced this catalogue. One scroll of Zhao Catalogue.
These on the right seem to be from the time of the Two Zhao (referring to Later Zhao and Former Zhao). The catalogues are annotated remotely, and the author's surname is unknown. One scroll of Catalogue Systematically Arranging Various Sutras.
This on the right was compiled by the Shramana Shi Dao'an (釋道安, Buddhist monk) during the Fu Qin Dynasty. Previous catalogues only listed the names of the sutras, and the categories and times of the sutras were missing and not recorded. Later people could not understand their origins when reading them. Dao'an then compiled the names of the sutras, marked their times, considered the new and old, and determined their production. The various sutras have since had a basis and become clear. Later catalogues were expanded based on this. From this, it can be seen that lofty insights and unique understandings are sufficient to set an example for future generations. The written text can be found in the Sengyou Lu. Two.
秦錄一卷
右後秦姚興弘始年。長安沙門釋僧睿所撰。睿即安公之弟子。神用通朗思力標舉。參譯什門多有撰緝。眾經錄四卷(魏世錄吳世錄晉世雜錄河西錄)
右東晉廬山東林寺遠公弟子釋道流創撰。未就而卒。同學竺道祖續而成之。經論都錄一卷(別錄一卷)
右東晉成帝豫章山沙門支敏度撰。其人總校古今群經故撰都錄。敏度又撰別錄一部。眾經目錄二卷
右蕭齊武帝時。沙門釋王宗撰。見梁三藏記。釋弘充錄一卷(南齊楊都人)釋道慧宋齊錄一卷(南齊)釋道憑錄一卷(北齊)釋正度錄一卷王車騎錄一卷始興錄一卷(未詳撰者亦云南錄)廬山錄一卷(未詳作者)岑號錄一卷菩提留支錄一卷(元魏洛京永寧寺天竺沙門也)華林佛殿眾經目錄四卷(梁天監十四年敕沙門僧紹撰)隋沙門釋靈𥙿譯經錄一卷(長房錄中無隋字)眾經都錄八卷(似是總合諸家未詳作者)
已前諸錄二十五家。長房內典二錄云。上件諸錄檢傳記有之。未見其本。故列名而已。眾經別錄二卷(未詳作者言似宋時總分十例具如后列)大乘經錄第一(三百七十部七百七十九卷)三乘通教錄第二(五十一部九十七卷)三乘中大乘錄第三(一十七部三十八卷)
右上卷三錄(總四百三十八部九百一十四卷)。小
【現代漢語翻譯】 現代漢語譯本 《秦錄》一卷
右為後秦姚興弘始年間，長安沙門釋僧睿所撰。僧睿是安世高的弟子，神思通達，才思敏捷。參與鳩摩羅什的譯經工作，並多有著述。《眾經錄》四卷（魏世錄、吳世錄、晉世雜錄、河西錄）。
右為東晉廬山東林寺慧遠（釋遠公）的弟子釋道流初創，未完成而卒。其同學竺道祖續成。《經論都錄》一卷（《別錄》一卷）。
右為東晉成帝時期，豫章山沙門支敏度撰。此人總校古今群經，故撰《都錄》。支敏度又撰《別錄》一部。《眾經目錄》二卷。
右為蕭齊武帝時，沙門釋王宗撰。見於《梁三藏記》。釋弘充錄一卷（南齊楊都人）。釋道慧《宋齊錄》一卷（南齊）。釋道憑錄一卷（北齊）。釋正度錄一卷。王車騎錄一卷。始興錄一卷（未詳撰者，亦稱南錄）。廬山錄一卷（未詳作者）。岑號錄一卷。菩提留支（Bodhiruci）（元魏洛京永寧寺天竺沙門）錄一卷。《華林佛殿眾經目錄》四卷（梁天監十四年，敕沙門僧紹撰）。隋沙門釋靈𥙿《譯經錄》一卷（長房錄中無隋字）。《眾經都錄》八卷（似是總合諸家，未詳作者）。
以上諸錄共二十五家。《長房內典二錄》云：『上列諸錄，檢閱傳記中有記載，但未見其原本，故僅列其名而已。』《眾經別錄》二卷（未詳作者，言辭似宋時所作，總分十例，具體如下列）。《大乘經錄》第一（三百七十部，七百七十九卷）。《三乘通教錄》第二（五十一部，九十七卷）。《三乘中大乘錄》第三（一十七部，三十八卷）。
右上卷三錄（總四百三十八部，九百一十四卷）。小
【English Translation】 English version Qin Records, One Scroll
This was compiled by the Shramana（monk） Shi Sengrui of Chang'an（長安） in the Hongshi（弘始） era of Yao Xing（姚興） in the Later Qin（後秦） dynasty. Sengrui was a disciple of An Shigao（安世高）, possessing brilliant intellect and outstanding analytical abilities. He participated in the translation work of Kumarajiva（鳩摩羅什） and authored many works. Catalogue of Various Sutras, four scrolls (Records of the Wei Dynasty, Records of the Wu Dynasty, Miscellaneous Records of the Jin Dynasty, Records of Hexi).
This was initially compiled by Shi Daoliu, a disciple of Huiyuan（慧遠） (Shigong（釋公）) of Donglin Temple（東林寺） on Mount Lu（廬山） during the Eastern Jin（東晉） dynasty. He died before completing it, and his fellow student Zhu Daozu（竺道祖） continued and finished it. Comprehensive Catalogue of Sutras and Treatises, one scroll (Separate Catalogue, one scroll).
This was compiled by Zhi Mindu（支敏度）, a Shramana（monk） of Mount Yuzhang（豫章山） during the reign of Emperor Cheng of the Eastern Jin dynasty. He comprehensively proofread the various sutras of ancient and modern times, hence compiling the Comprehensive Catalogue. Mindu also compiled a Separate Catalogue in one part. Catalogue of Various Sutras, two scrolls.
This was compiled by the Shramana（monk） Shi Wangzong（釋王宗） during the reign of Emperor Wu of the Xiao Qi（蕭齊） dynasty. See the Records of the Liang Tripitaka. Record of Shi Hongchong, one scroll (a native of Yangdu（楊都）, Southern Qi). Record of Shi Daohui of the Song and Qi Dynasties, one scroll (Southern Qi). Record of Shi Daoping, one scroll (Northern Qi). Record of Shi Zhengdu, one scroll. Record of Wang, the General of Chariots, one scroll. Record of Shixing, one scroll (the compiler is unknown, also called the Southern Record). Record of Mount Lu, one scroll (the author is unknown). Record of Cen Hao, one scroll. Record of Bodhiruci（菩提留支） (an Indian Shramana（monk） of Yongning Temple（永寧寺） in Luoyang（洛陽）, Northern Wei). Catalogue of Various Sutras in the Hualin Buddhist Hall, four scrolls (compiled by imperial order by the Shramana（monk） Sengshao（僧紹） in the 14th year of the Tianjian（天監） era of the Liang dynasty). Translation Record of the Shramana（monk） Shi Lingyu（釋靈𥙿） of the Sui Dynasty, one scroll (the Changfang Record does not mention the word 'Sui'). Comprehensive Catalogue of Various Sutras, eight scrolls (seemingly a compilation of various schools, the author is unknown).
The above are twenty-five records in total. The Two Records of the Inner Canon of Changfang state: 'The above-mentioned records are found in historical accounts, but their original texts have not been seen, so only their names are listed.' Separate Catalogue of Various Sutras, two scrolls (the author is unknown, the language suggests it was written during the Song dynasty, dividing them into ten categories, as listed below). Record of Mahayana Sutras, first (370 sections, 779 scrolls). Record of the Teaching Common to the Three Vehicles, second (51 sections, 97 scrolls). Record of the Mahayana within the Three Vehicles, third (17 sections, 38 scrolls).
The above three records in the upper scroll (totaling 438 sections, 914 scrolls). Small
乘經錄第四(四百三十六部六百一十卷)第五篇目本闕(此闕本錄不顯部卷應散在諸錄中故耳)大小乘不判錄第六(一百七十四部一百八十四卷)疑經錄第七(一十七部二十卷)律錄第八(一十二部一百九十五卷)數錄第九(六部一百二十一卷)論錄第十(六部一百五十二卷)
右下卷七錄(總六百五十一部一千六百八十二卷)。
上下兩卷合有十篇。都一千八十九部。二千五百九十六卷(其下卷七錄部數勘同卷數 少四百未詳所以)。元魏眾經目錄(永熙年敕舍人李廓撰一卷成)大乘經目錄一(二百一十四部)大乘論目錄二(二十九部)大乘經子注目錄三(一十二部)大乘未譯經論目錄四(二十三部)小乘經目錄五(六十九部)小乘論目錄六(二部)有目未得經目錄七(一十六部)非真經目錄八(六十二部)非真論目錄九(四部)全非經愚人妄作目錄十(一十一部)
都十件。經律論真偽。四百二十七部。二千五十三卷(部數勘與都數不同剩十五部未詳所以)。梁代眾經目錄(天監十七年敕沙門寶唱撰)眾經目錄卷第一(大乘二百六十二部六百七十四卷)有譯人多卷一(六十九部四百六十七卷)無譯人多卷二(五部一十九卷)有譯人一卷三(九十部九十卷)無譯人一卷四(九十八部九十八卷)眾
【現代漢語翻譯】 現代漢語譯本 《乘經錄》第四（四百三十六部六百一十卷），第五篇目本闕（此處闕本目錄不顯示部卷，應散在各目錄中）。大小乘不判錄第六（一百七十四部一百八十四卷），疑經錄第七（一十七部二十卷），律錄第八（一十二部一百九十五卷），數錄第九（六部一百二十一卷），論錄第十（六部一百五十二卷）。
右下卷七錄（總六百五十一部一千六百八十二卷）。
上下兩卷合有十篇。都一千八十九部。二千五百九十六卷（其下卷七錄部數勘同卷數，少四百未詳所以）。元魏眾經目錄（永熙年敕舍人李廓撰一卷成）大乘經目錄一（二百一十四部），大乘論目錄二（二十九部），大乘經子注目錄三（一十二部），大乘未譯經論目錄四（二十三部），小乘經目錄五（六十九部），小乘論目錄六（二部），有目未得經目錄七（一十六部），非真經目錄八（六十二部），非真論目錄九（四部），全非經愚人妄作目錄十（一十一部）。
都十件。經律論真偽。四百二十七部。二千五十三卷（部數勘與都數不同剩十五部未詳所以）。梁代眾經目錄（天監十七年敕沙門寶唱撰）眾經目錄卷第一（大乘二百六十二部六百七十四卷），有譯人多卷一（六十九部四百六十七卷），無譯人多卷二（五部一十九卷），有譯人一卷三（九十部九十卷），無譯人一卷四（九十八部九十八卷）。
【English Translation】 English version 'Cheng Jing Lu' (Record of Vehicles Sutras) Fourth (436 sections, 610 volumes), the fifth category is missing (the sections and volumes are not displayed in this missing record, and should be scattered in various records). The sixth record does not distinguish between Mahayana and Hinayana (174 sections, 184 volumes), the seventh record is of doubtful sutras (17 sections, 20 volumes), the eighth record is of Vinaya (12 sections, 195 volumes), the ninth record is of numbers (6 sections, 121 volumes), and the tenth record is of treatises (6 sections, 152 volumes).
The seven records in the lower volume (totaling 651 sections, 1682 volumes).
The upper and lower volumes together have ten categories, totaling 1089 sections and 2596 volumes (the number of sections in the seven records in the lower volume is the same as the number of volumes, but 400 are missing, the reason is unknown). Catalogue of Sutras of the Yuan Wei Dynasty (compiled by Li Kuo, a scribe under imperial decree in the Yongxi year, in one volume): Catalogue of Mahayana Sutras 1 (214 sections), Catalogue of Mahayana Treatises 2 (29 sections), Catalogue of Commentaries on Mahayana Sutras 3 (12 sections), Catalogue of Untranslated Mahayana Sutras and Treatises 4 (23 sections), Catalogue of Hinayana Sutras 5 (69 sections), Catalogue of Hinayana Treatises 6 (2 sections), Catalogue of Sutras with Titles but Not Obtained 7 (16 sections), Catalogue of Non-Genuine Sutras 8 (62 sections), Catalogue of Non-Genuine Treatises 9 (4 sections), Catalogue of Completely Non-Sutras and Foolish Creations 10 (11 sections).
In total, there are ten categories, concerning the authenticity of Sutras, Vinaya, and Treatises, totaling 427 sections and 2053 volumes (the number of sections does not match the total number, with 15 sections remaining unaccounted for, the reason is unknown). Catalogue of Sutras of the Liang Dynasty (compiled by the monk Baochang under imperial decree in the Tianjian 17th year): Catalogue of Sutras, Volume 1 (Mahayana, 262 sections, 674 volumes), Many Volumes with Translators 1 (69 sections, 467 volumes), Many Volumes without Translators 2 (5 sections, 19 volumes), One Volume with Translators 3 (90 sections, 90 volumes), One Volume without Translators 4 (98 sections, 98 volumes).
經目錄卷第二(小乘二百八十五部四百卷)有譯人多卷一(一十七部一百二十卷)無譯人多卷二(五部一十七卷)有譯人一卷三(五十部五十卷)無譯人一卷四(二百一十三部二百一十三卷)眾經目錄卷第三(三百六十二部一千六百八十二卷)先異譯經一(四十五部多卷二百七十九卷三十八部一卷三十八卷)禪經二(九部多卷三十八卷三十一部一卷三十一卷)戒律三(六十八部二百七十三卷)疑經四(六十二部六十七卷)注經五(四十部二百四十六卷)數論六(三十一部三百六十七卷)義記七(三十八部三百四十一卷)眾經目錄卷第四(二百二十九部九百八十五卷後部數勘欠五不同)隨事別名一(一十三部四百一十三卷)隨事共名二(三十五部四百七十卷)譬喻三(一十五部三十六卷)佛名四(一十四部二十九卷)神咒五(四十七部四十七卷)
總四卷都二十件。凡一千四百三十三部。三千七百四十一卷(此都部數與前數勘贍三百九十五部未詳所以)。高齊眾經目錄(武平年沙門統法上撰梵名達摩郁多羅一卷成)雜藏錄一(二百九十一部八百七十四卷)修多羅錄二(一百七十九部三百二十卷)毗尼錄三(一十九部二百五十六卷)阿毗曇錄四(五十部四百二十一卷)別錄第五(三十七部七十四卷)眾經抄錄六(一
【現代漢語翻譯】 現代漢語譯本： 經目錄卷第二（小乘二百八十五部四百卷）有譯人多卷一（一十七部一百二十卷）無譯人多卷二（五部一十七卷）有譯人一卷三（五十部五十卷）無譯人一卷四（二百一十三部二百一十三卷）眾經目錄卷第三（三百六十二部一千六百八十二卷）先異譯經一（四十五部多卷二百七十九卷三十八部一卷三十八卷）禪經二（九部多卷三十八卷三十一部一卷三十一卷）戒律三（六十八部二百七十三卷）疑經四（六十二部六十七卷）注經五（四十部二百四十六卷）數論六（三十一部三百六十七卷）義記七（三十八部三百四十一卷）眾經目錄卷第四（二百二十九部九百八十五卷後部數勘欠五不同）隨事別名一（一十三部四百一十三卷）隨事共名二（三十五部四百七十卷）譬喻三（一十五部三十六卷）佛名四（一十四部二十九卷）神咒五（四十七部四十七卷） 總四卷都二十件。凡一千四百三十三部。三千七百四十一卷（此都部數與前數勘贍三百九十五部未詳所以）。高齊眾經目錄（武平年沙門統法上撰梵名達摩郁多羅（Dharma Uttara）一卷成）雜藏錄一（二百九十一部八百七十四卷）修多羅錄二（一百七十九部三百二十卷）毗尼錄三（一十九部二百五十六卷）阿毗曇錄四（五十部四百二十一卷）別錄第五（三十七部七十四卷）眾經抄錄六（一
【English Translation】 English version: Catalog of Sutras, Volume 2 (285 sections of the Small Vehicle, 400 volumes): Section 1 with translators, multiple volumes (17 sections, 120 volumes); Section 2 without translators, multiple volumes (5 sections, 17 volumes); Section 3 with translators, single volume (50 sections, 50 volumes); Section 4 without translators, single volume (213 sections, 213 volumes). Catalog of Sutras, Volume 3 (362 sections, 1682 volumes): 1. Previously differently translated sutras (45 sections, multiple volumes, 279 volumes; 38 sections, single volume, 38 volumes); 2. Dhyana Sutras (9 sections, multiple volumes, 38 volumes; 31 sections, single volume, 31 volumes); 3. Vinaya (68 sections, 273 volumes); 4. Doubtful Sutras (62 sections, 67 volumes); 5. Commentaries on Sutras (40 sections, 246 volumes); 6. Treatises on Numbers (31 sections, 367 volumes); 7. Records of Meanings (38 sections, 341 volumes). Catalog of Sutras, Volume 4 (229 sections, 985 volumes; the number of sections in the latter part is missing five, which are different): 1. Different names according to events (13 sections, 413 volumes); 2. Common names according to events (35 sections, 470 volumes); 3. Parables (15 sections, 36 volumes); 4. Names of Buddhas (14 sections, 29 volumes); 5. Divine Dharanis (47 sections, 47 volumes). In total, there are 4 volumes and 20 items. Altogether, there are 1433 sections and 3741 volumes (the total number of sections here differs from the previous count by 395 sections, the reason for which is unknown). Catalog of Sutras of the Northern Qi Dynasty (compiled by the Sramana Chief Fa Shang（法上） in the Wuping era, Sanskrit name Dharma Uttara（達摩郁多羅）, completed in one volume): 1. Miscellaneous Collection Record (291 sections, 874 volumes); 2. Sutra Record (179 sections, 320 volumes); 3. Vinaya Record (19 sections, 256 volumes); 4. Abhidhamma Record (50 sections, 421 volumes); 5. Separate Record (37 sections, 74 volumes); 6. Sutra Excerpt Record (1
百二十七部一百三十七卷)集錄第七(三十三部一百四十七卷)人作錄八(五十一部一百六卷)
都八件。經律論真偽。七百八十七部。二千三百三十四卷(此都數與前數勘欠十一卷不同未詳所以)。
從眾經別錄下四家目錄長房內典二錄具列篇題。今尋本未獲。但具存其目。唐眾經目錄五卷(貞觀初普光寺沙門玄琬撰出內典錄)
右內典錄中。引用云。唐舊錄未見其本。似取隋五卷眾經錄編新經入。餘者大同。眾經目錄五卷(于隋錄內加奘譯經余皆無異大唐大敬愛寺沙門靜泰撰)
右從古錄已下三十一家。諸錄之中雖皆備述。欲尋其本難可備焉。且列名題知其有據(撰錄者曰又如長房錄中引一乘寺藏錄周錄之中引真寂寺錄義善寺錄玄法寺錄福林寺錄上之五錄但引其名不言卷數又有陳朝大乘寺藏錄四卷並不知何人制作似是當寺藏經略記由委既扃寺名為錄未可通行故敘錄次闕而不載)。梁出三藏記集一十五卷(建初寺沙門釋僧祐撰)
其序略云。祐以庸淺豫憑法門。翹仰玄風誓弘末化。每至昏曉諷持秋夏講說。未嘗不心馳庵園影躍靈岳。於是牽課羸志沿波討源。綴其所聞。名曰出三藏記集。一撰緣記。二詮名錄。三總經序。四述列傳緣記。撰則原始之本克昭名錄。詮則年代之目不墜經序
【現代漢語翻譯】 現代漢語譯本： 百二十七部一百三十七卷)集錄第七(三十三部一百四十七卷)人作錄第八(五十一部一百六卷)。
總計八件。經、律、論的真偽目錄。七百八十七部，二千三百三十四卷（這個總數與前面的數字相比少了十一卷，原因不詳）。
從《眾經別錄》以下的四家目錄，長房《內典二錄》詳細列出了篇名。現在尋找原本沒有找到，但只儲存了其目錄。唐《眾經目錄》五卷（貞觀初年普光寺沙門玄琬撰寫，出自《內典錄》）。
右《內典錄》中引用說：『唐朝舊錄沒有見到其原本，似乎是取隋朝五卷《眾經錄》編入新經。』其餘大致相同。《眾經目錄》五卷（在隋朝目錄內加入了奘譯的經，其餘都沒有不同，大唐大敬愛寺沙門靜泰撰寫）。
右從古錄以下的三十一家，各個目錄中雖然都詳細敘述了，但要尋找其原本很難全部找到。姑且列出名稱題目，知道其有依據（撰錄者說：又如長房錄中引用一乘寺藏錄、周錄中引用真寂寺錄、義善寺錄、玄法寺錄、福林寺錄，以上五個目錄只引用其名稱，沒有說卷數。又有陳朝大乘寺藏錄四卷，也不知道是誰製作的，像是當時寺廟的藏經略記。由於情況不明，寺廟的名字作為目錄未可通行，所以在敘錄的次序中闕而不載）。梁《出三藏記集》一十五卷（建初寺沙門釋僧祐撰寫）。
其序言大概是說：僧祐以平庸淺薄的資質參與到佛法之中，仰慕玄妙的風氣，發誓弘揚末世的教化。每到早晚都諷誦經文，春秋夏三季都講說佛法，沒有一刻不心馳庵園，身影躍動在靈岳。於是牽引疲憊的心志，沿著波流探尋源頭，綴集其所聽聞的，名為《出三藏記集》。一是撰寫緣起，二是詮釋名錄，三是總括經序，四是敘述列傳緣起。撰寫緣起，那麼原始的根本就能顯著；詮釋名錄，那麼年代的條目就不會墜落；經序
【English Translation】 English version: One hundred and twenty-seven sections in one hundred and thirty-seven volumes) Collected Records Seventh (thirty-three sections in one hundred and forty-seven volumes) Human Works Records Eighth (fifty-one sections in one hundred and six volumes).
A total of eight items. Catalogues of authenticity of Sutras, Vinaya, and Shastras. Seven hundred and eighty-seven sections, two thousand three hundred and thirty-four volumes (This total number differs from the previous number by eleven volumes, the reason is unknown).
From the four catalogues below the 'Separate Records of Various Sutras', the 'Two Records of Inner Canon' by Changfang lists the titles in detail. Now searching for the original has not been successful, but only its catalogue is preserved. Tang 'Catalogue of Various Sutras' in five volumes (Compiled by the Shramana Xuanwan of Puguang Temple in the early Zhenguan period, from the 'Records of Inner Canon').
The 'Records of Inner Canon' on the right quotes: 'The old Tang records have not been seen in their original form, it seems that the five-volume 'Records of Various Sutras' of the Sui Dynasty were taken and new sutras were incorporated.' The rest is largely the same. 'Catalogue of Various Sutras' in five volumes (The sutras translated by Xuanzang were added to the Sui Dynasty catalogue, the rest are all the same, compiled by the Shramana Jingtai of Da Jing'ai Temple of the Great Tang Dynasty).
The thirty-one records on the right from the ancient records below, although all are described in detail in the various catalogues, it is difficult to find all of their originals. Let's list the names and titles for now, knowing that there is a basis for them (The compiler said: Also, in Changfang's record, the Zang record of Yicheng Temple is quoted, and in Zhou's record, the records of Zhenji Temple, Yishan Temple, Xuanfa Temple, and Fulin Temple are quoted. The above five records only quote their names and do not mention the number of volumes. There is also the Zang record of Dacheng Temple of the Chen Dynasty in four volumes, and it is not known who made it, it seems to be a brief record of the sutras stored in the temple at that time. Because the situation is unclear, the name of the temple as a catalogue is not allowed to circulate, so it is omitted in the order of narration). Liang 'Collection of Records on the Translation of the Tripitaka' in fifteen volumes (Compiled by the Shramana Sengyou of Jianchu Temple).
Its preface roughly says: Sengyou, with mediocre and shallow qualifications, participated in the Dharma, admired the mysterious atmosphere, and vowed to promote the teachings of the degenerate age. Every morning and evening, he recited the scriptures, and in spring, autumn, and summer, he lectured on the Dharma, never for a moment not with his heart in the hermitage, his figure leaping in the spiritual mountains. Therefore, he pulled his weary mind, traced the source along the waves, and compiled what he had heard, calling it 'Collection of Records on the Translation of the Tripitaka'. First, to write the origins; second, to interpret the names and records; third, to summarize the prefaces of the sutras; and fourth, to narrate the origins of the biographies. Writing the origins, then the original foundation can be clearly revealed; interpreting the names and records, then the items of the era will not fall; the preface of the sutra
。總則勝集之時足徴列傳。述則伊人之風可見。並鉆析內經研鏡外籍(云云)。出三藏記集卷第一(第一卷撰緣記第二至第五詮名錄第六至第十二總經序第十三至第十五述列傳)集三藏緣記第一(出大智度論)十誦律五百羅漢出三藏記第二菩薩處胎經出八藏記第三胡漢譯經文字音義同異記第四。應云梵漢前後出經異記第五齣三藏記集卷第二新集撰出經律論錄第一(四百五十部一千八百六十七卷)新集條解異出經錄第二(直約部名以配重譯不云卷數算極難矣)新集表序四部律錄第三(初題有卷中無四部一百八十卷)出三藏記集卷第三新集安公古異經錄第一(九十二部九十二卷)新集安公失譯經錄第二(一百四十二部一百四十七卷)新集安公涼土異經錄第三(五十九部七十九卷)新集安公關中異經錄第四(二十四部二十四卷)新集律分為五部記錄第五(出毗婆沙)新集律分為十八部記錄第六新集律來漢地四部記錄第七齣三藏記集卷第四新集續撰失譯雜經錄第一(一千三百六部一千五百七十卷)出三藏記集卷第五新集抄經錄第一(四十六部三百五十一卷)新集安公疑經錄第二(二十六部三十卷)新集疑經偽撰雜錄第三(二十部二十六卷)新集安公注經及雜經志錄第四(四十八部三百五十九卷)小乘迷學竺法度造異儀記第五長
【現代漢語翻譯】 現代漢語譯本 總則勝集之時，足可征列傳。敘述則伊人之風采可見。並深入鉆研內經，借鑑外籍（云云）。出自《出三藏記集》卷第一（第一卷撰寫緣起，第二至第五詮釋名錄，第六至第十二總述經序，第十三至第十五敘述列傳）。 《集三藏緣記》第一（出自《大智度論》）。 《十誦律五百羅漢出三藏記》第二。 《菩薩處胎經出八藏記》第三。 《胡漢譯經文字音義同異記》第四。 《應云梵漢前後出經異記》第五。 出自《出三藏記集》卷第二。 《新集撰出經律論錄》第一（四百五十部，一千八百六十七卷）。 《新集條解異出經錄》第二（僅按部名來對應重譯，不計卷數，計算極其困難）。 《新集表序四部律錄》第三（初題有卷，內容中無四部，共一百八十卷）。 出自《出三藏記集》卷第三。 《新集安公古異經錄》第一（九十二部，九十二卷）。 《新集安公失譯經錄》第二（一百四十二部，一百四十七卷）。 《新集安公涼土異經錄》第三（五十九部，七十九卷）。 《新集安公關中異經錄》第四（二十四部，二十四卷）。 《新集律分為五部記錄》第五（出自《毗婆沙》）。 《新集律分為十八部記錄》第六。 《新集律來漢地四部記錄》第七。 出自《出三藏記集》卷第四。 《新集續撰失譯雜經錄》第一（一千三百六部，一千五百七十卷）。 出自《出三藏記集》卷第五。 《新集抄經錄》第一（四十六部，三百五十一卷）。 《新集安公疑經錄》第二（二十六部，三十卷）。 《新集疑經偽撰雜錄》第三（二十部，二十六卷）。 《新集安公注經及雜經志錄》第四（四十八部，三百五十九卷）。 《小乘迷學竺法度造異儀記》第五。
【English Translation】 English version When the general principles are victorious and gathered, the biographies can be verified. When described, the demeanor of that person can be seen. Furthermore, deeply analyze the inner scriptures and study foreign texts (etc.). From the first volume of the 'Collection of Records on the Translation of the Three Baskets' (Ch'u San-tsang Chi Chi) (Volume 1: Writing about the origins; Volumes 2-5: Explaining the catalog; Volumes 6-12: General preface to the scriptures; Volumes 13-15: Narrating biographies). First of 'Collected Records on the Translation of the Three Baskets' (Chi San-tsang Yuan Chi) (From the 'Mahāprajñāpāramitāupadeśa' (Da Zhi Du Lun)). Second of 'Records on the Translation of the Three Baskets by Five Hundred Arhats of the Ten Recitation Vinaya' (Shih Sung Lü Wu Pai Lo Han Ch'u San-tsang Chi). Third of 'Records on the Translation of the Eight Baskets from the Womb of a Bodhisattva Scripture' (Pusa Chu Tai Jing Chu Ba Zang Ji). Fourth of 'Records on the Similarities and Differences in the Sounds and Meanings of Characters in the Translation of Scriptures between the Hu and Han Peoples' (Hu Han Yi Jing Wen Zi Yin Yi Tong Yi Ji). Fifth of 'Records on the Differences in Scriptures Translated Before and After in Sanskrit and Chinese' (Ying Yun Fan Han Qian Hou Chu Jing Yi Ji). From the second volume of the 'Collection of Records on the Translation of the Three Baskets' (Ch'u San-tsang Chi Chi). First of 'Newly Collected Records of Scriptures, Vinaya, and Treatises Translated' (Xin Ji Zhuan Chu Jing Lü Lun Lu) (450 sections, 1867 volumes). Second of 'Newly Collected Records of Differently Translated Scriptures with Detailed Explanations' (Xin Ji Tiao Jie Yi Chu Jing Lu) (Only matching re-translations by section name, not counting volumes, making calculation extremely difficult). Third of 'Newly Collected Records of the Four-Part Vinaya with Preface and Table' (Xin Ji Biao Xu Si Bu Lü Lu) (The initial title has volumes, but the content lacks the four parts, totaling 180 volumes). From the third volume of the 'Collection of Records on the Translation of the Three Baskets' (Ch'u San-tsang Chi Chi). First of 'Newly Collected Records of Ancient and Different Scriptures by An Gong' (Xin Ji An Gong Gu Yi Jing Lu) (92 sections, 92 volumes). Second of 'Newly Collected Records of Lost Translations by An Gong' (Xin Ji An Gong Shi Yi Jing Lu) (142 sections, 147 volumes). Third of 'Newly Collected Records of Different Scriptures from Liang Province by An Gong' (Xin Ji An Gong Liang Tu Yi Jing Lu) (59 sections, 79 volumes). Fourth of 'Newly Collected Records of Different Scriptures from Guanzhong by An Gong' (Xin Ji An Gong Guan Zhong Yi Jing Lu) (24 sections, 24 volumes). Fifth of 'Newly Collected Records of the Vinaya Divided into Five Parts' (Xin Ji Lü Fen Wei Wu Bu Ji Lu) (From the 'Vibhasa' (Pi Po Sha)). Sixth of 'Newly Collected Records of the Vinaya Divided into Eighteen Parts' (Xin Ji Lü Fen Wei Shi Ba Bu Ji Lu). Seventh of 'Newly Collected Records of the Four-Part Vinaya Arriving in Han Lands' (Xin Ji Lü Lai Han Di Si Bu Ji Lu). From the fourth volume of the 'Collection of Records on the Translation of the Three Baskets' (Ch'u San-tsang Chi Chi). First of 'Newly Collected Continued Records of Lost and Miscellaneous Translated Scriptures' (Xin Ji Xu Zhuan Shi Yi Za Jing Lu) (1306 sections, 1570 volumes). From the fifth volume of the 'Collection of Records on the Translation of the Three Baskets' (Ch'u San-tsang Chi Chi). First of 'Newly Collected Records of Copied Scriptures' (Xin Ji Chao Jing Lu) (46 sections, 351 volumes). Second of 'Newly Collected Records of Scriptures Doubted by An Gong' (Xin Ji An Gong Yi Jing Lu) (26 sections, 30 volumes). Third of 'Newly Collected Records of Doubtful and Falsely Written Miscellaneous Scriptures' (Xin Ji Yi Jing Wei Zhuan Za Lu) (20 sections, 26 volumes). Fourth of 'Newly Collected Records of Scriptures Annotated by An Gong and Miscellaneous Scripture Records' (Xin Ji An Gong Zhu Jing Ji Za Jing Zhi Lu) (48 sections, 359 volumes). Fifth of 'Records of Different Practices Created by Zhu Fadu (竺法度), a Confused Student of the Hinayana' (Xiao Sheng Mi Xue Zhu Fa Du Zao Yi Yi Ji).
安睿法師喻疑第六齣三藏記集卷第六(四十二章經序等十首)出三藏記集卷第七(道行經序等二十首)出三藏記集卷第八(般若鈔經序等一十九首)出三藏記集卷第九(華嚴經記等二十四首)出三藏記集卷第十(道地經序等二十一首)出三藏記集卷第十一(中論序等一十六首)出三藏記集卷第十二(雜記序錄十首)出三藏記集卷第十三(安世高傳等十二)出三藏記集卷第十四(鳩摩羅什傳等十)出三藏記集卷第十五(白法祖傳等十)
(撰錄者曰。祐錄所撰條例可觀。若細尋求不無乖失。只如第一卷前後出經異記中。舊經怛薩阿竭阿羅訶三耶三佛。新經阿耨多羅三藐三菩提者。一誤。若新舊相對應云。舊經怛薩阿竭阿羅訶三耶三佛。新經多陀阿伽度阿羅訶三藐三佛陀。舊經阿耨多羅三耶三菩。新經阿耨多羅三藐三菩提。二義全殊不可互動。又如曇摩羅剎與竺法護乃是一人。曇摩云法。羅剎言護。分為二人。二誤。異出經論錄中但名目相似即云重譯。而不細料簡大小混雜。三誤。僧伽羅剎集序云眾護撰者。僧伽云眾。羅剎言護。眾護乃是集經之人。序是翻譯者作題云眾護。四誤。此諸眾作乖謬全甚此亦璠玙之一玷也)。隋眾經目錄七卷(一卷總錄別錄六卷開皇十四年敕翻經所法經等二十大德撰)大乘修多羅藏錄一
【現代漢語翻譯】 現代漢語譯本： 安睿法師《喻疑》第六，出自《三藏記集》卷第六（《四十二章經序》等十首），出自《三藏記集》卷第七（《道行經序》等二十首），出自《三藏記集》卷第八（《般若鈔經序》等一十九首），出自《三藏記集》卷第九（《華嚴經記》等二十四首），出自《三藏記集》卷第十（《道地經序》等二十一首），出自《三藏記集》卷第十一（《中論序》等一十六首），出自《三藏記集》卷第十二（《雜記序錄》十首），出自《三藏記集》卷第十三（《安世高傳》等十二），出自《三藏記集》卷第十四（《鳩摩羅什傳》等十），出自《三藏記集》卷第十五（《白法祖傳》等十）。
（撰錄者說：祐錄所撰寫的條例還算可以看看，如果仔細尋求，不免有乖誤缺失的地方。比如第一卷前後出經的異記中，舊經的『怛薩阿竭阿羅訶三耶三佛』，新經的『阿耨多羅三藐三菩提』，這是一個錯誤。如果新舊相對照來說，舊經是『怛薩阿竭阿羅訶三耶三佛』，新經應該是『多陀阿伽度阿羅訶三藐三佛陀』；舊經是『阿耨多羅三耶三菩』，新經應該是『阿耨多羅三藐三菩提』。兩種意義完全不同，不可以互相互動使用。又比如曇摩羅剎（Dharmaraksa，法護）與竺法護（Dharmaraksa，法護）乃是一個人，曇摩（Dharma）的意思是『法』，羅剎（Raksa）的意思是『護』，卻分為兩個人，這是第二個錯誤。異出經論的記錄中，只是名目相似就說是重譯，而不仔細考量簡別，大小混雜，這是第三個錯誤。《僧伽羅剎集序》中說眾護（Sangharaksa，僧伽羅剎）是撰寫者，僧伽（Sangha）的意思是『眾』，羅剎（Raksa）的意思是『護』，眾護乃是集經的人，序是翻譯者所作，卻題為眾護，這是第四個錯誤。這些眾多的錯誤謬誤非常嚴重，這也是美玉上的瑕疵啊。）隋朝《眾經目錄》七卷（一卷是總錄別錄，六卷是開皇十四年敕令翻經所的法經等二十位大德撰寫），《大乘修多羅藏錄》一卷。
【English Translation】 English version: An Rui's 'Metaphor of Doubt,' Part 6, from the 'Collected Records of the Tripitaka,' Volume 6 (including 'Preface to the Sutra of Forty-Two Chapters,' and ten other prefaces); from the 'Collected Records of the Tripitaka,' Volume 7 (including 'Preface to the Dao Xing Sutra,' and twenty other prefaces); from the 'Collected Records of the Tripitaka,' Volume 8 (including 'Preface to the Prajna Excerpt Sutra,' and nineteen other prefaces); from the 'Collected Records of the Tripitaka,' Volume 9 (including 'Records of the Avatamsaka Sutra,' and twenty-four other prefaces); from the 'Collected Records of the Tripitaka,' Volume 10 (including 'Preface to the Dao Di Sutra,' and twenty-one other prefaces); from the 'Collected Records of the Tripitaka,' Volume 11 (including 'Preface to the Madhyamaka-karika,' and sixteen other prefaces); from the 'Collected Records of the Tripitaka,' Volume 12 (including 'Miscellaneous Records and Prefaces,' ten prefaces); from the 'Collected Records of the Tripitaka,' Volume 13 (including 'Biography of An Shigao,' and twelve other biographies); from the 'Collected Records of the Tripitaka,' Volume 14 (including 'Biography of Kumarajiva,' and ten other biographies); from the 'Collected Records of the Tripitaka,' Volume 15 (including 'Biography of Bai Fazu,' and ten other biographies).
(The compiler says: The regulations compiled by You Lu are passable, but if one seeks carefully, there are bound to be errors and omissions. For example, in the different records of sutras translated before and after in the first volume, the old sutra has 'Tathagata Arhat Samyak-sambuddha,' and the new sutra has 'Anuttara-samyak-sambodhi,' which is one error. If the old and new are compared, the old sutra should be 'Tathagata Arhat Samyak-sambuddha,' and the new sutra should be 'Tathagata Arhat Samyak-sambuddha'; the old sutra has 'Anuttara-samyak-sambodhi,' and the new sutra should be 'Anuttara-samyak-sambodhi.' The two meanings are completely different and cannot be used interchangeably. Also, for example, Dharmaraksa (Dharmaraksa, meaning Dharma-protection) and Zhu Fahu (Dharmaraksa, meaning Dharma-protection) are the same person. Dharma means 'Dharma,' and Raksa means 'protection,' but they are divided into two people, which is the second error. In the records of differently translated sutras and treatises, if the names are similar, they are said to be re-translations, without careful consideration and distinction, mixing up the large and small, which is the third error. The preface to the 'Sangharaksa Collection' says that Sangharaksa (Sangharaksa, meaning Sangha-protection) is the compiler. Sangha means 'community,' and Raksa means 'protection.' Sangharaksa is the person who compiled the sutras, and the preface was written by the translator, but it is titled Sangharaksa, which is the fourth error. These many errors and mistakes are very serious; this is also a flaw in the jade.) The 'Catalog of Various Sutras' of the Sui Dynasty, in seven volumes (one volume is the general catalog and separate records, and six volumes were compiled by Fa Jing and twenty other great virtues of the Sutra Translation Institute under the imperial decree of the fourteenth year of the Kaihuang era), and the 'Record of the Mahayana Sutra Pitaka,' in one volume.
(六分合七百八十四部一千七百一十八卷)眾經一譯分(合一百三十三部四百二十一卷)眾經異譯分(合一百九十五部五百二十二卷)眾經失譯分(合一百三十四部二百七十五卷)眾經別生分(合二百二十一部二百六十四卷)眾經疑惑分(合二十一部三十卷)眾經偽妄分(合八十部一百九十六卷)小乘修多羅藏錄二(六分合八百四十二部算得四十五部一千三百一卷算得三百四卷)眾經一譯分(合七十二部二百九十二卷)眾經異譯分(合一百部二百七十卷)眾經失譯分(合一百五十部二百七十二卷)眾經別生分(合三百四十二部三百四十六卷)眾經疑惑分(合二十九部三十一卷)眾經偽妄分(合五十三部九十三卷)大乘毗尼藏錄三(六分合五十部八十二卷)眾律一譯分(合一十二部三十二卷)眾律異譯分(合七部七卷)眾律失譯分(合一十一部一十四卷)眾律別生分(合一十六部一十六卷)眾律疑惑分(合一部二卷)眾律偽妄分(合二部一十一卷)小乘毗尼藏錄四(六分合六十三部三百八十一卷)眾律一譯分(合一十五部一百九十八卷)眾律異譯分(合八部一百二十六卷)眾律失譯分(合二十九部四十五卷)眾律別生分(合六部六卷)眾律疑惑分(合二部二卷)眾律偽妄分(合三部二卷)大乘阿毗曇藏五(六分合六十八
【現代漢語翻譯】 現代漢語譯本 （六分合計七百八十四部，一千七百一十八卷） 眾經一譯分（合計一百三十三部，四百二十一卷） 眾經異譯分（合計一百九十五部，五百二十二卷） 眾經失譯分（合計一百三十四部，二百七十五卷） 眾經別生分（合計二百二十一部，二百六十四卷） 眾經疑惑分（合計二十一部，三十卷） 眾經偽妄分（合計八十部，一百九十六卷） 小乘修多羅藏錄二（六分合計八百四十二部，算得四十五部，一千三百一卷，算得三百四卷） 眾經一譯分（合計七十二部，二百九十二卷） 眾經異譯分（合計一百部，二百七十卷） 眾經失譯分（合計一百五十部，二百七十二卷） 眾經別生分（合計三百四十二部，三百四十六卷） 眾經疑惑分（合計二十九部，三十一卷） 眾經偽妄分（合計五十三部，九十三卷） 大乘毗尼藏錄三（六分合計五十部，八十二卷） 眾律一譯分（合計一十二部，三十二卷） 眾律異譯分（合計七部，七卷） 眾律失譯分（合計一十一部，一十四卷） 眾律別生分（合計一十六部，一十六卷） 眾律疑惑分（合計一部，二卷） 眾律偽妄分（合計二部，一十一卷） 小乘毗尼藏錄四（六分合計六十三部，三百八十一卷） 眾律一譯分（合計一十五部，一百九十八卷） 眾律異譯分（合計八部，一百二十六卷） 眾律失譯分（合計二十九部，四十五卷） 眾律別生分（合計六部，六卷） 眾律疑惑分（合計二部，二卷） 眾律偽妄分（合計三部，二卷） 大乘阿毗曇藏五（六分合計六十八
【English Translation】 English version (Six divisions totaling 784 sections, 1718 volumes) Section of scriptures translated once (totaling 133 sections, 421 volumes) Section of scriptures translated differently (totaling 195 sections, 522 volumes) Section of scriptures with lost translations (totaling 134 sections, 275 volumes) Section of scriptures of separate origin (totaling 221 sections, 264 volumes) Section of scriptures with doubts (totaling 21 sections, 30 volumes) Section of scriptures that are false and fabricated (totaling 80 sections, 196 volumes) Record 2 of the Śrāvakayāna (Small Vehicle) Sutra Piṭaka (six divisions totaling 842 sections, counted as 45 sections, 1301 volumes, counted as 304 volumes) Section of scriptures translated once (totaling 72 sections, 292 volumes) Section of scriptures translated differently (totaling 100 sections, 270 volumes) Section of scriptures with lost translations (totaling 150 sections, 272 volumes) Section of scriptures of separate origin (totaling 342 sections, 346 volumes) Section of scriptures with doubts (totaling 29 sections, 31 volumes) Section of scriptures that are false and fabricated (totaling 53 sections, 93 volumes) Record 3 of the Mahāyāna (Great Vehicle) Vinaya Piṭaka (six divisions totaling 50 sections, 82 volumes) Section of Vinaya translated once (totaling 12 sections, 32 volumes) Section of Vinaya translated differently (totaling 7 sections, 7 volumes) Section of Vinaya with lost translations (totaling 11 sections, 14 volumes) Section of Vinaya of separate origin (totaling 16 sections, 16 volumes) Section of Vinaya with doubts (totaling 1 section, 2 volumes) Section of Vinaya that are false and fabricated (totaling 2 sections, 11 volumes) Record 4 of the Śrāvakayāna (Small Vehicle) Vinaya Piṭaka (six divisions totaling 63 sections, 381 volumes) Section of Vinaya translated once (totaling 15 sections, 198 volumes) Section of Vinaya translated differently (totaling 8 sections, 126 volumes) Section of Vinaya with lost translations (totaling 29 sections, 45 volumes) Section of Vinaya of separate origin (totaling 6 sections, 6 volumes) Section of Vinaya with doubts (totaling 2 sections, 2 volumes) Section of Vinaya that are false and fabricated (totaling 3 sections, 2 volumes) Mahāyāna (Great Vehicle) Abhidhamma Piṭaka 5 (six divisions totaling 68
部三百八十一卷)眾論一譯分(合四十二部二百六卷)眾論異譯分(合八部五十二卷)眾論失譯分(合一部二卷)眾論別生分(合一十五部一十九卷)眾論疑惑分(合一部一卷)眾論偽妄分(合一部一卷)小乘阿毗曇藏六(六分合一百一十六部四百八十二卷)眾論一譯分(合一十四部二百七十六卷)眾論異譯分(合八部六十六卷)眾論失譯分(合五部二十二卷)眾論別生分(合八十六部一百七卷)眾論疑惑分(合一部一卷)眾論偽妄分(合二部一十卷)佛滅度后抄集錄七(二分合一百四十四部六百二十七卷)西域賢聖抄集分(合四十八部一百一十九卷)此方諸德抄集分(合九十六部五百八卷)佛滅度後傳記錄八(二分合六十八部一百八十五卷)西域賢聖傳記分(合一十三部三十卷)此方諸德傳記分(合五十五部一百五十五卷)佛滅度后著述錄九(二分合一百一十九部一百二十卷)西域賢聖著述分(合一十五部一十九卷)此方諸德著述分(合一百四部一百一十五卷)
右九錄。合二千二百五十七部。五千三百一十卷(算得二千二百五十四部五千一百九十一卷細勘別錄部卷復與總錄不同)分為六卷。總錄第七。合分為七卷(撰錄者曰。余檢尋此錄。非無差錯。即如曇摩羅剎晉言法護。總是一人。錄中分二。云各出須
【現代漢語翻譯】 現代漢語譯本 眾論一譯分（共四十二部，二百零六卷） 眾論異譯分（共八部，五十二卷） 眾論失譯分（共一部，二卷） 眾論別生分（共十五部，十九卷） 眾論疑惑分（共一部，一卷） 眾論偽妄分（共一部，一卷） 小乘阿毗曇藏（Abhidhamma Pitaka）（共六分，一百一十六部，四百八十二卷） 眾論一譯分（共十四部，二百七十六卷） 眾論異譯分（共八部，六十六卷） 眾論失譯分（共五部，二十二卷） 眾論別生分（共八十六部，一百零七卷） 眾論疑惑分（共一部，一卷） 眾論偽妄分（共二部，十卷） 佛滅度后抄集錄（共七分，二分，一百四十四部，六百二十七卷） 西域賢聖抄集分（共四十八部，一百一十九卷） 此方諸德抄集分（共九十六部，五百零八卷） 佛滅度後傳記錄（共八分，二分，六十八部，一百八十五卷） 西域賢聖傳記分（共十三部，三十卷） 此方諸德傳記分（共五十五部，一百五十五卷） 佛滅度后著述錄（共九分，二分，一百一十九部，一百二十卷） 西域賢聖著述分（共十五部，十九卷） 此方諸德著述分（共一百零四部，一百一十五卷） 以上九錄，共二千二百五十七部，五千三百一十卷（計算得二千二百五十四部，五千一百九十一卷，仔細校勘別錄的部卷數，又與總錄不同），分為六卷。總錄第七，合分為七卷（撰錄者說：『我檢查此目錄，並非沒有差錯。例如曇摩羅剎（Dharmaraksa）（法護的另一種音譯），晉言法護（Dharmaraksa），總是一個人，目錄中分為兩人，說各自翻譯須…』）
【English Translation】 English version Various Treatises - Single Translation (42 sections, 206 volumes) Various Treatises - Different Translations (8 sections, 52 volumes) Various Treatises - Lost Translations (1 section, 2 volumes) Various Treatises - Separately Produced (15 sections, 19 volumes) Various Treatises - Doubtful (1 section, 1 volume) Various Treatises - False (1 section, 1 volume) Small Vehicle Abhidhamma Pitaka (6 sections, 116 sections, 482 volumes) Various Treatises - Single Translation (14 sections, 276 volumes) Various Treatises - Different Translations (8 sections, 66 volumes) Various Treatises - Lost Translations (5 sections, 22 volumes) Various Treatises - Separately Produced (86 sections, 107 volumes) Various Treatises - Doubtful (1 section, 1 volume) Various Treatises - False (2 sections, 10 volumes) Collected Records After the Buddha's Nirvana (7 sections, 2 parts, 144 sections, 627 volumes) Collected Records of Sages from the Western Regions (48 sections, 119 volumes) Collected Records of Virtuous Ones from This Land (96 sections, 508 volumes) Biographies After the Buddha's Nirvana (8 sections, 2 parts, 68 sections, 185 volumes) Biographies of Sages from the Western Regions (13 sections, 30 volumes) Biographies of Virtuous Ones from This Land (55 sections, 155 volumes) Writings After the Buddha's Nirvana (9 sections, 2 parts, 119 sections, 120 volumes) Writings of Sages from the Western Regions (15 sections, 19 volumes) Writings of Virtuous Ones from This Land (104 sections, 115 volumes) The above nine records comprise 2,257 sections, 5,310 volumes (calculated as 2,254 sections, 5,191 volumes; a detailed examination of the sections and volumes in the separate records differs from the general record), divided into six volumes. The general record is the seventh, combined into seven volumes (The compiler says: 'I have examined this record and it is not without errors. For example, Dharmaraksa (another transliteration of 法護), translated into Jin Chinese as 法護 (Dharmaraksa), is actually the same person, but the record divides them into two, saying they each translated Su...')
真天子經二卷。編為重譯。不識梵晉之言。一誤也。如律二十二明瞭論。總是一經錄中分為二部。律二十二卷編在律中。明瞭論一卷在於是論錄。一經之題分二上錄。二誤也。其律二十二乃是明瞭論半題。今云二十二卷誤之甚也。真諦攝論十二卷與十五卷者。二本不殊存其二部而言重譯。三誤也。以仁王經起信論等編在疑錄。四誤也。不能備陳。略述如此)。隋開皇三寶錄一十五卷(內題云歷代三寶記開皇十七年興善寺翻經學士成都費長房撰)歷代三寶紀第一(帝年上週秦)
從周莊王他十年甲午。至秦始皇帝子子嬰甲午年凡二十六主四百八十一載。歷代三寶紀第二(帝年次前漢新王后漢)
從前漢高帝元年乙未。至後漢獻帝建安二十四年己亥。凡二十六君四百二十五載。歷代三寶紀第三(帝年下魏晉宋齊梁周隋)
從魏文帝黃初元年庚子。至隋開皇十七年丁巳。凡四十四主三百七十八載。歷代三寶紀第四(譯經後漢)
右從明帝永平十年丁卯。至獻帝末年曆一十一主一百五十二年。華戎道俗十有二人。並古失譯合出經律三百三十四部四百一十六卷。歷代三寶紀第五(釋經魏漢)
右魏吳兩代。道俗十人。所出經律羯磨並舊失譯。合三百一十二部四百八十二卷。歷代三寶紀第六(釋經
【現代漢語翻譯】 現代漢語譯本 《真天子經》二卷，被編為重譯。不識梵語和晉語的區別，這是一處錯誤。例如《律二十二明瞭論》，總共是一部經，卻在目錄中分為兩部分。《律》二十二卷編在律部中，《明瞭論》一卷在論部目錄中。一部經的題目分兩處著錄，這是第二處錯誤。而且《律》二十二實際上是《明瞭論》的半個題目，現在說成二十二卷，錯得太離譜了。《真諦攝論》十二卷和十五卷，兩個版本沒有區別，卻保留兩部分，說是重譯，這是第三處錯誤。把《仁王經》、《起信論》等編在疑經目錄中，這是第四處錯誤。不能一一列舉，簡單說這些）。《隋開皇三寶錄》一十五卷（內部題為《歷代三寶記》，開皇十七年興善寺翻經學士成都費長房撰寫）。《歷代三寶紀》第一（帝年上週秦）
從周莊王十年甲午年，到秦始皇帝子子嬰甲午年，共二十六位君主，四百八十一年。《歷代三寶紀》第二（帝年次前漢新王后漢）
從前漢高帝元年乙未年，到後漢獻帝建安二十四年己亥年，共二十六位君主，四百二十五年。《歷代三寶紀》第三（帝年下魏晉宋齊梁周隋）
從魏文帝黃初元年庚子年，到隋開皇十七年丁巳年，共四十四位君主，三百七十八年。《歷代三寶紀》第四（譯經後漢）
右，從明帝永平十年丁卯年，到獻帝末年，歷經十一位君主，一百五十二年。華戎僧俗共有十二人，加上古代遺失翻譯的，共出經律三百三十四部，四百一十六卷。《歷代三寶紀》第五（釋經魏漢）
右，魏吳兩代，僧俗共十人，所出經律羯磨，加上以前遺失翻譯的，共三百一十二部，四百八十二卷。《歷代三寶紀》第六（釋經
【English Translation】 English version 'True Son of Heaven Sutra', two volumes, was compiled as a retranslation. Not knowing the difference between Sanskrit and Jin language is one mistake. For example, 'Vinaya Twenty-two Clear Exposition Treatise', in total is one sutra, but it is divided into two parts in the catalog. 'Vinaya' twenty-two volumes are compiled in the Vinaya section, and 'Clear Exposition Treatise' one volume is in the Treatise catalog. The title of one sutra is recorded in two places, this is the second mistake. Moreover, 'Vinaya' twenty-two is actually half the title of 'Clear Exposition Treatise', now saying it is twenty-two volumes is a very serious mistake. 'Vasubandhu's Compendium of Abhidharma' twelve volumes and fifteen volumes, the two versions are no different, but they retain two parts, saying it is a retranslation, this is the third mistake. Compiling 'Benevolent Kings Sutra', 'Awakening of Faith' and others in the doubtful sutra catalog is the fourth mistake. I cannot list them all, just briefly mention these). 'Sui Kaihuang Three Treasures Record' fifteen volumes (internal title says 'Records of the Three Treasures Through the Dynasties', written by Fei Changfang, a scripture translation scholar of Xingshan Temple in Kaihuang seventeen years). 'Records of the Three Treasures Through the Dynasties' first (Emperor years, Zhou Qin)
From the tenth year of King Zhuang of Zhou, Jiawu year, to the Jiawu year of Emperor Qin Shi Huang's son Ziying, a total of twenty-six rulers, four hundred and eighty-one years. 'Records of the Three Treasures Through the Dynasties' second (Emperor years, Former Han, Xin Dynasty, Later Han)
From the first year of Emperor Gao of the Former Han, Yiwei year, to the twenty-fourth year of Emperor Xian of the Later Han, Jihai year, a total of twenty-six rulers, four hundred and twenty-five years. 'Records of the Three Treasures Through the Dynasties' third (Emperor years, Wei, Jin, Song, Qi, Liang, Zhou, Sui)
From the first year of Emperor Wen of Wei, Gengzi year, to the seventeenth year of Kaihuang of Sui, Dingsi year, a total of forty-four rulers, three hundred and seventy-eight years. 'Records of the Three Treasures Through the Dynasties' fourth (Scripture translation, Later Han)
Right, from the tenth year of Emperor Ming, Dingmao year, to the end of Emperor Xian's reign, through eleven rulers, one hundred and fifty-two years. There were twelve monks and laypeople from China and foreign lands, plus ancient lost translations, a total of three hundred and thirty-four sutras and vinayas, four hundred and sixteen volumes. 'Records of the Three Treasures Through the Dynasties' fifth (Scripture explanation, Wei Han)
Right, the two dynasties of Wei and Wu, a total of ten monks and laypeople, the sutras, vinayas, and karmas produced, plus previous lost translations, a total of three hundred and twelve sutras, four hundred and eighty-two volumes. 'Records of the Three Treasures Through the Dynasties' sixth (Scripture explanation,
西晉)
右西晉代。華戎道俗十有三人。並前失譯諸經戒等。合四百五十一部七百一十七卷。歷代三寶紀第七(譯經東晉)
右東晉代。華戎道俗二十七人。而所出經並舊失譯。合二百六十三部五百八十五卷。歷代三寶紀第八(譯經符秦姚秦)
右二秦之代。華戎釋種一十六人。合出經論傳等一百六十四部九百四卷。歷代三寶紀第九(譯經西秦北涼元魏高齊陳氏)
右五代。緇素共二十七人。所出三藏及記錄等並及失譯。合二百三部八百五十五卷。歷代三寶紀第十(譯經宋)
右宋代。華戎道俗二十三人。出經律論及傳錄等。凡二百一十部四百九十卷。歷代三寶紀第十一(譯經齊梁周)
右三代。緇素共五十一人。出經律論及傳錄等。一百六十二部一千三百二十六卷。歷代三寶紀第十二(譯經大隋)
右隋代。華戎緇素十有九人。所翻新文及雜舊本論傳法式。合七十五部四百六十二卷。歷代三寶紀第十三(大乘錄入藏目五百五十一部一千五百八十六卷)大乘修多羅有譯一(三百三十四部八百八十五卷)修多羅失譯二(三百三十五部四百二卷)毗尼有譯三(一十九部四十卷)毗尼失譯四(一十二部一十四卷)阿毗曇有譯五(四十九部二百三十八卷)阿毗曇失譯六(二部七卷
【現代漢語翻譯】 現代漢語譯本 西晉時代 右邊是西晉時代。有華人和少數民族的僧人和在家信徒共十三人。加上之前遺失翻譯的各種經書和戒律等，總共有四百五十一部，七百一十七卷。《歷代三寶紀》第七（譯經，東晉） 東晉時代 右邊是東晉時代。有華人和少數民族的僧人和在家信徒共二十七人。他們翻譯的經書和之前遺失翻譯的經書加在一起，總共有二百六十三部，五百八十五卷。《歷代三寶紀》第八（譯經，符秦（Fu Qin）姚秦（Yao Qin）） 二秦時代 右邊是二秦時代。有華人和少數民族的佛教人士共十六人。他們翻譯的經論和傳記等，總共有一百六十四部，九百四卷。《歷代三寶紀》第九（譯經，西秦（Xi Qin）北涼（Bei Liang）元魏（Yuan Wei）高齊（Gao Qi）陳氏（Chen Shi）） 五代 右邊是五代。僧人和在家信徒共有二十七人。他們翻譯的三藏經典和記錄等，以及遺失翻譯的經典，總共有二百零三部，八百五十五卷。《歷代三寶紀》第十（譯經，宋） 宋代 右邊是宋代。有華人和少數民族的僧人和在家信徒共二十三人。他們翻譯的經、律、論以及傳記記錄等，總共有二百一十部，四百九十卷。《歷代三寶紀》第十一（譯經，齊（Qi）梁（Liang）周（Zhou）） 三代 右邊是三代。僧人和在家信徒共有五十一人。他們翻譯的經、律、論以及傳記記錄等，總共有一百六十二部，一千三百二十六卷。《歷代三寶紀》第十二（譯經，大隋（Da Sui）） 隋代 右邊是隋代。有華人和少數民族的僧人和在家信徒共十九人。他們翻譯的新經文以及混合舊版本的論、傳記和法式，總共有七十五部，四百六十二卷。《歷代三寶紀》第十三（大乘錄入藏目五百五十一部，一千五百八十六卷）大乘修多羅（Mahayana Sutra）有翻譯的（三百三十四部，八百八十五卷），修多羅遺失翻譯的（三百三十五部，四百零二卷），毗尼（Vinaya）有翻譯的（十九部，四十卷），毗尼遺失翻譯的（十二部，十四卷），阿毗曇（Abhidhamma）有翻譯的（四十九部，二百三十八卷），阿毗曇遺失翻譯的（二部，七卷）
【English Translation】 English version Western Jin Dynasty To the right is the Western Jin Dynasty. There were thirteen monks and laypeople, both Han Chinese and from other ethnic groups. Including the various scriptures and precepts that were previously lost in translation, there are a total of 451 sections, comprising 717 volumes. Chronicle of the Three Jewels Through the Dynasties, Volume 7 (Translation of scriptures, Eastern Jin) Eastern Jin Dynasty To the right is the Eastern Jin Dynasty. There were twenty-seven monks and laypeople, both Han Chinese and from other ethnic groups. The scriptures they translated, together with those previously lost in translation, total 263 sections, comprising 585 volumes. Chronicle of the Three Jewels Through the Dynasties, Volume 8 (Translation of scriptures, Fu Qin, Yao Qin) Two Qin Dynasties To the right are the Two Qin Dynasties. There were sixteen Buddhist practitioners, both Han Chinese and from other ethnic groups. The sutras, treatises, biographies, etc., that they translated total 164 sections, comprising 904 volumes. Chronicle of the Three Jewels Through the Dynasties, Volume 9 (Translation of scriptures, Xi Qin, Bei Liang, Yuan Wei, Gao Qi, Chen Shi) Five Dynasties To the right are the Five Dynasties. There were a total of twenty-seven monks and laypeople. The Tripitaka scriptures and records they translated, as well as those lost in translation, total 203 sections, comprising 855 volumes. Chronicle of the Three Jewels Through the Dynasties, Volume 10 (Translation of scriptures, Song) Song Dynasty To the right is the Song Dynasty. There were twenty-three monks and laypeople, both Han Chinese and from other ethnic groups. The Sutras, Vinaya, Shastras, biographies, records, etc., that they translated total 210 sections, comprising 490 volumes. Chronicle of the Three Jewels Through the Dynasties, Volume 11 (Translation of scriptures, Qi, Liang, Zhou) Three Dynasties To the right are the Three Dynasties. There were a total of fifty-one monks and laypeople. The Sutras, Vinaya, Shastras, biographies, records, etc., that they translated total 162 sections, comprising 1326 volumes. Chronicle of the Three Jewels Through the Dynasties, Volume 12 (Translation of scriptures, Da Sui) Sui Dynasty To the right is the Sui Dynasty. There were nineteen monks and laypeople, both Han Chinese and from other ethnic groups. The new texts they translated, as well as the treatises, biographies, and Dharma practices mixed with older versions, total 75 sections, comprising 462 volumes. Chronicle of the Three Jewels Through the Dynasties, Volume 13 (Mahayana (Great Vehicle) scriptures recorded in the catalogue: 551 sections, 1586 volumes). Mahayana Sutras translated: 334 sections, 885 volumes. Sutras lost in translation: 335 sections, 402 volumes. Vinaya (Discipline) translated: 19 sections, 40 volumes. Vinaya lost in translation: 12 sections, 14 volumes. Abhidhamma (Scholastic Treatises) translated: 49 sections, 238 volumes. Abhidhamma lost in translation: 2 sections, 7 volumes.
)歷代三寶紀第十四(小乘錄入藏目五百二十五部一千七百三十九卷錄云七百一十二卷者誤)小乘修多羅有譯一(一百八部五百二十七卷)修多羅失譯二(三百一十六部四百八十二卷)毗尼有譯三(三十九部一百八十五卷)毗尼失譯四(三十一部六十七卷)阿毗曇有譯五(二十一部三百五十一卷)阿毗曇失譯六(一十部二十七卷)開皇三寶錄總目一卷(內典錄雲房錄所出經律論傳總二千一百四十六部六千二百三十五卷非入藏數算得七十四部三十七卷與內典不同)
右兼總目共成一十五卷(其第十三十四大小乘入藏目錄合一千七十六部二千三百二十五卷房錄本數三千三百九十二卷者計數錯也)內典錄云。房所撰者。入藏之中瓦玉相謬。得在繁富未可核通。非無憑準未可偏削(撰錄者曰。余檢長房入藏錄中事實雜謬。其闕本疑偽皆編入藏。竊為不可。又如大乘錄中賢劫經賢劫三昧經。此是一經兩名。今存二部。一誤。須菩提品及長安品此並般若鈔之異名。今別存兩部。二誤。須真天子經須真天子問四事經亦一經兩名。過載二部。三誤。像步經即無所希望經異名。二名各存。四誤。菩提無行經即文殊問菩提經異名。存其二本。五誤。以僧佉外道論入大乘中。六誤。小乘錄中達摩多羅禪經與不凈觀經總是一經。其不凈觀
【現代漢語翻譯】 現代漢語譯本：歷代三寶紀第十四（小乘錄入藏目五百二十五部一千七百三十九卷，錄云七百一十二卷者誤）小乘修多羅有譯一（一百八部五百二十七卷）修多羅失譯二（三百一十六部四百八十二卷）毗尼有譯三（三十九部一百八十五卷）毗尼失譯四（三十一部六十七卷）阿毗曇有譯五（二十一部三百五十一卷）阿毗曇失譯六（一十部二十七卷）開皇三寶錄總目一卷（內典錄雲房錄所出經律論傳總二千一百四十六部六千二百三十五卷，非入藏數，算得七十四部三十七卷，與內典不同）。
右兼總目共成一十五卷（其第十三十四大小乘入藏目錄合一千七十六部二千三百二十五卷，房錄本數三千三百九十二卷者計數錯也）。內典錄云：房所撰者，入藏之中瓦玉相謬，得在繁富，未可核通，非無憑準，未可偏削（撰錄者曰：余檢長房入藏錄中事實雜謬，其闕本疑偽皆編入藏，竊為不可。又如大乘錄中《賢劫經》（Bhadrakalpika Sutra）《賢劫三昧經》（Bhadrakalpika Samadhi Sutra），此是一經兩名，今存二部，一誤。《須菩提品》（Subhuti Chapter）及《長安品》（Chang'an Chapter），此並《般若鈔》（Prajna Excerpts）之異名，今別存兩部，二誤。《須真天子經》（Susima Deva Sutra）《須真天子問四事經》（Susima Deva's Questions on Four Matters Sutra）亦一經兩名，過載二部，三誤。《象步經》（Elephant Footprint Sutra）即《無所希望經》（Nirasha Sutra）異名，二名各存，四誤。《菩提無行經》（Bodhi Avatara Sutra）即《文殊問菩提經》（Manjushri's Questions on Bodhi Sutra）異名，存其二本，五誤。以《僧佉外道論》（Samkhya Heretical Treatise）入大乘中，六誤。小乘錄中《達摩多羅禪經》（Dharmatrata Meditation Sutra）與《不凈觀經》（Impurity Contemplation Sutra）總是一經，其《不凈觀》
【English Translation】 English version: Records of the Three Jewels Through the Ages, Volume 14 (Small Vehicle section includes 525 texts in 1739 volumes; the record stating 712 volumes is incorrect). Small Vehicle Sutras: Translated 1 (108 texts, 527 volumes); Sutras, lost in translation 2 (316 texts, 482 volumes); Vinaya: Translated 3 (39 texts, 185 volumes); Vinaya, lost in translation 4 (31 texts, 67 volumes); Abhidhamma: Translated 5 (21 texts, 351 volumes); Abhidhamma, lost in translation 6 (10 texts, 27 volumes). Comprehensive Table of Contents of the Kaihuang Era's Three Jewels Record, 1 volume (The Inner Canon Record states that the texts on Sutras, Vinaya, Shastras, and biographies compiled by Fang total 2146 texts in 6235 volumes, which are not included in the collection count, amounting to 74 texts in 37 volumes, differing from the Inner Canon).
The above, combined with the comprehensive table of contents, totals 15 volumes (Volumes 10, 13, and 14, the Small and Great Vehicle entry catalogs, combine to 1076 texts in 2325 volumes; the Fang Record's original count of 3392 volumes is a miscalculation). The Inner Canon Record states: Those compiled by Fang, within the collection, have errors like mixing tiles with jade. The abundance makes verification difficult, and without clear evidence, one cannot arbitrarily remove them (The compiler says: I have examined Chang Fang's entry catalog and found factual errors and inconsistencies. Deficient and dubious texts are all included in the collection, which I consider inappropriate. Furthermore, in the Great Vehicle section, the 'Bhadrakalpika Sutra' (賢劫經) and the 'Bhadrakalpika Samadhi Sutra' (賢劫三昧經) are two names for the same sutra, now existing as two separate texts, which is one error. The 'Subhuti Chapter' (須菩提品) and the 'Chang'an Chapter' (長安品) are different names for the 'Prajna Excerpts' (般若鈔), now separately existing as two texts, which is a second error. The 'Susima Deva Sutra' (須真天子經) and the 'Susima Deva's Questions on Four Matters Sutra' (須真天子問四事經) are also two names for the same sutra, redundantly listed as two texts, which is a third error. The 'Elephant Footprint Sutra' (象步經) is another name for the 'Nirasha Sutra' (無所希望經), with both names separately listed, which is a fourth error. The 'Bodhi Avatara Sutra' (菩提無行經) is another name for the 'Manjushri's Questions on Bodhi Sutra' (文殊問菩提經), with both versions retained, which is a fifth error. Including the 'Samkhya Heretical Treatise' (僧佉外道論) in the Great Vehicle section is a sixth error. In the Small Vehicle section, the 'Dharmatrata Meditation Sutra' (達摩多羅禪經) and the 'Impurity Contemplation Sutra' (不凈觀經) are essentially the same sutra, with the 'Impurity Contemplation'
約法為名。達摩多羅就人立稱。二部俱存。七誤。十誦律六十一卷。十誦律五十九卷。二本不殊。其六十一卷者卑摩羅叉伽毗尼序置之於后。余並無異。今云重譯。二本俱存。八誤。律二十二在於律中。明瞭論在於論錄。一題分二。九誤。其律二十二乃是明瞭論之半題。今存律二十二卷。誤中重誤也。眾事分阿毗曇論代錄之中即言宋朝求那跋陀羅共菩提耶舍譯。入藏之內則言失源。前後差違十誤。餘者在錄。不能繁敘)。隋眾經目錄五卷(仁壽二年敕請興善寺大德與翻經沙門及學士等撰)
都合二千一百九部五千五十九卷。
單本(原來一本更無別翻合三百七十部一千七百八十六卷)。
右第一卷。
重翻(本是一經或有二重翻者乃至六重翻者合二百七十七部五百八十三卷)。
賢聖集傳(賢聖所撰翻譯有原合四十一部一百六十四卷)。
右第二卷(已前二卷三分合六百八十八部二千五百三十三卷入藏見錄)。
別生(于本部內抄出別行合八百一十部一千二百八十八卷)。
右第三卷。
疑偽(名雖似正義涉人造合二百九部四百九十一卷)。
右第四卷(已前二卷二分合一千一十九部一千七百七十九卷不須抄寫)。
闕本(舊錄有目而無經本合
【現代漢語翻譯】 現代漢語譯本： 以『約法』為名。達摩多羅（Dharmatrata）就人立稱。二部俱存，此為第七個錯誤。十誦律（Sarvastivada-vinaya）六十一卷，十誦律五十九卷，二本內容並無差別。其中六十一卷的版本，卑摩羅叉（Vimalaksa）和伽毗尼（Sanghabhadra）的序言置於書後，其餘並無不同。如今說『重譯』，而二本俱存，此為第八個錯誤。律二十二（Vinaya-matrka）在於律藏之中，明瞭論（Vyakhyayukti）在於論錄之中，一題分為二處，此為第九個錯誤。其律二十二乃是明瞭論的半題，如今存律二十二卷，是錯誤中的錯誤。眾事分阿毗曇論（Sangitisutra-abhidharma）在代錄之中，即說宋朝求那跋陀羅（Gunabhadra）共菩提耶舍（Bodhiyasas）翻譯。入藏之內則說失源，前後差違，此為第十個錯誤。其餘的在目錄中，不能一一繁述）。 隋眾經目錄五卷（仁壽二年敕請興善寺大德與翻經沙門及學士等撰）。 都合二千一百九部五千五十九卷。 單本（原來一本更無別翻合三百七十部一千七百八十六卷）。 右第一卷。 重翻（本是一經或有二重翻者乃至六重翻者合二百七十七部五百八十三卷）。 賢聖集傳（賢聖所撰翻譯有原合四十一部一百六十四卷）。 右第二卷（已前二卷三分合六百八十八部二千五百三十三卷入藏見錄）。 別生（于本部內抄出別行合八百一十部一千二百八十八卷）。 右第三卷。 疑偽（名雖似正義涉人造合二百九部四百九十一卷）。 右第四卷（已前二卷二分合一千一十九部一千七百七十九卷不須抄寫）。 闕本（舊錄有目而無經本合
【English Translation】 English version: Under the name of 'Simplified Laws'. Dharmatrata (達摩多羅) is named after a person. Both parts exist, which is the seventh error. The Sarvastivada-vinaya (十誦律) has sixty-one fascicles, and the Sarvastivada-vinaya has fifty-nine fascicles. There is no difference between the two versions. In the version with sixty-one fascicles, the prefaces by Vimalaksa (卑摩羅叉) and Sanghabhadra (伽毗尼) are placed at the end, and there is no other difference. Now it is said to be a 'retranslation', but both versions exist, which is the eighth error. The Vinaya-matrka (律二十二) is in the Vinaya collection, and the Vyakhyayukti (明瞭論) is in the Shastra collection. One title is divided into two places, which is the ninth error. The Vinaya-matrka is actually half of the title of the Vyakhyayukti. Now there are twenty-two fascicles of the Vinaya-matrka, which is an error within an error. The Sangitisutra-abhidharma (眾事分阿毗曇論) in the substitute record says that Gunabhadra (求那跋陀羅) and Bodhiyasas (菩提耶舍) of the Song Dynasty translated it together. However, within the collection, it is said that the source is lost, which is contradictory, and this is the tenth error. The rest are in the catalog and cannot be described in detail). The Five Fascicles of the Sui Dynasty Catalog of Sutras (隋眾經目錄) (compiled by the virtuous monks of Xingshan Temple, the sutra-translating monks, and scholars by imperial decree in the second year of Renshou). In total, there are 2,109 sections and 5,059 fascicles. Single versions (originally one version with no other translations, totaling 370 sections and 1,786 fascicles). Right, the first fascicle. Retranslations (originally one sutra, or there are two to six retranslations, totaling 277 sections and 583 fascicles). Collected Biographies of Sages (賢聖集傳) (translations written by sages, originally totaling 41 sections and 164 fascicles). Right, the second fascicle (the previous two fascicles, divided into three parts, total 688 sections and 2,533 fascicles, included in the collection and recorded). Separate copies (copied from the main section for separate circulation, totaling 810 sections and 1,288 fascicles). Right, the third fascicle. Doubtful and spurious (the name seems correct, but the meaning involves human creation, totaling 209 sections and 491 fascicles). Right, the fourth fascicle (the previous two fascicles, divided into two parts, total 1,019 sections and 1,779 fascicles, no need to copy). Missing versions (old records have titles but no sutra texts, totaling
四百二部七百四十七卷請訪)。
右第五卷。
其序略云。別生疑偽不須抄寫。已外三分入藏所收。至如法寶集之。流凈住子之類。還同略抄例入別生。余有僧傳等。詞參文史體非淳正。事雖可尋義無在錄。內典錄云。即今京輦通寫盛行。直列經名仍銓傳譯。所略過半未足撿尋(撰錄者曰。余檢尋此錄。非無差謬。只如弘道廣顯三昧經與阿耨達龍王經。此是一經兩名。俱云竺法護譯。存其兩本。一誤。又如普曜經八卷云西晉竺法護譯。闕本錄中復云普曜經八卷亦云竺法護譯。見闕俱載。二誤。又入藏錄中普曜經八卷即云單本。闕本錄中復云重譯。闕本前後差舛。三誤。真諦所譯攝大乘論十二卷者與十五卷者。卷雖增減文則不殊。今二本俱存。四誤。彌沙塞羯磨闕本錄中前後過載。五誤。以隨愿往生經遺教論等編為疑偽。六誤。余在錄中。不能備記)。大唐內典錄十卷(麟德元年甲子西明寺沙門釋道宣撰)歷代眾經傳譯所從錄第一(謂代別出經及人述作無非通法併入經收故隨經出)後漢朝傳譯道俗一十二人所出經律等(三百三十四部四百一十六卷失譯經一百二十五部一百四十八卷)前魏朝傳譯僧六人所出經律等(一十三部二十五卷)南吳孫氏傳譯道俗四人所出經傳等(一百四十八部一百九十五卷失譯經一百
【現代漢語翻譯】 四百二部七百四十七卷請訪)。 右第五卷。 其序略云：『別生疑偽不須抄寫。已外三分入藏所收。至如法寶集之、流凈住子之類，還同略抄例入別生。』余有僧傳等，詞參文史，體非淳正，事雖可尋，義無在錄。《內典錄》云：『即今京輦通寫盛行，直列經名，仍銓傳譯，所略過半，未足撿尋。』(撰錄者曰：『余檢尋此錄，非無差謬。只如《弘道廣顯三昧經》與《阿耨達龍王經》，此是一經兩名，俱云竺法護譯，存其兩本，一誤。又如《普曜經》八卷云西晉竺法護譯，闕本錄中復云《普曜經》八卷亦云竺法護譯，見闕俱載，二誤。又入藏錄中《普曜經》八卷即云單本，闕本錄中復云重譯，闕本前後差舛，三誤。真諦所譯《攝大乘論》十二卷者與十五卷者，卷雖增減，文則不殊，今二本俱存，四誤。《彌沙塞羯磨》闕本錄中前後過載，五誤。以《隨愿往生經》、《遺教論》等編為疑偽，六誤。余在錄中，不能備記。』)《大唐內典錄》十卷(麟德元年甲子西明寺沙門釋道宣撰)歷代眾經傳譯所從錄第一(謂代別出經及人述作無非通法併入經收故隨經出)後漢朝傳譯道俗一十二人所出經律等(三百三十四部四百一十六卷失譯經一百二十五部一百四十八卷)前魏朝傳譯僧六人所出經律等(一十三部二十五卷)南吳孫氏傳譯道俗四人所出經傳等(一百四十八部一百九十五卷失譯經一百
【English Translation】 Four hundred and two sections, seven hundred and forty-seven volumes (please inquire). Right, Volume Five. The preface briefly states: 'Separate, dubious, and spurious texts need not be copied. The remaining three parts are included in the collection. As for collections like the Fa Bao Ji (Collection of Dharma Jewels) and Liu Jing Zhu Zi (Stream of Pure Abode), they are treated as separate, abbreviated copies.' Other monastic biographies, etc., have language that is mixed with literature and history, and their style is not pure and correct. Although the events can be traced, the meaning is not worth recording. The Nei Dian Lu (Record of Inner Canons) states: 'Now, in the capital, widespread copying is prevalent, directly listing the names of the sutras and still evaluating the translations. More than half is omitted, not enough to examine.' (The compiler says: 'I have examined this record and it is not without errors. For example, the Hong Dao Guang Xian San Mei Jing (Sutra of Expounding the Great Samadhi) and the A Nu Da Long Wang Jing (Anavatapta Dragon King Sutra) are two names for the same sutra, both said to be translated by Dharmaraksha (竺法護), but both versions are kept, one error. Also, the Pu Yao Jing (Sutra of Universal Illumination), eight volumes, says it was translated by Dharmaraksha of the Western Jin Dynasty, but the missing volume record also says the Pu Yao Jing, eight volumes, was also translated by Dharmaraksha, both recorded as missing, two errors. Also, in the collection record, the Pu Yao Jing, eight volumes, is said to be a single version, but the missing volume record also says it is a retranslation, discrepancies before and after, three errors. The She Da Cheng Lun (Mahāyānasaṃgraha), twelve volumes, translated by Paramārtha (真諦), and the fifteen-volume version, although the volumes are increased or decreased, the text is not different, now both versions are kept, four errors. The Mi Sha Sai Jie Mo (Mahīśāsaka-karmavācanā), the missing volume record repeats it before and after, five errors. The Sui Yuan Wang Sheng Jing (Sutra of Rebirth According to Vow) and the Yi Jiao Lun (Last Teaching Sutra), etc., are classified as dubious and spurious, six errors. I cannot record all the rest in the record.') Da Tang Nei Dian Lu (Great Tang Record of Inner Canons), ten volumes (compiled by the monk Daoxuan (釋道宣) of Ximing Temple in the first year of Linde (麟德), Jiazi (甲子) year) Record of the Transmission and Translation of Various Sutras Throughout the Dynasties, Part One (meaning that the sutras produced in each dynasty and the works written by people are all universal Dharma and are included in the sutras, so they are listed according to the sutras) During the Later Han Dynasty, twelve monks and laypeople translated sutras and Vinaya, etc. (334 sections, 416 volumes, 125 sections of lost translations, 148 volumes) During the Former Wei Dynasty, six monks translated sutras and Vinaya, etc. (13 sections, 25 volumes) During the Southern Wu Sun Dynasty, four monks and laypeople translated sutras and treatises, etc. (148 sections, 195 volumes, 100 lost translations)
一十部二百九十二卷)西晉朝傳譯道俗一十三人所出經戒等(四百四十六部七百一十三卷失譯經八部一十五卷)東晉朝傳譯道俗二十七人所出經傳等(二百六十四部五百七十四卷失譯經五十部五十四卷)前秦符氏傳譯僧八人所出經傳等(四十部二百三十九卷)西秦乞伏氏傳譯僧一人所出經等(一十五部二十二卷失譯經八部一十一卷)後秦姚氏傳譯僧八人所出經傳等(一百二十四部六百七十六卷)北涼沮渠氏傳譯道俗九人所出經傳(三十四部二百七十卷失譯經五部一十七卷)宋朝傳譯道俗二十四人所出經傳(二百一十七部五百三卷)前齊朝傳譯道俗二十人所出經傳(一十二部三百九十六卷)梁朝傳譯道俗二十一人所出經律傳等(八十九部九百二卷)後魏元氏傳譯道俗一十四人所出經論傳錄(八十八部二百九十八卷)后齊高氏傳譯道俗二人所出經論(八部五十二卷)後周宇文氏傳譯道俗一十一人所出經論天文等(三十二部一百五卷)陳朝傳譯道俗三人所出經論傳疏等(五十四部二百五十一卷)隋朝傳譯道俗二十五人所出經論等(一百六部六百三十三卷)皇朝傳譯僧等十有二人所出經論等(一百一十七部一千六百六十八卷)
都合一十八代。所出衆經。總有二千四百八十七部。八千四百七十六卷(其第一卷初都數與第
【現代漢語翻譯】 現代漢語譯本：西晉時期，有十三位僧人和俗人翻譯了經典和戒律等，共計四百四十六部，七百一十三卷。另有遺失翻譯的經典八部，一十五卷。東晉時期，有二十七位僧人和俗人翻譯了經典等，共計二百六十四部，五百七十四卷。另有遺失翻譯的經典五十部，五十四卷。前秦符氏時期，有八位僧人翻譯了經典等，共計四十部，二百三十九卷。西秦乞伏氏時期，有一位僧人翻譯了經典等，共計一十五部，二十二卷。另有遺失翻譯的經典八部，一十一卷。後秦姚氏時期，有八位僧人翻譯了經典等，共計一百二十四部，六百七十六卷。北涼沮渠氏時期，有九位僧人和俗人翻譯了經典等，共計三十四部，二百七十卷。另有遺失翻譯的經典五部，一十七卷。宋朝時期，有二十四位僧人和俗人翻譯了經典等，共計二百一十七部，五百三卷。前齊時期，有二十位僧人和俗人翻譯了經典等，共計一十二部，三百九十六卷。梁朝時期，有二十一位僧人和俗人翻譯了經典、戒律和傳記等，共計八十九部，九百二卷。後魏元氏時期，有十四位僧人和俗人翻譯了經典、論著和傳記目錄，共計八十八部，二百九十八卷。后齊高氏時期，有兩位僧人和俗人翻譯了經典和論著，共計八部，五十二卷。後周宇文氏時期，有十一位僧人和俗人翻譯了經典、論著和天文書籍等，共計三十二部，一百五卷。陳朝時期，有三位僧人和俗人翻譯了經典、論著和傳記疏解等，共計五十四部，二百五十一卷。隋朝時期，有二十五位僧人和俗人翻譯了經典等，共計一百六部，六百三十三卷。皇朝時期，有十二位僧人等翻譯了經典等，共計一百一十七部，一千六百六十八卷。 總計十八個朝代。所翻譯的眾多經典，總共有二千四百八十七部，八千四百七十六卷（其中第一卷最初的數字與第
【English Translation】 English version: During the Western Jin Dynasty, thirteen monks and laypeople translated scriptures and precepts, totaling 446 sections and 713 volumes. Additionally, there were 8 sections and 15 volumes of scriptures with lost translations. During the Eastern Jin Dynasty, twenty-seven monks and laypeople translated scriptures, totaling 264 sections and 574 volumes. Additionally, there were 50 sections and 54 volumes of scriptures with lost translations. During the Former Qin Dynasty under the Fu clan, eight monks translated scriptures, totaling 40 sections and 239 volumes. During the Western Qin Dynasty under the Qifu clan, one monk translated scriptures, totaling 15 sections and 22 volumes. Additionally, there were 8 sections and 11 volumes of scriptures with lost translations. During the Later Qin Dynasty under the Yao clan, eight monks translated scriptures, totaling 124 sections and 676 volumes. During the Northern Liang Dynasty under the Juqu clan, nine monks and laypeople translated scriptures, totaling 34 sections and 270 volumes. Additionally, there were 5 sections and 17 volumes of scriptures with lost translations. During the Song Dynasty, twenty-four monks and laypeople translated scriptures, totaling 217 sections and 503 volumes. During the Former Qi Dynasty, twenty monks and laypeople translated scriptures, totaling 12 sections and 396 volumes. During the Liang Dynasty, twenty-one monks and laypeople translated scriptures, precepts, and biographies, totaling 89 sections and 902 volumes. During the Later Wei Dynasty under the Yuan clan, fourteen monks and laypeople translated scriptures, treatises, and biographical records, totaling 88 sections and 298 volumes. During the Later Qi Dynasty under the Gao clan, two monks and laypeople translated scriptures and treatises, totaling 8 sections and 52 volumes. During the Later Zhou Dynasty under the Yuwen clan, eleven monks and laypeople translated scriptures, treatises, and astronomical texts, totaling 32 sections and 105 volumes. During the Chen Dynasty, three monks and laypeople translated scriptures, treatises, and commentaries on biographies, totaling 54 sections and 251 volumes. During the Sui Dynasty, twenty-five monks and laypeople translated scriptures, totaling 106 sections and 633 volumes. During the Imperial Dynasty, twelve monks translated scriptures, totaling 117 sections and 1668 volumes. In total, there were eighteen dynasties. The numerous translated scriptures amount to 2,487 sections and 8,476 volumes (where the initial number of the first volume and the number of the
十卷中都數多少不同又與諸本對勘數亦少多差別未詳何者為正)。
已上一錄分為五卷(從第一至第五)。歷代翻本單重人代存亡錄第二(謂前後異出人代不同又遭離亂道俗波迸今總計會故有單重緣敘莫知致傳失譯)大乘經單重譯本並譯有無錄(合三百八十六部一千一百五十二卷一萬八千五百二十二紙)大乘律單重譯本並譯有無錄(合二十二部三十四卷)大乘論單重譯本並譯有無錄(合七十二部五百卷九千二百二十紙)小乘經單重譯本並譯有無錄(合二百四部五百四十四卷七千六百七十四紙)小乘律本譯有無錄(合三十五部二百七十四卷五千八百一十三紙)小乘論單重譯本並譯有無錄(合三十三部六百七十六卷一萬二千一百七十七紙)賢聖集錄通大小乘(合四十七部一百八十四卷二千七百六十紙)
右一錄分為第六第七二卷。歷代眾經分乘入藏錄第三(謂經部繁多綱要備列從帙入藏以類相從故分大小二乘顯單重兩譯)眾經律論傳(合八百一部三千三百六十一卷五萬六千一百七十紙三百二十六帙)大乘經一譯(二百四部六百八十五卷一萬一千四十三紙六十六帙)大乘經重翻(二百二部四百九十七卷七千二百九十紙四十九帙)小乘經一譯(一百八部四百三十五卷六千六百九十紙三十九帙)小乘經重翻(九十六
【現代漢語翻譯】 現代漢語譯本：(十卷本中，各卷的篇目數量多少不一，又與各種版本對照，數量也有少許差別，不知哪個版本才是正確的。)
以上記錄總共分為五卷（從第一卷到第五卷）。歷代翻譯的佛經，有單譯本和重譯本，記錄了翻譯者的時代和存亡情況第二（所謂前後翻譯不同，翻譯者的時代也不同，又遭遇離亂，僧俗四處流散，現在總計在一起，所以有單譯和重譯的情況，緣由敘述不清，導致傳抄失誤），大乘經典的單譯本和重譯本，以及翻譯情況的記錄（共三百八十六部，一千一百五十二卷，一萬八千五百二十二紙），大乘律的單譯本和重譯本，以及翻譯情況的記錄（共二十二部，三十四卷），大乘論的單譯本和重譯本，以及翻譯情況的記錄（共七十二部，五百卷，九千二百二十紙），小乘經典的單譯本和重譯本，以及翻譯情況的記錄（共二百四部，五百四十四卷，七千六百七十四紙），小乘律的翻譯情況記錄（共三十五部，二百七十四卷，五千八百一十三紙），小乘論的單譯本和重譯本，以及翻譯情況的記錄（共三十三部，六百七十六卷，一萬二千一百七十七紙），賢聖集錄，包括大乘和小乘（共四十七部，一百八十四卷，二千七百六十紙）。
以上記錄總共分為第六卷和第七卷兩卷。歷代各種佛經按照乘別收入藏經的記錄第三（意思是佛經數量繁多，綱要都已備列，從書帙中收入藏經，按照類別歸屬，所以分為大乘和小乘，顯示單譯和重譯兩種情況），各種佛經、律、論的傳記（共八百一部，三千三百六十一卷，五萬六千一百七十紙，三百二十六帙），大乘經典的一次翻譯（二百四部，六百八十五卷，一萬一千四十三紙，六十六帙），大乘經典的重複翻譯（二百二部，四百九十七卷，七千二百九十紙，四十九帙），小乘經典的一次翻譯（一百八部，四百三十五卷，六千六百九十紙，三十九帙），小乘經典的重複翻譯（九十六
【English Translation】 English version: (Among the ten volumes, the number of chapters in each volume varies, and there are also slight differences in the number when compared with other versions. It is not known which version is correct.)
The above record is divided into five volumes (from the first to the fifth). Records of translated scriptures from various dynasties, including single and double translations, recording the era and survival of the translators Second (meaning that the translations differ before and after, the eras of the translators are also different, and they have also encountered separation and chaos, with monks and laypeople scattered everywhere. Now they are counted together, so there are single and double translations. The reasons for the narration are unclear, leading to errors in transmission). Records of single and double translations of Mahayana sutras, as well as records of whether translations exist or not (totaling 386 works, 1152 volumes, 18522 sheets), records of single and double translations of Mahayana Vinaya, as well as records of whether translations exist or not (totaling 22 works, 34 volumes), records of single and double translations of Mahayana Shastras, as well as records of whether translations exist or not (totaling 72 works, 500 volumes, 9220 sheets), records of single and double translations of Hinayana sutras, as well as records of whether translations exist or not (totaling 204 works, 544 volumes, 7674 sheets), records of translations of Hinayana Vinaya (totaling 35 works, 274 volumes, 5813 sheets), records of single and double translations of Hinayana Shastras, as well as records of whether translations exist or not (totaling 33 works, 676 volumes, 12177 sheets), Records of collections of sages, including both Mahayana and Hinayana (totaling 47 works, 184 volumes, 2760 sheets).
The above record is divided into the sixth and seventh volumes. Records of various scriptures from various dynasties categorized and entered into the Tripitaka Third (meaning that the number of scriptures is large, the outlines are all listed, and they are entered into the Tripitaka from the book cases, categorized according to type, so they are divided into Mahayana and Hinayana, showing both single and double translations), biographies of various sutras, Vinaya, and Shastras (totaling 801 works, 3361 volumes, 56170 sheets, 326 cases), single translations of Mahayana sutras (204 works, 685 volumes, 11043 sheets, 66 cases), double translations of Mahayana sutras (202 works, 497 volumes, 7290 sheets, 49 cases), single translations of Hinayana sutras (108 works, 435 volumes, 6690 sheets, 39 cases), double translations of Hinayana sutras (96
部一百一十四卷九百七十七紙六帙)小乘律(三十五部二百七十四卷五千八百一十三紙二十八帙)大乘論(七十四部五百二卷九千一百三十紙五十二帙)小乘論(三十三部六百七十六卷一萬二千一百七十七紙六十八帙)賢聖集傳(四十九部一百八十四卷二千八十四紙一十八帙)
右一錄為第八卷(撰錄者曰尋此錄數與次前錄部卷有同者有不同者前錄出大乘律此合入經中又單重交雜前後差舛憑何準定)。歷代眾經舉要轉讀錄第四(謂轉讀尋玩務在要博繁文重義非曰被時故隨部撮舉簡取通道自余重本存而未暇)大乘經正本(二百五十四部七百九十五卷一萬三千七十九紙)大乘律本(二十部三十二卷四百三十紙)大乘論本(六十三部四百四十五卷八千一百一十五紙)都合大乘經律論合三百三十七部。一千二百六十七卷(二萬一千六百二十五紙)。小乘經(合一百一十八部四百三十三卷六千七百一十三紙)小乘律(合三十五部二百七十四卷五千七百一十八紙)小乘論(合二十九部五百六十五卷九千九百九十七紙)都合小乘經律論。合一百八十二部。一千二百五十二卷(二萬二千四百二十八紙)。賢聖集傳(合四十三部一百七十七卷二千九百九十七紙)
右一錄為第九卷(撰錄者曰尋此中意上所列者是轉讀數諸重譯
【現代漢語翻譯】 現代漢語譯本：大乘經（一百一十四部，九百七十七紙，六帙），小乘律（三十五部，二百七十四卷，五千八百一十三紙，二十八帙），大乘論（七十四部，五百二卷，九千一百三十紙，五十二帙），小乘論（三十三部，六百七十六卷，一萬二千一百七十七紙，六十八帙），賢聖集傳（四十九部，一百八十四卷，二千八十四紙，一十八帙）。
右邊所記錄的是第八卷的內容（撰錄者說：『尋找此目錄的數量，與之前的目錄在部和卷數上有相同也有不同。之前的目錄將大乘律放在律部，這裡合併到經部中。而且單本和重本交雜，前後有差異，憑什麼來確定呢？』）。歷代眾經舉要轉讀錄第四（意思是轉讀和尋玩，務必抓住要點，廣泛涉獵。繁瑣的文字和重複的意義不是爲了迎合時代，所以根據各部的內容摘取要點，選取通達之處。其餘的重複版本保留但沒有時間整理）。大乘經正本（二百五十四部，七百九十五卷，一萬三千七十九紙），大乘律本（二十部，三十二卷，四百三十紙），大乘論本（六十三部，四百四十五卷，八千一百一十五紙），總計大乘經律論共三百三十七部，一千二百六十七卷（二萬一千六百二十五紙）。小乘經（共一百一十八部，四百三十三卷，六千七百一十三紙），小乘律（共三十五部，二百七十四卷，五千七百一十八紙），小乘論（共二十九部，五百六十五卷，九千九百九十七紙），總計小乘經律論共一百八十二部，一千二百五十二卷（二萬二千四百二十八紙）。賢聖集傳（共四十三部，一百七十七卷，二千九百九十七紙）。
右邊所記錄的是第九卷的內容（撰錄者說：『尋找其中的意思，上面所列的是轉讀的數量，各種重譯本』）
【English Translation】 English version: Mahayana Sutras (114 sections, 977 sheets, 6 cases), Hinayana Vinaya (35 sections, 274 volumes, 5813 sheets, 28 cases), Mahayana Shastras (74 sections, 502 volumes, 9130 sheets, 52 cases), Hinayana Shastras (33 sections, 676 volumes, 12177 sheets, 68 cases), Biographies of Sages (49 sections, 184 volumes, 2084 sheets, 18 cases).
The above is a record for the eighth volume (The compiler says: 'Searching this record's numbers, some sections and volumes are the same as the previous record, and some are different. The previous record placed the Mahayana Vinaya in the Vinaya section, but here it is combined into the Sutra section. Moreover, single and multiple copies are mixed, and there are discrepancies between the front and back. What standard can be used to determine this?'). The Fourth Record of Important Passages for Recitation from Various Dynasties (meaning that recitation and study should focus on the essentials and be broad in scope. Cumbersome text and repetitive meanings are not meant to cater to the times, so important points are extracted from each section, and accessible passages are selected. The remaining duplicate versions are preserved but there is no time to organize them). Authentic Mahayana Sutras (254 sections, 795 volumes, 13079 sheets), Authentic Mahayana Vinaya (20 sections, 32 volumes, 430 sheets), Authentic Mahayana Shastras (63 sections, 445 volumes, 8115 sheets), totaling 337 sections of Mahayana Sutras, Vinaya, and Shastras, 1267 volumes (21625 sheets). Hinayana Sutras (totaling 118 sections, 433 volumes, 6713 sheets), Hinayana Vinaya (totaling 35 sections, 274 volumes, 5718 sheets), Hinayana Shastras (totaling 29 sections, 565 volumes, 9997 sheets), totaling 182 sections of Hinayana Sutras, Vinaya, and Shastras, 1252 volumes (22428 sheets). Biographies of Sages (totaling 43 sections, 177 volumes, 2997 sheets).
The above is a record for the ninth volume (The compiler says: 'Searching for the meaning within this, what is listed above is the number for recitation, various retranslations')
經但存一本余並義理無異刪而不存)。歷代眾經有目闕本錄第五(謂統檢群錄校本則無隨方別出未能通遍故別顯目訪之)歷代道俗述作註解錄第六(謂注述聖言用通未悟前已雜顯未足申明今別題錄使尋覽易曉)歷代諸經支流陳化錄第七(謂別生諸經典順時俗未通廣本且接初心一四句頌未可輕削故也)歷代所出疑偽經論錄第八(謂正法深遠凡愚未達隨俗下化有勃真宗若不標顯玉石斯濫)歷代眾經錄目始終序第九(謂經錄代出須識其源)歷代眾經應感興敬錄第十(謂經翻東夏應感徴祥而有蒙祐增信故使傳持惟遠)
右六錄合為第十卷(欲具委之恐繁故略)。
內典錄中。宣律師云。余少沐法流五十餘載。宗匠成教軌範賢明。每值經誥德能無不目閱親謁。至於經部大錄欣悟良多。無論真偽思聞其異(云云)故魏晉之後。騰譯鬱蒸制錄討論居然非一。或以數列。或用名求。或憑時代。或寄參譯。各紀一隅務存所見。斯並當時稽古。識量修明而綴撰筆削。不至詳審者。非為才不足而智不周也(云云)上集群目取訊僧傳等文勘閱詳定。便參祐房等錄祐錄徴據文義可觀。然大小儡同。三藏糅雜。抄集參正。傳記亂經。考括始終莫能通決。房錄后出該贍前聞。然三寶共部偽真淆亂。自余諸錄胡可勝言。今余所撰望革前弊(
【現代漢語翻譯】 經但存一本，其餘內容和義理沒有差異，（重複的）就刪掉不保留了）。歷代眾經有目闕本錄第五（意思是說，統一檢查各種目錄，校對版本，如果沒有普遍流通的版本，就單獨列出，方便查詢）。歷代道俗述作註解錄第六（意思是說，對聖言進行註釋，用來疏通未悟之處，之前已經零星出現過，但還不足以充分闡明，現在單獨列出，方便查閱）。歷代諸經支流陳化錄第七（意思是說，另外產生的一些經典，順應當時的習俗，沒有普遍流通的版本，只是爲了接引初學者，即使是四句偈頌也不可輕易刪減）。歷代所出疑偽經論錄第八（意思是說，正法深奧，凡夫愚昧難以理解，所以會隨順世俗進行教化，其中會有冒充正宗的情況，如果不加以標明，就會魚目混珠）。歷代眾經錄目始終序第九（意思是說，經錄隨著時代不斷出現，需要了解它的源頭）。歷代眾經應感興敬錄第十（意思是說，經典翻譯到東土，因為應驗感應的祥瑞而受到尊重，從而增加了人們的信心，所以才能夠流傳久遠）。
右邊這六個目錄合為第十卷（想要詳細說明，恐怕內容過於繁瑣，所以就省略了）。
在內典錄中，宣律師說：『我從小就受到佛法的薰陶，已經有五十多年了。宗師們成就了教法，樹立了賢明的規範。每當遇到經書誥命，都會親自閱讀拜訪。對於經部的各種大目錄，感到非常欣慰，領悟了很多。無論是真是偽，都想聽聽其中的差異（云云）。』所以魏晉之後，翻譯經典非常興盛，製作目錄，進行討論，這樣的事情不止一次。有的按照數字排列，有的按照名稱查詢，有的按照時代劃分，有的按照參與翻譯的人員來區分。各自記錄一個方面，務求儲存所見。這些都是當時的人稽考古代文獻，憑藉見識和學識進行修訂和撰寫。如果不夠詳盡，不是因為才智不足（云云）。我收集了各種目錄，參考了僧傳等文獻，經過詳細的校對和審定，並參考了祐房等人的目錄。祐錄引用了很多文獻，義理也很可觀。但是大小目錄的內容雷同，三藏經典混雜在一起，抄錄和校正的內容也互相矛盾，傳記和經典也混淆不清，考證始終也無法得出明確的結論。房錄是後來出現的，內容比較全面，參考了前人的成果。但是三寶的內容混雜在一起，真偽難辨。至於其他的目錄，就更不用說了。現在我所撰寫的目錄，希望能革除以前的弊端。
【English Translation】 These scriptures only retain one copy, and the remaining content and meaning are no different, so (duplicates) are deleted and not retained). The fifth record is 'A Catalogue of Sutras Missing Original Texts Throughout the Dynasties' (歷代眾經有目闕本錄第五) (meaning that a unified inspection of various catalogues and collation of versions, if there is no commonly circulated version, it will be listed separately for easy searching). The sixth record is 'A Catalogue of Commentaries and Annotations by Monks and Laypeople Throughout the Dynasties' (歷代道俗述作註解錄第六) (meaning that annotations of the sacred words are used to clarify what has not been understood. They have appeared sporadically before, but not enough to fully explain them, so they are listed separately for easy reference). The seventh record is 'A Catalogue of Branching and Transformation of Various Sutras Throughout the Dynasties' (歷代諸經支流陳化錄第七) (meaning that some other scriptures have been produced, conforming to the customs of the time, without commonly circulated versions, only to guide beginners, even four-line verses should not be easily deleted). The eighth record is 'A Catalogue of Suspected and Spurious Sutras and Treatises Produced Throughout the Dynasties' (歷代所出疑偽經論錄第八) (meaning that the true Dharma is profound, and ordinary people are ignorant and difficult to understand, so they will be taught in accordance with worldly customs, and there will be cases of impersonating the true sect. If it is not marked, there will be confusion between the genuine and the fake). The ninth record is 'A Preface to the Catalogue of Sutras Throughout the Dynasties from Beginning to End' (歷代眾經錄目始終序第九) (meaning that sutra catalogues continue to appear with the times, and it is necessary to understand their origins). The tenth record is 'A Record of Auspicious Responses and Reverence for Sutras Throughout the Dynasties' (歷代眾經應感興敬錄第十) (meaning that the translation of scriptures to the Eastern Land is respected because of the auspicious responses and omens, which increases people's faith, so that it can be passed on far and wide).
The six catalogues on the right are combined into the tenth volume (wanting to explain in detail, I am afraid that the content is too cumbersome, so it is omitted).
In the 'Catalogue of Internal Classics' (內典錄), the lawyer Xuan (宣律師) said: 'I have been influenced by Buddhism since I was a child, and it has been more than fifty years. The masters have achieved the Dharma and established wise norms. Whenever I encounter scriptures and edicts, I will personally read and visit them. I am very pleased and have learned a lot about the various major catalogues of the Sutra Department. Whether it is true or false, I want to hear the differences (etc.).' Therefore, after the Wei and Jin Dynasties, the translation of scriptures was very prosperous, and the production of catalogues and discussions were not just once. Some are arranged according to numbers, some are searched according to names, some are divided according to the times, and some are distinguished according to the people who participated in the translation. Each records one aspect, striving to preserve what is seen. These are all people at that time who examined ancient documents and revised and wrote them based on their knowledge and learning. If it is not detailed enough, it is not because of insufficient talent and wisdom (etc.). I have collected various catalogues, referred to the biographies of monks and other documents, and after detailed proofreading and review, and referred to the catalogues of Youfang (祐房) and others. Youlu (祐錄) cited a lot of documents, and the meaning is also very impressive. However, the contents of the large and small catalogues are the same, the Tripitaka classics are mixed together, the copied and corrected contents are contradictory, the biographies and classics are also confused, and the examination from beginning to end cannot draw a clear conclusion. Fanglu (房錄) appeared later, and the content is more comprehensive, referring to the achievements of predecessors. However, the contents of the Three Treasures are mixed together, and it is difficult to distinguish between true and false. As for the other catalogues, it goes without saying. Now I hope that the catalogue I have written can eliminate the previous malpractices.'
撰錄者曰。宣公所撰類例明審實有可觀作者之風見於茲矣。然少有差雜未能盡善。述作之事誠謂難哉。今略敘數科以詳厥誤。非欲指陳臧否。實惟甄異是非。只如人代存亡錄中新小品等六經並云大品之同本者不然。義理雖通據會全異。而言同本。一誤。菩薩凈行經與寶髻菩薩經俱云竺法護譯。此是一經兩名。存其二本。二誤。弘道廣顯三昧經與阿耨達龍王經。亦是一經兩名。二本俱存三誤。須彌藏經二卷此是高齊耶舍所翻。前後重上。四誤。攝大乘論真諦譯者有十二卷本有十五成者二本俱存。五誤。般若鈔經大乘錄中及集傳內二處俱載。六誤。又如分乘入藏錄中。深密解脫經前後重上。前與菩薩處胎經同帙。后與解深密經同帙。七誤。以舊十輪經為單本。新十輪經為重譯。八誤。以起世經為單本。樓炭經為重譯。九誤。此類非一不能備舉。如舉要轉讀錄中信力入印法門經。雖是華嚴支類。大部中無同於度世漸備等經。攝歸大部不為轉讀之數一不然也。諸部般若唯舉大品一經。放光等九部云重沓罕尋舉前以統大義斯盡玉華后譯大般若者明佛一化十有六會得存供養難用常行今謂不然豈可以凡愚淺智而堰截法海乎。人性不同所樂各異。豈以自情好略令他同己見耶。般若大經轉讀極眾。佛記弘闡在東北方而言難用常行竊為未可
。又小品大品據本全殊一廢一興二不然也。如須彌藏經等雖是大集別分大部中無攝而不行理為未當。又須彌藏經前則攝歸大集。后即別舉流行。前後差殊三不然也。如樓炭經等攝入長含起世一經別令轉讀起世之與樓炭梵本何殊。一廢一興四不然也。如安般守意與大安般無殊。此乃何緣二俱轉讀五不然也。如十八部論與部異執梵本不殊此復何緣俱令轉讀。六不然也。又云錄外有外道金七十論破外道涅槃論破外道四宗論未暇故闕者。如金七十論外道所撰非是佛法除之可然。涅槃四宗同彼刪削將為未可。此是內論破于外宗。一例刪除。七不然也。又如人代存亡錄及舉要轉讀錄大乘錄中三藏備具入藏錄中大乘無律。豈可前後俱有。中間獨無。自為矛盾。八不然也。如上所列非無乖舛而云革弊。或所未然差錯極多。卒難陳委。明達之輩幸自詳焉)。續大唐內典錄一卷(開元庚午歲西崇福寺沙門智升撰)
歷代眾經傳譯所從錄(從麟德元年甲子至開元十八年庚午前錄未載今故續之)。大唐古今譯經圖紀四卷(大慈恩寺翻經沙門靖邁撰)
大慈恩寺翻經堂內。壁畫古今翻譯圖變。靖邁因撰題之於壁。但略費長房錄。翻經之者紀之。余撰集者不錄。逮至皇朝總成四卷。房所錯者此亦同然。更欲廣陳恐繁故止。續古今譯經圖
【現代漢語翻譯】 現代漢語譯本：還有，《小品般若經》和《大品般若經》根據原本內容完全不同，一個被廢棄，一個被興盛，這兩種情況並不相同。例如，《須彌藏經》等，雖然是大集部（Mahāsaṃnipāta）的別分，但在大部中沒有收錄而不流通，這在道理上是不恰當的。而且，《須彌藏經》之前被歸入大集部，之後又單獨列出流行，前後差異，這也不相同。例如，《樓炭經》等被收入《長阿含經·起世經》，卻又單獨令人傳讀，《起世經》與《樓炭經》的梵文原本有什麼區別呢？一個被廢棄，一個被興盛，這也不相同。例如，《安般守意經》與《大安般經》沒有區別，那為何兩種都要傳讀呢？這也不相同。例如，《十八部論》與《部異執論》的梵文原本沒有區別，那又為何兩種都要傳讀呢？這也不相同。又說，目錄之外有外道的《金七十論》、《破外道涅槃論》、《破外道四宗論》，因為沒有時間所以闕漏了。像《金七十論》是外道撰寫的，不是佛法，刪除是可以的。但《涅槃四宗論》與他們（外道）相同，刪削就未必可以了。這是內部的論著駁斥外部的宗派，卻一概刪除，這也不相同。又如《人代存亡錄》以及《舉要轉讀錄》、《大乘錄》中，三藏（Tripiṭaka）都具備，而入藏目錄中，《大乘》有，《律藏》卻沒有，難道可以前後都有，中間獨獨沒有嗎？這自相矛盾，這也不相同。如上面所列舉的，並非沒有錯誤，卻說是革除弊端，或許還有未盡之處，差錯極多，難以一一陳述。明達之輩希望自己詳細考察。《續大唐內典錄》一卷（開元庚午年西崇福寺沙門智升撰）。 歷代眾經傳譯所從錄（從麟德元年甲子年至開元十八年庚午年，前錄未記載，現在補充）。《大唐古今譯經圖紀》四卷（大慈恩寺翻經沙門靖邁撰）。 大慈恩寺翻經堂內，壁畫有古今翻譯圖變。靖邁因此在墻壁上題寫。但只略微採錄了費長房的記錄，只記錄了翻譯的人，沒有記錄撰集的人。到了皇朝總共成了四卷。費長房所錯的，這裡也同樣有。還想廣泛陳述，恐怕過於繁瑣，所以停止。《續古今譯經圖》
【English Translation】 English version: Furthermore, the Xiao Pin (Smaller Perfection of Wisdom Sutra) and Da Pin (Larger Perfection of Wisdom Sutra) are completely different according to their original texts; one is discarded, and the other is flourishing. These two situations are not the same. For example, the Sumi Zang Jing (Sūryagarbha Sutra) and others, although they are separate parts of the Da Ji Bu (Mahāsaṃnipāta, Great Collection Section), are not included in the major collections and are not circulated, which is not appropriate in principle. Moreover, the Sumi Zang Jing was previously included in the Da Ji Bu, but later it was listed separately for circulation. The differences before and after are not the same. For example, the Lou Tan Jing (Laṃkāvatāra Sūtra) and others are included in the Chang A Han Jing (Dīrgha Āgama) Qi Shi Jing (Aggañña Sutta), but are separately ordered to be recited. What is the difference between the Sanskrit original of the Qi Shi Jing and the Lou Tan Jing? One is discarded, and the other is flourishing, which is not the same. For example, the An Ban Shou Yi Jing (Ānāpānasmṛti Sūtra) is no different from the Da An Ban Jing (Mahā-Ānāpānasmṛti Sūtra). Why are both recited? This is not the same. For example, the Shi Ba Bu Lun (Samayabhedoparacanacakra) and the Bu Yi Zhi Lun (Kathavatthu) have no difference in their Sanskrit originals. Why are both ordered to be recited? This is not the same. Furthermore, it is said that outside the catalog, there are the Jin Qi Shi Lun (Sāṃkhya-kārikā), Po Wai Dao Nie Pan Lun (Nirvana Sutra Refuting Heretics), and Po Wai Dao Si Zong Lun (Treatise Refuting the Four Heretical Schools), which are omitted due to lack of time. Like the Jin Qi Shi Lun, which was written by heretics and is not Buddhist Dharma, it is reasonable to delete it. However, the Nie Pan Si Zong Lun is the same as them (heretics), and it may not be appropriate to delete it. This is an internal treatise refuting external schools, but it is deleted uniformly, which is not the same. Furthermore, like the Ren Dai Cun Wang Lu (Record of the Survival and Extinction of Generations) and the Ju Yao Zhuan Du Lu (Record of Essential Readings), and the Da Cheng Lu (Mahāyāna Record), the San Zang (Tripiṭaka, Three Baskets) are all complete, but in the entry catalog, the Da Cheng (Mahāyāna) is present, but the Lu Zang (Vinaya Pitaka, Basket of Discipline) is absent. Is it possible that it exists before and after, but is uniquely absent in the middle? This is self-contradictory, which is not the same. As listed above, there are indeed errors, but it is said to be eliminating abuses. Perhaps there are still things that are not yet complete, and there are many mistakes, which are difficult to state one by one. May those with understanding examine it in detail. Xu Da Tang Nei Dian Lu (Supplement to the Great Tang Inner Canon Record) one volume (compiled by the Shamen (Śrāmaṇa, Monk) Zhisheng of Xichongfu Temple in the year of Gengwu of Kaiyuan). Li Dai Zhong Jing Zhuan Yi Suo Cong Lu (Record of the Sources of Sutra Translations Throughout the Dynasties) (from the year of Jiazi of Linde 1st year to the year of Gengwu of Kaiyuan 18th year, the previous record was not recorded, so it is now supplemented). Da Tang Gu Jin Yi Jing Tu Ji (Illustrated Record of Ancient and Modern Sutra Translations of the Great Tang) four volumes (compiled by the Shamen (Śrāmaṇa, Monk) Jingmai of the Translation Hall of Daci'en Temple). Inside the Translation Hall of Daci'en Temple, the murals depict the transformations of ancient and modern translations. Jingmai therefore inscribed on the walls. However, it only slightly adopted Fei Changfang's records, only recording the translators, not recording the compilers. By the imperial dynasty, it totaled four volumes. The mistakes made by Fei Changfang are also present here. I still want to state it extensively, but I am afraid it will be too cumbersome, so I stop. Xu Gu Jin Yi Jing Tu (Supplement to the Ancient and Modern Translation Map)
紀一卷(開元庚午歲西崇福寺沙門智升撰)
從奘法師后至輸波迦羅。前紀未載今故續之。大週刊定眾經目錄十五卷(天后天冊萬歲元年乙未敕東都佛授記寺沙門明佺等撰定)大小乘經律論及賢聖集傳(合三千六百一十六部八千六百四十一卷其見定入藏流行部卷不在此數)大乘單譯經目卷第一(二百八十三部五百二十八卷)大乘重譯經目之一卷第二(一百七十八部一千三百九十四卷)大乘重譯經目之二卷第三(一百六十八部三百三十八卷)大乘重譯經目之三卷第四(一百八十部四百二十一卷)大乘重譯經目之四卷第五(一百六十八部三百六十五卷)大乘律大乘論目卷第六(一百六十二部七百一十六卷)小乘單譯經目卷第七(一百二十八部三百一十卷)小乘重譯經目之一卷第八(三百七十一部八百四十二卷)小乘重譯經目之二卷第九(二百七十九部三百八十一卷)小乘律論賢聖集傳目卷第十(一百九十四部一千三百四十一卷)大小乘失譯經目卷第十一(三百七十七部五百八十卷)大小乘闕本經目卷第十二(四百七十八部六百六十七卷)見定入藏流行目上卷第十三見定入藏流行目下卷第十四合大小乘三藏及賢聖集傳等。八百七十四部。四千二百五十三卷(上捲入藏大乘經律論五百六十三部二千五百三十二卷下卷小乘
【現代漢語翻譯】 現代漢語譯本： 紀一卷（開元庚午年西崇福寺沙門智升撰）
從奘法師之後到輸波迦羅（Śubhakarasiṃha）。之前的記錄沒有記載，現在補充。 《大週刊定眾經目錄》十五卷（天后天冊萬歲元年乙未年敕令東都佛授記寺沙門明佺等撰定）大小乘經律論及賢聖集傳（合計三千六百一十六部，八千六百四十一卷，其中已確定入藏流行的部卷不在此數）。 大乘單譯經目卷第一（二百八十三部，五百二十八卷） 大乘重譯經目之一卷第二（一百七十八部，一千三百九十四卷） 大乘重譯經目之二卷第三（一百六十八部，三百三十八卷） 大乘重譯經目之三卷第四（一百八十部，四百二十一卷） 大乘重譯經目之四卷第五（一百六十八部，三百六十五卷） 大乘律大乘論目卷第六（一百六十二部，七百一十六卷） 小乘單譯經目卷第七（一百二十八部，三百一十卷） 小乘重譯經目之一卷第八（三百七十一部，八百四十二卷） 小乘重譯經目之二卷第九（二百七十九部，三百八十一卷） 小乘律論賢聖集傳目卷第十（一百九十四部，一千三百四十一卷） 大小乘失譯經目卷第十一（三百七十七部，五百八十卷） 大小乘闕本經目卷第十二（四百七十八部，六百六十七卷） 見定入藏流行目上卷第十三見定入藏流行目下卷第十四合大小乘三藏及賢聖集傳等。八百七十四部。四千二百五十三卷（上捲入藏大乘經律論五百六十三部二千五百三十二卷下卷小乘
【English Translation】 English version: Record, Volume 1 (Compiled by Śramaṇa Zhìshēng of Xī chóngfú Temple in the Gēngwǔ year of the Kāiyuán era)
From after Dharma Master Xuánzàng to Śubhakarasiṃha (輸波迦羅). The previous record did not include this, so now it is supplemented. 《Great Zhou Catalog of Determined Scriptures》, 15 volumes (Ordered to be compiled by Śramaṇa Míngquán and others of Fóshòujì Temple in Dōngdū in the Yǐwèi year, the first year of Tiāncè Wànsuì of Empress Zétiān). Includes Mahāyāna and Hīnayāna Sūtras, Vinayas, Śāstras, and collections and biographies of sages (totaling 3,616 works, 8,641 volumes, where the works and volumes determined to be included in the Tripiṭaka and currently circulating are not included in this number). Catalog of Mahāyāna Sūtras Translated Singly, Volume 1 (283 works, 528 volumes) Catalog of Mahāyāna Sūtras Translated Repeatedly, Volume 1, Volume 2 (178 works, 1,394 volumes) Catalog of Mahāyāna Sūtras Translated Repeatedly, Volume 2, Volume 3 (168 works, 338 volumes) Catalog of Mahāyāna Sūtras Translated Repeatedly, Volume 3, Volume 4 (180 works, 421 volumes) Catalog of Mahāyāna Sūtras Translated Repeatedly, Volume 4, Volume 5 (168 works, 365 volumes) Catalog of Mahāyāna Vinayas and Mahāyāna Śāstras, Volume 6 (162 works, 716 volumes) Catalog of Hīnayāna Sūtras Translated Singly, Volume 7 (128 works, 310 volumes) Catalog of Hīnayāna Sūtras Translated Repeatedly, Volume 1, Volume 8 (371 works, 842 volumes) Catalog of Hīnayāna Sūtras Translated Repeatedly, Volume 2, Volume 9 (279 works, 381 volumes) Catalog of Hīnayāna Vinayas, Śāstras, and Collections and Biographies of Sages, Volume 10 (194 works, 1,341 volumes) Catalog of Lost Translations of Mahāyāna and Hīnayāna, Volume 11 (377 works, 580 volumes) Catalog of Incomplete Texts of Mahāyāna and Hīnayāna, Volume 12 (478 works, 667 volumes) Determined for Inclusion in the Tripiṭaka and Currently Circulating, Upper Volume 13, Determined for Inclusion in the Tripiṭaka and Currently Circulating, Lower Volume 14. Combined Mahāyāna and Hīnayāna Tripiṭaka, and Collections and Biographies of Sages, etc. 874 works. 4,253 volumes (Upper volume includes 563 Mahāyāna Sūtras, Vinayas, and Śāstras, 2,532 volumes, included in the Tripiṭaka. Lower volume includes Hīnayāna
經律論及集傳二百九十九部一千六百二十卷)。大乘經(四百六十二部一千九百六十三卷一百九十六帙)大乘律(二十三部四十九卷五帙)大乘論(八十八部五百二十卷五十一帙)
已上為入藏錄上卷。小乘經(二百七部四百四十三卷四十四帙)小乘律(三十五部二百六十卷二十八帙)小乘論(三十六部七百四十四卷七十三帙)賢聖集傳(二十一部四十一卷四帙)
已上為入藏錄下卷(細算都部卷數與卷中數並悉差互不同未見定本)。偽經目錄一卷(二百二十八部四百一十九卷)
右兼偽錄總一十五卷(撰錄者曰。當刊定此錄法匠如林德重名高未能親覽但指撝未學令緝撰成之中間乖失幾將太半此乃委不得人過在於能使也。且如第十二卷闕本經數總四百七十八部。六百七十七卷。前十一卷中以合有訖今通計此數總成三千六百一十六部。八千六百四十一卷者。此不然也。妄增部卷推實即無。諸餘交雜難可備記。刪繁錄中已述多少。更欲細委恐繁故止)。大唐開元釋教錄二十卷(庚午歲西崇福寺沙門智升撰)
右此中所撰總分上下兩錄具件如左。總括群經錄上(從漢至唐所出經教區別人代具顯此中目錄始終續於後列)後漢傳譯緇素一十二人。所出經律並新舊集失譯諸經。總二百九十二部。合三百九
【現代漢語翻譯】 現代漢語譯本：大乘經藏（四百六十二部，一千九百六十三卷，一百九十六帙），大乘律藏（二十三部，四十九卷，五帙），大乘論藏（八十八部，五百二十卷，五十一帙）。
以上為入藏目錄上卷。小乘經藏（二百七部，四百四十三卷，四十四帙），小乘律藏（三十五部，二百六十卷，二十八帙），小乘論藏（三十六部，七百四十四卷，七十三帙），賢聖集傳（二十一部，四十一卷，四帙）。
以上為入藏目錄下卷（詳細計算總的部數和卷數，與卷中的數字都有差異，未見最終版本）。偽經目錄一卷（二百二十八部，四百一十九卷）。
以上包括偽經目錄總共十五卷（撰錄者說：『應當校訂此目錄，精通佛法的法師很多，德高望重，但未能親自審閱，只是指導沒有學過的人編撰完成，其中錯誤遺漏幾乎過半，這是用人不當的過失。比如第十二卷缺少原本，經書總數四百七十八部，六百七十七卷。前十一卷中已經合計完畢，如今通計此數總共三千六百一十六部，八千六百四十一卷。』這是不對的，虛增部數和卷數，實際並沒有。其他錯雜之處難以一一記錄，刪繁錄中已經敘述了多少，再想詳細說明恐怕過於繁瑣，所以停止）。《大唐開元釋教錄》二十卷（庚午年西崇福寺沙門智升撰）。
以上所撰寫的內容總共分為上下兩部分，具體專案如下。總括群經目錄上（從漢朝到唐朝所出的經書教義，區分不同年代，詳細顯示在此目錄中，始終延續在後）。後漢傳譯的僧人和在家信徒共十二人，所翻譯的經律以及新舊收集的失譯經書，總共二百九十二部，合計三百九十卷。
【English Translation】 English version: Mahayana Sutra Pitaka (462 texts, 1963 volumes, 196 cases), Mahayana Vinaya Pitaka (23 texts, 49 volumes, 5 cases), Mahayana Abhidhamma Pitaka (88 texts, 520 volumes, 51 cases).
The above is the upper volume of the Catalogue of Texts Entered into the Canon. Hinayana Sutra Pitaka (207 texts, 443 volumes, 44 cases), Hinayana Vinaya Pitaka (35 texts, 260 volumes, 28 cases), Hinayana Abhidhamma Pitaka (36 texts, 744 volumes, 73 cases), Collection of Biographies of Sages (21 texts, 41 volumes, 4 cases).
The above is the lower volume of the Catalogue of Texts Entered into the Canon (a detailed calculation of the total number of texts and volumes differs from the numbers within the volumes; a definitive edition has not been seen). Catalogue of Apocryphal Sutras, one volume (228 texts, 419 volumes).
The above, including the catalogue of apocryphal texts, totals fifteen volumes (the compiler says: 'This catalogue should be revised. There are many Dharma masters skilled in the Dharma, of high virtue and reputation, but they were unable to personally review it. They only instructed those who had not studied to compile it, and the errors and omissions in it are almost more than half. This is the fault of employing the wrong people. For example, the twelfth volume is missing the original, with a total of 478 texts, 677 volumes. The previous eleven volumes have already been totaled, and now, counting this number, the total becomes 3616 texts, 8641 volumes.' This is incorrect; the number of texts and volumes is falsely increased, but in reality, they do not exist. Other miscellaneous errors are difficult to record in detail. The Shanjian Lu (a separate catalogue) has already described some of them. Further detailed explanation would be too cumbersome, so I will stop here). The Great Tang Kaiyuan釋教錄 (Shijiao Lu) (Record of Buddhist Teachings) in twenty volumes (compiled by the Shramana智升 (Zhisheng) of Xichongfu Temple in the year Gengwu).
The above compilation is divided into two parts, upper and lower, with the specific items as follows. General Catalogue of All Sutras, Part One (the sutras and teachings produced from the Han dynasty to the Tang dynasty, distinguishing different eras, are displayed in detail in this catalogue, continuing to the end). Twelve monks and laypeople who translated texts in the Later Han dynasty, the sutras and vinayas they translated, as well as newly and old collected lost-in-translation sutras, total 292 texts, amounting to 390 volumes.
十五卷(九十七部一百三十一卷見在一百九十五部二百六十四卷本闕)。曹魏傳譯沙門五人所出經戒羯磨。總一十二部。合一十八卷(四部五卷見在八部一十三卷本闕)。
右為第一卷。吳代傳譯緇素五人。所出經等並及失譯。總一百八十九部。合四百一十七卷(六十一部九十二卷見在一百二十八部三百二十五卷本闕)。西晉傳譯緇素一十二人。所出經戒等並新舊集失譯諸經。總三百三十三部。合五百九十卷(一百五十六部三百二十一卷見在一百七十七部二百六十九卷本闕)。
右為第二卷。東晉傳譯緇素一十六人。所出經律論並新舊集失譯諸經。總一百六十八部。合四百六十八卷(八十五部三百三十六卷見在八十三部一百三十二卷本闕)。符秦傳譯沙門六人。所出經律論等。總一十五部。合一百九十七卷(七部六十五卷見在八部一百三十二卷本闕)。
右為第三卷。姚秦傳譯沙門五人。所出經律論等。總九十四部。合六百二十四卷(六十六部五百二十八卷見在二十八部九十六卷本闕)。乞伏秦傳譯沙門一人。所出經並三秦代新舊失譯經律論等。總五十六部。合一百一十卷(三十二部七十九卷見在二十四部三十一卷本闕)。前涼傳譯外國優婆塞一人。所出經總四部。合六卷(一部一卷見在三部五卷
【現代漢語翻譯】 現代漢語譯本： 第十五卷（九十七部一百三十一卷現存，一百九十五部二百六十四卷本缺失）。曹魏時期翻譯的沙門五人所出的經、戒、羯磨（Karma，業）。總共一十二部，合計一十八卷（四部五卷現存，八部一十三卷本缺失）。
右邊是第一卷。吳代翻譯的僧人和俗人五人，所出的經等以及失譯的，總共一百八十九部，合計四百一十七卷（六十一部九十二卷現存，一百二十八部三百二十五卷本缺失）。西晉翻譯的僧人和俗人一十二人，所出的經、戒等以及新舊收集的失譯的各種經，總共三百三十三部，合計五百九十卷（一百五十六部三百二十一卷現存，一百七十七部二百六十九卷本缺失）。
右邊是第二卷。東晉翻譯的僧人和俗人一十六人，所出的經、律、論以及新舊收集的失譯的各種經，總共一百六十八部，合計四百六十八卷（八十五部三百三十六卷現存，八十三部一百三十二卷本缺失）。符秦翻譯的沙門六人，所出的經、律、論等，總共一十五部，合計一百九十七卷（七部六十五卷現存，八部一百三十二卷本缺失）。
右邊是第三卷。姚秦翻譯的沙門五人，所出的經、律、論等，總共九十四部，合計六百二十四卷（六十六部五百二十八卷現存，二十八部九十六卷本缺失）。乞伏秦翻譯的沙門一人，所出的經以及三秦時代新舊失譯的經、律、論等，總共五十六部，合計一百一十卷（三十二部七十九卷現存，二十四部三十一卷本缺失）。前涼翻譯的外國優婆塞（Upasaka，近事男）一人，所出的經總共四部，合計六卷（一部一卷現存，三部五卷本缺失）。
【English Translation】 English version: Volume Fifteen (97 works in 131 volumes extant, 195 works in 264 volumes missing). Sutras, Vinaya (precepts), and Karma (rituals) translated by five monks during the Cao Wei period. A total of twelve works, amounting to eighteen volumes (4 works in 5 volumes extant, 8 works in 13 volumes missing).
The above is Volume One. A total of one hundred and eighty-nine works, amounting to four hundred and seventeen volumes (61 works in 92 volumes extant, 128 works in 325 volumes missing), translated by five monastics and laypeople during the Wu dynasty, including sutras and those lost in translation. A total of three hundred and thirty-three works, amounting to five hundred and ninety volumes (156 works in 321 volumes extant, 177 works in 269 volumes missing), translated by twelve monastics and laypeople during the Western Jin dynasty, including sutras, Vinaya (precepts), and newly and old collected sutras lost in translation.
The above is Volume Two. A total of one hundred and sixty-eight works, amounting to four hundred and sixty-eight volumes (85 works in 336 volumes extant, 83 works in 132 volumes missing), translated by sixteen monastics and laypeople during the Eastern Jin dynasty, including Sutras, Vinaya (precepts), Shastras (treatises), and newly and old collected sutras lost in translation. A total of fifteen works, amounting to one hundred and ninety-seven volumes (7 works in 65 volumes extant, 8 works in 132 volumes missing), translated by six monks during the Fu Qin dynasty, including Sutras, Vinaya (precepts), Shastras (treatises), etc.
The above is Volume Three. A total of ninety-four works, amounting to six hundred and twenty-four volumes (66 works in 528 volumes extant, 28 works in 96 volumes missing), translated by five monks during the Yao Qin dynasty, including Sutras, Vinaya (precepts), Shastras (treatises), etc. A total of fifty-six works, amounting to one hundred and ten volumes (32 works in 79 volumes extant, 24 works in 31 volumes missing), translated by one monk during the Qifu Qin dynasty, including Sutras and newly and old sutras, Vinaya (precepts), Shastras (treatises), etc. lost in translation during the Three Qin period. A total of four works, amounting to six volumes (1 work in 1 volume extant, 3 works in 5 volumes missing), translated by one foreign Upasaka (lay Buddhist practitioner) during the Former Liang dynasty.
本闕)。北涼傳譯緇素九人。所出經律論等並新舊集失譯諸經。總八十二部。合三百一十一卷(二十五部二百九卷見在五十七部一百二卷本闕)。
右為第四卷。宋代傳譯緇素二十二人。所出經律論等並新集失譯諸經。總四百六十五部。合七百一十七卷(九十三部二百四十三卷見在三百七十二部四百七十四卷本闕)。
右為第五卷。蕭齊傳譯沙門七人。所出經律。總一十二部。合三十三卷(七部二十八卷見在五部五卷本闕)。梁代傳譯緇素八人。所出經論及諸傳記並新集失譯經律集等。總四十六部。合二百一卷(四十部一百九十一卷見在六部十卷本闕)。元魏傳譯緇素一十二人。所出經論。總八十三部。合二百七十四卷(七十三部二百五十五卷見在一十部一十九卷本闕)。高齊傳譯緇素二人。所出經論總八部。合五十二卷(並在無闕)。
右為第六卷。周朝傳譯沙門四人。所出經論等。總一十四部。合二十九卷(六部一十一卷見在八部一十八卷本闕)。陳代傳譯緇素三人。所出經律論及集傳等。總四十部。合一百三十三卷(二十六部八十九卷見在一十四部四十四卷本闕)。隋朝傳譯緇素九人。所出經論傳錄等。總六十四部。合三百一卷(六十二部二百八十七卷見在二部一十四卷本闕)。
右
【現代漢語翻譯】 現代漢語譯本： （本闕）。北涼時期翻譯經典的僧人和在家眾共九人。所翻譯的經、律、論等，以及新收集和遺失翻譯的各種經典，總計八十二部，共三百一十一卷（二十五部二百零九卷現存，五十七部一百零二卷已缺失）。
右邊是第四卷。宋代翻譯經典的僧人和在家眾共二十二人。所翻譯的經、律、論等，以及新收集和遺失翻譯的各種經典，總計四百六十五部，共七百一十七卷（九十三部二百四十三卷現存，三百七十二部四百七十四卷已缺失）。
右邊是第五卷。蕭齊時期翻譯經典的沙門（Śrāmaṇa，指出家修道者）共七人。所翻譯的經、律，總計一十二部，共三十三卷（七部二十八卷現存，五部五卷已缺失）。梁代翻譯經典的僧人和在家眾共八人。所翻譯的經、論以及各種傳記，以及新收集和遺失翻譯的經律集等，總計四十六部，共二百一卷（四十部一百九十一卷現存，六部十卷已缺失）。元魏時期翻譯經典的僧人和在家眾共一十二人。所翻譯的經、論，總計八十三部，共二百七十四卷（七十三部二百五十五卷現存，一十部一十九卷已缺失）。高齊時期翻譯經典的僧人和在家眾共二人。所翻譯的經、論總計八部，共五十二卷（全部現存，沒有缺失）。
右邊是第六卷。周朝翻譯經典的沙門（Śrāmaṇa，指出家修道者）共四人。所翻譯的經、論等，總計一十四部，共二十九卷（六部一十一卷現存，八部一十八卷已缺失）。陳代翻譯經典的僧人和在家眾共三人。所翻譯的經、律、論以及集傳等，總計四十部，共一百三十三卷（二十六部八十九卷現存，一十四部四十四卷已缺失）。隋朝翻譯經典的僧人和在家眾共九人。所翻譯的經、論、傳錄等，總計六十四部，共三百一卷（六十二部二百八十七卷現存，二部一十四卷已缺失）。
右
【English Translation】 English version: (This section is missing). During the Northern Liang dynasty, there were nine monastics and laypeople who translated scriptures. The translated Sūtras, Vinayas, Śāstras, and newly collected and lost-in-translation scriptures totaled eighty-two works, comprising three hundred and eleven fascicles (twenty-five works with two hundred and nine fascicles are extant; fifty-seven works with one hundred and two fascicles are missing).
To the right is the fourth scroll. During the Song dynasty, there were twenty-two monastics and laypeople who translated scriptures. The translated Sūtras, Vinayas, Śāstras, and newly collected and lost-in-translation scriptures totaled four hundred and sixty-five works, comprising seven hundred and seventeen fascicles (ninety-three works with two hundred and forty-three fascicles are extant; three hundred and seventy-two works with four hundred and seventy-four fascicles are missing).
To the right is the fifth scroll. During the Xiao Qi dynasty, there were seven Śrāmaṇas (沙門, meaning renunciates or monks) who translated scriptures. The translated Sūtras and Vinayas totaled twelve works, comprising thirty-three fascicles (seven works with twenty-eight fascicles are extant; five works with five fascicles are missing). During the Liang dynasty, there were eight monastics and laypeople who translated scriptures. The translated Sūtras, Śāstras, various biographies, and newly collected and lost-in-translation scripture collections totaled forty-six works, comprising two hundred and one fascicles (forty works with one hundred and ninety-one fascicles are extant; six works with ten fascicles are missing). During the Yuan Wei dynasty, there were twelve monastics and laypeople who translated scriptures. The translated Sūtras and Śāstras totaled eighty-three works, comprising two hundred and seventy-four fascicles (seventy-three works with two hundred and fifty-five fascicles are extant; ten works with nineteen fascicles are missing). During the Gao Qi dynasty, there were two monastics and laypeople who translated scriptures. The translated Sūtras and Śāstras totaled eight works, comprising fifty-two fascicles (all are extant, none are missing).
To the right is the sixth scroll. During the Zhou dynasty, there were four Śrāmaṇas (沙門, meaning renunciates or monks) who translated scriptures. The translated Sūtras, Śāstras, etc., totaled fourteen works, comprising twenty-nine fascicles (six works with eleven fascicles are extant; eight works with eighteen fascicles are missing). During the Chen dynasty, there were three monastics and laypeople who translated scriptures. The translated Sūtras, Vinayas, Śāstras, and collected biographies, etc., totaled forty works, comprising one hundred and thirty-three fascicles (twenty-six works with eighty-nine fascicles are extant; fourteen works with forty-four fascicles are missing). During the Sui dynasty, there were nine monastics and laypeople who translated scriptures. The translated Sūtras, Śāstras, transcriptions, etc., totaled sixty-four works, comprising three hundred and one fascicles (sixty-two works with two hundred and eighty-seven fascicles are extant; two works with fourteen fascicles are missing).
To the right
為第七卷。皇朝傳譯緇素已有三十七人。所出經律論及傳錄等。總三百一部。合二千一百七十卷(二百八十一部二千一百四十三卷見在二十部二十七卷訪本未獲)。都計一十九代。傳譯道俗總一百七十六人。所出大小乘經律論及賢聖集傳。總二千二百七十八部。都合七千四十六卷(一千一百三十部五千六十六卷見在一千一百四十八部一千九百八十卷本闕)。
右為第八第九卷。
合從古錄至開元釋教。新錄取續補舊闕。總有四十一家。具如前列。
右為第十卷。別分乘藏錄下(上錄所辯總顯出經而大小未分三藏混雜此錄之內具件科條闕本等經續附於后)
就別錄中曲分為七。有譯有本錄第一(一千一百二十四部五千四十八卷)
復就此錄更開為三。菩薩三藏錄第一(六百八十六部二千七百四十五卷)菩薩契經藏(五百六十三部二千一百七十三卷)大乘經單重合譯(總四百三十二部一千八百八十卷)般若經新舊譯(二十一部七百三十六卷)寶積經新舊譯(八十二部一百六十九卷)大集經新舊譯(二十四部一百四十二卷)華嚴經新舊譯(二十六部一百八十七卷)涅槃經新舊譯(六部五十八卷)五大部外諸重譯經(二百七十二部五百八十八卷)大乘經單譯(總一百三十一部二百九十三卷)菩
【現代漢語翻譯】 現代漢語譯本：第七卷。皇朝時期參與翻譯的僧人和俗人共有三十七人。他們翻譯的經、律、論以及傳記等，總計三百一部，共二千一百七十卷（現存二百八十一部，共二千一百四十三卷，有二十部二十七卷的原本尚未找到）。總計經歷了十九個朝代，參與翻譯的僧人和俗人總共一百七十六人。他們翻譯的大乘和小乘經、律、論以及賢聖的傳記彙編，總計二千二百七十八部，共七千零四十六卷（現存一千一百三十部，共五千零六十六卷，缺失一千一百四十八部，共一千九百八十卷）。
右邊是第八卷和第九卷的內容。
總計從古代的目錄到開元時期的佛教目錄，新收錄、續補了舊目錄中缺失的部分，總共有四十一家，具體情況如前所述。
右邊是第十卷的內容。單獨劃分乘藏目錄（上面的目錄所辨別的總共顯出的經典，大小乘沒有區分，三藏混雜在這個目錄之內，具體的條目、缺失的原本等經典，續補在後面）。
在單獨的目錄中，又細分為七類。有翻譯有原本的目錄第一（一千一百二十四部，共五千零四十八卷）。
又在這個目錄中，進一步分為三類。菩薩三藏目錄第一（六百八十六部，共二千七百四十五卷）。菩薩契經藏（五百六十三部，共二千一百七十三卷）。大乘經單重合譯（總共四百三十二部，共一千八百八十卷）。《般若經》(Prajna Sutra)新舊譯本（二十一部，共七百三十六卷）。《寶積經》(Ratnakuta Sutra)新舊譯本（八十二部，共一百六十九卷）。《大集經》(Mahasamnipata Sutra)新舊譯本（二十四部，共一百四十二卷）。《華嚴經》(Avatamsaka Sutra)新舊譯本（二十六部，共一百八十七卷）。《涅槃經》(Nirvana Sutra)新舊譯本（六部，共五十八卷）。五大部之外的各種重譯經典（二百七十二部，共五百八十八卷）。大乘經單譯（總共一百三十一部，共二百九十三卷）。菩
【English Translation】 English version: Volume 7. During the imperial dynasty, there were a total of thirty-seven monks and laypeople involved in translation. The sutras, vinayas, treatises, and biographies they translated totaled 301 works, comprising 2,170 volumes (281 works comprising 2,143 volumes are extant; the original copies of 20 works comprising 27 volumes have not been found). In total, it spanned nineteen dynasties, with a total of one hundred and seventy-six monks and laypeople involved in translation. The Mahayana and Hinayana sutras, vinayas, treatises, and collections of biographies of sages they translated totaled 2,278 works, comprising 7,046 volumes (1,130 works comprising 5,066 volumes are extant; 1,148 works comprising 1,980 volumes are missing).
The right side contains the contents of Volumes 8 and 9.
In total, from the ancient catalogs to the Buddhist catalogs of the Kaiyuan era, newly recorded and supplemented missing parts of the old catalogs, totaling forty-one families, as detailed previously.
The right side contains the contents of Volume 10. Separately dividing the Tripitaka catalog (the sutras distinguished in the above catalog are all explicitly presented, without distinguishing between Mahayana and Hinayana, with the Tripitaka mixed within this catalog; specific items, missing original copies, etc., of the sutras are supplemented later).
Within the separate catalog, it is further divided into seven categories. The first catalog consists of translated and original texts (1,124 works, comprising 5,048 volumes).
Within this catalog, it is further divided into three categories. The first catalog is the Bodhisattva Tripitaka (686 works, comprising 2,745 volumes). Bodhisattva Sutra Pitaka (563 works, comprising 2,173 volumes). Mahayana Sutras, single, multiple, and combined translations (totaling 432 works, comprising 1,880 volumes). New and old translations of the 'Prajna Sutra' (21 works, comprising 736 volumes). New and old translations of the 'Ratnakuta Sutra' (82 works, comprising 169 volumes). New and old translations of the 'Mahasamnipata Sutra' (24 works, comprising 142 volumes). New and old translations of the 'Avatamsaka Sutra' (26 works, comprising 187 volumes). New and old translations of the 'Nirvana Sutra' (6 works, comprising 58 volumes). Various re-translated sutras outside the five major sections (272 works, comprising 588 volumes). Single translations of Mahayana Sutras (totaling 131 works, comprising 293 volumes). Bo
薩調伏藏(二十六部五十四卷)菩薩對法藏(九十七部五百一十八卷)大乘釋經論(三十一部一百五十五卷)大乘集義論(七十六部三百六十三卷)
右為第十一十二卷。聲聞三藏錄第二(二百四十部六百一十八卷)聲聞契經藏(二百四十部六百一十八卷)小乘經單重合譯(總一百五十三部三百九十四卷)根本四阿含經(五部二百三卷)長阿含中別譯經(一十三部四十二卷)中阿含中別譯經(五十三部五十三卷)增壹阿含中別譯經(二十四部二十四卷)雜阿含中別譯經(一十六部一十六卷)四含外諸重譯經(四十二部五十六卷)小乘經單譯(總八十七部二百二十四卷)聲聞調伏藏(五十四部四百四十六卷)正調伏藏(四十一部三百五十八卷)調伏藏眷屬(一十三部八十八卷)聲聞對法藏(三十六部六百九十八卷)有部根本身足論(八部一百三十一卷)有部及余支派論(二十八部五百六十七卷)聖賢傳記錄第三(一百八部五百四十一卷)梵本翻譯集傳(六十八部一百七十三卷)此方撰述集傳(四十部三百六十八卷)
右為第十三卷。有譯無本錄第二(一千一百四十八部一千九百八十卷)大乘經闕本(四百八部八百一卷)大乘經重譯闕本(總二百部四百八十四卷)般若部中闕本(一十部二十七卷)寶積部中闕
【現代漢語翻譯】 現代漢語譯本： 《薩調伏藏》（Sā Diào Fú Zàng）（二十六部五十四卷）《菩薩對法藏》（Púsà Duì Fǎ Zàng）（九十七部五百一十八卷）《大乘釋經論》（Dàchéng Shì Jīng Lùn）（三十一部一百五十五卷）《大乘集義論》（Dàchéng Jí Yì Lùn）（七十六部三百六十三卷）。
右為第十一、十二卷。《聲聞三藏錄》第二（二百四十部六百一十八卷）《聲聞契經藏》（Shēngwén Qìjīng Zàng）（二百四十部六百一十八卷）小乘經單重合譯（總一百五十三部三百九十四卷）《根本四阿含經》（Gēnběn Sì Āhán Jīng）（五部二百三卷）《長阿含中別譯經》（Cháng Āhán Zhōng Biéyì Jīng）（一十三部四十二卷）《中阿含中別譯經》（Zhōng Āhán Zhōng Biéyì Jīng）（五十三部五十三卷）《增壹阿含中別譯經》（Zēng Yī Āhán Zhōng Biéyì Jīng）（二十四部二十四卷）《雜阿含中別譯經》（Zá Āhán Zhōng Biéyì Jīng）（一十六部一十六卷）四含外諸重譯經（四十二部五十六卷）小乘經單譯（總八十七部二百二十四卷）《聲聞調伏藏》（Shēngwén Diàofú Zàng）（五十四部四百四十六卷）《正調伏藏》（Zhèng Diàofú Zàng）（四十一部三百五十八卷）《調伏藏眷屬》（Diàofú Zàng Juànshǔ）（一十三部八十八卷）《聲聞對法藏》（Shēngwén Duìfǎ Zàng）（三十六部六百九十八卷）《有部根本身足論》（Yǒu Bù Gēnběn Shēn Zú Lùn）（八部一百三十一卷）《有部及余支派論》（Yǒu Bù Jí Yú Zhīpài Lùn）（二十八部五百六十七卷）《聖賢傳記錄》第三（一百八部五百四十一卷）梵本翻譯集傳（六十八部一百七十三卷）此方撰述集傳（四十部三百六十八卷）。
右為第十三卷。《有譯無本錄》第二（一千一百四十八部一千九百八十卷）《大乘經闕本》（Dàchéng Jīng Quē Běn）（四百八部八百一卷）《大乘經重譯闕本》（Dàchéng Jīng Chóngyì Quē Běn）（總二百部四百八十四卷）《般若部中闕本》（Bōrě Bù Zhōng Quē Běn）（一十部二十七卷）《寶積部中闕》（Bǎojī Bù Zhōng Quē）。
【English Translation】 English version: Sā Diào Fú Zàng (26 sections, 54 volumes), Púsà Duì Fǎ Zàng (97 sections, 518 volumes), Dàchéng Shì Jīng Lùn (31 sections, 155 volumes), Dàchéng Jí Yì Lùn (76 sections, 363 volumes).
The above is volumes 11 and 12. 'Record of the Śrāvakayāna Tripiṭaka' second (240 sections, 618 volumes). Śēngwén Qìjīng Zàng (240 sections, 618 volumes). Translated Śrāvakayāna Sūtras, single, multiple, and combined translations (total 153 sections, 394 volumes). Gēnběn Sì Āhán Jīng (5 sections, 203 volumes). Cháng Āhán Zhōng Biéyì Jīng (13 sections, 42 volumes). Zhōng Āhán Zhōng Biéyì Jīng (53 sections, 53 volumes). Zēng Yī Āhán Zhōng Biéyì Jīng (24 sections, 24 volumes). Zá Āhán Zhōng Biéyì Jīng (16 sections, 16 volumes). Various re-translated sūtras outside the four Āgamas (42 sections, 56 volumes). Single translations of Śrāvakayāna sūtras (total 87 sections, 224 volumes). Śēngwén Diàofú Zàng (54 sections, 446 volumes). Zhèng Diàofú Zàng (41 sections, 358 volumes). Diàofú Zàng Juànshǔ (13 sections, 88 volumes). Śēngwén Duìfǎ Zàng (36 sections, 698 volumes). Yǒu Bù Gēnběn Shēn Zú Lùn (8 sections, 131 volumes). Yǒu Bù Jí Yú Zhīpài Lùn (28 sections, 567 volumes). 'Records of the Biographies of Sages and Worthies' third (108 sections, 541 volumes). Collected translations of Sanskrit texts (68 sections, 173 volumes). Collected writings and transmissions from this land (40 sections, 368 volumes).
The above is volume 13. 'Record of Translations Without Originals' second (1148 sections, 1980 volumes). Dàchéng Jīng Quē Běn (408 sections, 801 volumes). Dàchéng Jīng Chóngyì Quē Běn (total 200 sections, 484 volumes). Bōrě Bù Zhōng Quē Běn (10 sections, 27 volumes). Bǎojī Bù Zhōng Quē.
本(三十部五十四卷)大集部中闕本(一十三部九十七卷)華嚴部中闕本(一十二部二十七卷)涅槃部中闕本(四部二十六卷)諸重譯經闕本(一百三十一部一百五十三卷)大乘經單譯闕本(總二百八部三百一十七卷)大乘律闕本(二十二部二十五卷)大乘論闕本(二十部四十八卷)大乘釋經論闕本(四部一十一卷)大乘集義論闕本(一十六部三十七卷)
右為第十四卷。小乘經闕本(六百五部八百一十五卷)小乘經重譯闕本(總一百二十五部二百六十五卷)根本四阿含闕本(二部一百九卷)長阿含部分闕本(一十四部二十八卷)中阿含部分闕本(一十四部一十四卷)增壹阿含部分闕本(七部八卷)雜阿含部分闕本(四十五部四十五卷)諸重譯經闕本(四十二部六十一卷)小乘經單譯闕本(總四百八十部五百五十卷)小乘律闕本(三十七部四十二卷)小乘論闕本(九部六十五卷)賢聖集傳闕本(四十七部一百八十四卷)
右為第十五卷。支派別行錄第三(六百八十二部八百一十二卷)大乘別生經(二百九部三百二十八卷)般若部中別生(一十部一百一十九卷)寶積部中別生(一十三部一十五卷)大集部中別生(五十一部五十八卷)華嚴部中別生(一十部一十一卷)諸大乘經別生(一百二十五部一百二十五
【現代漢語翻譯】 現代漢語譯本： 《大集部》中缺失的經典（30部54卷），《華嚴部》中缺失的經典（12部27卷），《涅槃部》中缺失的經典（4部26卷），各種重譯經典中缺失的經典（131部153卷），大乘經典單譯本中缺失的經典（總計208部317卷），大乘律中缺失的經典（22部25卷），大乘論中缺失的經典（20部48卷），大乘釋經論中缺失的經典（4部11卷），大乘集義論中缺失的經典（16部37卷）。 右邊是第十四卷。小乘經典中缺失的經典（605部815卷），小乘經典重譯本中缺失的經典（總計125部265卷），根本四阿含（Agama，原始佛教經典）中缺失的經典（2部109卷），《長阿含》（Dīrgha Āgama）部分缺失的經典（14部28卷），《中阿含》（Madhyama Āgama）部分缺失的經典（14部14卷），《增一阿含》（Ekottara Āgama）部分缺失的經典（7部8卷），《雜阿含》（Saṃyukta Āgama）部分缺失的經典（45部45卷），各種重譯經典中缺失的經典（42部61卷），小乘經典單譯本中缺失的經典（總計480部550卷），小乘律中缺失的經典（37部42卷），小乘論中缺失的經典（9部65卷），賢聖集傳中缺失的經典（47部184卷）。 右邊是第十五卷。《支派別行錄》第三（682部812卷），大乘別生經（209部328卷），《般若部》（Prajñāpāramitā）中別生（110部119卷），《寶積部》（Ratnakūṭa）中別生（113部115卷），《大集部》（Mahāsaṃnipāta）中別生（51部58卷），《華嚴部》（Avataṃsaka）中別生（110部11卷），各種大乘經典別生（125部125卷）。
【English Translation】 English version: Missing scriptures from the Mahāsaṃnipāta section (30 works in 54 volumes), missing scriptures from the Avataṃsaka section (12 works in 27 volumes), missing scriptures from the Nirvana section (4 works in 26 volumes), missing scriptures from various re-translated scriptures (131 works in 153 volumes), missing single-translated Mahayana scriptures (totaling 208 works in 317 volumes), missing Mahayana Vinaya (22 works in 25 volumes), missing Mahayana Shastra (20 works in 48 volumes), missing Mahayana commentaries on scriptures (4 works in 11 volumes), missing Mahayana collections of meanings (16 works in 37 volumes). To the right is volume 14. Missing scriptures from the Hinayana scriptures (605 works in 815 volumes), missing scriptures from the re-translated Hinayana scriptures (totaling 125 works in 265 volumes), missing scriptures from the fundamental Four Agamas (2 works in 109 volumes), missing scriptures from the Dīrgha Āgama (Long Discourses) section (14 works in 28 volumes), missing scriptures from the Madhyama Āgama (Middle Length Discourses) section (14 works in 14 volumes), missing scriptures from the Ekottara Āgama (Numerical Discourses) section (7 works in 8 volumes), missing scriptures from the Saṃyukta Āgama (Connected Discourses) section (45 works in 45 volumes), missing scriptures from various re-translated scriptures (42 works in 61 volumes), missing single-translated Hinayana scriptures (totaling 480 works in 550 volumes), missing Hinayana Vinaya (37 works in 42 volumes), missing Hinayana Shastra (9 works in 65 volumes), missing collections of biographies of sages and saints (47 works in 184 volumes). To the right is volume 15. Third section of 'Separate Records of Branches' (682 works in 812 volumes), separately produced Mahayana scriptures (209 works in 328 volumes), separately produced scriptures from the Prajñāpāramitā (Perfection of Wisdom) section (110 works in 119 volumes), separately produced scriptures from the Ratnakūṭa (Heap of Jewels) section (113 works in 115 volumes), separately produced scriptures from the Mahāsaṃnipāta (Great Collection) section (51 works in 58 volumes), separately produced scriptures from the Avataṃsaka (Flower Garland) section (110 works in 11 volumes), various separately produced Mahayana scriptures (125 works in 125 volumes).
卷)大乘律別生(七部七卷)大乘論別生(七部一十一卷)小乘別生經(二百八十三部二百八十三卷)長阿含部分別生(一十四部一十四卷)中阿含部分別生(二十四部二十四卷)增一阿含部分別生(二十六部二十六卷)雜阿含部分別生(一百三十六部一百三十六卷)諸小乘經別生(八十三部八十三卷)小乘律別生(小乘論無別生四十二部四十九卷)賢聖集傳別生(一百三十四部一百三十四卷)
右為第十六卷。刪略繁重錄第四(一百四十七部四百八卷)新括出別生經(六十七部一百八十五卷)新括出名異文同經(二十部五十二卷)新括出重上錄經(八部三十卷)新括出合入大部經(五十二部一百四十一卷)補闕拾遺錄第五(三百六部一千一百一十一卷)大乘經舊譯(五十九部六十九卷)大乘律舊譯(二部二卷)大乘論舊譯(三部四卷)小乘經舊譯(五十九部六十八卷)小乘經舊譯(五部五卷)賢聖集傳舊譯(三十六部五十七卷)
右已上一百六十四部。二百五卷。並是舊譯。今見有本。大周入藏中無。今拾遺編入。新譯大乘經(六十一部三百三十六卷)新譯大乘律(一部一卷)新譯大乘論(一十三部一十九卷)新譯小乘經(八部八卷)新譯小乘律(一十一部一百五十九卷)新譯賢聖集傳(三部五卷)
【現代漢語翻譯】 現代漢語譯本： 大乘律別生（七部七卷） 大乘論別生（七部一十一卷） 小乘別生經（二百八十三部二百八十三卷） 長阿含部分別生（一十四部一十四卷） 中阿含部分別生（二十四部二十四卷） 增一阿含部分別生（二十六部二十六卷） 雜阿含部分別生（一百三十六部一百三十六卷） 諸小乘經別生（八十三部八十三卷） 小乘律別生（小乘論無別生四十二部四十九卷） 賢聖集傳別生（一百三十四部一百三十四卷）
右為第十六卷。刪略繁重錄第四（一百四十七部四百八卷） 新括出別生經（六十七部一百八十五卷） 新括出名異文同經（二十部五十二卷） 新括出重上錄經（八部三十卷） 新括出合入大部經（五十二部一百四十一卷） 補闕拾遺錄第五（三百六部一千一百一十一卷） 大乘經舊譯（五十九部六十九卷） 大乘律舊譯（二部二卷） 大乘論舊譯（三部四卷） 小乘經舊譯（五十九部六十八卷） 小乘經舊譯（五部五卷） 賢聖集傳舊譯（三十六部五十七卷）
右已上一百六十四部。二百五卷。並是舊譯。今見有本。大周入藏中無。今拾遺編入。 新譯大乘經（六十一部三百三十六卷） 新譯大乘律（一部一卷） 新譯大乘論（一十三部一十九卷） 新譯小乘經（八部八卷） 新譯小乘律（一十一部一百五十九卷） 新譯賢聖集傳（三部五卷）
【English Translation】 English version: Mahayana Vinaya (rules of discipline) Separately Produced (7 sections, 7 volumes) Mahayana Shastra (treatises) Separately Produced (7 sections, 11 volumes) Hinayana Sutras (discourses) Separately Produced (283 sections, 283 volumes) Dirgha Agama (long discourses) Section Separately Produced (14 sections, 14 volumes) Madhyama Agama (middle-length discourses) Section Separately Produced (24 sections, 24 volumes) Ekottara Agama (numbered discourses) Section Separately Produced (26 sections, 26 volumes) Samyukta Agama (connected discourses) Section Separately Produced (136 sections, 136 volumes) Various Hinayana Sutras Separately Produced (83 sections, 83 volumes) Hinayana Vinaya Separately Produced (Hinayana Shastras have no separate production, 42 sections, 49 volumes) Collection of Sages' Biographies Separately Produced (134 sections, 134 volumes)
The above is Volume 16. Record of Deletions and Simplifications, Part 4 (147 sections, 408 volumes) Newly Extracted Separately Produced Sutras (67 sections, 185 volumes) Newly Extracted Sutras with Different Names but Same Meaning (20 sections, 52 volumes) Newly Extracted Sutras Repeatedly Recorded (8 sections, 30 volumes) Newly Extracted Sutras Combined into Major Sections (52 sections, 141 volumes) Record of Supplements and Recovered Texts, Part 5 (306 sections, 1111 volumes) Old Translations of Mahayana Sutras (59 sections, 69 volumes) Old Translations of Mahayana Vinaya (2 sections, 2 volumes) Old Translations of Mahayana Shastras (3 sections, 4 volumes) Old Translations of Hinayana Sutras (59 sections, 68 volumes) Old Translations of Hinayana Sutras (5 sections, 5 volumes) Old Translations of Collection of Sages' Biographies (36 sections, 57 volumes)
The above 164 sections, 205 volumes, are all old translations. Copies are currently available, but not included in the Great Zhou Collection. Now supplemented and included. Newly Translated Mahayana Sutras (61 sections, 336 volumes) Newly Translated Mahayana Vinaya (1 section, 1 volume) Newly Translated Mahayana Shastras (13 sections, 19 volumes) Newly Translated Hinayana Sutras (8 sections, 8 volumes) Newly Translated Hinayana Vinaya (11 sections, 159 volumes) Newly Translated Collection of Sages' Biographies (3 sections, 5 volumes)
右已上九十六部。五百二十八卷。並是大週刊定錄后新譯。所以前錄未載。今補闕編入。又小乘律戒羯磨(六部一十卷然並撰述有據時代盛行補闕編入)又此方所撰集傳(四十部三百六十八卷然皆裨助正教故並補闕編入見錄)
右為第十七卷。疑惑再詳錄第六(一十四部一十九卷)偽妄亂真錄第七(三百九十二部一千五十五卷)開元釋教錄新編偽經(三十七部五十四卷)符秦釋道安錄中偽經(一十五部二十八卷)梁釋僧祐錄中偽經(二十四部二十六卷)蕭齊釋道備偽撰經(五部五卷見長房錄)蕭齊僧法尼誦出經(二十一部三十五卷僧祐等錄並編入偽)元魏孫敬德夢授經(一部一卷見內典錄)梁沙門妙光偽造經(一部一卷見僧祐錄)隋開皇眾經錄中偽經(八十六部一百四十一卷)隋仁壽眾經錄中偽經(一十一部四十一卷)大唐內典錄中偽經(二十二部八十七卷)大週刊定錄中偽經(八十部一百一卷)隋沙門信行三階集錄(三十五部四十四卷周錄雖載收之不盡)諸雜抄經增減聖說(五十四部五百一卷)
右為第十八卷。大乘入藏錄上(大乘經律論總六百三十八部二千七百四十五卷二百五十八帙此直述經名及標紙數余如廣錄)大乘經(五百一十五部二千一百七十三卷二百三帙)大乘律(二十六部五十四卷
【現代漢語翻譯】 現代漢語譯本：以上總計九十六部，五百二十八卷，都是大週刊定目錄后新翻譯的，所以之前的目錄沒有記載，現在補缺編入。另外，小乘律戒羯磨（六部一十卷，然而都是撰述有據，時代盛行，補缺編入）。還有此方（指中國）所撰集傳（四十部三百六十八卷，然而都對正教有所裨助，所以都補缺編入目錄）。 這是第十七卷。疑惑再詳錄第六（一十四部一十九卷），偽妄亂真錄第七（三百九十二部一千五十五卷），開元釋教錄新編偽經（三十七部五十四卷），符秦釋道安錄中偽經（一十五部二十八卷），梁釋僧祐錄中偽經（二十四部二十六卷），蕭齊釋道備偽撰經（五部五卷，見長房錄），蕭齊僧法尼誦出經（二十一部三十五卷，僧祐等錄並編入偽），元魏孫敬德夢授經（一部一卷，見內典錄），梁沙門妙光偽造經（一部一卷，見僧祐錄），隋開皇眾經錄中偽經（八十六部一百四十一卷），隋仁壽眾經錄中偽經（一十一部四十一卷），大唐內典錄中偽經（二十二部八十七卷），大週刊定錄中偽經（八十部一百一卷），隋沙門信行三階集錄（三十五部四十四卷，周錄雖然記載，但收錄不全），諸雜抄經增減聖說（五十四部五百一卷）。 這是第十八卷。大乘入藏錄上（大乘經律論總六百三十八部二千七百四十五卷二百五十八帙，這裡只敘述經名及標明紙數，其餘如同廣錄）。大乘經（五百一十五部二千一百七十三卷二百三帙），大乘律（二十六部五十四卷）。
【English Translation】 English version: The above totals ninety-six works, five hundred and twenty-eight volumes, all newly translated after the 'Great Zhou Catalog' was finalized. Therefore, they were not recorded in the previous catalogs and are now included as supplements. Additionally, the Hinayana Vinaya Karma (six works, ten volumes, all based on well-founded compositions and prevalent in their time, included as supplements). Also, collections and commentaries compiled in this land (China) (forty works, three hundred and sixty-eight volumes, all beneficial to the orthodox teachings, therefore included as supplements in the catalog). This is the seventeenth volume. 'Records of Doubts Re-examined, Sixth' (fourteen works, nineteen volumes), 'Records of Falsehoods and Confusions, Seventh' (three hundred and ninety-two works, one thousand and fifty-five volumes), 'Kaiyuan釋教錄 (Kaiyuan Buddhist Canon Catalog) Newly Compiled Apocryphal Scriptures' (thirty-seven works, fifty-four volumes), 'Apocryphal Scriptures in the Catalog of Shi Dao'an (釋道安) of Fu Qin (符秦)' (fifteen works, twenty-eight volumes), 'Apocryphal Scriptures in the Catalog of Shi Sengyou (釋僧祐) of Liang (梁)' (twenty-four works, twenty-six volumes), 'Apocryphal Scriptures Falsely Composed by Shi Daobei (釋道備) of Xiao Qi (蕭齊)' (five works, five volumes, see Changfang's Record), 'Scriptures Recited by Monk Fani (法尼) of Xiao Qi (蕭齊)' (twenty-one works, thirty-five volumes, recorded by Sengyou (僧祐) and others, all classified as apocryphal), 'Scriptures Dreamt and Taught by Sun Jingde (孫敬德) of Northern Wei (元魏)' (one work, one volume, see the Inner Canon Record), 'Scriptures Falsely Created by Shramana Miaoguang (妙光) of Liang (梁)' (one work, one volume, see Sengyou's Record), 'Apocryphal Scriptures in the 'Zhongjinglu (眾經錄)' of the Sui Kaihuang (隋開皇) Era' (eighty-six works, one hundred and forty-one volumes), 'Apocryphal Scriptures in the 'Zhongjinglu (眾經錄)' of the Sui Renshou (隋仁壽) Era' (eleven works, forty-one volumes), 'Apocryphal Scriptures in the 'Great Tang Inner Canon Record'' (twenty-two works, eighty-seven volumes), 'Apocryphal Scriptures in the 'Great Zhou (大周) Finalized Record'' (eighty works, one hundred and one volumes), 'Collected Records of the Three Stages (三階) by Shramana Xinxing (信行) of Sui (隋)' (thirty-five works, forty-four volumes, although recorded in the Zhou Record, the collection is incomplete), 'Various Excerpts of Scriptures Adding to and Subtracting from the Holy Teachings' (fifty-four works, five hundred and one volumes). This is the eighteenth volume. 'Upper Section of the Great Vehicle (Mahayana) Entry into the Treasury Record' (The Great Vehicle Sutras, Vinayas, and Shastras total six hundred and thirty-eight works, two thousand seven hundred and forty-five volumes, two hundred and fifty-eight cases. Here, only the names of the sutras are stated and the number of pages is indicated; the rest is as in the Extensive Record). Great Vehicle Sutras (five hundred and fifteen works, two thousand one hundred and seventy-three volumes, two hundred and three cases), Great Vehicle Vinaya (twenty-six works, fifty-four volumes).
五帙)大乘論(九十七部五百一十八卷五十帙)
右為第十九卷。小乘入藏錄下(小乘經律論總二百三十部一千七百六十二卷一百六十五帙集傳錄附此末此直述經名及標紙數余如廣錄)小乘經(二百四十部六百一十八卷四十八帙)小乘律(五十四部四百四十六卷四十五帙)小乘論(三十六部六百九十八卷七十二帙)賢聖集(一百八部五百四十一卷五十七帙)
都計大小乘經律論及賢聖傳見入藏者。總一千七十六部。合五千四十八卷。四百八十帙(此入藏中大乘經部數與前廣錄部數不同者前以大寶積經諸部合成故存本數為四十九部上錄此中合為一部故欠四十八不同)。
右為第二十卷。
開元釋教錄卷第十(總錄之十) 大正藏第 55 冊 No. 2154 開元釋教錄
開元釋教錄卷第十一(別錄之一)
庚午歲西崇福寺沙門智升撰
別分乘藏錄下
就別錄中更分為七。有譯有本錄第一(一千一百二十四部五千四十八卷)有譯無本錄第二(一千一百四十八部一千九百八十卷)支派別行錄第三(六百八十二部八百一十二卷)刪略繁重錄第四(一百四十七部四百八卷)補闕拾遺錄第五(三百六部一千一百一十一卷)疑惑再詳錄第六(一十四部一十九卷)偽妄亂真
【現代漢語翻譯】 現代漢語譯本 五帙)大乘論(九十七部五百一十八卷五十帙)
右為第十九卷。小乘入藏錄下(小乘經律論總二百三十部一千七百六十二卷一百六十五帙集傳錄附此末此直述經名及標紙數余如廣錄)小乘經(二百四十部六百一十八卷四十八帙)小乘律(五十四部四百四十六卷四十五帙)小乘論(三十六部六百九十八卷七十二帙)賢聖集(一百八部五百四十一卷五十七帙)
都計大小乘經律論及賢聖傳見入藏者。總一千七十六部。合五千四十八卷。四百八十帙(此入藏中大乘經部數與前廣錄部數不同者前以大寶積經諸部合成故存本數為四十九部上錄此中合為一部故欠四十八不同)。
右為第二十卷。
開元釋教錄卷第十(總錄之十) 大正藏第 55 冊 No. 2154 開元釋教錄
開元釋教錄卷第十一(別錄之一)
庚午歲西崇福寺沙門智升撰
別分乘藏錄下
就別錄中更分為七。有譯有本錄第一(一千一百二十四部五千四十八卷)有譯無本錄第二(一千一百四十八部一千九百八十卷)支派別行錄第三(六百八十二部八百一十二卷)刪略繁重錄第四(一百四十七部四百八卷)補闕拾遺錄第五(三百六部一千一百一十一卷)疑惑再詳錄第六(一十四部一十九卷)偽妄亂真
【English Translation】 English version Five 'zhi' (帙, a unit for counting scrolls)) Mahayana Treatises (97 works, 518 scrolls, 50 'zhi')
The above is volume 19. Small Vehicle (Hinayana) Catalog of Texts Entered into the Canon, Part 2 (Small Vehicle Sutras, Vinayas, and Treatises: a total of 230 works, 1762 scrolls, 165 'zhi'. Collected transmissions are appended at the end. Here, only the names of the sutras are directly stated, along with the number of pages. Other details are as in the comprehensive catalog.) Small Vehicle Sutras (240 works, 618 scrolls, 48 'zhi'). Small Vehicle Vinayas (54 works, 446 scrolls, 45 'zhi'). Small Vehicle Treatises (36 works, 698 scrolls, 72 'zhi'). Collection of Sages (108 works, 541 scrolls, 57 'zhi').
The total count of Small and Great Vehicle Sutras, Vinayas, Treatises, and Biographies of Sages seen entered into the Canon is 1076 works, totaling 5048 scrolls, 480 'zhi' (The number of Great Vehicle Sutras in this entry into the canon differs from the number in the previous comprehensive catalog because the various sections of the 'Maharatnakuta Sutra' (大寶積經) were combined in the previous catalog, so the original number of 49 works was retained. In this catalog, they are combined into one work, hence the difference of 48).
The above is volume 20.
'Kaiyuan Shijiao Lu' (開元釋教錄) Volume 10 (General Catalog, Part 10) Taisho Tripitaka Volume 55, No. 2154, 'Kaiyuan Shijiao Lu'
'Kaiyuan Shijiao Lu' (開元釋教錄) Volume 11 (Separate Catalog, Part 1)
Composed by the 'Shramana' (沙門, Buddhist monk) Zhisheng (智升) of Xichongfu Temple (西崇福寺) in the year 'Gengwu' (庚午, a year in the Chinese sexagenary cycle).
Separate Catalog of Vehicle Canons, Part 2
Within the separate catalog, there are further seven divisions: Section 1: Texts with Translations and Original Texts (1124 works, 5048 scrolls). Section 2: Texts with Translations but without Original Texts (1148 works, 1980 scrolls). Section 3: Separate and Independent Lineages (682 works, 812 scrolls). Section 4: Abridged and Simplified Redundant Texts (147 works, 408 scrolls). Section 5: Supplements and Recovered Texts (306 works, 1111 scrolls). Section 6: Texts of Doubtful Authenticity Requiring Further Examination (14 works, 19 scrolls). Section 7: False and Spurious Texts Confusing the Truth.
錄第七(三百九十二部一千五十五卷)
有譯有本錄第一之一此有本錄中復有三錄。菩薩三藏錄第一(六百八十六部二千七百四十五卷)聲聞三藏錄第二(三百三十部一千七百六十二卷)聖賢傳記錄第三(一百八部五百四十一卷)
有譯有本錄中菩薩三藏錄第一之一
菩薩藏者。大乘所詮之教也。能說教主則法身常在無滅無生。所詮之理則方廣真如忘名離相。總乃三藏差異。別則一十二科。始乎發心終於十地。三明八解之說。六度四攝之文。若是科條名為此藏。始自漢明丁卯之歲。至我開元庚午之載。見流行者總六百八十六部。合二千七百四十五卷。二百五十八帙。結為大乘法藏。總別條例具如后列。菩薩契經藏(五百六十三部二千一百七十二卷二百三帙)菩薩調伏藏(二十六部五十四卷五帙)菩薩對法藏(九十七部五百一十八卷五十帙)
大乘經重單合譯(四百三十二部一千八百八十卷一百七十九帙)
(尋諸舊錄皆以單譯為先。今此錄中以重譯者居首。所以然者重譯諸經文義備足名相揩定所以標初也。又舊錄中直名重譯。今改名重單合譯者。以大般若經九會單本。七會重譯。大寶積經二十會單本。二十九會重譯。直云重譯攝義不周。余經例然。故名重單合譯也。又古譯經經首皆無
【現代漢語翻譯】 現代漢語譯本： 錄第七（總計三百九十二部，一千零五十五卷）
有譯有本錄第一之一，此有本錄中復有三錄：菩薩三藏錄第一（六百八十六部，二千七百四十五卷），聲聞三藏錄第二（三百三十部，一千七百六十二卷），聖賢傳記錄第三（一百零八部，五百四十一卷）。
有譯有本錄中菩薩三藏錄第一之一
菩薩藏，是大乘所詮釋的教義。能說教法的主體是法身，常在而不滅不生。所詮釋的道理是方正廣大、真實如如，超越名相。總體來說是三藏的差異，具體來說是十二科。從發心開始到十地結束，包含三明八解的說法，六度四攝的文章。凡是這些科條都歸於此藏。始於漢明帝永平年間的丁卯年，到我開元年間的庚午年，現存流傳的總共有六百八十六部，共二千七百四十五卷，二百五十八帙。結集為大乘法藏。總體的和分別的條例如下所列：菩薩契經藏（五百六十三部，二千一百七十二卷，二百零三帙），菩薩調伏藏（二十六部，五十四卷，五帙），菩薩對法藏（九十七部，五百一十八卷，五十帙）。
大乘經重譯、單譯、合譯（四百三十二部，一千八百八十卷，一百七十九帙）
（查閱過去的記錄，都以單譯為先。現在這個目錄中以重譯的經書放在首位，原因是重譯的經書，文義完備充足，名相經過校正確定，所以放在最前面。另外，過去的記錄中只稱作『重譯』，現在改為『重單合譯』，是因為《大般若經》（Mahaprajnaparamita Sutra）有九會是單譯本，七會是重譯本；《大寶積經》（Maharatnakuta Sutra）有二十會是單譯本，二十九會是重譯本。只說『重譯』，涵蓋的意義不全面。其餘的經書也是這樣，所以叫做『重單合譯』。而且古代翻譯的經書，經文開頭都沒有……）
【English Translation】 English version: Record 7 (Total of 392 texts, 1055 fascicles)
The first of the 'Texts with Translations and Original Versions' record. Within this record, there are three sub-records: Record 1 of Bodhisattva Pitaka (686 texts, 2745 fascicles), Record 2 of Sravaka Pitaka (330 texts, 1762 fascicles), Record 3 of Records of Biographies of Sages and Worthies (108 texts, 541 fascicles).
The first of the Bodhisattva Pitaka within the 'Texts with Translations and Original Versions' record.
The Bodhisattva Pitaka (Bodhisattva-pitaka) is the teaching explained by the Mahayana (Great Vehicle). The master who expounds the teaching is the Dharmakaya (Dharmakaya), eternally present, without extinction or birth. The principle explained is the vast and true Suchness (Tathata), beyond names and forms. Generally, it encompasses the differences within the Tripitaka (Three Baskets); specifically, it includes the twelve divisions. Starting from the initial aspiration (bodhicitta) and ending with the Ten Bhumis (Ten Grounds), it contains the teachings of the Three Clear Knowledges (Trini Vidya) and Eight Liberations (Asta Vimoksha), the texts on the Six Perfections (Sat Paramitas) and Four Embracing Dharmas (Catur Sangrahavastu). All these categories belong to this Pitaka. Beginning from the Dingmao year of Emperor Ming of the Han Dynasty, up to the Gengwu year of my Kaiyuan era, the extant and circulating texts total 686, comprising 2745 fascicles in 258 cases. These are compiled into the Mahayana Dharma Pitaka. The general and specific categories are listed below: Bodhisattva Sutra Pitaka (563 texts, 2172 fascicles, 203 cases), Bodhisattva Vinaya Pitaka (26 texts, 54 fascicles, 5 cases), Bodhisattva Abhidharma Pitaka (97 texts, 518 fascicles, 50 cases).
Mahayana Sutras: Re-translations, Single Translations, and Combined Translations (432 texts, 1880 fascicles, 179 cases)
(Examining the old records, single translations were always listed first. In this record, re-translated sutras are placed at the beginning because the re-translated sutras have complete and sufficient meanings, and the terms have been corrected and finalized, hence their placement at the beginning. Furthermore, the old records simply called them 're-translations.' Now, the name is changed to 'Re-translations, Single Translations, and Combined Translations' because the 'Mahaprajnaparamita Sutra' has nine assemblies that are single translations and seven assemblies that are re-translations; the 'Maharatnakuta Sutra' has twenty assemblies that are single translations and twenty-nine assemblies that are re-translations. To only say 're-translations' does not fully encompass the meaning. The same applies to other sutras, hence the name 'Re-translations, Single Translations, and Combined Translations.' Moreover, anciently translated sutras did not have anything at the beginning of the sutra text...)
。譯人時代年月浸遠尋討莫知。失譯之言寔由於此。今尋諸舊錄。參定是非時代譯人具標經首。失譯之者載之於錄。庶釋尊遺教終六萬之修齡矣)。
般若部(新舊譯本及支流經並編於此總二十一部七百三十六卷七十三帙)
(般若經建初者謂諸佛之母也舊錄之中編比無次今此錄中大小乘經皆以部類編為次第小乘諸律據本末而為倫次大乘諸論以釋經者為先集解義者列之於后小乘諸論據有部次第發智為初六足居次毗婆沙等支派編末聖賢集傳內外兩分大夏神州東西有異欲使科條各別覽者易知)。◎大般若波羅蜜多經(六百卷六十帙大唐三藏玄奘于玉華宮寺譯出翻經圖)
右此經總四處十六會重單合譯具列如左。
第一會王舍城鷲峰山說(四百卷)。
右新譯單本從第一卷至第四百。
第二(重會)王舍城鷲峰山說(七十八卷第四譯)。
右新譯重本。與舊大品放光光贊般若同本異譯。從四百一卷至四百七十八。比于舊經闕無常啼等品。余意大同。
第三(重會)王舍城鷲峰山說(五十九卷)。
右新譯單本從四百七十九捲至五百三十七。
第四(重會)王舍城鷲峰山說(一十八卷第八譯)。
右新譯重本與舊道行小品明度長安品等同本異譯。從五百
【現代漢語翻譯】 譯經人的時代久遠，難以考證。翻譯的缺失正是由此而來。現在查閱各種舊的記錄，參考確定其正確與否，在經文的開頭標明翻譯的時代和譯經人。對於那些失去譯者的，則記載在目錄中。希望釋迦牟尼佛的遺教能夠延續六萬年的壽命。
般若部（新舊譯本以及支流經典都編纂在此，總共二十一部，七百三十六卷，七十三帙）
（關於《般若經》，建初時期的人認為它是諸佛之母。舊的目錄中編排沒有次序，現在這個目錄中，大乘和小乘的經典都按照部類編排次序，小乘的各種律典根據其本末而排列，大乘的各種論典以解釋經文的為先，彙集解釋意義的排列在後面，小乘的各種論典根據有部的次序，以《發智論》為首，六足論居次，毗婆沙等支派編排在最後，聖賢的集傳分為內外兩部分，大夏和神州在東西方有所不同，希望科條各自區別，方便讀者瞭解）。 ◎《大般若波羅蜜多經》（六百卷，六十帙，大唐三藏玄奘在玉華宮寺翻譯，有翻經圖）
右邊這部經總共有四個處所，十六次集會，重複和單獨翻譯的都詳細列在左邊。
第一次集會在王舍城鷲峰山宣說（四百卷）。
右邊是新翻譯的單本，從第一卷到第四百卷。
第二次（重複集會）在王舍城鷲峰山宣說（七十八卷，第四次翻譯）。
右邊是新翻譯的重本。與舊的《大品般若》、《放光般若》、《光贊般若》是同本不同譯。從第四百零一卷到第四百七十八卷。與舊經相比，缺少《常啼品》等品。其餘意思大致相同。
第三次（重複集會）在王舍城鷲峰山宣說（五十九卷）。
右邊是新翻譯的單本，從第四百七十九捲到第五百三十七卷。
第四次（重複集會）在王舍城鷲峰山宣說（一十八卷，第八次翻譯）。
右邊是新翻譯的重本，與舊的《道行般若》、《小品般若》、《明度般若》、《長安品般若》等是同本不同譯。從第五百
【English Translation】 The era and translators have faded into the distant past, making them difficult to ascertain. This is precisely why errors in translation occur. Now, after consulting various old records and verifying their accuracy, the era and translators are clearly indicated at the beginning of each scripture. Those whose translators are unknown are recorded in the catalog. It is hoped that the Shakyamuni Buddha's teachings will continue for sixty thousand years.
Prajna Section (New and old translations, as well as branch scriptures, are compiled here, totaling twenty-one titles, seven hundred and thirty-six volumes, and seventy-three cases)
(Regarding the 'Prajna Sutra', those in the Jianchu period considered it the mother of all Buddhas. The arrangement in the old catalogs lacked order. In this catalog, both Mahayana and Hinayana scriptures are arranged according to categories. The various Hinayana Vinayas are arranged according to their beginning and end. The various Mahayana treatises are prioritized by those that explain the scriptures, with collected interpretations listed afterward. The various Hinayana treatises are arranged according to the Sarvastivada order, starting with the 'Jnanaprasthana', followed by the six Pada treatises, with the Vibhasa and other branches placed at the end. The collections of biographies of sages and worthies are divided into internal and external sections. Daxia (Bactria) and Shenzhou (China) differ in the East and West. It is hoped that the categories will be distinct, making it easy for readers to understand.) ◎ 'The Great Prajna Paramita Sutra' (Six hundred volumes, sixty cases, translated by the Great Tang Tripitaka Xuanzang at Yuhua Palace Temple, with a translation illustration)
To the right, this sutra has a total of four locations and sixteen assemblies, with repeated and single translations listed in detail on the left.
The first assembly was preached at Vulture Peak Mountain in Rajagriha (four hundred volumes).
To the right is the newly translated single edition, from the first volume to the four hundredth volume.
The second (repeated assembly) was preached at Vulture Peak Mountain in Rajagriha (seventy-eight volumes, fourth translation).
To the right is the newly translated repeated edition. It is the same text but a different translation as the old 'Mahaprajnaparamita Sutra', 'Fangguang Prajna', and 'Guangzan Prajna'. From the four hundred and first volume to the four hundred and seventy-eighth volume. Compared to the old sutra, it lacks the 'Sadaprarudita' chapter and others. The remaining meaning is largely the same.
The third (repeated assembly) was preached at Vulture Peak Mountain in Rajagriha (fifty-nine volumes).
To the right is the newly translated single edition, from the four hundred and seventy-ninth volume to the five hundred and thirty-seventh volume.
The fourth (repeated assembly) was preached at Vulture Peak Mountain in Rajagriha (eighteen volumes, eighth translation).
To the right is the newly translated repeated edition. It is the same text but a different translation as the old 'Daoxing Prajna', 'Xiaopin Prajna', 'Mingdu Prajna', and 'Changanpin Prajna'. From the five hundredth
三十八卷至五百五十五。比于舊經亦闕常啼等品。余意不殊。
第五(重會)王舍城鷲峰山說(十卷)。
右新譯單本。從五百五十六卷至五百六十五。
第六(重會)王舍城鷲峰山說(八卷第二譯)。
右新譯重本。與舊勝天王般若同本異譯從五百六十六卷至五百七十三。
第七會室羅筏城給孤獨園說曼殊室利分(二卷第三譯)。
右新譯重本。與舊兩譯文殊般若同本異譯。當第五百七十四七十五卷。
第八(重會)室羅筏城給孤獨園說那伽室利分(一卷第三譯)。
右新譯重本。與舊𣽈首菩薩分衛經等同本異譯。當第五百七十六卷。
第九(重會)室羅筏城給孤獨園說能斷金剛分(一卷第四譯)。
右新譯重本。與新舊四譯金剛般若同本異譯。當第五百七十七卷。
第十會他化自在天王宮說般若理趣分(一卷第一譯)。
右新譯重本。與后譯實相般若同本異譯。當第五百七十八卷。
第十一(重會)室羅筏城給孤獨園說佈施波羅蜜多分(五卷)。
右新譯單本。從五百七十九捲至五百八十三。
第十二(重會)室羅筏城給孤獨園說凈戒波羅蜜多分(五卷)。
右新譯單本。從五百八十四卷至五百八十八。
【現代漢語翻譯】 現代漢語譯本：第三十八卷至第五百五十五卷。與舊經相比，也缺少常啼（Sadāprarudita）等品。其餘意思沒有不同。
第五會（重會）在王舍城（Rājagṛha）鷲峰山（Gṛdhrakūṭa）所說（十卷）。
右邊是新譯的單本。從第五百五十六卷至第五百六十五卷。
第六會（重會）在王舍城（Rājagṛha）鷲峰山（Gṛdhrakūṭa）所說（八卷，第二譯）。
右邊是新譯的重本。與舊的《勝天王般若》（Śrīdevendra-prajñā）是同本異譯，從第五百六十六卷至第五百七十三卷。
第七會在室羅筏城（Śrāvastī）給孤獨園（Jetavana-anāthapiṇḍada-ārāma）所說《曼殊室利分》（Mañjuśrī-vibhakta）（二卷，第三譯）。
右邊是新譯的重本。與舊的兩譯《文殊般若》（Mañjuśrī-prajñā）是同本異譯。在第五百七十四卷和第五百七十五卷。
第八會（重會）在室羅筏城（Śrāvastī）給孤獨園（Jetavana-anāthapiṇḍada-ārāma）所說《那伽室利分》（Nāgaśrī-vibhakta）（一卷，第三譯）。
右邊是新譯的重本。與舊的《𣽈首菩薩分衛經》（Ratna-śikhara-bodhisattva-piṇḍapāta-sūtra）等是同本異譯。在第五百七十六卷。
第九會（重會）在室羅筏城（Śrāvastī）給孤獨園（Jetavana-anāthapiṇḍada-ārāma）所說《能斷金剛分》（Vajracchedikā-vibhakta）（一卷，第四譯）。
右邊是新譯的重本。與新舊四譯《金剛般若》（Vajra-prajñā）是同本異譯。在第五百七十七卷。
第十會在他化自在天王宮（Paranirmita-vaśavartin）所說《般若理趣分》（Prajñā-naya-vibhakta）（一卷，第一譯）。
右邊是新譯的重本。與后譯《實相般若》（Tattva-prajñā）是同本異譯。在第五百七十八卷。
第十一會（重會）在室羅筏城（Śrāvastī）給孤獨園（Jetavana-anāthapiṇḍada-ārāma）所說《佈施波羅蜜多分》（Dāna-pāramitā-vibhakta）（五卷）。
右邊是新譯的單本。從第五百七十九捲至第五百八十三卷。
第十二會（重會）在室羅筏城（Śrāvastī）給孤獨園（Jetavana-anāthapiṇḍada-ārāma）所說《凈戒波羅蜜多分》（Śīla-pāramitā-vibhakta）（五卷）。
右邊是新譯的單本。從第五百八十四卷至第五百八十八卷。
【English Translation】 English version: Volume thirty-eight to five hundred and fifty-five. Compared to the old scripture, it also lacks chapters such as Sadāprarudita (常啼). The remaining meanings are not different.
The fifth assembly (repeated assembly) was spoken at Gṛdhrakūṭa (鷲峰山) in Rājagṛha (王舍城) (ten volumes).
On the right is a newly translated single edition. From volume five hundred and fifty-six to five hundred and sixty-five.
The sixth assembly (repeated assembly) was spoken at Gṛdhrakūṭa (鷲峰山) in Rājagṛha (王舍城) (eight volumes, second translation).
On the right is a newly translated repeated edition. It is a different translation of the same text as the old Śrīdevendra-prajñā (勝天王般若), from volume five hundred and sixty-six to five hundred and seventy-three.
The seventh assembly was spoken at Jetavana-anāthapiṇḍada-ārāma (給孤獨園) in Śrāvastī (室羅筏城), Mañjuśrī-vibhakta (曼殊室利分) (two volumes, third translation).
On the right is a newly translated repeated edition. It is a different translation of the same text as the old two translations of Mañjuśrī-prajñā (文殊般若). In volumes five hundred and seventy-four and five hundred and seventy-five.
The eighth assembly (repeated assembly) was spoken at Jetavana-anāthapiṇḍada-ārāma (給孤獨園) in Śrāvastī (室羅筏城), Nāgaśrī-vibhakta (那伽室利分) (one volume, third translation).
On the right is a newly translated repeated edition. It is a different translation of the same text as the old Ratna-śikhara-bodhisattva-piṇḍapāta-sūtra (𣽈首菩薩分衛經), etc. In volume five hundred and seventy-six.
The ninth assembly (repeated assembly) was spoken at Jetavana-anāthapiṇḍada-ārāma (給孤獨園) in Śrāvastī (室羅筏城), Vajracchedikā-vibhakta (能斷金剛分) (one volume, fourth translation).
On the right is a newly translated repeated edition. It is a different translation of the same text as the new and old four translations of Vajra-prajñā (金剛般若). In volume five hundred and seventy-seven.
The tenth assembly was spoken at Paranirmita-vaśavartin (他化自在天王宮), Prajñā-naya-vibhakta (般若理趣分) (one volume, first translation).
On the right is a newly translated repeated edition. It is a different translation of the same text as the later translation of Tattva-prajñā (實相般若). In volume five hundred and seventy-eight.
The eleventh assembly (repeated assembly) was spoken at Jetavana-anāthapiṇḍada-ārāma (給孤獨園) in Śrāvastī (室羅筏城), Dāna-pāramitā-vibhakta (佈施波羅蜜多分) (five volumes).
On the right is a newly translated single edition. From volume five hundred and seventy-nine to five hundred and eighty-three.
The twelfth assembly (repeated assembly) was spoken at Jetavana-anāthapiṇḍada-ārāma (給孤獨園) in Śrāvastī (室羅筏城), Śīla-pāramitā-vibhakta (凈戒波羅蜜多分) (five volumes).
On the right is a newly translated single edition. From volume five hundred and eighty-four to five hundred and eighty-eight.
第十三(重會)室羅筏城給孤獨園說安忍波羅蜜多分(一卷)。
右新譯單本當第五百八十九卷。
第十四(重會)室羅筏城給孤獨園說精進波羅蜜多分(一卷)。
右新譯單本。當第五百九十卷。
第十五(重會)王舍城鷲峰山說靜慮波羅蜜多分(二卷)。
右新譯單本。當第五百九十一九十二卷。
第十六會王舍城竹林園中白鷺池側說般若波羅蜜多分(八卷)。
右新譯單本。從五百九十三卷至第六百。放光般若波羅蜜經三十卷(或二十卷三帙)
西晉三藏無羅叉共竺叔蘭譯(第二譯)摩訶般若波羅蜜經四十卷(亦名大品般若經或三十卷四帙)
姚秦三藏鳩摩羅什共僧睿等譯(第二譯)光贊般若波羅蜜經十五卷(或十卷)
西晉三藏竺法護譯(第一譯)
右三經。與大般若第二會同本異譯。其光贊般若比于新經三分將一。至散花品後文並闕。又按姚秦僧睿小品序云。斯經正文凡有四種。是佛異時適化廣略之說也。其多者云有十萬偈。少者六百偈。此之大品即是天竺之中品也。準斯中品故。知與大經第二會同梵文也(龍樹菩薩造智度論釋大品經)。摩訶般若波羅蜜鈔經五卷(一名須菩提品亦名長安品)
符秦天竺沙門曇摩蜱共竺
【現代漢語翻譯】 現代漢語譯本： 第十三（重會）在室羅筏城（Śrāvastī，古印度城市）給孤獨園（Anāthapiṇḍika-ārāma，又稱祇園精舍）宣說安忍波羅蜜多分（一卷）。 右為新譯單本，應為第五百八十九卷。 第十四（重會）在室羅筏城（Śrāvastī，古印度城市）給孤獨園（Anāthapiṇḍika-ārāma，又稱祇園精舍）宣說精進波羅蜜多分（一卷）。 右為新譯單本，應為第五百九十卷。 第十五（重會）在王舍城（Rājagṛha，古印度城市）鷲峰山（Gṛdhrakūṭa，山名）宣說靜慮波羅蜜多分（二卷）。 右為新譯單本，應為第五百九十一、九十二卷。 第十六會在王舍城（Rājagṛha，古印度城市）竹林園中白鷺池側宣說般若波羅蜜多分（八卷）。 右為新譯單本，從第五百九十三卷至第六百卷。《放光般若波羅蜜經》三十卷（或二十卷三帙）。 西晉三藏無羅叉（Mokṣa）與竺叔蘭（Zhu Shulan）譯（第二譯）《摩訶般若波羅蜜經》四十卷（亦名《大品般若經》，或三十卷四帙）。 姚秦三藏鳩摩羅什（Kumārajīva）與僧睿等譯（第二譯）《光贊般若波羅蜜經》十五卷（或十卷）。 西晉三藏竺法護（Dharmarakṣa）譯（第一譯）。 右三經，與《大般若經》第二會同本異譯。其中《光贊般若》比于新經，內容約為三分之一。至散花品後文便缺失。又據姚秦僧睿《小品序》所說，此經正文凡有四種，是佛在不同時期適應不同情況所作的廣略之說。其多者云有十萬偈，少者六百偈。此之《大品》即是天竺之中的中品。據此中品，可知與《大經》第二會同梵文也（龍樹菩薩造《智度論》釋《大品經》）。《摩訶般若波羅蜜鈔經》五卷（一名《須菩提品》，亦名《長安品》）。 符秦天竺沙門曇摩蜱（Dharmapriya）共竺佛念譯。
【English Translation】 English version: Thirteenth (Repeated Assembly), at Śrāvastī (ancient Indian city), in the Anāthapiṇḍika-ārāma (also known as Jetavana Monastery), discoursing on the Section of Patience Pāramitā (one fascicle). This is a newly translated single fascicle, corresponding to the 589th fascicle. Fourteenth (Repeated Assembly), at Śrāvastī (ancient Indian city), in the Anāthapiṇḍika-ārāma (also known as Jetavana Monastery), discoursing on the Section of Diligence Pāramitā (one fascicle). This is a newly translated single fascicle, corresponding to the 590th fascicle. Fifteenth (Repeated Assembly), at Rājagṛha (ancient Indian city), on Gṛdhrakūṭa Mountain (Vulture Peak Mountain), discoursing on the Section of Dhyāna Pāramitā (two fascicles). This is a newly translated single fascicle, corresponding to the 591st and 592nd fascicles. Sixteenth Assembly, at Rājagṛha (ancient Indian city), in the Bamboo Grove Park, by the side of the White Heron Pond, discoursing on the Section of Prajñā Pāramitā (eight fascicles). This is a newly translated single fascicle, from the 593rd to the 600th fascicle. The 'Fang Guang Ban Ruo Bo Luo Mi Jing' (放光般若波羅蜜經, Sutra on the Perfection of Wisdom that Emits Light) in thirty fascicles (or twenty fascicles in three cases). Translated by Tripiṭaka Master Mokṣa (無羅叉) and Zhu Shulan (竺叔蘭) of the Western Jin Dynasty (second translation): 'Mahā Prajñā Pāramitā Sutra' in forty fascicles (also known as 'Dapin Banruo Jing' (大品般若經, Larger Version of the Perfection of Wisdom Sutra), or thirty fascicles in four cases). Translated by Tripiṭaka Master Kumārajīva (鳩摩羅什) with Sengrui (僧睿) and others of the Yao Qin Dynasty (second translation): 'Guang Zan Ban Ruo Bo Luo Mi Jing' (光讚般若波羅蜜經, Sutra on the Perfection of Wisdom with Radiant Praise) in fifteen fascicles (or ten fascicles). Translated by Tripiṭaka Master Dharmarakṣa (竺法護) of the Western Jin Dynasty (first translation). These three sutras are different translations of the same original text as the second assembly of the 'Mahāprajñāpāramitā Sutra'. Among them, the content of 'Guang Zan Ban Ruo' is about one-third compared to the new sutra. The text after the 'Scattering Flowers' chapter is missing. Furthermore, according to Sengrui's preface to the 'Smaller Version' during the Yao Qin Dynasty, there are four versions of this sutra, which are the Buddha's teachings adapted to different circumstances at different times, with varying degrees of detail. The longer versions are said to have 100,000 verses, while the shorter versions have 600 verses. This 'Dapin' (大品, Larger Version) is the middle version from India. Based on this middle version, it can be known that it shares the same Sanskrit text as the second assembly of the 'Great Sutra' (Nāgārjuna Bodhisattva composed the 'Mahāprajñāpāramitopadeśa' to explain the 'Dapin Sutra'). 'Mahā Prajñā Pāramitā Chao Jing' (摩訶般若波羅蜜鈔經, Excerpt Sutra of the Great Perfection of Wisdom) in five fascicles (also known as 'Subhuti Chapter' or 'Chang'an Chapter'). Translated by Śrāmaṇa Dharmapriya (曇摩蜱) from India during the Fu Qin Dynasty, together with Zhu Fonian (竺佛念).
佛念譯(第六譯)
右一經長房內典二錄云。是外國經鈔者。尋之未審也。據其文理乃與小品道行經等同本異譯。故初題云。摩訶般若波羅蜜經道行品第一。但文不足三分過二。準道行經后闕十品。
上二經二十卷二帙。道行般若波羅蜜經十卷(亦名般若道行品或八卷一帙)
後漢月支三藏支婁迦讖譯(第一譯)小品般若波羅蜜經十卷(或七卷或八卷一帙)
姚秦三藏鳩摩羅什譯(第七譯)大明度無極經四卷(亦直云大明度經或六卷)
吳月支優婆塞支謙譯(第三譯)
右四經。與大般若第四會。同本異譯(其西晉三藏竺法護譯新道行經但有其名而無其本諸藏縱有即與小品文同但題目異耳故不重出前後八譯五存三闕)。勝天王般若波羅蜜經七卷
陳優禪尼國王子月婆首那譯(第一譯)
右一經。與大般若第六會。同本異譯。
上二經十一卷同帙。文殊師利所說摩訶般若波羅蜜經二卷(或一卷二十一紙)
梁扶南三藏曼陀羅仙譯(第一譯)
右一經。亦名文殊般若波羅蜜經。初文無十重光。後文有一行三昧。文言文殊師利童真者是。又編入寶積在第四十六會。為與后經名同。恐有差錯。故復出之。文殊師利所說般若波羅蜜經一卷(二十紙)
【現代漢語翻譯】 現代漢語譯本 佛念譯（第六譯）
右一經，《長房內典二錄》云。是外國經鈔者。尋之未審也。據其文理，乃與《小品道行經》等同本異譯。故初題云：《摩訶般若波羅蜜經道行品第一》。但文不足三分過二。準《道行經》后闕十品。
上二經二十卷二帙。《道行般若波羅蜜經》十卷（亦名《般若道行品》或八卷一帙）
後漢月支三藏支婁迦讖（Lokaksema）（第一譯）《小品般若波羅蜜經》十卷（或七卷或八卷一帙）
姚秦三藏鳩摩羅什（Kumarajiva）（第七譯）《大明度無極經》四卷（亦直云《大明度經》或六卷）
吳月支優婆塞支謙（Zhiqian）（第三譯）
右四經。與《大般若》第四會。同本異譯（其西晉三藏竺法護（Dharmaraksa）譯《新道行經》但有其名而無其本，諸藏縱有，即與《小品》文同，但題目異耳，故不重出，前後八譯五存三闕）。《勝天王般若波羅蜜經》七卷
陳優禪尼國王子月婆首那（Upasunya）（第一譯）
右一經。與《大般若》第六會。同本異譯。
上二經十一卷同帙。《文殊師利所說摩訶般若波羅蜜經》二卷（或一卷二十一紙）
梁扶南三藏曼陀羅仙（Mandaradeva）（第一譯）
右一經。亦名《文殊般若波羅蜜經》。初文無十重光。後文有一行三昧。文言文殊師利（Manjusri）童真者是。又編入《寶積》在第四十六會。為與后經名同。恐有差錯。故復出之。《文殊師利所說般若波羅蜜經》一卷（二十紙）
【English Translation】 English version Buddha-recited Translation (Sixth Translation)
This one sutra is mentioned in the 'Changfang's Catalogue of Inner Classics'. It says, 'It is a foreign sutra manuscript.' Upon investigation, it is not yet clear. According to its text and principles, it is a different translation of the same original as the 'Smaller Perfection of Wisdom Sutra'. Therefore, the initial title says: 'Mahaprajnaparamita Sutra, Chapter 1 of the Practice of the Path'. However, the text is less than two-thirds complete. According to the 'Practice of the Path Sutra', the last ten chapters are missing.
The above two sutras comprise twenty scrolls in two cases. 'Perfection of Wisdom Sutra on the Practice of the Path', ten scrolls (also named 'Perfection of Wisdom Chapter on the Practice of the Path' or eight scrolls in one case).
Translated by Lokaksema (Lokaksema), a Tripitaka master from Yuezhi during the Later Han Dynasty (First Translation): 'Smaller Perfection of Wisdom Sutra', ten scrolls (or seven or eight scrolls in one case).
Translated by Kumarajiva (Kumarajiva), a Tripitaka master from the Yao Qin Dynasty (Seventh Translation): 'Great Illumination and Boundless Sutra', four scrolls (also simply called 'Great Illumination Sutra' or six scrolls).
Translated by Zhiqian (Zhiqian), an Upasaka from Yuezhi during the Wu Dynasty (Third Translation).
The above four sutras are different translations of the same original as the fourth assembly of the 'Great Perfection of Wisdom Sutra' (The 'New Practice of the Path Sutra' translated by Dharmaraksa (Dharmaraksa), a Tripitaka master from the Western Jin Dynasty, only has the name but not the original text. Even if it exists in various collections, it is the same as the text of the 'Smaller Version', only the title is different, so it is not repeated. Of the eight translations, five exist and three are missing). 'Victorious Heavenly King Perfection of Wisdom Sutra', seven scrolls.
Translated by Upasunya (Upasunya), a prince from Ujjeni during the Chen Dynasty (First Translation).
This one sutra is a different translation of the same original as the sixth assembly of the 'Great Perfection of Wisdom Sutra'.
The above two sutras comprise eleven scrolls in the same case. 'Manjusri's Discourse on the Great Perfection of Wisdom Sutra', two scrolls (or one scroll of twenty-one pages).
Translated by Mandaradeva (Mandaradeva), a Tripitaka master from Funan during the Liang Dynasty (First Translation).
This one sutra is also named 'Manjusri's Perfection of Wisdom Sutra'. The initial text does not have the ten layers of light. The later text has the One Practice Samadhi. The text speaks of Manjusri (Manjusri) as a pure youth. It is also compiled into the 'Ratnakuta Sutra' in the forty-sixth assembly. Because it has the same name as a later sutra, there may be errors, so it is presented again. 'Manjusri's Discourse on the Perfection of Wisdom Sutra', one scroll (twenty pages).
梁扶南三藏僧伽婆羅譯(拾遺編入第三譯)
右一經。初文有十重光。後文無一行三昧。文言文殊師利法王子者是。初嘆菩薩德及列菩薩名。此本稍廣。又此二經亦互有廣略。
右二經與大般若第七會曼殊室利分同本異譯。𣽈首菩薩無上清凈分衛經二卷(一名決了諸法如幻化三昧經)
宋沙門翔公于南海郡譯(第二譯)
右一經。與大般若第八會那伽室利分同本異譯。新舊相比舊經稍廣(前後三譯二存一闕)。金剛般若波羅蜜經一卷(舍衛國)
姚秦三藏鳩摩羅什譯(第一譯)金剛般若波羅蜜經一卷(婆伽婆)
元魏天竺三藏菩提留支譯(第二譯)金剛般若波羅蜜經一卷(祇樹林)
陳天竺三藏真諦譯(第三譯)能斷金剛般若波羅蜜多經一卷(室羅筏)
大唐三藏玄奘譯出內典錄(第四譯)能斷金剛般若波羅蜜多經一卷(名稱城)
大唐天后代三藏義凈譯(新編入錄第五譯)
右五經同本異譯。其第四本能斷般若。貞觀二十二年沙門玄奘從駕于玉華宮弘法臺譯。后至顯慶五年。于玉華寺翻大般若。即當第九能斷金剛分。全本編入更不重翻。準諸經例合入大部者即同別生。此錄之中不合過載。為與沙門義凈譯者名同。恐有差錯。故復出之(三師造論同
【現代漢語翻譯】 現代漢語譯本 梁扶南三藏僧伽婆羅譯（拾遺編入第三譯）
右一經。初文有十重光。後文無一行三昧。文言文殊師利（Manjusri）法王子者是。初嘆菩薩德及列菩薩名。此本稍廣。又此二經亦互有廣略。
右二經與大般若第七會曼殊室利（Manjusri）分同本異譯。𣽈首菩薩無上清凈分衛經二卷（一名決了諸法如幻化三昧經）
宋沙門翔公于南海郡譯（第二譯）
右一經。與大般若第八會那伽室利（Naga Sri）分同本異譯。新舊相比舊經稍廣（前後三譯二存一闕）。金剛般若波羅蜜經一卷（舍衛國）
姚秦三藏鳩摩羅什（Kumarajiva）譯（第一譯）金剛般若波羅蜜經一卷（婆伽婆）
元魏天竺三藏菩提留支（Bodhiruci）譯（第二譯）金剛般若波羅蜜經一卷（祇樹林）
陳天竺三藏真諦（Paramartha）譯（第三譯）能斷金剛般若波羅蜜多經一卷（室羅筏）
大唐三藏玄奘（Xuanzang）譯出內典錄（第四譯）能斷金剛般若波羅蜜多經一卷（名稱城）
大唐天后代三藏義凈（Yijing）譯（新編入錄第五譯）
右五經同本異譯。其第四本能斷般若。貞觀二十二年沙門玄奘（Xuanzang）從駕于玉華宮弘法臺譯。后至顯慶五年。于玉華寺翻大般若。即當第九能斷金剛分。全本編入更不重翻。準諸經例合入大部者即同別生。此錄之中不合過載。為與沙門義凈（Yijing）譯者名同。恐有差錯。故復出之（三師造論同
【English Translation】 English version Translated by Sanghavarman of Funan during the Liang Dynasty (Third translation, included in supplementary compilation)
This sutra has ten layers of light in the initial text and lacks the 'one practice samadhi' in the later text. The text refers to Manjusri (Manjusri), the Dharma Prince. It initially praises the virtues of the Bodhisattvas and lists their names. This version is slightly more extensive. Also, these two sutras vary in length and detail.
These two sutras are different translations of the same text as the Manjusri (Manjusri) section of the seventh assembly of the Great Perfection of Wisdom Sutra. Two volumes of the '𣽈首 Bodhisattva's Supreme Pure Alms-gathering Sutra' (also known as 'The Sutra of Decisively Understanding All Dharmas as Illusions Samadhi')
Translated by the monk Xiang Gong of the Song Dynasty in the Nanhai region (Second translation)
This sutra is a different translation of the same text as the Naga Sri (Naga Sri) section of the eighth assembly of the Great Perfection of Wisdom Sutra. Compared to the old version, the old sutra is slightly more extensive (of the three translations, two survive and one is missing). One volume of the Diamond Prajna Paramita Sutra (Shravasti)
Translated by Kumarajiva (Kumarajiva) of the Yao Qin Dynasty (First translation). One volume of the Diamond Prajna Paramita Sutra (Bhagavat)
Translated by Bodhiruci (Bodhiruci) of the Yuan Wei Dynasty from India (Second translation). One volume of the Diamond Prajna Paramita Sutra (Jetavana Grove)
Translated by Paramartha (Paramartha) of the Chen Dynasty from India (Third translation). One volume of the 'The Diamond Cutter Prajna Paramita Sutra' (Sravasti)
Translated by Xuanzang (Xuanzang) of the Great Tang Dynasty, recorded in the 'Inner Canon Records' (Fourth translation). One volume of the 'The Diamond Cutter Prajna Paramita Sutra' (Name City)
Translated by Yijing (Yijing) of the Great Tang Dynasty during the reign of Empress Wu Zetian (Newly compiled into the record, Fifth translation)
These five sutras are different translations of the same text. The fourth version is the 'Diamond Cutter Prajna'. In the twenty-second year of the Zhenguan era, the monk Xuanzang (Xuanzang) translated it at the Hongfa Terrace in Yuhua Palace while accompanying the emperor. Later, in the fifth year of the Xianqing era, he translated the Great Perfection of Wisdom Sutra at Yuhua Temple, which corresponds to the ninth 'Diamond Cutter' section. The complete version was included and not re-translated. According to the examples of other sutras, those that should be included in the major collection are treated as separate births. It should not be re-listed in this record. Because it shares the same name as the translator Yijing (Yijing), there might be confusion, so it is re-listed (the three masters created the same treatise).
釋此經)。實相般若波羅蜜經一卷
大唐天后代天竺三藏菩提流志譯(出大周錄第二譯)
右一經與大般若第十會般若理趣分同本異譯。而西域梵文有廣略二本。故實相理趣文意乃同況大小異。仁王護國般若波羅蜜經二卷(或云一卷)
姚秦三藏鳩摩羅什譯(第二譯三譯二闕)摩訶般若波羅蜜大明咒經一卷
姚秦三藏鳩摩羅什譯(出經題第一譯拾遺編入)般若波羅蜜多心經一卷
大唐三藏玄奘譯(出內典錄第二譯)
右二經同本異譯(前後三譯二存一闕其般若心經舊錄為單本新勘為重譯仁王般若等三經大義雖通大部全本大部中無是支派攝非從彼出)。
上十三經十五卷同帙。
寶積部(但諸會重本並次第編之總八十二部此以諸部合成故存本數上錄一百六十九卷一十七帙)大寶積經一百二十卷(一十二帙)
大唐南天竺三藏菩提流志等譯(新編入錄)
右此經新舊重單合譯共四十九會。合(古沓反)成一部(新舊共二十會單本新舊共二十九會重譯于中二十六會大唐三藏菩提流志新譯二十三會古譯及唐舊譯菩提流志勘梵本同編入會次具列如左)。第一三律儀會三卷
大唐三藏菩提流志新譯(第二譯)
右新譯重本。與舊大方廣三戒經同本異譯
【現代漢語翻譯】 現代漢語譯本 (解釋此經)。《實相般若波羅蜜經》一卷 大唐天后時代，天竺三藏菩提流志譯（出自《大周錄》第二譯） 右邊的這部經與《大般若經》第十會《般若理趣分》是同本異譯。而西域梵文有廣本和略本兩種。所以《實相理趣》的文意相同，只是篇幅大小不同。《仁王護國般若波羅蜜經》二卷（或說一卷） 姚秦三藏鳩摩羅什譯（第二譯，三譯缺二）《摩訶般若波羅蜜大明咒經》一卷 姚秦三藏鳩摩羅什譯（出自經題，第一譯，拾遺編入）《般若波羅蜜多心經》一卷 大唐三藏玄奘譯（出自《內典錄》第二譯） 右邊的這兩部經是同本異譯（前後有三次翻譯，現存兩次，缺失一次。其中的《般若心經》舊錄為單本，新勘定為重譯。《仁王般若》等三部經大義雖然與大部相通，但並非大部中的支派，不是從那裡出來的）。 以上十三部經，共十五卷，同在一個書帙中。 寶積部（只是各會的重譯本都按順序編排，總共有八十二部。這裡因為是各部合成，所以保留了本來的部數。上面記錄了一百六十九卷，十七個書帙）《大寶積經》一百二十卷（十二個書帙） 大唐南天竺三藏菩提流志等譯（新編入目錄） 右邊的這部經新舊重譯和單譯共有四十九會，合併(gǔ dá fǎn)成一部（新舊共有二十會，單本新舊共有二十九會，重譯其中二十六會，大唐三藏菩提流志新譯二十三會，古譯及唐舊譯菩提流志勘梵本一同編入會次，具體列在左邊）。第一《三律儀會》三卷 大唐三藏菩提流志新譯（第二譯） 右邊是新譯的重本。與舊《大方廣三戒經》是同本異譯。
【English Translation】 English version (Explaining this scripture). Śūnyatā-lakṣaṇa-prajñāpāramitā Sūtra (One fascicle) Translated by Tripiṭaka Bodhiruci (Bodhiruci) from India during the reign of Empress Zetian (Empress Zetian) of the Great Tang Dynasty (From the second translation in the Great Zhou Record) This scripture on the right is a different translation of the same text as the Prajñā-yukti-bhāga of the tenth assembly of the Mahā-prajñāpāramitā Sūtra. The Sanskrit versions in the Western Regions have both extensive and concise versions. Therefore, the meaning of Śūnyatā-lakṣaṇa-prajñā-yukti is the same, only the length differs. Benevolent Kings Prajñāpāramitā Sūtra (Two fascicles, or some say one fascicle) Translated by Tripiṭaka Kumārajīva (Kumārajīva) of the Yao Qin Dynasty (Second translation, two out of three translations are missing) Mahā-prajñāpāramitā-mahā-vidyā-mantra Sūtra (One fascicle) Translated by Tripiṭaka Kumārajīva of the Yao Qin Dynasty (From the scripture title, first translation, included in the supplement) Prajñāpāramitā Hṛdaya Sūtra (One fascicle) Translated by Tripiṭaka Xuanzang (Xuanzang) of the Great Tang Dynasty (From the second translation in the Catalogue of Inner Classics) The two scriptures on the right are different translations of the same text (There were three translations in total, two of which are extant, and one is missing. The Heart Sutra was previously recorded as a single version, but it has been newly determined to be a retranslation. Although the main ideas of the Benevolent Kings Prajñā and other three scriptures are similar to the larger collection, they are not branches of the larger collection and do not originate from it). The above thirteen scriptures, totaling fifteen fascicles, are in the same case. Ratnakūṭa Section (Only the retranslated versions of each assembly are arranged in order, totaling eighty-two sections. Here, because the sections are combined, the original number of sections is retained. The above records one hundred and sixty-nine fascicles, seventeen cases) Mahāratnakūṭa Sūtra (One hundred and twenty fascicles, twelve cases) Translated by Tripiṭaka Bodhiruci and others from South India during the Great Tang Dynasty (Newly included in the catalogue) The scripture on the right has a total of forty-nine assemblies in new and old retranslations and single translations, combined (gǔ dá fǎn) into one section (There are twenty assemblies in total for new and old, twenty-nine assemblies in total for single new and old, twenty-six assemblies are retranslated, Tripiṭaka Bodhiruci of the Great Tang Dynasty newly translated twenty-three assemblies, the old translations and old translations of the Tang Dynasty Bodhiruci examined the Sanskrit version and compiled them into the assembly sequence, which is listed on the left). First Trisaṃvara Assembly (Three fascicles) Newly translated by Tripiṭaka Bodhiruci of the Great Tang Dynasty (Second translation) The right is the newly translated retranslation. It is a different translation of the same text as the old Mahāvaipulya-trisaṃvara Sūtra.
。從第一卷至第三卷。第二無邊莊嚴會四卷
大唐三藏菩提流志新譯
右新譯單本。從第四卷至第七卷。第三密跡金剛力士會七卷
西晉三藏竺法護譯(勘同編入)
右舊譯單本。從第八卷至第十四。第四凈居天子會二卷
西晉三藏竺法護譯(出法上錄勘同編入)
右舊譯單本。本名菩薩說夢經。新改名凈居天子會。當第十五及十六卷(細詳文句與竺法護經稍不相類長房等錄皆云失譯法上錄中雲竺護出今者且依法上錄定)。第五無量壽如來會二卷
大唐三藏菩提流志新譯(第十一譯)
右新譯重本與舊無量清凈平等覺大阿彌陀無量壽經等同本異譯。當第十七十八卷。第六不動如來會二卷
大唐三藏菩提流志新譯(第三譯)
右新譯重本與舊阿閦佛國經等同本異譯。當第十九卷及二十卷。第七被甲莊嚴會五卷
大唐三藏菩提流志新譯
右新譯單本。從第二十一卷至第二十五。第八法界體性無分別會二卷
梁三藏曼陀羅仙譯(第二譯勘同編入)
右舊譯重本。與姚秦童壽所譯法界體性經同本異譯。當第二十六二十七卷(秦譯本闕)。第九大乘十法會一卷
元魏三藏佛陀扇多譯(第二譯勘同編入)
右舊譯重本。與梁
【現代漢語翻譯】 現代漢語譯本：從第一卷至第三卷：《第二無邊莊嚴會》四卷 大唐三藏菩提流志新譯 右新譯單本。從第四卷至第七卷：《第三密跡金剛力士會》七卷 西晉三藏竺法護譯(勘同編入) 右舊譯單本。從第八卷至第十四：《第四凈居天子會》二卷 西晉三藏竺法護譯(出法上錄勘同編入) 右舊譯單本。本名《菩薩說夢經》，新改名《凈居天子會》。當第十五及十六卷(細詳文句與竺法護經稍不相類，長房等錄皆云失譯，法上錄中雲竺護出，今者且依法上錄定)。《第五無量壽如來會》二卷 大唐三藏菩提流志新譯(第十一譯) 右新譯重本，與舊《無量清凈平等覺大阿彌陀無量壽經》等同本異譯。當第十七十八卷。《第六不動如來會》二卷 大唐三藏菩提流志新譯(第三譯) 右新譯重本，與舊《阿閦佛國經》等同本異譯。當第十九卷及二十卷。《第七被甲莊嚴會》五卷 大唐三藏菩提流志新譯 右新譯單本。從第二十一卷至第二十五。《第八法界體性無分別會》二卷 梁三藏曼陀羅仙譯(第二譯勘同編入) 右舊譯重本。與姚秦童壽所譯《法界體性經》同本異譯。當第二十六二十七卷(秦譯本闕)。《第九大乘十法會》一卷 元魏三藏佛陀扇多譯(第二譯勘同編入) 右舊譯重本。與梁
【English Translation】 English version: From Volume 1 to Volume 3: 'The Second Boundless Adornment Assembly,' Four Volumes. Newly translated by Tripitaka Bodhiruci of the Great Tang Dynasty. This is a newly translated single volume. From Volume 4 to Volume 7: 'The Third Assembly of the Vajra-wielding Secret Traces,' Seven Volumes. Translated by Tripitaka Dharmaraksa of the Western Jin Dynasty (collated and included). This is an old translated single volume. From Volume 8 to Volume 14: 'The Fourth Assembly of the Pure Abode Devas,' Two Volumes. Translated by Tripitaka Dharmaraksa of the Western Jin Dynasty (extracted from the 'Fa Shang Record,' collated and included). This is an old translated single volume. Originally named 'The Sutra of the Bodhisattva's Dream,' newly renamed 'The Assembly of the Pure Abode Devas.' It corresponds to Volumes 15 and 16 (a detailed examination of the text reveals it is somewhat dissimilar to Dharmaraksa's sutra; the records of Changfang and others all state it was a lost translation, while the 'Fa Shang Record' states it was translated by Dharmaraksa; for now, we will follow the 'Fa Shang Record' in determining this). 'The Fifth Assembly of the Immeasurable Life Tathagata,' Two Volumes. Newly translated by Tripitaka Bodhiruci of the Great Tang Dynasty (11th translation). This is a newly translated repeated version, being the same text but a different translation as the old 'Sutra of Immeasurable Purity, Equality, and Enlightenment, the Great Amitabha of Immeasurable Life,' etc. It corresponds to Volumes 17 and 18. 'The Sixth Assembly of the Immovable Tathagata,' Two Volumes. Newly translated by Tripitaka Bodhiruci of the Great Tang Dynasty (3rd translation). This is a newly translated repeated version, being the same text but a different translation as the old 'Akshobhya Buddha Land Sutra,' etc. It corresponds to Volume 19 and Volume 20. 'The Seventh Assembly of Armored Adornment,' Five Volumes. Newly translated by Tripitaka Bodhiruci of the Great Tang Dynasty. This is a newly translated single volume. From Volume 21 to Volume 25: 'The Eighth Assembly of the Undifferentiated Nature of the Dharmadhatu,' Two Volumes. Translated by Tripitaka Mandalasena of the Liang Dynasty (2nd translation, collated and included). This is an old translated repeated version, being the same text but a different translation as the 'Sutra of the Nature of the Dharmadhatu' translated by Kumarajiva of the Yao Qin Dynasty. It corresponds to Volumes 26 and 27 (the Qin translation is missing). 'The Ninth Assembly of the Ten Dharmas of the Mahayana,' One Volume. Translated by Tripitaka Buddhasanta of the Northern Wei Dynasty (2nd translation, collated and included). This is an old translated repeated version. And Liang
眾鎧所譯大乘十法經同本異譯(初云婆伽婆者是也)當第二十八卷(經本題為僧伽婆羅譯者誤也)。第十文殊師利普門會一卷
大唐三藏菩提流志新譯(第三譯)
右新譯重本。與舊普門品經等同本異譯。當第二十九卷。第十一出現光明會五卷
大唐三藏菩提流志新譯
右新譯單本。從第三十卷至第三十四。第十二菩薩藏會二十卷
大唐三藏玄奘譯(出內典錄勘同編入)
右唐舊譯單本。從第三十五卷至第五十四(其菩薩藏會準大周錄入重譯中雲與三卷菩薩藏經同本異譯者誤之甚也名目雖同多少全異檢尋文義更復差殊其三卷菩薩藏經亦編入此中即富樓那會是今改舊轍以為單譯)。第十三佛為阿難說處胎會一卷
大唐三藏菩提流志新譯(第二譯)
右新譯重本。與舊胞胎經同本異譯。當第五十五卷。第十四佛說入胎藏會二卷
大唐三藏義凈譯(勘同編入)
右唐舊譯單本。當第五十六卷及五十七(此入胎藏會本名佛為難陀說出家入胎經在根本說一切有部毗奈耶雜事第十一十二卷三藏義凈析出別行本菩提流志勘梵本同編入會次既不重譯故為單本又與雜寶藏經難陀為佛逼出家緣初雖少同后乃全異不合以為重譯此會及前會據其文理合入聲聞藏內今為編入寶積通
【現代漢語翻譯】 現代漢語譯本 《大乘十法經》同本異譯，由眾鎧所譯（最初稱為婆伽婆者即是此經），為第二十八卷（經本題為僧伽婆羅譯者有誤）。第十，《文殊師利普門會》一卷，
大唐三藏菩提流志新譯（第三譯）
右側為新譯的重譯本，與舊《普門品經》等同本異譯。為第二十九卷。第十一，《出現光明會》五卷，
大唐三藏菩提流志新譯
右側為新譯的單譯本。從第三十卷至第三十四卷。第十二，《菩薩藏會》二十卷，
大唐三藏玄奘譯（出自內典錄，勘同編入）
右側為唐朝舊譯的單譯本。從第三十五卷至第五十四卷（其《菩薩藏會》按照《大周錄》編入重譯本中，稱與三卷《菩薩藏經》同本異譯，這是極大的錯誤。名稱雖然相同，但篇幅多少完全不同，檢查文義后發現差異更大。那三卷《菩薩藏經》也編入此中，即富樓那會，現在改變舊例，作為單譯本）。第十三，《佛為阿難說處胎會》一卷，
大唐三藏菩提流志新譯（第二譯）
右側為新譯的重譯本。與舊《胞胎經》同本異譯。為第五十五卷。第十四，《佛說入胎藏會》二卷，
大唐三藏義凈譯（勘同編入）
右側為唐朝舊譯的單譯本。為第五十六卷及第五十七卷（此《入胎藏會》原本名為《佛為難陀說出家入胎經》，在《根本說一切有部毗奈耶雜事》第十一、十二卷中。三藏義凈將其析出，成為單獨流通的版本，菩提流志勘對梵文版本后一同編入會次，因為沒有重譯，所以作為單譯本。又與《雜寶藏經》中難陀為佛所迫出家的因緣，開始時略有相同，之後則完全不同，不應作為重譯本。此會及前一會根據其文理，應歸入聲聞藏內，現在編入《寶積》通藏中。
【English Translation】 English version The different translations of the Mahayana Ten Dharma Sutra, translated by Zhong Kai (initially referred to as Bhagavat), is the 28th volume (the title of the sutra mistakenly attributes the translation to Sanghavarman). The tenth, 'Manjushri Universal Gate Assembly' (《文殊師利普門會》) one volume,
Newly translated by Tripitaka Bodhiruci of the Great Tang Dynasty (third translation)
On the right is the newly translated retranslation, which is a different translation of the same text as the old 'Universal Gate Sutra' (《普門品經》). It is the 29th volume. The eleventh, 'Appearance of Light Assembly' (《出現光明會》) five volumes,
Newly translated by Tripitaka Bodhiruci of the Great Tang Dynasty
On the right is the newly translated single translation. From the 30th to the 34th volume. The twelfth, 'Bodhisattva Treasury Assembly' (《菩薩藏會》) twenty volumes,
Translated by Tripitaka Xuanzang of the Great Tang Dynasty (extracted from the Inner Canon Records and compiled after verification)
On the right is the old single translation from the Tang Dynasty. From the 35th to the 54th volume (the 'Bodhisattva Treasury Assembly' (《菩薩藏會》) was included in the retranslation according to the 'Great Zhou Record', claiming it to be a different translation of the same text as the three-volume 'Bodhisattva Treasury Sutra' (《菩薩藏經》), which is a great mistake. Although the names are the same, the length and content are completely different. After examining the text, the differences are even greater. The three-volume 'Bodhisattva Treasury Sutra' (《菩薩藏經》) is also included here, which is the Purna Assembly. Now, the old practice has been changed, and it is treated as a single translation). The thirteenth, 'The Assembly on the Buddha Speaking to Ananda about Conception' (《佛為阿難說處胎會》) one volume,
Newly translated by Tripitaka Bodhiruci of the Great Tang Dynasty (second translation)
On the right is the newly translated retranslation. It is a different translation of the same text as the old 'Embryo Sutra' (《胞胎經》). It is the 55th volume. The fourteenth, 'The Assembly on the Buddha Speaking about Entering the Womb Treasury' (《佛說入胎藏會》) two volumes,
Translated by Tripitaka Yijing of the Great Tang Dynasty (compiled after verification)
On the right is the old single translation from the Tang Dynasty. It is the 56th and 57th volumes (this 'Assembly on Entering the Womb Treasury' (《入胎藏會》) was originally named 'The Sutra on the Buddha Speaking to Nanda about Leaving Home and Entering the Womb' (《佛為難陀說出家入胎經》), found in the 11th and 12th volumes of the 'Vinaya Miscellaneous Matters of the Fundamental Sarvastivada School' (《根本說一切有部毗奈耶雜事》). Tripitaka Yijing extracted it and made it a separate circulating version. Bodhiruci verified it with the Sanskrit version and compiled it into the assembly sequence. Because it was not retranslated, it is treated as a single translation. Furthermore, the circumstances of Nanda being forced to leave home by the Buddha in the 'Miscellaneous Treasure Sutra' (《雜寶藏經》) are slightly similar at the beginning but completely different later on, so it should not be considered a retranslation. According to the text and reasoning, this assembly and the previous assembly should be included in the Sravaka Pitaka, but they are now included in the 'Ratnakuta' (《寶積》) general collection.
在菩薩藏收)。第十五文殊師利授記會三卷
大唐天后代于闐三藏實叉難陀譯(第三譯勘同編入)
右唐舊譯重本。與舊文殊師利佛土嚴凈經同本異譯。從第五十八卷至第六十。第十六菩薩見實會十六卷
高齊三藏那連提耶舍譯(勘同編入)
右舊譯單本。從第六十一卷至第七十六。第十七富樓那會三卷
姚秦三藏鳩摩羅什譯(第二譯勘同編入)
右舊譯重本。本名菩薩藏經。亦名大悲心經。與西晉竺法護所譯菩薩藏經同本異譯。從第七十七卷至第七十九(晉譯本闕)。第十八護國菩薩會二卷
隋三藏阇那崛多譯(出內典錄勘同編入)
右舊譯單本。當第八十卷及八十一。第十九郁伽長者會一卷
曹魏三藏康僧鎧譯(第三譯勘同編入)
右舊譯重本。與法鏡經及郁迦羅越問菩薩行經等同本異譯。當第八十二卷(經本題為康僧顗者誤也)。第二十無盡伏藏會二卷
大唐三藏菩提流志新譯
右新譯單本。當第八十三卷及第八十四。第二十一授幻師跋陀羅記會一卷
大唐三藏菩提流志新譯(第二譯)
右新譯重本。與舊幻士仁賢經同本異譯。當第八十五卷。第二十二大神變會二卷
大唐三藏菩提流志新譯
右新譯單本
【現代漢語翻譯】 現代漢語譯本：(在菩薩藏收錄)。第十五 文殊師利授記會三卷
大唐天后時代于闐三藏實叉難陀（Śikṣānanda）（意為『喜學』）譯（第三次翻譯，勘校后編入）
右側是唐朝舊譯的重譯本。與舊譯《文殊師利佛土嚴凈經》是同本不同譯。從第五十八卷至第六十卷。第十六 菩薩見實會十六卷
高齊三藏那連提耶舍（Narendrayaśas）（意為『勝賢』）譯（勘校后編入）
右側是舊譯的單行本。從第六十一卷至第七十六卷。第十七 富樓那會三卷
姚秦三藏鳩摩羅什（Kumārajīva）（意為『童壽』）譯（第二次翻譯，勘校后編入）
右側是舊譯的重譯本。原本名為《菩薩藏經》，也名為《大悲心經》。與西晉竺法護所譯《菩薩藏經》是同本不同譯。從第七十七卷至第七十九卷（晉譯本缺失）。第十八 護國菩薩會二卷
隋朝三藏阇那崛多（Jñānagupta）（意為『智護』）譯（出自《內典錄》，勘校后編入）
右側是舊譯的單行本。位於第八十卷和第八十一卷。第十九 郁伽長者會一卷
曹魏三藏康僧鎧（Kang Senghai）譯（第三次翻譯，勘校后編入）
右側是舊譯的重譯本。與《法鏡經》及《郁迦羅越問菩薩行經》等是同本不同譯。位於第八十二卷（經本題為康僧顗是錯誤的）。第二十 無盡伏藏會二卷
大唐三藏菩提流志（Bodhiruci）（意為『覺希』）新譯
右側是新譯的單行本。位於第八十三卷和第八十四卷。第二十一 授幻師跋陀羅記會一卷
大唐三藏菩提流志（Bodhiruci）（意為『覺希』）新譯（第二次翻譯）
右側是新譯的重譯本。與舊譯《幻士仁賢經》是同本不同譯。位於第八十五卷。第二十二 大神變會二卷
大唐三藏菩提流志（Bodhiruci）（意為『覺希』）新譯
右側是新譯的單行本
【English Translation】 English version: (Collected in the Bodhisattva Piṭaka). Fifteenth, Mañjuśrī's (文殊師利) Prophecy Assembly, three fascicles.
Translated by Śikṣānanda (實叉難陀) (meaning 'Joy of Learning'), Tripiṭaka master from Khotan during the reign of Empress Wu Zetian of the Great Tang Dynasty (Third translation, collated and included).
On the right is a revised edition of the old translation from the Tang Dynasty. It is a different translation of the same text as the old 'Mañjuśrī's Buddha Land Adornment Sutra'. From the fifty-eighth to the sixtieth fascicles. Sixteenth, Bodhisattva's Vision of Reality Assembly, sixteen fascicles.
Translated by Narendrayaśas (那連提耶舍) (meaning 'Glorious Fame'), Tripiṭaka master from the Northern Qi Dynasty (Collated and included).
On the right is a single edition of the old translation. From the sixty-first to the seventy-sixth fascicles. Seventeenth, Pūrṇa (富樓那) Assembly, three fascicles.
Translated by Kumārajīva (鳩摩羅什) (meaning 'Youthful Life'), Tripiṭaka master from the Yao Qin Dynasty (Second translation, collated and included).
On the right is a revised edition of the old translation. Originally named 'Bodhisattva Piṭaka Sutra', also known as 'Great Compassion Mind Sutra'. It is a different translation of the same text as the 'Bodhisattva Piṭaka Sutra' translated by Zhu Fahu of the Western Jin Dynasty. From the seventy-seventh to the seventy-ninth fascicles (The Jin translation is missing). Eighteenth, Nation-Protecting Bodhisattva Assembly, two fascicles.
Translated by Jñānagupta (阇那崛多) (meaning 'Wisdom Protection'), Tripiṭaka master from the Sui Dynasty (Extracted from the 'Catalogue of Inner Canon', collated and included).
On the right is a single edition of the old translation. Located in the eightieth and eighty-first fascicles. Nineteenth, Ugra (郁伽) Layman Assembly, one fascicle.
Translated by Kang Senghai (康僧鎧), Tripiṭaka master from the Cao Wei Dynasty (Third translation, collated and included).
On the right is a revised edition of the old translation. It is a different translation of the same text as the 'Dharma Mirror Sutra' and the 'Ugra Questions on Bodhisattva Practice Sutra', etc. Located in the eighty-second fascicle (The sutra title attributing it to Kang Sengyi is incorrect). Twentieth, Inexhaustible Hidden Treasure Assembly, two fascicles.
Newly translated by Bodhiruci (菩提流志) (meaning 'Awakened Aspiration'), Tripiṭaka master from the Great Tang Dynasty.
On the right is a single edition of the new translation. Located in the eighty-third and eighty-fourth fascicles. Twenty-first, Prophecy to the Illusionist Bhadra Assembly, one fascicle.
Newly translated by Bodhiruci (菩提流志) (meaning 'Awakened Aspiration'), Tripiṭaka master from the Great Tang Dynasty (Second translation).
On the right is a revised edition of the new translation. It is a different translation of the same text as the old 'Illusionist Renxian Sutra'. Located in the eighty-fifth fascicle. Twenty-second, Great Miraculous Transformation Assembly, two fascicles.
Newly translated by Bodhiruci (菩提流志) (meaning 'Awakened Aspiration'), Tripiṭaka master from the Great Tang Dynasty.
On the right is a single edition of the new translation.
。當第八十六卷及第八十七。第二十三摩訶迦葉會二卷
元魏優禪尼國王子月婆首那譯(勘同編入)
右舊譯單本。當第八十八卷及第八十九。第二十四優波離會一卷
大唐三藏菩提流志新譯(第二譯)
右新譯重本。與舊決定毗尼經同本異譯。當第九十卷。第二十五發勝志樂會二卷
大唐三藏菩提流志新譯(第三譯)
右新譯重本。與舊發覺凈心經同本異譯。當第九十一卷及第九十二。第二十六善臂菩薩會二卷
姚秦三藏鳩摩羅什譯(出法上錄勘同編入)
右舊譯單本。當第九十三卷及第九十四(此善臂會大周錄云與持人菩薩經及持世經善肩品經等同本異譯者非也尋其文理與持人經等義旨懸殊其善肩經從善臂經鈔出與法華經普門品同類既有斯異故為單譯)。第二十七善順菩薩會一卷
大唐三藏菩提流志新譯
右新譯單本。當第九十五卷。第二十八勤授長者會一卷
大唐三藏菩提流志新譯
右新譯單本。當第九十六卷。第二十九優陀延王會一卷
大唐三藏菩提流志新譯(第二譯)
右新譯重本。與舊優填王經同本異譯。當第九十七卷(新舊二經互有廣略)。第三十妙慧童女會兼后一卷
大唐三藏菩提流志新譯(第四譯
【現代漢語翻譯】 現代漢語譯本：當第八十六卷及第八十七卷。第二十三摩訶迦葉會（Mahākāśyapa-saṃgīti）二卷
元魏優禪尼國王子月婆首那譯(勘同編入)
右舊譯單本。當第八十八卷及第八十九卷。第二十四優波離會（Upāli-saṃgīti）一卷
大唐三藏菩提流志新譯(第二譯)
右新譯重本。與舊決定毗尼經同本異譯。當第九十卷。第二十五發勝志樂會（Adhimukti-cāga-saṃgīti）二卷
大唐三藏菩提流志新譯(第三譯)
右新譯重本。與舊發覺凈心經同本異譯。當第九十一卷及第九十二卷。第二十六善臂菩薩會（Bhadrapāṇi-bodhisattva-saṃgīti）二卷
姚秦三藏鳩摩羅什譯(出法上錄勘同編入)
右舊譯單本。當第九十三卷及第九十四卷(此善臂會大周錄云與持人菩薩經及持世經善肩品經等同本異譯者非也尋其文理與持人經等義旨懸殊其善肩經從善臂經鈔出與法華經普門品同類既有斯異故為單譯)。第二十七善順菩薩會（Subhadra-bodhisattva-saṃgīti）一卷
大唐三藏菩提流志新譯
右新譯單本。當第九十五卷。第二十八勤授長者會（Vīrya-datta-gṛhapati-saṃgīti）一卷
大唐三藏菩提流志新譯
右新譯單本。當第九十六卷。第二十九優陀延王會（Udayana-rāja-saṃgīti）一卷
大唐三藏菩提流志新譯(第二譯)
右新譯重本。與舊優填王經同本異譯。當第九十七卷(新舊二經互有廣略)。第三十妙慧童女會（Śrīmati-kumārī-saṃgīti）兼后一卷
大唐三藏菩提流志新譯(第四譯
【English Translation】 English version: Volume eighty-six and eighty-seven. The Twenty-third Mahākāśyapa-saṃgīti (Mahākāśyapa Assembly) in two volumes.
Translated by Prince Yueposhuna of the State of Ujjeni in the Northern Wei Dynasty (verified and included).
This is an old single-volume translation. Volume eighty-eight and eighty-nine. The Twenty-fourth Upāli-saṃgīti (Upāli Assembly) in one volume.
Newly translated by Tripitaka Bodhiruci of the Great Tang Dynasty (second translation).
This is a new re-translation. It is a different translation of the same text as the old Decisive Vinaya Sutra. Volume ninety. The Twenty-fifth Adhimukti-cāga-saṃgīti (Assembly on the Joy of Superior Aspiration) in two volumes.
Newly translated by Tripitaka Bodhiruci of the Great Tang Dynasty (third translation).
This is a new re-translation. It is a different translation of the same text as the old Sutra of Awakening Pure Mind. Volume ninety-one and ninety-two. The Twenty-sixth Bhadrapāṇi-bodhisattva-saṃgīti (Bhadrapāṇi Bodhisattva Assembly) in two volumes.
Translated by Tripitaka Kumārajīva of the Yao Qin Dynasty (verified and included from the Dharma Records).
This is an old single-volume translation. Volume ninety-three and ninety-four (The Great Zhou Record states that this Bhadrapāṇi Assembly is a different translation of the same text as the Sutra of Holding People Bodhisattva, the Sutra of Holding the World, and the Good Shoulder Chapter of the Sutra of Good Shoulders, but this is incorrect. Examining its text and principles, its meaning is vastly different from the Sutra of Holding People, etc. The Sutra of Good Shoulders is excerpted from the Sutra of Good Arms and is similar to the Universal Gate Chapter of the Lotus Sutra. Since there are these differences, it is a single translation). The Twenty-seventh Subhadra-bodhisattva-saṃgīti (Subhadra Bodhisattva Assembly) in one volume.
Newly translated by Tripitaka Bodhiruci of the Great Tang Dynasty.
This is a new single-volume translation. Volume ninety-five. The Twenty-eighth Vīrya-datta-gṛhapati-saṃgīti (Vīryadatta the Householder Assembly) in one volume.
Newly translated by Tripitaka Bodhiruci of the Great Tang Dynasty.
This is a new single-volume translation. Volume ninety-six. The Twenty-ninth Udayana-rāja-saṃgīti (King Udayana Assembly) in one volume.
Newly translated by Tripitaka Bodhiruci of the Great Tang Dynasty (second translation).
This is a new re-translation. It is a different translation of the same text as the old King Udayana Sutra. Volume ninety-seven (The new and old sutras have mutual expansions and abbreviations). The Thirtieth Śrīmati-kumārī-saṃgīti (Śrīmati Girl Assembly) and the following one volume.
Newly translated by Tripitaka Bodhiruci of the Great Tang Dynasty (fourth translation
)
右新譯重本。與舊兩譯須摩提經及流志先譯妙慧童女經同本異譯。當第九十八卷。從初至半(其先譯妙慧經本在東都尋之未獲)。第三十一恒河上優婆夷會(與前同卷)
大唐三藏菩提流志新譯
右新譯單本。當第九十八卷。從半至末。第三十二無畏德菩薩會一卷
元魏三藏佛陀扇多譯(第五譯勘同編入)
右舊譯重本。與阿阇世王女阿術達菩薩經等同本異譯。當第九十九卷。第三十三無垢施菩薩應辯會一卷
西晉居士聶道真譯(第二譯勘同編入)
右舊譯重本。與離垢施女經及得無垢女經同本異譯。當第一百卷(經本題為竺法護譯者誤也其離垢施女經是竺法護譯如后所顯)。第三十四功德寶華敷菩薩會兼后一卷
大唐三藏菩提流志新譯
右新譯單本。當第一百一卷。從初至半。第三十五善德天子會(與前同卷)
大唐三藏菩提流志新譯(第三譯)
右新譯重本。與流志先譯文殊師利所說不思議佛境界經同本異譯。當第一百一卷。從半至末。第三十六善住意天子會四卷
隋三藏達摩笈多譯(出內典錄第七譯勘同編入)
右舊譯重本。與如幻三昧經及聖善住意經等同本異譯。從第一百二捲至第一百五。第三十七阿阇世王子會(兼
【現代漢語翻譯】 現代漢語譯本 右新譯重本。與舊兩譯《須摩提經》（Sumati Sutra）及菩提流志先譯《妙慧童女經》（Mañjuśrīkumārī Sutra）同本異譯。當第九十八卷。從初至半（其先譯《妙慧經》本在東都尋之未獲）。第三十一《恒河上優婆夷會》（Ganges Upasika Assembly）（與前同卷）。 大唐三藏菩提流志新譯 右新譯單本。當第九十八卷。從半至末。第三十二《無畏德菩薩會》（Fearless Virtue Bodhisattva Assembly）一卷。 元魏三藏佛陀扇多譯（第五譯勘同編入） 右舊譯重本。與《阿阇世王女阿術達菩薩經》（Ajatashatru's Daughter Achuta Bodhisattva Sutra）等同本異譯。當第九十九卷。第三十三《無垢施菩薩應辯會》（Immaculate Giving Bodhisattva's Eloquence Assembly）一卷。 西晉居士聶道真譯（第二譯勘同編入） 右舊譯重本。與《離垢施女經》（Vimaladatta Sutra）及《得無垢女經》（Attaining Immaculate Daughter Sutra）同本異譯。當第一百卷（經本題為竺法護譯者誤也，其《離垢施女經》是竺法護譯，如后所顯）。第三十四《功德寶華敷菩薩會》（Meritorious Jewel Flower Spreading Bodhisattva Assembly）兼后一卷。 大唐三藏菩提流志新譯 右新譯單本。當第一百一卷。從初至半。第三十五《善德天子會》（Good Virtue Deva Assembly）（與前同卷）。 大唐三藏菩提流志新譯（第三譯） 右新譯重本。與菩提流志先譯《文殊師利所說不思議佛境界經》（Mañjuśrī's Discourse on the Inconceivable Buddha Realm Sutra）同本異譯。當第一百一卷。從半至末。第三十六《善住意天子會》（Good Dwelling Intent Deva Assembly）四卷。 隋三藏達摩笈多譯（出內典錄第七譯勘同編入） 右舊譯重本。與《如幻三昧經》（Like Illusion Samadhi Sutra）及《聖善住意經》（Holy Good Dwelling Intent Sutra）等同本異譯。從第一百二捲至第一百五。第三十七《阿阇世王子會》（Ajatashatru's Prince Assembly）（兼
【English Translation】 English version Right, newly translated and re-edited version. It is a different translation of the same text as the old two translations of the Sumati Sutra and Bodhiruchi's earlier translation of the Mañjuśrīkumārī Sutra. It belongs to the 98th fascicle, from the beginning to the middle (the earlier translated version of the Mañjuśrīkumārī Sutra was searched for in Dongdu but not found). 31st Assembly: Ganges Upasika Assembly (same fascicle as the previous one). Newly translated by Tripitaka Master Bodhiruchi of the Great Tang Dynasty. Right, newly translated single version. It belongs to the 98th fascicle, from the middle to the end. 32nd Assembly: Fearless Virtue Bodhisattva Assembly, one fascicle. Translated by Tripitaka Master Buddhashanta of the Yuan Wei Dynasty (5th translation collated and included). Right, old translation and re-edited version. It is a different translation of the same text as the Ajatashatru's Daughter Achuta Bodhisattva Sutra. It belongs to the 99th fascicle. 33rd Assembly: Immaculate Giving Bodhisattva's Eloquence Assembly, one fascicle. Translated by Upasaka Nie Daozhen of the Western Jin Dynasty (2nd translation collated and included). Right, old translation and re-edited version. It is a different translation of the same text as the Vimaladatta Sutra and the Attaining Immaculate Daughter Sutra. It belongs to the 100th fascicle (the title of the sutra mistakenly attributes the translation to Zhu Fahu; the Vimaladatta Sutra was indeed translated by Zhu Fahu, as will be shown later). 34th Assembly: Meritorious Jewel Flower Spreading Bodhisattva Assembly, plus one fascicle at the end. Newly translated by Tripitaka Master Bodhiruchi of the Great Tang Dynasty. Right, newly translated single version. It belongs to the 101st fascicle, from the beginning to the middle. 35th Assembly: Good Virtue Deva Assembly (same fascicle as the previous one). Newly translated by Tripitaka Master Bodhiruchi of the Great Tang Dynasty (3rd translation). Right, newly translated and re-edited version. It is a different translation of the same text as Bodhiruchi's earlier translation of the Mañjuśrī's Discourse on the Inconceivable Buddha Realm Sutra. It belongs to the 101st fascicle, from the middle to the end. 36th Assembly: Good Dwelling Intent Deva Assembly, four fascicles. Translated by Tripitaka Master Dharmagupta of the Sui Dynasty (from the Inner Canon Records, 7th translation collated and included). Right, old translation and re-edited version. It is a different translation of the same text as the Like Illusion Samadhi Sutra and the Holy Good Dwelling Intent Sutra. From the 102nd to the 105th fascicle. 37th Assembly: Ajatashatru's Prince Assembly (including
后三卷)
大唐三藏菩提流志新譯(第三譯)
右新譯重本。與舊太子刷護太子和休二經同本異譯。當第一百六卷。從初至半。第三十八大乘方便會(兼前三卷)
東晉天竺居士竺難提譯(第三譯勘同編入)
右舊譯重本。與慧上菩薩問大善權經等同本異譯。從第一百六卷半至一百八卷盡(經本題云西晉者誤)。第三十九賢護長者會二卷
隋三藏阇那崛多譯(第一譯勘同編入)
右舊譯重本。本名移識經。新改名賢護長者會(本移識經無證信序今寶積中者新加之)與顯識經同本異譯。當第一百九卷及一百一十。第四十凈信童女會(兼后三會同卷)
大唐三藏菩提流志新譯
右新譯單本。當第一百一十一卷初。第四十一彌勒菩薩問八法會
元魏三藏菩提留支譯(第三譯勘同編入)
右舊譯重本。本名彌勒菩薩所問經。與大乘方等要慧經同本異譯。當第一百一十一卷中(此八法會有釋論五卷其要慧經文少略耳)。第四十二彌勒菩薩所問會(兼前三會同卷)
大唐三藏菩提流志新譯(第三譯)
右新譯重本。與舊彌勒菩薩所問本願經等同本異譯。當第一百一十一卷末(經本題為西晉竺法護譯者錯也其舊本願經是竺法護譯如后所顯)。第四十三普
【現代漢語翻譯】 現代漢語譯本 《寶積經》后三卷
大唐三藏菩提流志新譯（第三次翻譯）
右邊是新翻譯的重譯本。與舊譯本《太子刷護太子經》和《休太子經》是同本不同譯。對應第一百零六卷，從開始到一半。第三十八會，大乘方便會（包含前三卷）。
東晉天竺居士竺難提譯（第三次翻譯，勘同編入）
右邊是舊翻譯的重譯本。與《慧上菩薩問大善權經》等是同本不同譯。從第一百零六卷一半到第一百零八卷結束（經書的題目寫著西晉是錯誤的）。第三十九會，賢護長者會，共兩卷。
隋三藏阇那崛多譯（第一次翻譯，勘同編入）
右邊是舊翻譯的重譯本。原本的名字是《移識經》，新改名為《賢護長者會》（原本的《移識經》沒有證信序，現在《寶積經》中的是新加的）。與《顯識經》是同本不同譯。對應第一百零九卷和第一百一十卷。第四十會，凈信童女會（包含后三會，在同一卷）。
大唐三藏菩提流志新譯
右邊是新翻譯的單譯本。對應第一百一十一卷的開頭。第四十一會，彌勒菩薩（Maitreya Bodhisattva）問八法會。
元魏三藏菩提留支譯（第三次翻譯，勘同編入）
右邊是舊翻譯的重譯本。原本的名字是《彌勒菩薩所問經》。與《大乘方等要慧經》是同本不同譯。對應第一百一十一卷中間（這個八法會有釋論五卷，只是《要慧經》的文字少而簡略）。第四十二會，彌勒菩薩（Maitreya Bodhisattva）所問會（包含前三會，在同一卷）。
大唐三藏菩提流志新譯（第三次翻譯）
右邊是新翻譯的重譯本。與舊譯本《彌勒菩薩所問本願經》等是同本不同譯。對應第一百一十一卷末尾（經書的題目寫著西晉竺法護（Dharmaraksa）翻譯是錯誤的，舊的《本願經》是竺法護（Dharmaraksa）翻譯的，如後面所顯示）。第四十三會，普明菩薩（Samantabhadra Bodhisattva）會。
【English Translation】 English version The Last Three Volumes of the Ratnakuta Sutra
Newly Translated by Tripitaka Bodhiruci of the Great Tang Dynasty (Third Translation)
The above is a newly translated revised edition. It is the same text but a different translation from the old translations of the 'Suddhodana Sutra' and the 'Ksuma Sutra'. It corresponds to the 106th volume, from the beginning to the middle. The 38th assembly, the Great Vehicle Expedient Means Assembly (including the previous three volumes).
Translated by the Indian Upasaka Zhiqian of the Eastern Jin Dynasty (Third Translation, Collated and Included)
The above is an old translated revised edition. It is the same text but a different translation from the 'Mahakashyapa's Questioning of Great Skillful Means Sutra', etc. It runs from the middle of the 106th volume to the end of the 108th volume (the title of the sutra stating Western Jin is incorrect). The 39th assembly, the Elder Bhadrapala Assembly, in two volumes.
Translated by Tripitaka Jnanagupta of the Sui Dynasty (First Translation, Collated and Included)
The above is an old translated revised edition. The original name was the 'Transfer of Consciousness Sutra'. It has been newly renamed the 'Elder Bhadrapala Assembly' (the original 'Transfer of Consciousness Sutra' did not have a certification preface; the one now in the Ratnakuta is newly added). It is the same text but a different translation from the 'Manifestation of Consciousness Sutra'. It corresponds to the 109th and 110th volumes. The 40th assembly, the Pure Faith Maiden Assembly (including the following three assemblies, in the same volume).
Newly Translated by Tripitaka Bodhiruci of the Great Tang Dynasty
The above is a newly translated single edition. It corresponds to the beginning of the 111th volume. The 41st assembly, Maitreya Bodhisattva's (Maitreya Bodhisattva) Questioning of the Eight Dharmas Assembly.
Translated by Tripitaka Bodhiruci of the Yuan Wei Dynasty (Third Translation, Collated and Included)
The above is an old translated revised edition. The original name was the 'Sutra of Questions Asked by Maitreya Bodhisattva (Maitreya Bodhisattva)'. It is the same text but a different translation from the 'Great Vehicle Equal Wisdom Sutra'. It corresponds to the middle of the 111th volume (this Eight Dharmas Assembly has a commentary in five volumes; the text of the 'Essential Wisdom Sutra' is shorter and more concise). The 42nd assembly, the Assembly of Questions Asked by Maitreya Bodhisattva (Maitreya Bodhisattva) (including the previous three assemblies, in the same volume).
Newly Translated by Tripitaka Bodhiruci of the Great Tang Dynasty (Third Translation)
The above is a newly translated revised edition. It is the same text but a different translation from the old translation of the 'Original Vow Sutra of Questions Asked by Maitreya Bodhisattva (Maitreya Bodhisattva)', etc. It corresponds to the end of the 111th volume (the title of the sutra stating it was translated by Dharmaraksa (Dharmaraksa) of the Western Jin Dynasty is incorrect; the old 'Original Vow Sutra' was translated by Dharmaraksa (Dharmaraksa), as shown later). The 43rd assembly, the Samantabhadra Bodhisattva (Samantabhadra Bodhisattva) Assembly.
明菩薩會一卷
失譯(今附秦錄勘同編入第三譯)
右舊譯重本。是舊單卷大寶積經。新改名普明菩薩會。與摩訶衍寶嚴佛遺日摩尼寶二經同本異譯。當第一百一十二卷(此舊寶積經有釋論四卷)。第四十四寶梁聚會二卷
北涼沙門釋道龔譯(勘同編入)
右舊譯單本。當第一百一十三卷及一百一十四。第四十五無盡慧菩薩會(兼后二卷)
大唐三藏菩提流志新譯
右新譯單本。當第一百一十五卷初。第四十六文殊說般若會(兼前二卷)
梁三藏曼陀羅仙譯(第一譯勘同編入)
右舊譯重本。與大般若曼殊室利分及眾鎧所譯文殊般若同本異譯。從第一百一十五卷中至一百一十六卷末(經本題為僧伽婆羅譯者誤也)。第四十七寶髻菩薩會二卷
西晉三藏竺法護譯(別品第二譯勘同編入)
右舊譯重本。亦名菩薩凈行經。與大集寶髻品及康僧會所出菩薩凈行經同本異譯。當第一百一十七卷及一百一十八(此寶髻會有釋論一卷)。第四十八勝鬘夫人會一卷
大唐三藏菩提流志新譯(第三譯)
右新譯重本。與舊勝鬘師子吼一乘大方便經等同本異譯。當第一百一十九卷。第四十九廣博仙人會一卷
大唐三藏菩提流志新譯(第二譯)
【現代漢語翻譯】 現代漢語譯本 《明菩薩會》一卷
失譯（今附秦錄勘同編入第三譯）
右舊譯重本。是舊單卷《大寶積經》。新改名《普明菩薩會》。與《摩訶衍寶嚴佛遺日摩尼寶二經》同本異譯。當第一百一十二卷（此舊《寶積經》有釋論四卷）。第四十四《寶梁聚會》二卷
北涼沙門釋道龔譯（勘同編入）
右舊譯單本。當第一百一十三卷及一百一十四。第四十五《無盡慧菩薩會》（兼后二卷）
大唐三藏菩提流志新譯
右新譯單本。當第一百一十五卷初。第四十六《文殊說般若會》（兼前二卷）
梁三藏曼陀羅仙譯（第一譯勘同編入）
右舊譯重本。與《大般若曼殊室利分》及眾鎧所譯《文殊般若》同本異譯。從第一百一十五卷中至一百一十六卷末（經本題為僧伽婆羅譯者誤也）。第四十七《寶髻菩薩會》二卷
西晉三藏竺法護譯（別品第二譯勘同編入）
右舊譯重本。亦名《菩薩凈行經》。與《大集寶髻品》及康僧會所出《菩薩凈行經》同本異譯。當第一百一十七卷及一百一十八（此《寶髻會》有釋論一卷）。第四十八《勝鬘夫人會》一卷
大唐三藏菩提流志新譯（第三譯）
右新譯重本。與舊《勝鬘師子吼一乘大方便經》等同本異譯。當第一百一十九卷。第四十九《廣博仙人會》一卷
大唐三藏菩提流志新譯（第二譯） English version 《Ming Pusa Hui (Discourse on the Enlightening Bodhisattva)》, One Scroll
Lost in Translation (Now Attached to the Qin Record, Collated and Included as the Third Translation)
This is a revised edition of an old translation. It is the old single-scroll 《Da Bao Ji Jing (Mahāratnakūṭa Sūtra, Sutra of the Great Treasure Heap)》. It is newly renamed 《Pu Ming Pusa Hui (Discourse on Universal Illumination Bodhisattva)》. It is a different translation of the same text as the 《Mahāyāna Bao Yan Fo Yi Ri Mo Ni Bao Er Jing (Two Sutras: Mahāyāna Jewel Adornment Buddha's Remaining Sun Mani Jewel)》. It corresponds to the 112th scroll (This old 《Bao Ji Jing》 has four scrolls of commentary). 44th: 《Bao Liang Ju Hui (Assembly of the Jeweled Beam)》, Two Scrolls
Translated by Śramaṇa Shi Dao Gong of Northern Liang (Collated and Included)
This is a single edition of an old translation. It corresponds to the 113th and 114th scrolls. 45th: 《Wu Jin Hui Pusa Hui (Discourse on the Bodhisattva of Endless Wisdom)》 (Including the following two scrolls)
Newly Translated by Tripitaka Master Bodhiruci of the Great Tang Dynasty
This is a single edition of a new translation. It corresponds to the beginning of the 115th scroll. 46th: 《Wen Shu Shuo Ban Ruo Hui (Discourse on Mañjuśrī's Prajñā)》 (Including the preceding two scrolls)
Translated by Tripitaka Master Mandarasena of the Liang Dynasty (First Translation, Collated and Included)
This is a revised edition of an old translation. It is a different translation of the same text as the 《Da Ban Ruo Man Shu Shi Li Fen (Mañjuśrī Section of the Great Prajñāpāramitā)》 and the 《Wen Shu Ban Ruo (Mañjuśrī's Prajñā)》 translated by the assembly of armors. From the middle of the 115th scroll to the end of the 116th scroll (The sutra title mistakenly attributes the translation to Saṃghavarman). 47th: 《Bao Ji Pusa Hui (Discourse on the Bodhisattva Ratnaketu)》, Two Scrolls
Translated by Tripitaka Master Zhu Fahu of the Western Jin Dynasty (Separate Chapter, Second Translation, Collated and Included)
This is a revised edition of an old translation. It is also named 《Pusa Jing Xing Jing (Sutra on the Pure Conduct of Bodhisattvas)》. It is a different translation of the same text as the 《Da Ji Bao Ji Pin (Ratnaketu Chapter of the Mahāsaṃnipāta)》 and the 《Pusa Jing Xing Jing (Sutra on the Pure Conduct of Bodhisattvas)》 produced by Kang Senghui. It corresponds to the 117th and 118th scrolls (This 《Bao Ji Hui》 has one scroll of commentary). 48th: 《Sheng Man Furen Hui (Discourse on the Śrīmālādevī)》, One Scroll
Newly Translated by Tripitaka Master Bodhiruci of the Great Tang Dynasty (Third Translation)
This is a revised edition of a new translation. It is a different translation of the same text as the old 《Sheng Man Shi Zi Hou Yi Cheng Da Fang Bian Jing (Śrīmālādevī Siṃhanāda Sūtra, Sutra of the Lion's Roar of Śrīmālādevī and the Great Expedient of the One Vehicle)》, etc. It corresponds to the 119th scroll. 49th: 《Guang Bo Xian Ren Hui (Discourse on the Extensive and Learned Hermit)》, One Scroll
Newly Translated by Tripitaka Master Bodhiruci of the Great Tang Dynasty (Second Translation)
【English Translation】 English version 《Ming Pusa Hui (Discourse on the Enlightening Bodhisattva)》, One Scroll
Lost in Translation (Now Attached to the Qin Record, Collated and Included as the Third Translation)
This is a revised edition of an old translation. It is the old single-scroll 《Da Bao Ji Jing (Mahāratnakūṭa Sūtra, Sutra of the Great Treasure Heap)》. It is newly renamed 《Pu Ming Pusa Hui (Discourse on Universal Illumination Bodhisattva)》. It is a different translation of the same text as the 《Mahāyāna Bao Yan Fo Yi Ri Mo Ni Bao Er Jing (Two Sutras: Mahāyāna Jewel Adornment Buddha's Remaining Sun Mani Jewel)》. It corresponds to the 112th scroll (This old 《Bao Ji Jing》 has four scrolls of commentary). 44th: 《Bao Liang Ju Hui (Assembly of the Jeweled Beam)》, Two Scrolls
Translated by Śramaṇa Shi Dao Gong of Northern Liang (Collated and Included)
This is a single edition of an old translation. It corresponds to the 113th and 114th scrolls. 45th: 《Wu Jin Hui Pusa Hui (Discourse on the Bodhisattva of Endless Wisdom)》 (Including the following two scrolls)
Newly Translated by Tripitaka Master Bodhiruci of the Great Tang Dynasty
This is a single edition of a new translation. It corresponds to the beginning of the 115th scroll. 46th: 《Wen Shu Shuo Ban Ruo Hui (Discourse on Mañjuśrī's Prajñā)》 (Including the preceding two scrolls)
Translated by Tripitaka Master Mandarasena of the Liang Dynasty (First Translation, Collated and Included)
This is a revised edition of an old translation. It is a different translation of the same text as the 《Da Ban Ruo Man Shu Shi Li Fen (Mañjuśrī Section of the Great Prajñāpāramitā)》 and the 《Wen Shu Ban Ruo (Mañjuśrī's Prajñā)》 translated by the assembly of armors. From the middle of the 115th scroll to the end of the 116th scroll (The sutra title mistakenly attributes the translation to Saṃghavarman). 47th: 《Bao Ji Pusa Hui (Discourse on the Bodhisattva Ratnaketu)》, Two Scrolls
Translated by Tripitaka Master Zhu Fahu of the Western Jin Dynasty (Separate Chapter, Second Translation, Collated and Included)
This is a revised edition of an old translation. It is also named 《Pusa Jing Xing Jing (Sutra on the Pure Conduct of Bodhisattvas)》. It is a different translation of the same text as the 《Da Ji Bao Ji Pin (Ratnaketu Chapter of the Mahāsaṃnipāta)》 and the 《Pusa Jing Xing Jing (Sutra on the Pure Conduct of Bodhisattvas)》 produced by Kang Senghui. It corresponds to the 117th and 118th scrolls (This 《Bao Ji Hui》 has one scroll of commentary). 48th: 《Sheng Man Furen Hui (Discourse on the Śrīmālādevī)》, One Scroll
Newly Translated by Tripitaka Master Bodhiruci of the Great Tang Dynasty (Third Translation)
This is a revised edition of a new translation. It is a different translation of the same text as the old 《Sheng Man Shi Zi Hou Yi Cheng Da Fang Bian Jing (Śrīmālādevī Siṃhanāda Sūtra, Sutra of the Lion's Roar of Śrīmālādevī and the Great Expedient of the One Vehicle)》, etc. It corresponds to the 119th scroll. 49th: 《Guang Bo Xian Ren Hui (Discourse on the Extensive and Learned Hermit)》, One Scroll
Newly Translated by Tripitaka Master Bodhiruci of the Great Tang Dynasty (Second Translation)
右新譯重本。與舊毗耶娑問經同本異譯。當第一百二十卷(其新譯本比于舊經後文不足向少一紙或有將舊經續入者欲使意珠圓滿故也)。大方廣三戒經三卷
北涼天竺三藏曇無讖譯(出法上錄第一譯)
右一經與寶積第一三律儀會同本異譯。無量清凈平等覺經二卷(亦直云無量清凈經第二譯)
後漢月支三藏支婁迦讖譯阿彌陀經二卷(內題云阿彌陀三耶三佛薩樓佛檀過度人道經)
吳月支優婆塞支謙字恭明譯(第三譯)無量壽經二卷
曹魏天竺三藏康僧鎧譯(第四譯)
右三經。與寶積第五無量壽會同本異譯(此第五會新舊十一譯七譯闕本天親菩薩依經義造論一卷)。
上四經九卷同帙。阿閦佛國經二卷(一名阿閦佛剎諸菩薩學成品經)
後漢月支三藏支婁迦讖譯(第一譯三譯一闕)
右一經。與寶積第六不動如來會同本異譯。大乘十法經一卷(初云佛住王舍城)
梁扶南三藏僧伽婆羅譯(拾遺編入第一譯)
右一經。與寶積第九大乘十法會同本異譯。普門品經一卷(亦云普門經)
西晉三藏竺法護譯(第一譯)
右一經。與寶積第十文殊師利普門會同本異譯(周錄將為法華支派者誤之甚也新舊三譯一譯闕本)。胞胎經一卷(一名
【現代漢語翻譯】 現代漢語譯本
右新譯重本。與舊《毗耶娑問經》同本異譯。當第一百二十卷（其新譯本比于舊經後文不足向少一紙，或有將舊經續入者，欲使意珠圓滿故也）。《大方廣三戒經》三卷。
北涼天竺三藏曇無讖譯（出《法上錄》第一譯）
右一經與《寶積》第一三律儀會同本異譯。《無量清凈平等覺經》二卷（亦直云《無量清凈經》第二譯）。
後漢月支三藏支婁迦讖譯《阿彌陀經》二卷（內題云《阿彌陀三耶三佛薩樓佛檀過度人道經》）。
吳月支優婆塞支謙字恭明譯（第三譯）《無量壽經》二卷。
曹魏天竺三藏康僧鎧譯（第四譯）
右三經。與《寶積》第五無量壽會同本異譯（此第五會新舊十一譯七譯闕本，天親菩薩依經義造論一卷）。
上四經九卷同帙。《阿閦佛國經》二卷（一名《阿閦佛剎諸菩薩學成品經》）。
後漢月支三藏支婁迦讖譯（第一譯三譯一闕）
右一經。與《寶積》第六不動如來會同本異譯。《大乘十法經》一卷（初云佛住王舍城）。
梁扶南三藏僧伽婆羅譯（拾遺編入第一譯）
右一經。與《寶積》第九大乘十法會同本異譯。《普門品經》一卷（亦云《普門經》）。
西晉三藏竺法護譯（第一譯）
右一經。與《寶積》第十文殊師利普門會同本異譯（周錄將為法華支派者誤之甚也，新舊三譯一譯闕本）。《胞胎經》一卷（一名
【English Translation】 English version
This is a newly translated and revised version, which is a different translation of the same text as the old Viyasa Question Sutra. It comprises the 120th fascicle (the new translation is shorter than the old one by about one page; some may have added the old text to make the meaning complete). The Greatly Expansive Three Precepts Sutra, in three fascicles.
Translated by the Tripiṭaka master Dharmarakṣa from Northern Liang, India (recorded as the first translation in the Fa Shang Lu).
This sutra is a different translation of the same text as the Third Samvara Chapter of the Ratnakūṭa Sutra. The Sutra of Immeasurable Purity, Equality, and Enlightenment, in two fascicles (also simply called The Sutra of Immeasurable Purity, the second translation).
Translated by the Tripiṭaka master Lokakṣema from Yuezhi during the Later Han dynasty, The Amitābha Sutra, in two fascicles (internally titled The Sutra on Amitābha, Samyaksambuddha, Sālavṛkṣa Buddha, Crossing Over to the Human Realm).
Translated by the Upāsaka Zhi Qian, courtesy name Gongming, from Yuezhi during the Wu dynasty (the third translation), The Immeasurable Life Sutra, in two fascicles.
Translated by the Tripiṭaka master Kang僧鎧 from India during the Cao Wei dynasty (the fourth translation).
These three sutras are different translations of the same text as the Fifth Immeasurable Life Chapter of the Ratnakūṭa Sutra (this fifth chapter has eleven new and old translations, with seven missing versions; Bodhisattva Vasubandhu composed a treatise based on the sutra's meaning, in one fascicle).
The above four sutras, in nine fascicles, are in the same case. The Akṣobhya Buddha Land Sutra, in two fascicles (also called The Sutra on the Practices of Bodhisattvas in the Akṣobhya Buddha Land).
Translated by the Tripiṭaka master Lokakṣema from Yuezhi during the Later Han dynasty (the first translation, with one missing out of three translations).
This sutra is a different translation of the same text as the Sixth Immovable Tathāgata Chapter of the Ratnakūṭa Sutra. The Ten Dharmas of Mahāyāna Sutra, in one fascicle (begins with 'The Buddha dwells in Rājagṛha').
Translated by the Tripiṭaka master Saṃghapāla from Funan during the Liang dynasty (included as the first translation in the Shi Yi).
This sutra is a different translation of the same text as the Ninth Ten Dharmas of Mahāyāna Chapter of the Ratnakūṭa Sutra. The Universal Gate Chapter Sutra, in one fascicle (also called The Universal Gate Sutra).
Translated by the Tripiṭaka master Dharmarakṣa from the Western Jin dynasty (the first translation).
This sutra is a different translation of the same text as the Tenth Mañjuśrī's Universal Gate Chapter of the Ratnakūṭa Sutra (the Zhou record mistakenly considered it a branch of the Lotus Sutra, which is a great error; there are three new and old translations, with one missing version). The Womb Sutra, in one fascicle (also called
胞胎受身經)
西晉三藏竺法護譯(第一譯)
右一經。與寶積第十三佛為阿難說處胎會同本異譯(此胞胎經準舊錄中編為小乘單本今以類相從附之於此)。文殊師利佛土嚴凈經二卷(或直云嚴凈佛土經亦直云佛土嚴凈經)
西晉三藏竺法護譯(第一譯三譯一闕)
右一經。與寶積第十五文殊授記會同本異譯。法鏡經二卷(或一卷)
後漢安息優婆塞安玄共沙門嚴佛調譯(第一譯)
上六經九卷同帙。郁迦羅越問菩薩行經一卷(或云郁伽長者經或二卷)
西晉三藏竺法護譯(第四譯六譯三闕)
右二經。與寶積第十九郁伽長者會同本異譯。幻士仁賢經一卷(或云仁賢幻士經)
西晉三藏竺法護譯(第一譯)
右一經。與寶積第二十一授幻師記會同本異譯。決定毗尼經一卷(一名破壞一切心識)
群錄皆云燉煌譯竟不顯人名年代(今附東晉錄第一譯)
右一經。與寶積第二十四優波離會同本異譯。發覺凈心經二卷
隋天竺三藏阇那崛多等譯(第一譯)
右一經。與寶積第二十五發勝志樂會同本異譯。優填王經一卷
西晉沙門釋法炬譯(拾遺編入第一譯)
右一經。與寶積第二十九優陀延王會同本異譯。須摩提經一
【現代漢語翻譯】 現代漢語譯本
《胞胎受身經》
西晉三藏竺法護譯（第一譯）
右一經。與《寶積經》第十三〈佛為阿難說處胎會〉同本異譯（此《胞胎經》準舊錄中編為小乘單本，今以類相從附之於此）。《文殊師利佛土嚴凈經》二卷（或直云《嚴凈佛土經》，亦直云《佛土嚴凈經》）
西晉三藏竺法護譯（第一譯，三譯一闕）
右一經。與《寶積經》第十五〈文殊授記會〉同本異譯。《法鏡經》二卷（或一卷）
後漢安息優婆塞安玄共沙門嚴佛調譯（第一譯）
上六經九卷同帙。《郁迦羅越問菩薩行經》一卷（或云《郁伽長者經》，或二卷）
西晉三藏竺法護譯（第四譯，六譯三闕）
右二經。與《寶積經》第十九〈郁伽長者會〉同本異譯。《幻士仁賢經》一卷（或云《仁賢幻士經》）
西晉三藏竺法護譯（第一譯）
右一經。與《寶積經》第二十一〈授幻師記會〉同本異譯。《決定毗尼經》一卷（一名《破壞一切心識》）
群錄皆云燉煌譯，竟不顯人名年代（今附東晉錄第一譯）
右一經。與《寶積經》第二十四〈優波離會〉同本異譯。《發覺凈心經》二卷
隋天竺三藏阇那崛多（Jñānagupta）等譯（第一譯）
右一經。與《寶積經》第二十五〈發勝志樂會〉同本異譯。《優填王經》一卷
西晉沙門釋法炬譯（拾遺編入第一譯）
右一經。與《寶積經》第二十九〈優陀延王會〉同本異譯。《須摩提經》一 English version
The Sutra of Conception and Embryonic Development
Translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty (First Translation)
This one sutra is a different translation of the same text as the 'Chapter on the Womb' spoken by the Buddha to Ānanda (阿難) in the thirteenth section of the Ratnakūṭa Sutra (寶積經) (This Sutra of Conception and Embryonic Development is classified as a single text of the Hinayana (小乘) school in the old records, but now it is attached here due to its similarity). The Sutra on the Adornment and Purity of the Buddha Land of Mañjuśrī (文殊師利) in two volumes (or simply called 'Sutra on the Adornment and Purity of the Buddha Land', or 'Sutra on the Purity of the Buddha Land')
Translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty (First Translation, one missing out of three translations)
This one sutra is a different translation of the same text as the 'Chapter on the Prediction of Mañjuśrī' in the fifteenth section of the Ratnakūṭa Sutra. The Dharma Mirror Sutra in two volumes (or one volume)
Translated by An Xuan (安玄), an Upāsaka (優婆塞) from Parthia (安息) during the Later Han Dynasty, together with the Śrāmaṇa (沙門) Yan Fotiao (嚴佛調) (First Translation)
The above six sutras in nine volumes are in the same case. The Sutra on the Bodhisattva Practice Questioned by Ugra (郁迦羅越) in one volume (or called 'Sutra of the Elder Ugra', or two volumes)
Translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty (Fourth Translation, three missing out of six translations)
These two sutras are different translations of the same text as the 'Chapter on the Elder Ugra' in the nineteenth section of the Ratnakūṭa Sutra. The Sutra of the Illusionist Renxian (仁賢) in one volume (or called 'Sutra of Renxian the Illusionist')
Translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty (First Translation)
This one sutra is a different translation of the same text as the 'Chapter on the Prediction of the Illusionist' in the twenty-first section of the Ratnakūṭa Sutra. The Sutra on the Determination of Vinaya (毗尼) in one volume (also named 'Destroying All Consciousness')
All records say it was translated in Dunhuang (燉煌), but the name of the translator and the era are not clear (now attached to the Eastern Jin record as the First Translation)
This one sutra is a different translation of the same text as the 'Chapter on Upāli (優波離)' in the twenty-fourth section of the Ratnakūṭa Sutra. The Sutra on Arousing Pure Mind in two volumes
Translated by Tripiṭaka Jñānagupta (阇那崛多) from India (天竺) of the Sui Dynasty, and others (First Translation)
This one sutra is a different translation of the same text as the 'Chapter on Arousing Superior Aspiration' in the twenty-fifth section of the Ratnakūṭa Sutra. The Sutra of King Udayana (優填王) in one volume
Translated by Śrāmaṇa Shi Fajü (釋法炬) of the Western Jin Dynasty (Included in the supplementary compilation as the First Translation)
This one sutra is a different translation of the same text as the 'Chapter on King Udayana (優陀延王)' in the twenty-ninth section of the Ratnakūṭa Sutra. The Sutra of Sumati (須摩提)
【English Translation】 English version
The Sutra of Conception and Embryonic Development
Translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty (First Translation)
This one sutra is a different translation of the same text as the 'Chapter on the Womb' spoken by the Buddha to Ānanda (阿難) in the thirteenth section of the Ratnakūṭa Sutra (寶積經) (This Sutra of Conception and Embryonic Development is classified as a single text of the Hinayana (小乘) school in the old records, but now it is attached here due to its similarity). The Sutra on the Adornment and Purity of the Buddha Land of Mañjuśrī (文殊師利) in two volumes (or simply called 'Sutra on the Adornment and Purity of the Buddha Land', or 'Sutra on the Purity of the Buddha Land')
Translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty (First Translation, one missing out of three translations)
This one sutra is a different translation of the same text as the 'Chapter on the Prediction of Mañjuśrī' in the fifteenth section of the Ratnakūṭa Sutra. The Dharma Mirror Sutra in two volumes (or one volume)
Translated by An Xuan (安玄), an Upāsaka (優婆塞) from Parthia (安息) during the Later Han Dynasty, together with the Śrāmaṇa (沙門) Yan Fotiao (嚴佛調) (First Translation)
The above six sutras in nine volumes are in the same case. The Sutra on the Bodhisattva Practice Questioned by Ugra (郁迦羅越) in one volume (or called 'Sutra of the Elder Ugra', or two volumes)
Translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty (Fourth Translation, three missing out of six translations)
These two sutras are different translations of the same text as the 'Chapter on the Elder Ugra' in the nineteenth section of the Ratnakūṭa Sutra. The Sutra of the Illusionist Renxian (仁賢) in one volume (or called 'Sutra of Renxian the Illusionist')
Translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty (First Translation)
This one sutra is a different translation of the same text as the 'Chapter on the Prediction of the Illusionist' in the twenty-first section of the Ratnakūṭa Sutra. The Sutra on the Determination of Vinaya (毗尼) in one volume (also named 'Destroying All Consciousness')
All records say it was translated in Dunhuang (燉煌), but the name of the translator and the era are not clear (now attached to the Eastern Jin record as the First Translation)
This one sutra is a different translation of the same text as the 'Chapter on Upāli (優波離)' in the twenty-fourth section of the Ratnakūṭa Sutra. The Sutra on Arousing Pure Mind in two volumes
Translated by Tripiṭaka Jñānagupta (阇那崛多) from India (天竺) of the Sui Dynasty, and others (First Translation)
This one sutra is a different translation of the same text as the 'Chapter on Arousing Superior Aspiration' in the twenty-fifth section of the Ratnakūṭa Sutra. The Sutra of King Udayana (優填王) in one volume
Translated by Śrāmaṇa Shi Fajü (釋法炬) of the Western Jin Dynasty (Included in the supplementary compilation as the First Translation)
This one sutra is a different translation of the same text as the 'Chapter on King Udayana (優陀延王)' in the twenty-ninth section of the Ratnakūṭa Sutra. The Sutra of Sumati (須摩提)
卷(亦直雲鬚摩經)
西晉三藏竺法護譯(第一譯)須摩提菩薩經一卷
姚秦三藏鳩摩羅什譯(拾遺編入第二譯新舊四譯一闕)
右二經。與寶積第三十妙慧童女會同本異譯。阿阇貰王女阿術達菩薩經一卷(亦云阿阇貰女經亦直云阿述達經)
西晉三藏竺法護譯(第二譯五譯二闕)
右一經。與寶積第三十二無畏德會同本異譯。離垢施女經一卷
西晉三藏竺法護譯(第一譯)
上九經十卷同帙。得無垢女經一卷(或云無垢女經一名論義辯才法門)
元魏婆羅門瞿曇般若流支譯(第三譯)
右二經。與寶積第三十三無垢施會同本異譯。文殊師利所說不思議佛境界經二卷
大唐天后代天竺三藏菩提流志譯(出大周錄第一譯)
右一經。與寶積第三十五善德天子會同本異譯。◎◎如幻三昧經二卷(或三卷或四卷)
西晉三藏竺法護譯(第二譯)聖善住意天子所問經三卷(或四卷)
元魏婆羅門瞿曇般若流支譯(第五譯七譯四闕)
右二經。與寶積第三十六善住意會同本異譯。太子刷護經一卷
西晉三藏竺法護譯(出法上錄第一譯)太子和休經一卷(或作私休)
僧祐錄雲安公錄中失譯經(今附西晉錄第三譯)
右二經。與寶積第三十七阿阇貰王子會同本異譯。
上六經十卷同帙。慧上菩薩問大善權經二卷(或一卷)
西晉三藏竺法護譯(第二譯五譯三闕)
右一經。與寶積第三十八大乘方便會同本異譯。大乘顯識經二卷
大唐中天竺三藏地婆訶羅譯(出大周錄第二譯)
右一經。與寶積第三十九賢護長者會同本異譯。大乘方等要慧經一卷
後漢安息三藏安世高譯(第一譯)
右一經。與寶積第四十一彌勒問八法會。同本異譯。彌勒菩薩所問本願經一卷
西晉三藏竺法護譯(第一譯三譯一闕)
右一經。與寶積第四十二彌勒所問會同本異譯。佛遺日摩尼寶經一卷(亦名古品曰遺日說般若經)
後漢月支三藏支婁迦讖譯(第一譯)摩訶衍寶嚴經一卷(一名大迦葉品)
晉代譯失三藏名(舊在後漢錄今且依舊第二譯)
右二經。與寶積第四十三普明菩薩會同本異譯。勝鬘師子吼一乘大方便方廣經一卷(亦直云勝鬘經)
宋天竺三藏求那跋陀羅譯(第二譯三譯一闕)
右一經與寶積第四十八勝鬘夫人會同本異譯。毗耶娑問經二卷
元魏婆羅門瞿曇般若流支譯(出序記第一譯)
右一經。與寶積第四十九廣博仙人會同本異譯(
【現代漢語翻譯】 現代漢語譯本 右二經。與《寶積經》（Ratnakuta Sutra）第三十七阿阇貰王子會（Ajatasatru）同本異譯。
上六經十卷同帙。《慧上菩薩問大善權經》二卷（或一卷）
西晉三藏竺法護（Dharmaraksa）譯（第二譯五譯三闕）
右一經。與《寶積經》第三十八大乘方便會同本異譯。《大乘顯識經》二卷
大唐中天竺三藏地婆訶羅（Divakara）譯（出大周錄第二譯）
右一經。與《寶積經》第三十九賢護長者會同本異譯。《大乘方等要慧經》一卷
後漢安息三藏安世高（An Shih Kao）譯（第一譯）
右一經。與《寶積經》第四十一彌勒（Maitreya）問八法會同本異譯。《彌勒菩薩所問本願經》一卷
西晉三藏竺法護譯（第一譯三譯一闕）
右一經。與《寶積經》第四十二彌勒所問會同本異譯。《佛遺日摩尼寶經》一卷（亦名古品曰遺日說般若經）
後漢月支三藏支婁迦讖（Lokaksema）譯（第一譯）《摩訶衍寶嚴經》一卷（一名大迦葉品）
晉代譯失三藏名（舊在後漢錄今且依舊第二譯）
右二經。與《寶積經》第四十三普明菩薩會同本異譯。《勝鬘師子吼一乘大方便方廣經》一卷（亦直云《勝鬘經》）
宋天竺三藏求那跋陀羅（Gunabhadra）譯（第二譯三譯一闕）
右一經與《寶積經》第四十八勝鬘夫人會同本異譯。《毗耶娑問經》二卷
元魏婆羅門瞿曇般若流支（Gautama Prajnaruchi）譯（出序記第一譯）
右一經。與《寶積經》第四十九廣博仙人會同本異譯
【English Translation】 English version These are two sutras from the right side. A different translation of the same original text as the thirty-seventh assembly, 'Ajatasatru Prince,' of the Ratnakuta Sutra (Collection of Treasures Sutra).
The above six sutras, ten fascicles in the same case. 'The Sutra of Great Expedient Wisdom Questioned by Bodhisattva Hui Shang,' two fascicles (or one fascicle).
Translated by Tripiṭaka Dharmaraksa (竺法護) of the Western Jin Dynasty (second translation, five translations, three missing).
This is one sutra from the right side. A different translation of the same original text as the thirty-eighth assembly, 'Great Vehicle Expedient Methods,' of the Ratnakuta Sutra. 'The Sutra of Manifesting Consciousness in the Great Vehicle,' two fascicles.
Translated by Tripiṭaka Divakara (地婆訶羅) of Central India during the Great Tang Dynasty (recorded in the Great Zhou Record, second translation).
This is one sutra from the right side. A different translation of the same original text as the thirty-ninth assembly, 'Worthy Protector Elder,' of the Ratnakuta Sutra. 'The Sutra of Essential Wisdom of the Great Vehicle,' one fascicle.
Translated by Tripiṭaka An Shih Kao (安世高) of Parthia during the Later Han Dynasty (first translation).
This is one sutra from the right side. A different translation of the same original text as the forty-first assembly, 'Maitreya's (彌勒) Questions on the Eight Dharmas,' of the Ratnakuta Sutra. 'The Sutra of Original Vows Questioned by Bodhisattva Maitreya,' one fascicle.
Translated by Tripiṭaka Dharmaraksa of the Western Jin Dynasty (first translation, three translations, one missing).
This is one sutra from the right side. A different translation of the same original text as the forty-second assembly, 'Maitreya's Questions,' of the Ratnakuta Sutra. 'The Buddha's Bequeathed Sun-like Mani Jewel Sutra,' one fascicle (also known as the 'Old Chapter: Sutra on the Prajna Expounded by the Bequeathed Sun').
Translated by Tripiṭaka Lokaksema (支婁迦讖) of the Yuezhi during the Later Han Dynasty (first translation). 'The Sutra of Great Vehicle Adorned with Treasures,' one fascicle (also known as the 'Great Kasyapa Chapter').
Translator's name lost during the Jin Dynasty (formerly recorded in the Later Han Record, now tentatively retained as the second translation).
These are two sutras from the right side. A different translation of the same original text as the forty-third assembly, 'Universal Light Bodhisattva,' of the Ratnakuta Sutra. 'The Sutra of the Lion's Roar of Queen Srimala, the Great Expedient Means of the One Vehicle,' one fascicle (also simply called 'The Srimala Sutra').
Translated by Tripiṭaka Gunabhadra (求那跋陀羅) of India during the Song Dynasty (second translation, three translations, one missing).
This is one sutra from the right side. A different translation of the same original text as the forty-eighth assembly, 'Queen Srimala,' of the Ratnakuta Sutra. 'The Sutra Questioned by Vyasa,' two fascicles.
Translated by the Brahman Gautama Prajnaruchi (瞿曇般若流支) of the Northern Wei Dynasty (from the preface, first translation).
This is one sutra from the right side. A different translation of the same original text as the forty-ninth assembly, 'Extensive Learning Immortal,' of the Ratnakuta Sutra.
其序記云魏興和四年歲次壬戌月建在申朔次乙丑婆羅門客瞿曇流支沙門曇林尚書令儀同高公第譯建初辛巳甲午畢功凡有一萬四千四百五十七字諸錄皆云勒那摩提譯或云菩提留支譯者二總誤也今依序記為正此毗耶娑經舊錄為小乘單本今勘為大乘重譯)。
上八經十一卷同帙。
大集部(但是大集流類皆編於此)
總二十四部一百四十二卷一十四帙。大方等大集經三十卷
北涼天竺三藏曇無讖于姑臧譯(第三譯三譯二闕)
謹按。梁沙門僧祐大集記云。有十二段說共成一經。第一瓔珞品。第二陀羅尼自在王品。第三寶女品。第四不眴品。第五海慧品。第六無言品。七不可說品。八虛空藏品。九寶幢分。十虛空目分。十一寶髻品。十二無盡意品。今檢經本與祐記不同。第一陀羅尼自在王菩薩品(亦有經本分為瓔珞品者不然此是一段不合分二后大哀經即是此品)第二寶女品。第三不眴菩薩品。第四海慧菩薩品。第五虛空藏菩薩品。第六無言菩薩品。第七不可說菩薩品。第八寶幢分。第九虛空目分。第十寶髻菩薩品。第十一日密分(尋檢群錄此大集經卷無定準或云二十九或云三十或三十一或三十二或四十卷今時大集多分三十其日密分文不具足合少一卷其三十一卷者文應備具今尋求未獲)然僧祐記
【現代漢語翻譯】 現代漢語譯本： 其序記中記載，魏興和四年，歲次壬戌，月份在申，初一為乙丑日，婆羅門客人瞿曇流支（Gotama Ruchih，人名）和沙門曇林（Tamlina，人名），在尚書令儀同高公的府邸翻譯此經。建初辛巳年甲午日完成，總共有14457字。各種記錄都說是勒那摩提（Ratnamati，人名）翻譯的，或者說是菩提留支（Bodhiruci，人名）翻譯的，這兩種說法都是錯誤的。現在依照序記的記載為準。這部《毗耶娑經》（Vyasah Sutra）舊記錄爲小乘單本，現在勘定為大乘重譯。
以上八部經書共十一卷，在同一個書套中。
大集部（所有大集流類的經書都編排在此）
總共二十四部經書，一百四十二卷，十四個書套。《大方等大集經》（Mahavaipulya Mahasamghata Sutra）三十卷
北涼天竺三藏曇無讖（Dharmaksema，人名）在姑臧翻譯（第三次翻譯，缺少第三譯和第二譯）
謹按，梁朝沙門僧祐（Sengyou，人名）的《大集記》中記載，有十二個段落的說法共同組成一部經。第一是《瓔珞品》（Necklace Chapter）。第二是《陀羅尼自在王品》（Dharani-isvara-raja Chapter）。第三是《寶女品》（Ratna-stri Chapter）。第四是《不眴品》（Animiha Chapter）。第五是《海慧品》（Sagara-mati Chapter）。第六是《無言品》（Aksara-samudgata Chapter）。第七是《不可說品》（Acintya Chapter）。第八是《虛空藏品》（Akasagarbha Chapter）。第九是《寶幢分》（Ratna-ketu Division）。第十是《虛空目分》（Akasa-netra Division）。第十一是《寶髻品》（Ratna-kuta Chapter）。第十二是《無盡意品》（Aksayamati Chapter）。現在檢查經本，與僧祐的記載不同。第一是《陀羅尼自在王菩薩品》（Dharani-isvara-raja Bodhisattva Chapter）（也有經本分為《瓔珞品》，但這是不對的，這只是一個段落，不應該分為兩個。《后大哀經》（Later Great Compassion Sutra）就是此品）。第二是《寶女品》（Ratna-stri Chapter）。第三是《不眴菩薩品》（Animiha Bodhisattva Chapter）。第四是《海慧菩薩品》（Sagara-mati Bodhisattva Chapter）。第五是《虛空藏菩薩品》（Akasagarbha Bodhisattva Chapter）。第六是《無言菩薩品》（Aksara-samudgata Bodhisattva Chapter）。第七是《不可說品》（Acintya Chapter）。第八是《寶幢分》（Ratna-ketu Division）。第九是《虛空目分》（Akasa-netra Division）。第十是《寶髻菩薩品》（Ratna-kuta Bodhisattva Chapter）。第十一是《日密分》（Surya-guhya Division）（查閱各種記錄，這部《大集經》的卷數沒有定準，有的說是二十九卷，有的說是三十卷，有的說是三十一卷，有的說是三十二卷，有的說是四十卷。現在的大集經大多是三十卷，其中的《日密分》文字不完整，應該缺少一卷。三十一卷的文字應該比較完整，現在正在尋找，尚未找到）。然而僧祐的記載
【English Translation】 English version: The preface records that in the fourth year of the Xinghe era of the Wei dynasty, the year being Renxu, the month being Shen, and the first day being Yichou, the Brahman guest Gotama Ruchih (a person's name) and the Shramana Tamlina (a person's name), translated this sutra at the residence of Gao Gong, the Minister of the Imperial Secretariat. It was completed on the Jiawu day of the Xinsi year of the Jianchu era, with a total of 14,457 characters. Various records state that it was translated by Ratnamati (a person's name), or that it was translated by Bodhiruci (a person's name), but both of these statements are incorrect. Now, we follow the record in the preface as the correct one. This Vyasah Sutra (name of a sutra) was formerly recorded as a Hinayana single volume, but now it is determined to be a Mahayana re-translation.
The above eight sutras, totaling eleven volumes, are in the same case.
The Mahasamghata Section (all sutras of the Mahasamghata category are compiled here)
A total of twenty-four sutras, one hundred and forty-two volumes, and fourteen cases. The Mahavaipulya Mahasamghata Sutra (name of a sutra), thirty volumes.
Translated by the Tripitaka master Dharmaksema (a person's name) of the Northern Liang dynasty in Guzang (third translation, the third and second translations are missing)
Carefully examined, the Samghata Record by the Shramana Sengyou (a person's name) of the Liang dynasty states that there are twelve sections of teachings that together form one sutra. The first is the 'Necklace Chapter' (name of a chapter). The second is the 'Dharani-isvara-raja Chapter' (name of a chapter). The third is the 'Ratna-stri Chapter' (name of a chapter). The fourth is the 'Animiha Chapter' (name of a chapter). The fifth is the 'Sagara-mati Chapter' (name of a chapter). The sixth is the 'Aksara-samudgata Chapter' (name of a chapter). The seventh is the 'Acintya Chapter' (name of a chapter). The eighth is the 'Akasagarbha Chapter' (name of a chapter). The ninth is the 'Ratna-ketu Division' (name of a division). The tenth is the 'Akasa-netra Division' (name of a division). The eleventh is the 'Ratna-kuta Chapter' (name of a chapter). The twelfth is the 'Aksayamati Chapter' (name of a chapter). Now, examining the sutra text, it differs from Sengyou's record. The first is the 'Dharani-isvara-raja Bodhisattva Chapter' (name of a chapter) (some sutra texts divide it into the 'Necklace Chapter', but this is incorrect; this is just one section and should not be divided into two. The 'Later Great Compassion Sutra' (name of a sutra) is this chapter). The second is the 'Ratna-stri Chapter' (name of a chapter). The third is the 'Animiha Bodhisattva Chapter' (name of a chapter). The fourth is the 'Sagara-mati Bodhisattva Chapter' (name of a chapter). The fifth is the 'Akasagarbha Bodhisattva Chapter' (name of a chapter). The sixth is the 'Aksara-samudgata Bodhisattva Chapter' (name of a chapter). The seventh is the 'Acintya Chapter' (name of a chapter). The eighth is the 'Ratna-ketu Division' (name of a division). The ninth is the 'Akasa-netra Division' (name of a division). The tenth is the 'Ratna-kuta Bodhisattva Chapter' (name of a chapter). The eleventh is the 'Surya-guhya Division' (name of a division) (checking various records, the number of volumes of this Mahasamghata Sutra is not fixed; some say it is twenty-nine volumes, some say it is thirty volumes, some say it is thirty-one volumes, some say it is thirty-two volumes, and some say it is forty volumes. Most of the current Mahasamghata Sutras are thirty volumes, and the text of the 'Surya-guhya Division' is incomplete, and one volume should be missing. The thirty-one volume text should be more complete, and we are currently searching for it, but have not yet found it). However, Sengyou's record
中。無日密分有無盡意品者不然。今以無盡意經雖是大集別分非無讖譯。又非次第不合入中。其虛空藏品祐在不可說后未詳所以。今從陀羅尼自在王品至日密分總十一分。其日藏經與日密分同本異譯。亦是第十一分(日密日藏初俱云說虛空目安那般那甘露門已次說此經。又日密分既于虛空目后說。準義不合隔寶髻品今經本中有此品隔未詳所以。又日密日藏雖是同本其日密分文極撮略後文復闕可少卷余)。月藏經是第十二分(或有經本題云大乘大集經月藏分第十二經初又云化諸龍眾說日藏經已次說此經)。十輪經是第十三分(初云說月藏經已次說此經此十輪后第十四分本在西方未流於此)。須彌藏經是第十五分(經初題云大乘大集經須彌藏分第十五)。第十六分合是虛空朵經(初云授功德天記別法已次說此經。然須彌藏經因功德天問如來方說。故知此經合居其次)。其日藏經初在迦蘭陀竹園說。次升須彌頂。后因龍請往佉羅帝耶山。月藏等四經並在佉羅帝耶山說。次第如是。其唸佛三昧賢護譬喻王無盡意經等。雖是大集別分。既不知次第難可編記。然隋朝僧就合大集經。乃將明度五十校計經題為十方菩薩品。編月藏后。及無盡意經成五十八卷者非也。既無憑準故不依彼(其合大集經亦有六十卷成者三十一二兩卷重有寶髻
品足成六十其寶髻品在日密前二十六七卷是此復重編未詳何意又日密日藏梵本不殊重重編載誤之甚矣)若欲合者。前大集中除日密分有二十七卷。以日藏分替處續次(日密日藏梵本雖同日密分中文略闕少故以日藏替之)次月藏。次地藏十輪(唐譯十卷成者)次須彌藏。次虛空孕。后之四經雖不知說次。以意合之亦將無失。虛空孕后次唸佛三昧(以宋朝譯六卷者充其隋譯十卷者后闕二品)次賢護。次譬喻王。末無盡意總成八十卷。亦將契矣(其無盡意經初首題云大集經中無盡意菩薩說不可盡義品第三十二品即分也是第三十二分然僧祐記中在寶髻品后及僧就所合大集編之於末者是非明矣又有善住意天子所問經詳其文義合是大集別分今已編入大寶積中不可雙載故此闕也)。大方等大集日藏經十卷(或十五卷一帙第十一分)
隋天竺三藏那連提耶舍譯(與日密同當第四譯)
右一經與前大集經末日密分同本異譯(日密文略此中稍廣)。大集月藏經十卷(或十五卷一帙第十二分)
高齊天竺三藏那連提耶舍擇(單本)大乘大集地藏十輪經十卷(第十三分一帙)
大唐三藏玄奘譯(出內典錄第二譯)大方廣十輪經八卷
失譯(今附北涼錄第一譯)
右二經同本異譯(其舊十輪經大周錄云曇無
【現代漢語翻譯】 現代漢語譯本 品足成六十卷，其中的寶髻品位於《日密》（指《大集經》中關於太陽秘密的部分）之前的第二十六、二十七卷。這裡又重新編排，不清楚是什麼用意。而且《日密》和《日藏》（指《大集經》中關於太陽寶藏的部分）的梵文版本並沒有什麼區別，這樣重重編排實在錯得離譜。）如果想要合併的話，可以從之前的大集中除去《日密》部分，有二十七卷，用《日藏》部分替換並接續（《日密》和《日藏》的梵文版本雖然相同，但是《日密》部分中文略有缺失，所以用《日藏》替換）。其次是《月藏》（指《大集經》中關於月亮寶藏的部分）。其次是《地藏十輪》（唐朝翻譯的十卷本）。其次是《須彌藏》（指《大集經》中關於須彌山寶藏的部分）。其次是《虛空孕》（指《大集經》中關於虛空孕育的部分）。後面的四部經雖然不知道講述的順序，但是按照意思合併，應該不會有什麼差錯。《虛空孕》之後是《唸佛三昧》（用宋朝翻譯的六卷本補充隋朝翻譯的十卷本中缺失的后兩品）。其次是《賢護》（指《大集經》中關於賢護菩薩的部分）。其次是《譬喻王》（指《大集經》中關於譬喻王菩薩的部分）。最後是《無盡意》（指《大集經》中關於無盡意菩薩的部分），總共八十卷，應該就對了（《無盡意經》開頭就說這是《大集經》中無盡意菩薩所說的不可盡義品第三十二品，也就是其中的一部分。然而僧祐的記錄中在《寶髻品》之後，僧就將它編排在大集的末尾，這顯然是不對的。還有《善住意天子所問經》，詳細考察其文義，應該是大集經的別分，現在已經編入《大寶積經》中，不能重複收錄，所以這裡就省略了）。《大方等大集日藏經》十卷（或者十五卷一帙，第十一分）。 隋朝天竺三藏那連提耶舍翻譯（與翻譯《日密》的是同一人，屬於第四次翻譯）。 右邊這部經與之前大集經末尾的《日密》部分是同本不同譯（《日密》的文字簡略，這部經中稍微詳細一些）。《大集月藏經》十卷（或者十五卷一帙，第十二分）。 高齊天竺三藏那連提耶舍選擇（單本）。《大乘大集地藏十輪經》十卷（第十三分一帙）。 大唐三藏玄奘翻譯（出自《內典錄》，屬於第二次翻譯）。《大方廣十輪經》八卷。 失譯（現在附在北涼錄中，屬於第一次翻譯）。 右邊這兩部經是同本不同譯（舊的《十輪經》在大周錄中說是曇無
【English Translation】 English version Completing sixty volumes, the Ratnakuta section is located in the twenty-sixth and twenty-seventh volumes before the 'Sun Secret' (Ri Mi) (referring to the part of the Mahasamghata Sutra concerning the secrets of the sun). Here it is re-edited, and it is not clear what the intention is. Moreover, the Sanskrit versions of 'Sun Secret' (Ri Mi) and 'Sun Treasury' (Ri Zang) (referring to the part of the Mahasamghata Sutra concerning the treasury of the sun) are not different. Such repeated editing is a serious mistake.) If you want to combine them, you can remove the 'Sun Secret' section from the previous Mahasamghata, which has twenty-seven volumes, and replace and continue with the 'Sun Treasury' section (although the Sanskrit versions of 'Sun Secret' and 'Sun Treasury' are the same, the Chinese of the 'Sun Secret' section is slightly missing, so replace it with 'Sun Treasury'). Next is the 'Moon Treasury' (Yue Zang) (referring to the part of the Mahasamghata Sutra concerning the treasury of the moon). Next is the 'Earth Store Ten Wheels' (Di Zang Shi Lun) (the ten-volume version translated in the Tang Dynasty). Next is the 'Mount Sumeru Treasury' (Xu Mi Zang) (referring to the part of the Mahasamghata Sutra concerning the treasury of Mount Sumeru). Next is the 'Womb of Space' (Xu Kong Yun) (referring to the part of the Mahasamghata Sutra concerning the womb of space). Although the order of the last four sutras is unknown, combining them according to their meaning should not be a mistake. After 'Womb of Space' is the 'Samadhi of Buddha Recitation' (Nian Fo San Mei) (use the six-volume version translated in the Song Dynasty to supplement the missing last two chapters of the ten-volume version translated in the Sui Dynasty). Next is 'Bhadrapala' (Xian Hu) (referring to the part of the Mahasamghata Sutra concerning Bhadrapala Bodhisattva). Next is 'King of Similes' (Pi Yu Wang) (referring to the part of the Mahasamghata Sutra concerning King of Similes Bodhisattva). Finally, 'Inexhaustible Intent' (Wu Jin Yi) (referring to the part of the Mahasamghata Sutra concerning Inexhaustible Intent Bodhisattva), totaling eighty volumes, which should be correct (the beginning of the 'Inexhaustible Intent Sutra' states that this is the thirty-second chapter of the Inexhaustible Intent Bodhisattva speaking of the inexhaustible meaning in the Mahasamghata Sutra, which is a part of it. However, Sengyou's record is after the 'Ratnakuta Chapter', and Sengjiu compiled it at the end of the Mahasamghata, which is obviously wrong. There is also the 'Sutra Spoken by the Son of Good Dwelling Intent Heaven', examining its meaning in detail, it should be a separate part of the Mahasamghata Sutra, and it has now been included in the 'Maharatnakuta Sutra', so it cannot be included twice, so it is omitted here). The 'Great Vaipulya Mahasamghata Sun Treasury Sutra', ten volumes (or fifteen volumes in one case, the eleventh section). Translated by the Indian Tripitaka Narendrayasas of the Sui Dynasty (the same person who translated 'Sun Secret', belonging to the fourth translation). The sutra on the right is the same text but a different translation from the 'Sun Secret' section at the end of the previous Mahasamghata Sutra (the text of 'Sun Secret' is brief, and this sutra is slightly more detailed). The 'Mahasamghata Moon Treasury Sutra', ten volumes (or fifteen volumes in one case, the twelfth section). Selected by the Indian Tripitaka Narendrayasas of the Northern Qi Dynasty (single edition). The 'Mahayana Mahasamghata Earth Store Ten Wheels Sutra', ten volumes (the thirteenth section in one case). Translated by the Tang Dynasty Tripitaka Xuanzang (from the 'Catalogue of Inner Classics', belonging to the second translation). The 'Great Vaipulya Ten Wheels Sutra', eight volumes. Lost in translation (now attached to the Northern Liang Record, belonging to the first translation). The two sutras on the right are the same text but different translations (the old 'Ten Wheels Sutra' in the Great Zhou Record says it is Tanwu
讖譯出長房錄檢長房入藏錄中乃云失譯周錄誤也)。大集須彌藏經二卷(第十五分)
高齊天竺三藏那連提耶舍共法智譯(單本)上二經十卷同帙虛空藏菩薩經一卷(或無菩薩字)
姚秦罽賓三藏佛陀耶舍(歸罽賓譯寄來秦國第一譯)虛空藏菩薩神咒經一卷
宋罽賓三藏曇摩蜜多譯(第三譯)虛空孕菩薩經二卷(合是第十六分)
隋天竺三藏阇那崛多等譯(第四譯)
右三經同本異譯(前後四譯一譯闕本)。觀虛空藏菩薩經一卷(亦名虛空藏觀經或無觀字)
宋罽賓三藏曇摩蜜多譯(單本)菩薩唸佛三昧經六卷(或無菩薩字)
宋天竺沙門功德直共玄暢譯(第一譯)
上五經十一卷同帙。大方等大集菩薩唸佛三昧經十卷(一帙)
隋天竺三藏達摩笈多譯(出內典錄第二譯)
右二經同本異譯(其隋譯本比於前經后闕一品文不足矣)。般舟三昧經三卷(或加大字或二卷)
後漢月支三藏支婁迦讖譯(第一譯)拔陂菩薩經一卷(一名拔波)
僧祐錄雲安公古典經(是般舟經初四品異譯第五齣今附漢錄)大方等大集賢護經五卷(亦直云賢護經或六卷)
隋天竺三藏阇那崛多等譯(第七譯)
右三經同本異譯(前後七譯四譯本闕)。
【現代漢語翻譯】 現代漢語譯本： 《讖譯出長房錄》和《檢長房入藏錄》中都記載為失譯，是周朝的記錄錯誤。《大集須彌藏經》二卷（第十五分）。
高齊天竺三藏那連提耶舍（Narendrayasas）與法智共同翻譯（單本）。以上兩部經共十卷，與《虛空藏菩薩經》一卷（或無『菩薩』二字）同帙。
姚秦罽賓三藏佛陀耶舍（Buddhayasas）（歸罽賓后翻譯寄來秦國的第一部譯經）《虛空藏菩薩神咒經》一卷。
宋罽賓三藏曇摩蜜多（Dharmamitra）翻譯（第三次翻譯）《虛空孕菩薩經》二卷（合起來是第十六分）。
隋天竺三藏阇那崛多（Jnanagupta）等翻譯（第四次翻譯）。
以上三部經是同本異譯（前後四次翻譯，一次翻譯版本缺失）。《觀虛空藏菩薩經》一卷（也叫《虛空藏觀經》，或無『觀』字）。
宋罽賓三藏曇摩蜜多（Dharmamitra）翻譯（單本）。《菩薩唸佛三昧經》六卷（或無『菩薩』二字）。
宋天竺沙門功德直與玄暢共同翻譯（第一次翻譯）。
以上五部經共十一卷同帙。《大方等大集菩薩唸佛三昧經》十卷（一帙）。
隋天竺三藏達摩笈多（Dharmagupta）翻譯（出自《內典錄》，第二次翻譯）。
以上兩部經是同本異譯（隋朝的譯本比之前的經文缺少一品）。《般舟三昧經》三卷（或加大字，或為二卷）。
後漢月支三藏支婁迦讖（Lokaksema）翻譯（第一次翻譯）。《拔陂菩薩經》一卷（一名《拔波》）。
僧祐錄記載安世高的古典經（是《般舟經》最初四品的異譯，第五品出自今附漢錄）。《大方等大集賢護經》五卷（也直接稱為《賢護經》，或為六卷）。
隋天竺三藏阇那崛多（Jnanagupta）等翻譯（第七次翻譯）。
以上三部經是同本異譯（前後七次翻譯，四次翻譯版本缺失）。
【English Translation】 English version: The 'Record Translated by Chen' and 'Record of Examination and Entry into the Collection by Changfang' both record it as a lost translation, a mistake in the Zhou dynasty records. 'Mahasamghata Sutra of Sumeru's Treasury' in two volumes (Fifteenth Section).
Translated by Narendrayasas (Narendrayasas), a Tripitaka master from India during the Northern Qi dynasty, together with Fazhi (single edition). The above two sutras, totaling ten volumes, are in the same case as the 'Akasagarbha Bodhisattva Sutra' in one volume (sometimes without the word 'Bodhisattva').
Translated by Buddhayasas (Buddhayasas), a Tripitaka master from Kashmir during the Yao Qin dynasty (the first translated sutra sent from Kashmir to China after his return): 'Akasagarbha Bodhisattva Dharani Sutra' in one volume.
Translated by Dharmamitra (Dharmamitra), a Tripitaka master from Kashmir during the Song dynasty (third translation): 'Akasagarbha Bodhisattva Sutra' in two volumes (together comprising the Sixteenth Section).
Translated by Jnanagupta (Jnanagupta) and others, Tripitaka masters from India during the Sui dynasty (fourth translation).
The above three sutras are different translations of the same original text (four translations in total, one translation is missing). 'Sutra on Contemplating Akasagarbha Bodhisattva' in one volume (also called 'Akasagarbha Contemplation Sutra', sometimes without the word 'Contemplation').
Translated by Dharmamitra (Dharmamitra), a Tripitaka master from Kashmir during the Song dynasty (single edition): 'Bodhisattva Samadhi Sutra on Buddha Recitation' in six volumes (sometimes without the word 'Bodhisattva').
Translated jointly by the Indian monk Gunaratna and Xuan Chang during the Song dynasty (first translation).
The above five sutras, totaling eleven volumes, are in the same case. 'Mahavaipulya Mahasamghata Bodhisattva Samadhi Sutra on Buddha Recitation' in ten volumes (one case).
Translated by Dharmagupta (Dharmagupta), a Tripitaka master from India during the Sui dynasty (from the 'Catalog of Inner Canon', second translation).
The above two sutras are different translations of the same original text (the Sui dynasty translation is missing one chapter compared to the previous sutra). 'Pratyutpanna Samadhi Sutra' in three volumes (sometimes with the word 'Great' added, or in two volumes).
Translated by Lokaksema (Lokaksema), a Tripitaka master from the Yuezhi during the Later Han dynasty (first translation): 'B跋陂 Bodhisattva Sutra' in one volume (also called '跋波').
The record of Sengyou states that An Shigao's classical sutra (is a different translation of the first four chapters of the 'Pratyutpanna Sutra', the fifth chapter comes from the currently attached Han record). 'Mahavaipulya Mahasamghata Sutra on Bhadrapala' in five volumes (also directly called 'Bhadrapala Sutra', or in six volumes).
Translated by Jnanagupta (Jnanagupta) and others, Tripitaka masters from India during the Sui dynasty (seventh translation).
The above three sutras are different translations of the same original text (seven translations in total, four translations are missing).
上三經九卷同帙。阿差末經七卷(晉曰無盡意或四卷或五卷)
西晉三藏竺法護譯(第三譯)無盡意菩薩經六卷(亦云阿差末經出大集經)
宋涼州沙門智嚴共寶云譯(第四譯)
右二經同本異譯(前後五譯三譯闕本)。
上二經十三卷同帙。大集譬喻王經二卷(大集別品)
隋天竺三藏阇那崛多等譯(拾遺編入單本)大哀經八卷(或云如來大哀經或六卷或七卷)
西晉三藏竺法護譯
右一經是大集經初陀羅尼自在王菩薩品異譯(出第一卷初至第五卷半)。
上二經十卷同帙。寶女所問經三卷(亦云寶女問慧經或四卷)
西晉三藏竺法護譯
右一經是大集經寶女品異譯(出第五卷半后至第七卷半前)。無言童子經二卷(或云無言菩薩經或一卷)
西晉三藏竺法護譯
右一經是大集經無言品異譯(出第十七卷半至十八卷過半)。自在王菩薩經二卷
姚秦三藏鳩摩羅什于逍遙園譯(第一譯)奮迅王問經二卷
元魏婆羅門瞿曇般若流支等譯(出序記第二譯)
右二經同本異譯(其奮迅王經序記云。魏興和四年歲次壬戌月建在申朔次乙丑甲午之日啟夾創筆沙門曇林瞿曇流支于尚書令儀同高公第。譯凡有一萬八千三百四
【現代漢語翻譯】 現代漢語譯本 以上三部經共九卷，在同一個書帙中。《阿差末經》七卷（晉代譯為《無盡意經》，或分為四卷或五卷）。
西晉三藏竺法護譯（第三次翻譯），《無盡意菩薩經》六卷（也稱為《阿差末經》，出自《大集經》）。
宋代涼州沙門智嚴與寶云合譯（第四次翻譯）。
以上兩部經是同本異譯（前後共有五次翻譯，其中三次已缺失原本）。
以上兩部經共十三卷，在同一個書帙中。《大集譬喻王經》二卷（《大集經》的別品）。
隋朝天竺三藏阇那崛多等譯（拾遺編入單本），《大哀經》八卷（或稱《如來大哀經》，或分為六卷或七卷）。
西晉三藏竺法護譯。
以上一部經是《大集經》初陀羅尼自在王菩薩品的異譯（出自第一卷初至第五卷半）。
以上兩部經共十卷，在同一個書帙中。《寶女所問經》三卷（也稱為《寶女問慧經》，或分為四卷）。
西晉三藏竺法護譯。
以上一部經是《大集經》寶女品的異譯（出自第五卷半后至第七卷半前）。《無言童子經》二卷（或稱《無言菩薩經》，或分為一卷）。
西晉三藏竺法護譯。
以上一部經是《大集經》無言品的異譯（出自第十七卷半至十八卷過半）。《自在王菩薩經》二卷
姚秦三藏鳩摩羅什（Kumārajīva）于逍遙園譯（第一次翻譯），《奮迅王問經》二卷
元魏婆羅門瞿曇般若流支（Gautama Prajñāruci）等譯（出自序記，第二次翻譯）。
以上兩部經是同本異譯（《奮迅王經》的序記中說：魏興和四年，歲次壬戌，月建在申，朔次乙丑，甲午之日，開始動筆翻譯。沙門曇林（Tánlín）與瞿曇流支（Gautama Prajñāruci）在尚書令儀同高公的府邸翻譯。總共有18340字。
【English Translation】 English version The above three sutras, totaling nine volumes, are in the same case. The Achamojing (阿差末經) (Achamo Sutra) in seven volumes (translated as Wujinyi Jing (無盡意經) [Inexhaustible Intentions Sutra] during the Jin dynasty, sometimes divided into four or five volumes).
Translated by Tripiṭaka Dharmarakṣa (竺法護) of the Western Jin dynasty (third translation), Wujinyi Pusa Jing (無盡意菩薩經) [Inexhaustible Intentions Bodhisattva Sutra] in six volumes (also known as Achamojing (阿差末經), from the Mahāsaṃnipāta Sūtra (大集經)).
Translated jointly by Śramaṇa Zhiyan (智嚴) and Baoyun (寶云) of Liangzhou during the Song dynasty (fourth translation).
The above two sutras are different translations of the same original (five translations in total, with the original texts of three translations missing).
The above two sutras, totaling thirteen volumes, are in the same case. Daji Piyuwang Jing (大集譬喻王經) [Mahāsaṃnipāta Sūtra: King of Similes Sutra] in two volumes (a separate chapter of the Mahāsaṃnipāta Sūtra (大集經)).
Translated by Tripiṭaka Jñānagupta (阇那崛多) and others from India during the Sui dynasty (included as a separate text in the supplementary collection), Da Ai Jing (大哀經) [Great Compassion Sutra] in eight volumes (also known as Rulai Da Ai Jing (如來大哀經) [Tathāgata's Great Compassion Sutra], sometimes divided into six or seven volumes).
Translated by Tripiṭaka Dharmarakṣa (竺法護) of the Western Jin dynasty.
The above sutra is a different translation of the Dharani-svārarāja-bodhisattva-parivarta (陀羅尼自在王菩薩品) [Dharani-svārarāja Bodhisattva Chapter] of the Mahāsaṃnipāta Sūtra (大集經) (from the beginning of the first volume to the middle of the fifth volume).
The above two sutras, totaling ten volumes, are in the same case. Baonü Suowen Jing (寶女所問經) [Sutra of Questions by Ratnavatī] in three volumes (also known as Baonü Wenhui Jing (寶女問慧經) [Sutra of Ratnavatī's Questions on Wisdom], sometimes divided into four volumes).
Translated by Tripiṭaka Dharmarakṣa (竺法護) of the Western Jin dynasty.
The above sutra is a different translation of the Ratnavatī-parivarta (寶女品) [Ratnavatī Chapter] of the Mahāsaṃnipāta Sūtra (大集經) (from the latter half of the fifth volume to before the middle of the seventh volume). Wuyan Tongzi Jing (無言童子經) [Sutra of the Mute Youth] in two volumes (also known as Wuyan Pusa Jing (無言菩薩經) [Sutra of the Mute Bodhisattva], sometimes divided into one volume).
Translated by Tripiṭaka Dharmarakṣa (竺法護) of the Western Jin dynasty.
The above sutra is a different translation of the Mūka-parivarta (無言品) [Mute Chapter] of the Mahāsaṃnipāta Sūtra (大集經) (from the latter half of the seventeenth volume to beyond the middle of the eighteenth volume). Zizaiwang Pusa Jing (自在王菩薩經) [Sutra of the Svārarāja Bodhisattva] in two volumes.
Translated by Tripiṭaka Kumārajīva (鳩摩羅什) of the Yao Qin dynasty at Xiaoyao Garden (逍遙園) (first translation), Fenxun Wangwen Jing (奮迅王問經) [Sutra of Questions by King Vikrāntavikrāmin] in two volumes.
Translated by Gautama Prajñāruci (瞿曇般若流支) and others, a Brahmin from the Northern Wei dynasty (from the preface and notes, second translation).
The above two sutras are different translations of the same original (the preface and notes of the Fenxun Wang Jing (奮迅王經) [Sutra of King Vikrāntavikrāmin] state: 'In the fourth year of the Xinghe era of the Wei dynasty, the year being Renxu, the month being Shen, on the day of Jiawu following Yichou, the translation began. Śramaṇa Tánlín (曇林) and Gautama Prajñāruci (瞿曇般若流支) translated at the residence of the Shangshu Ling Yitong Gao Gong. There were a total of 18,340 words.'
十一字。諸錄皆云菩提留支譯者誤也。今依序記為正。又上二經內典錄云。抄大集經陀羅尼自在王菩薩品異譯者不然。尋其文理懸絕不同。但可為大集別分耳。或可此之二經非大集分。但以上代群錄皆云異譯。抄陀羅尼自在王品勘檢雖則不同且記于大集之末)。
上四經九卷同帙。寶星陀羅尼經十卷(或八卷一帙)
大唐天竺三藏波羅頗蜜多羅譯(出內典錄單本)
右一經內典錄云。是大集經別分(謹檢前大集經中寶幢分。佛于欲色二界中間大寶坊中重說此寶星陀羅尼經。故寶幢分初云佛在欲色二界中間大寶坊中告大眾言。我昔初得菩提已。住王舍城迦蘭陀竹林。爾時城中有二智人。一名優波提舍。二名拘律陀等。次第至末文意並同。此經可為重說。不可為重譯也。又舊錄中有寶髻菩薩所問經是寶髻品異譯。今編入寶積在第四十七會。既入彼中此不過載。又有虛空藏經八卷檢無異本。即是虛空藏品抄出別行。又有虛空藏問持經得幾福經云是虛空藏品別文抄出。既是別生除之不錄。又內典錄及大周錄中更有大集經八卷。尋其文句即是合部大集經第六帙也。初之兩卷名十方菩薩品。此品乃是明度五十校計經。不知何故編入此中。后之六卷乃是無盡意經。既是繁重亦除不錄)。
華嚴部(華嚴本部
【現代漢語翻譯】 十一字。各記錄都說是菩提留支（Bodhiruci，譯者名）翻譯的，這是錯誤的。現在按照序記更正。另外，前面兩部經，內典錄中說是抄錄《大集經陀羅尼自在王菩薩品》的異譯本，但並非如此。考察其文理，差異極大，只能算是《大集經》的別分。或者這兩部經並非《大集經》的一部分。但因為前代的各種記錄都說是異譯本，抄錄《陀羅尼自在王品》勘驗，雖然不同，姑且記錄在《大集經》的末尾。 以上四部經九卷為同一帙。 《寶星陀羅尼經》十卷（或者八卷為一帙）。 大唐天竺三藏波羅頗蜜多羅（Prajñāmitra，譯者名）譯（出自內典錄單本）。 右邊這部經，內典錄中說是《大集經》的別分（仔細檢查之前的《大集經》中的《寶幢分》，佛在欲界和色界中間的大寶坊中，重新說了這部《寶星陀羅尼經》。所以《寶幢分》開頭說佛在欲界和色界中間的大寶坊中告訴大眾說：『我過去初得菩提的時候，住在王舍城（Rājagṛha）的迦蘭陀竹林（Kalandaka Venuvana）。』當時城中有兩位智者，一名優波提舍（Upatisya），二名拘律陀（Kolita）等。次第到末尾，文意都相同。這部經可以認為是重說，不可以認為是重譯。另外，舊的記錄中有《寶髻菩薩所問經》，是《寶髻品》的異譯本。現在編入《寶積》的第四十七會。既然已經編入其中，這裡就不重複記載。又有《虛空藏經》八卷，檢查沒有異本，就是《虛空藏品》抄出別行。又有《虛空藏問持經得幾福經》，說是《虛空藏品》的別文抄出。既然是別生，就刪除不記錄。另外，內典錄和大周錄中還有《大集經》八卷。考察其文句，就是合部《大集經》第六帙。最初的兩卷名為《十方菩薩品》。此品乃是明度五十校計經。不知道什麼原因編入其中。後面的六卷乃是《無盡意經》。既然是繁重，也刪除不記錄）。 華嚴部（《華嚴》本部）
【English Translation】 The eleven characters. All records say that it was translated by Bodhiruci (菩提留支, translator's name), which is incorrect. Now it is corrected according to the preface. In addition, regarding the previous two scriptures, the Inner Canon Records say that they are different translations of the 'Dharani-svārajā-bodhisattva Chapter' copied from the Mahāsaṃnipāta Sūtra, but this is not the case. Examining their wording, the differences are vast, and they can only be considered separate sections of the Mahāsaṃnipāta Sūtra. Or perhaps these two scriptures are not part of the Mahāsaṃnipāta Sūtra. However, because various records from previous generations say they are different translations, the 'Dharani-svārajā Chapter' was copied and examined, and although different, it is tentatively recorded at the end of the Mahāsaṃnipāta Sūtra. The above four scriptures, nine volumes in total, are in the same case. The 'Bao Xing Dharani Sutra' (寶星陀羅尼經) has ten volumes (or eight volumes in one case). Translated by Prajñāmitra (波羅頗蜜多羅, translator's name) of the Great Tang, from India (from a single copy in the Inner Canon Records). Regarding the scripture on the right, the Inner Canon Records say that it is a separate section of the Mahāsaṃnipāta Sūtra (carefully examining the 'Baozhuang Chapter' in the previous Mahāsaṃnipāta Sūtra, the Buddha, in the Great Treasure Hall between the desire realm and the form realm, re-explained this 'Bao Xing Dharani Sutra'. Therefore, the 'Baozhuang Chapter' begins by saying that the Buddha, in the Great Treasure Hall between the desire realm and the form realm, told the assembly: 'In the past, when I first attained Bodhi, I lived in the Kalandaka Venuvana (迦蘭陀竹林) in Rajagṛha (王舍城).' At that time, there were two wise men in the city, one named Upatisya (優波提舍) and the other named Kolita (拘律陀), etc. Sequentially to the end, the meaning of the text is the same. This scripture can be considered a re-explanation, not a re-translation. In addition, the old records contain the 'Baoji Bodhisattva's Questions Sutra', which is a different translation of the 'Baoji Chapter'. It is now included in the forty-seventh assembly of the Ratnakūṭa. Since it has already been included there, it will not be recorded here again. There is also the 'Akasagarbha Sutra' in eight volumes, which, upon inspection, has no different versions and is simply a separate practice copied from the 'Akasagarbha Chapter'. There is also the 'Akasagarbha's Questions on How Many Blessings One Obtains from Holding the Sutra', which says it is a separate text copied from the 'Akasagarbha Chapter'. Since it is a separate creation, it is removed and not recorded. In addition, the Inner Canon Records and the Great Zhou Records also contain the Mahāsaṃnipāta Sūtra in eight volumes. Examining its sentences, it is the sixth case of the complete Mahāsaṃnipāta Sūtra. The first two volumes are named the 'Ten Directions Bodhisattva Chapter'. This chapter is the Mingdu Fifty Calculation Sutra. It is not known why it was included here. The last six volumes are the 'Inexhaustible Intent Sutra'. Since it is cumbersome, it is also removed and not recorded). Avataṃsaka Section (Main body of the Avataṃsaka)
及眷屬經皆纂於此)總二十六部一百八十七卷一十八帙大方廣佛華嚴經六十卷(或五十卷六帙)
東晉天竺三藏佛陀跋陀羅等譯(大本初譯)
右此經總七處八會。合三十四品。會列如左。第一寂滅道場會(合二品三卷)第二普光法堂會(合六品四卷)第三忉利天宮會(合六品三卷)第四夜摩天宮會(合四品二卷)第五兜率天宮會(合三品十卷)第六他化天宮會(合十一品十三卷新經開為二會)第七普光法堂重會(一品六卷)第八給孤獨園會(一品一十四卷)大方廣佛華嚴經八十卷(八帙)
大唐天后代于闐三藏實叉難陀等譯(新編入錄大本再譯)
右二經同本異譯。其新譯經總七處九會。合三十九品。會列如左。第一會菩提場中說(合六品十一卷)第二會普光明殿說(合六品四卷)第三會忉利天宮說(合六品三卷)第四會夜摩天宮說(合四品三卷)第五會兜率天宮說(合三品十二卷)第六會他化自在天宮說(一品六卷)第七(重會)普光明殿說(合十一品十三卷)第八(重會)普光明殿說(一品七卷)第九會給孤獨園說(一品二十一卷)信力入印法門經五卷
元魏天竺三藏曇摩流支譯(單本)度諸佛境界智光嚴經一卷(失譯今附秦錄第譯)
右一經。大周錄云。元魏三藏菩提
【現代漢語翻譯】 現代漢語譯本： （以及眷屬經，都彙集於此）總共二十六部，一百八十七卷，一十八帙。《大方廣佛華嚴經》六十卷（或五十卷，六帙）。
東晉天竺三藏佛陀跋陀羅（Buddhabhadra）（意為覺賢）等譯（大本初譯）。
右邊這部經總共有七處八會，共三十四品。各會排列如下：第一寂滅道場會（合二品三卷），第二普光法堂會（合六品四卷），第三忉利天宮會（合六品三卷），第四夜摩天宮會（合四品二卷），第五兜率天宮會（合三品十卷），第六他化天宮會（合十一品十三卷，新經分為二會），第七普光法堂重會（一品六卷），第八給孤獨園會（一品一十四卷）。《大方廣佛華嚴經》八十卷（八帙）。
大唐天后時代，于闐三藏實叉難陀（Śikṣānanda）（意為學喜）等譯（新編入錄大本再譯）。
右邊這兩部經是同本異譯。新譯的經總共有七處九會，共三十九品。各會排列如下：第一會菩提場中說（合六品十一卷），第二會普光明殿說（合六品四卷），第三會忉利天宮說（合六品三卷），第四會夜摩天宮說（合四品三卷），第五會兜率天宮說（合三品十二卷），第六會他化自在天宮說（一品六卷），第七（重會）普光明殿說（合十一品十三卷），第八（重會）普光明殿說（一品七卷），第九會給孤獨園說（一品二十一卷）。《信力入印法門經》五卷。
元魏天竺三藏曇摩流支（Dharmaruci）（意為法樂）譯（單本）。《度諸佛境界智光嚴經》一卷（失譯，今附秦錄第譯）。
右邊這部經，大周錄記載說，是元魏三藏菩提（Bodhi）。
【English Translation】 English version: (Along with the Sutras of their retinue, all compiled herein) A total of twenty-six sections, one hundred and eighty-seven volumes, in eighteen cases. Mahāvaipulya Buddhāvataṃsaka Sūtra (The Great Extensive Buddha Garland Sutra) sixty volumes (or fifty volumes, six cases).
Translated by Buddhabhadra (meaning Worthy of Awakening), a Tripitaka master from India during the Eastern Jin Dynasty, and others (the initial translation of the larger version).
This Sutra comprises seven locations and eight assemblies, totaling thirty-four chapters. The assemblies are listed as follows: 1st Assembly at the Bodhi Tree (combining two chapters, three volumes); 2nd Assembly at the Universal Light Dharma Hall (combining six chapters, four volumes); 3rd Assembly at the Trayastriṃśa Heaven Palace (combining six chapters, three volumes); 4th Assembly at the Yama Heaven Palace (combining four chapters, two volumes); 5th Assembly at the Tuṣita Heaven Palace (combining three chapters, ten volumes); 6th Assembly at the Paranirmita-vaśavartin Heaven Palace (combining eleven chapters, thirteen volumes; the new Sutra divides this into two assemblies); 7th Re-Assembly at the Universal Light Dharma Hall (one chapter, six volumes); 8th Assembly at the Jetavana Garden (one chapter, fourteen volumes). Mahāvaipulya Buddhāvataṃsaka Sūtra eighty volumes (eight cases).
Translated by Śikṣānanda (meaning Joy of Learning), a Tripitaka master from Khotan during the reign of Empress Wu Zetian of the Great Tang Dynasty, and others (newly compiled and included in the larger version, a re-translation).
These two Sutras are different translations of the same text. The newly translated Sutra comprises seven locations and nine assemblies, totaling thirty-nine chapters. The assemblies are listed as follows: 1st Assembly, Discourse in the Bodhi Field (combining six chapters, eleven volumes); 2nd Assembly, Discourse in the Universal Bright Hall (combining six chapters, four volumes); 3rd Assembly, Discourse in the Trayastriṃśa Heaven Palace (combining six chapters, three volumes); 4th Assembly, Discourse in the Yama Heaven Palace (combining four chapters, three volumes); 5th Assembly, Discourse in the Tuṣita Heaven Palace (combining three chapters, twelve volumes); 6th Assembly, Discourse in the Paranirmita-vaśavartin Heaven Palace (one chapter, six volumes); 7th (Re-Assembly), Discourse in the Universal Bright Hall (combining eleven chapters, thirteen volumes); 8th (Re-Assembly), Discourse in the Universal Bright Hall (one chapter, seven volumes); 9th Assembly, Discourse in the Jetavana Garden (one chapter, twenty-one volumes). Faith Power Entering the Seal Dharma Method Sutra five volumes.
Translated by Dharmaruci (meaning Delight in Dharma), a Tripitaka master from India during the Northern Wei Dynasty (single volume). Sutra on the Adornment of the Wisdom Light of the Realm of All Buddhas one volume (lost translation, now appended to the Qin record as a secondary translation).
Regarding this Sutra, the Great Zhou record states that it was by Bodhi (Awakening), a Tripitaka master from the Northern Wei Dynasty.
留支譯(出長房錄今按長房等錄留支所譯無此經名今為失譯附於秦錄又云與如來莊嚴智慧光明入一切佛境界經及度一切諸佛境界智嚴經同本異譯者誤也今尋文理義旨全殊名雖似同所詮乃異求其旨趣乃與佛華嚴入如來德智不思議境界經等同本異譯故移編此)。佛華嚴入如來德智不思議境界經二卷
隋天竺三藏阇那崛多等譯(出內典錄第三譯)大方廣入如來智德不思議經一卷
大唐天后代于闐三藏實叉難陀譯(新編入錄第四譯)
右三經同本異譯(新舊四譯一譯本闕)。大方廣佛華嚴經不思議佛境界分一卷(或二卷十三紙)
大唐天后代于闐三藏提云般若譯(出大周錄第一譯)大方廣如來不思議境界經一卷
大唐天后代于闐三藏實叉難陀譯(新編入錄第二譯)
右二經同本異譯。大乘金剛髻珠菩薩修行分一卷(亦名金剛鬘菩薩加行品)
大唐天后代天竺三藏菩提流志譯(出大周錄單本)大方廣佛華嚴經修慈分一卷大唐天后代于闐三藏提云般若譯(新編入錄單本)
上八經十三卷同帙。大方廣普賢菩薩所說經一卷大唐天后代于闐三藏實叉難陀譯(新編入錄單本)莊嚴菩提心經一卷
姚秦三藏鳩摩羅什譯(第四譯)大方廣菩薩十地經一卷
元魏西域三藏吉迦夜
【現代漢語翻譯】 現代漢語譯本 《佛華嚴入如來德智不思議境界經》二卷 留支譯（出長房錄，今按長房等錄，留支所譯無此經名，今為失譯，附於秦錄。又云與《如來莊嚴智慧光明入一切佛境界經》及《度一切諸佛境界智嚴經》同本異譯者誤也。今尋文理義旨全殊，名雖似同，所詮乃異，求其旨趣，乃與《佛華嚴入如來德智不思議境界經》等同本異譯，故移編此）。 隋朝天竺三藏阇那崛多等譯（出內典錄第三譯） 《大方廣入如來智德不思議經》一卷 大唐天后代于闐三藏實叉難陀（Śikṣānanda）譯（新編入錄第四譯） 右三經同本異譯（新舊四譯，一譯本闕）。 《大方廣佛華嚴經不思議佛境界分》一卷（或二卷十三紙） 大唐天后代于闐三藏提云般若（Divākara-prajñā）譯（出大周錄第一譯） 《大方廣如來不思議境界經》一卷 大唐天后代于闐三藏實叉難陀（Śikṣānanda）譯（新編入錄第二譯） 右二經同本異譯。 《大乘金剛髻珠菩薩修行分》一卷（亦名《金剛鬘菩薩加行品》） 大唐天后代天竺三藏菩提流志（Bodhiruci）譯（出大周錄單本） 《大方廣佛華嚴經修慈分》一卷 大唐天后代于闐三藏提云般若（Divākara-prajñā）譯（新編入錄單本） 上八經十三卷同帙。 《大方廣普賢菩薩所說經》一卷 大唐天后代于闐三藏實叉難陀（Śikṣānanda）譯（新編入錄單本） 《莊嚴菩提心經》一卷 姚秦三藏鳩摩羅什（Kumārajīva）譯（第四譯） 《大方廣菩薩十地經》一卷 元魏西域三藏吉迦夜（Gīkakāya）
【English Translation】 English version 'Buddha Avataṃsaka Entering the Inconceivable Realm of the Tathāgata's Virtues and Wisdom' Two fascicles Translated by Liuzhi (Recorded in the Record of Changfang. According to the Record of Changfang, etc., there is no scripture with this name translated by Liuzhi. Now it is considered a lost translation and attached to the Qin Record. It is also said that it is a different translation of the same text as 'Tathāgata Adornment Wisdom Light Entering All Buddha Realms Sutra' and 'Sutra on the Adornment of Wisdom in the Realm of All Buddhas'. This is a mistake. Now, examining the text, the meaning and purpose are completely different. Although the names are similar, what they explain is different. Seeking its purpose, it is a different translation of the same text as 'Buddha Avataṃsaka Entering the Inconceivable Realm of the Tathāgata's Virtues and Wisdom', so it is moved and compiled here). Translated by Śramaṇa Jñānagupta of India during the Sui Dynasty (From the Third Translation in the Inner Canon Record) 'Great Vaipulya Entering the Inconceivable Realm of the Tathāgata's Wisdom and Virtues' One fascicle Translated by Śikṣānanda (Śikṣānanda) of Khotan during the reign of Empress Wu Zetian of the Great Tang Dynasty (Newly compiled into the Fourth Translation) The above three sutras are different translations of the same text (Four translations in old and new records, one translation is missing). 'Inconceivable Buddha Realm Section of the Great Vaipulya Buddha Avataṃsaka Sutra' One fascicle (or two fascicles, thirteen sheets) Translated by Divākara-prajñā (Divākara-prajñā) of Khotan during the reign of Empress Wu Zetian of the Great Tang Dynasty (From the First Translation in the Great Zhou Record) 'Great Vaipulya Inconceivable Realm of the Tathāgata Sutra' One fascicle Translated by Śikṣānanda (Śikṣānanda) of Khotan during the reign of Empress Wu Zetian of the Great Tang Dynasty (Newly compiled into the Second Translation) The above two sutras are different translations of the same text. 'Practice Section of the Vajra Crest Jewel Bodhisattva of the Mahāyāna' One fascicle (Also named 'Vajra Garland Bodhisattva's Preliminary Practice Chapter') Translated by Bodhiruci (Bodhiruci) of India during the reign of Empress Wu Zetian of the Great Tang Dynasty (From the single edition of the Great Zhou Record) 'Compassionate Practice Section of the Great Vaipulya Buddha Avataṃsaka Sutra' One fascicle Translated by Divākara-prajñā (Divākara-prajñā) of Khotan during the reign of Empress Wu Zetian of the Great Tang Dynasty (Newly compiled into the single edition) The above eight sutras, thirteen fascicles, are in the same case. 'Sutra Spoken by the Great Vaipulya Samantabhadra Bodhisattva' One fascicle Translated by Śikṣānanda (Śikṣānanda) of Khotan during the reign of Empress Wu Zetian of the Great Tang Dynasty (Newly compiled into the single edition) 'Sutra on Adorning the Bodhi Mind' One fascicle Translated by Kumārajīva (Kumārajīva) of the Yao Qin Dynasty (Fourth Translation) 'Great Vaipulya Sutra of the Ten Stages of the Bodhisattva' One fascicle Translated by Gīkakāya (Gīkakāya), a Śramaṇa from the Western Regions during the Yuan Wei Dynasty
共曇曜譯(第五譯)
右二經同本異譯(前後五譯三譯闕本此菩薩十地經大周錄云是華嚴十住品異譯者謬也尋閱文句義旨懸殊但可為華嚴眷屬耳)。
右信力入印法門等十一經。並與華嚴分有相似。是眷屬攝而非正部。以其三種世間嚴事劣故。兜沙經一卷
後漢月支三藏支婁迦讖譯
右一經是華嚴經如來名號品異譯(舊經在第五卷新經在第十二比于大本此經稍略)。菩薩本業經一卷(亦直云本業經亦名凈行品經)
吳月支優婆塞支謙譯諸菩薩求佛本業經一卷(或無諸字)
西晉清信士聶道真譯
右二經是華嚴凈行品異譯(舊經在第六卷新經在第十四其支謙譯者兼十住品略無偈大周入藏錄中更有菩薩本業經一卷亦是異譯凈行品尋本不獲故闕之耳)。菩薩十住行道品一卷(亦直云菩薩十住)
西晉三藏竺法護譯(出法上經錄拾遺編入)菩薩十住經一卷
東晉西域三藏祇多蜜譯
右二經是華嚴菩薩十住品異譯(舊經在第九卷新經在第十六卷略無偈)。漸備一切智德經五卷(或十卷)
西晉三藏竺法護譯
上九經十三卷同帙。十住經四卷(或五卷)
姚秦三藏鳩摩羅什共佛陀耶舍譯
右二經是華嚴十地品異譯(舊經從第二十五卷至第
【現代漢語翻譯】 共曇曜譯(第五譯)
右邊這兩部經是同本不同譯。（之前的五次翻譯和三次翻譯的版本已經缺失。這部《菩薩十地經》在大周錄中被認為是《華嚴經》的《十住品》的異譯，這是錯誤的。仔細閱讀文字，其意義和旨趣差異很大，只能算是《華嚴經》的眷屬。）
右邊的《信力入印法門》等十一經，都與《華嚴經》的部分內容相似，可以算是《華嚴經》的眷屬，但不是正部。因為它們在三種世間的莊嚴事上有所欠缺。 《兜沙經》一卷
後漢月支三藏支婁迦讖譯
右邊這部經是《華嚴經·如來名號品》的異譯。（舊經在第五卷，新經在第十二卷，與大本相比，這部經稍有省略。） 《菩薩本業經》一卷（也直接稱為《本業經》，也稱為《凈行品經》）
吳月支優婆塞支謙譯 《諸菩薩求佛本業經》一卷（或沒有『諸』字）
西晉清信士聶道真譯
右邊這兩部經是《華嚴經·凈行品》的異譯。（舊經在第六卷，新經在第十四卷，其中支謙翻譯的版本兼有《十住品》，但略去了偈頌。大周入藏錄中還有一部《菩薩本業經》，也是《凈行品》的異譯，但尋找原本沒有找到，所以就闕略了。） 《菩薩十住行道品》一卷（也直接稱為《菩薩十住》）
西晉三藏竺法護譯（出自《法上經錄拾遺編入》）《菩薩十住經》一卷
東晉西域三藏祇多蜜譯
右邊這兩部經是《華嚴經·菩薩十住品》的異譯。（舊經在第九卷，新經在第十六卷，略去了偈頌。） 《漸備一切智德經》五卷（或十卷）
西晉三藏竺法護譯
以上九經共十三卷，在同一個書帙中。《十住經》四卷（或五卷）
姚秦三藏鳩摩羅什共佛陀耶舍譯
右邊這兩部經是《華嚴經·十地品》的異譯。（舊經從第二十五卷到第
【English Translation】 Translated by Dharmaraksa (Fifth Translation)
The two sutras on the right are different translations of the same original text. (The previous five translations and three translations are missing. This Bodhisattva Bhumi Sutra is mistakenly considered in the Great Zhou Record to be a different translation of the Ten Dwellings Chapter of the Avatamsaka Sutra. Upon careful reading of the text, its meaning and purport are vastly different; it can only be regarded as an affiliated text of the Avatamsaka Sutra.)
The eleven sutras on the right, such as the Faith Power Entering the Seal Dharma Method, are all similar to parts of the Avatamsaka Sutra and can be considered affiliated texts, but not the main body. This is because they are deficient in the three kinds of worldly adornments. Tusita Sutra, one fascicle.
Translated by Lokaksema, a Tripitaka Master from Yuezhi during the Later Han Dynasty
The sutra on the right is a different translation of the Names of the Tathagatas Chapter of the Avatamsaka Sutra. (The old sutra is in the fifth fascicle, and the new sutra is in the twelfth fascicle. Compared to the complete version, this sutra is slightly abbreviated.) Bodhisattva's Fundamental Karma Sutra, one fascicle (also directly called Fundamental Karma Sutra, also known as Pure Conduct Chapter Sutra).
Translated by Zhi Qian, an Upasaka from Yuezhi during the Wu Dynasty Sutra on the Fundamental Karma of Bodhisattvas Seeking Buddhahood, one fascicle (sometimes without the word 'All').
Translated by Nie Daozhen, a Pure Believer from the Western Jin Dynasty
The two sutras on the right are different translations of the Pure Conduct Chapter of the Avatamsaka Sutra. (The old sutra is in the sixth fascicle, and the new sutra is in the fourteenth fascicle. The version translated by Zhi Qian also includes the Ten Dwellings Chapter, but omits the verses. In the Great Zhou Entry into the Treasury Record, there is also a Bodhisattva's Fundamental Karma Sutra, which is also a different translation of the Pure Conduct Chapter, but the original text could not be found, so it is omitted.) Bodhisattva's Ten Dwellings Practice Chapter, one fascicle (also directly called Bodhisattva's Ten Dwellings).
Translated by Dharmaraksa, a Tripitaka Master from the Western Jin Dynasty (Extracted from the Supplement to the Record of Sutras by Dharmaraksa) Bodhisattva's Ten Dwellings Sutra, one fascicle.
Translated by Buddhamitra, a Tripitaka Master from the Western Regions during the Eastern Jin Dynasty
The two sutras on the right are different translations of the Ten Dwellings Chapter of Bodhisattvas of the Avatamsaka Sutra. (The old sutra is in the ninth fascicle, and the new sutra is in the sixteenth fascicle, omitting the verses.) Sutra on Gradually Perfecting All-Knowing Virtue, five fascicles (or ten fascicles).
Translated by Dharmaraksa, a Tripitaka Master from the Western Jin Dynasty
The above nine sutras, totaling thirteen fascicles, are in the same case. Ten Dwellings Sutra, four fascicles (or five fascicles).
Translated by Kumarajiva and Buddhayasas, Tripitaka Masters from the Yao Qin Dynasty
The two sutras on the right are different translations of the Ten Grounds Chapter of the Avatamsaka Sutra. (The old sutra is from the twenty-fifth fascicle to the
二十九新經從第三十四卷至第三十九天親菩薩造十地釋論一十二卷)。等目菩薩所問三昧經二卷(一名普賢菩薩定意或三卷)
西晉三藏竺法護譯
右一經是新華嚴十定品異譯(從第四十卷至第四十三舊華嚴經無十定品此等目所問經周錄為單本今勘為重譯)。顯無邊佛土功德經一卷
大唐三藏玄奘譯(出內典錄)
右一經是華嚴壽量品異譯(舊經在第三十一卷新經在第四十五)。如來興顯經四卷(一名興顯如幻經)
西晉三藏竺法護譯
右一經是舊華嚴寶王如來性起品及十忍品異譯(從第三十五卷半至第三十七卷盡。其十忍品在第三十卷。此略無偈不知何故前後差異)。新經名如來出現品(從第五十卷至第五十二。其十忍品在第四十四。舊錄中又有如來性起微密藏經二卷。即是舊經性起品抄出別行。其文不異但取第二會初緣起標于經首加證信序。既非別翻故不過載)。
上四經十一卷同帙。度世品經六卷(或五卷)
西晉三藏竺法護譯
右一經是華嚴離世間品異譯(舊經從三十八卷至第四十四新經從第五十三卷至第五十九)。羅摩伽經三卷
乞伏秦沙門釋聖堅譯出內典錄
右一經是華嚴入法界品異譯(此羅摩伽經比于本品文闕不足於其中間譯出
【現代漢語翻譯】 現代漢語譯本 《二十九新經》從第三十四卷至第三十九卷，包括天親菩薩造《十地釋論》一十二卷。《等目菩薩所問三昧經》二卷（一名《普賢菩薩定意》，或三卷）。
西晉三藏竺法護譯
右一經是新《華嚴經》十定品異譯（從第四十卷至第四十三卷，舊《華嚴經》無十定品，此《等目所問經》周錄為單本，今勘為重譯）。《顯無邊佛土功德經》一卷。
大唐三藏玄奘譯（出《內典錄》）
右一經是《華嚴經》壽量品異譯（舊經在第三十一卷，新經在第四十五卷）。《如來興顯經》四卷（一名《興顯如幻經》）。
西晉三藏竺法護譯
右一經是舊《華嚴經》寶王如來性起品及十忍品異譯（從第三十五卷半至第三十七卷盡。其十忍品在第三十卷。此略無偈，不知何故前後差異）。新經名《如來出現品》（從第五十卷至第五十二卷。其十忍品在第四十四卷。舊錄中又有《如來性起微密藏經》二卷。即是舊經性起品抄出別行。其文不異，但取第二會初緣起標于經首加證信序。既非別翻，故不過載）。
上四經十一卷同帙。《度世品經》六卷（或五卷）。
西晉三藏竺法護譯
右一經是《華嚴經》離世間品異譯（舊經從第三十八卷至第四十四卷，新經從第五十三卷至第五十九卷）。《羅摩伽經》三卷。
乞伏秦沙門釋聖堅譯出《內典錄》
右一經是《華嚴經》入法界品異譯（此《羅摩伽經》比于本品文闕不足，于其中間譯出）
【English Translation】 English version 'Twenty-nine New Sutras' from volume 34 to volume 39, including Vasubandhu's 'Commentary on the Ten Stages Sutra' (十地釋論) in twelve volumes. 'Samadhi Sutra Questioned by the Bodhisattva Samantabhadra' (等目菩薩所問三昧經) in two volumes (also known as 'Samadhi Intended by the Bodhisattva Samantabhadra' (普賢菩薩定意), or in three volumes).
Translated by the Tripiṭaka master Zhu Fahu (竺法護) of the Western Jin Dynasty
This sutra is a different translation of the 'Ten Samadhis Chapter' of the new 'Avatamsaka Sutra' (華嚴經) (from volume 40 to volume 43; the old 'Avatamsaka Sutra' does not have the 'Ten Samadhis Chapter'. This 'Samadhi Sutra Questioned by the Bodhisattva Samantabhadra' was fully recorded as a single volume, and now it is examined as a re-translation). 'Sutra on the Merits of Manifesting Boundless Buddha Lands' (顯無邊佛土功德經) in one volume.
Translated by the Tripiṭaka master Xuanzang (玄奘) of the Great Tang Dynasty (from the 'Catalogue of Inner Canons' (內典錄))
This sutra is a different translation of the 'Lifespan Chapter' of the 'Avatamsaka Sutra' (old sutra in volume 31, new sutra in volume 45). 'Sutra on the Arising and Manifestation of the Tathagata' (如來興顯經) in four volumes (also known as 'Sutra on the Arising and Manifestation of the Tathagata as Illusion' (興顯如幻經)).
Translated by the Tripiṭaka master Zhu Fahu (竺法護) of the Western Jin Dynasty
This sutra is a different translation of the 'Chapter on the Nature Origination of the Treasure King Tathagata' and the 'Chapter on the Ten Acceptances' of the old 'Avatamsaka Sutra' (from the latter half of volume 35 to the end of volume 37. The 'Chapter on the Ten Acceptances' is in volume 30. This version is missing the verses, and it is unknown why there are differences in the order). The new sutra is named 'Chapter on the Appearance of the Tathagata' (如來出現品) (from volume 50 to volume 52. The 'Chapter on the Ten Acceptances' is in volume 44. In the old records, there is also the 'Sutra on the Subtle and Secret Treasury of the Tathagata's Nature Origination' (如來性起微密藏經) in two volumes, which is an excerpt from the 'Chapter on Nature Origination' of the old sutra, circulating separately. The text is not different, but it takes the initial causes and conditions of the second assembly, marks it at the beginning of the sutra, and adds a certification preface. Since it is not a separate translation, it is not re-recorded).
The above four sutras, eleven volumes in the same case. 'Sutra on the Chapter of Crossing the World' (度世品經) in six volumes (or five volumes).
Translated by the Tripiṭaka master Zhu Fahu (竺法護) of the Western Jin Dynasty
This sutra is a different translation of the 'Chapter on Leaving the World' of the 'Avatamsaka Sutra' (old sutra from volume 38 to volume 44, new sutra from volume 53 to volume 59). 'Sutra of Rāmagrāma' (羅摩伽經) in three volumes.
Translated by the Shramana Shi Shengjian (釋聖堅) of Qifu Qin, from the 'Catalogue of Inner Canons' (內典錄)
This sutra is a different translation of the 'Chapter on Entering the Dharma Realm' of the 'Avatamsaka Sutra' (this 'Sutra of Rāmagrāma' is missing text compared to the original chapter, and it was translated out in the middle)
少分舊經從第五十一卷無上勝長者至第五十三卷初妙德救護眾生夜天所其文即盡新經從第六十七卷半至第七十卷初)。大方廣佛華嚴經續入法界品一卷(或無續字)
大唐中天竺三藏地婆訶羅譯(出大周錄)
右一經續舊華嚴經入法界品(或有經本續入大部之中在第五十七卷)。
上三經十卷同帙(從兜沙下一十三經並是大部之中別品異譯)。
涅槃部(及支派經並纂於此)總六部五十八卷六帙大般涅槃經四十卷(或三十六卷四帙)
北涼天竺三藏曇無讖于姑臧譯(第五單重合譯)
(其涅槃經宋文帝代元嘉年中達于建業時有豫州沙門范慧嚴清河沙門崔慧觀陳郡處士謝靈運等以讖前經品數疏簡乃依舊泥洹經加之品目文有過質頗亦改治結為三十六卷行於江左比於前經時有小異有論一卷略釋大經又論一卷釋本有今無一偈)。大般涅槃經后譯茶毗分二卷(亦云阇維分亦云後分)
大唐南海波凌國沙門若那跋陀羅共唐國沙門會寧于彼國共譯(出大周錄單本)
右一經。是前大般涅槃經之餘。憍陳如品之末。兼說滅度已后焚燒等事(義凈三藏求法傳云。益府成都沙門會寧麟德年中往游天竺。到南海訶凌國。遂與彼國三藏沙門若那跋陀羅。唐云智賢。于阿笈摩經抄出如來涅槃焚
【現代漢語翻譯】 現代漢語譯本 《少分舊經》從第五十一卷《無上勝長者》至第五十三卷初《妙德救護眾生夜天所》，其文即盡。《新經》從第六十七卷半至第七十卷初。《大方廣佛華嚴經續入法界品》一卷（或無『續』字）。
大唐中天竺三藏地婆訶羅（Dharmakara）（譯者名）譯（出《大周錄》）。
右一經，續舊《華嚴經·入法界品》（或有經本續入大部之中，在第五十七卷）。
上三經十卷同帙（從《兜沙下》一十三經並是大部之中別品異譯）。
涅槃部（及支派經並纂於此）總六部五十八卷六帙。《大般涅槃經》四十卷（或三十六卷四帙）。
北涼天竺三藏曇無讖（Dharmaksema）（譯者名）于姑臧（地名）譯（第五單重合譯）。
（其《涅槃經》，宋文帝代元嘉年中達于建業（地名），時有豫州（地名）沙門范慧嚴（僧人名），清河（地名）沙門崔慧觀（僧人名），陳郡（地名）處士謝靈運（人名）等，以讖前經品數疏簡，乃依舊《泥洹經》加之品目，文有過質頗亦改治，結為三十六卷，行於江左（地名），比於前經時有小異，有論一卷略釋大經，又論一卷釋本有今無一偈）。《大般涅槃經后譯茶毗分》二卷（亦云《阇維分》，亦云《後分》）。
大唐南海波凌國（地名）沙門若那跋陀羅（Jnanabhadra）（僧人名）共唐國沙門會寧（僧人名）于彼國共譯（出《大周錄》單本）。
右一經，是前《大般涅槃經》之餘。《憍陳如品》之末，兼說滅度已后焚燒等事（義凈（僧人名）三藏《求法傳》云：益府（地名）成都（地名）沙門會寧（僧人名），麟德（年號）年中往游天竺（地名），到南海訶凌國（地名），遂與彼國三藏沙門若那跋陀羅（Jnanabhadra）（僧人名，唐云智賢），于《阿笈摩經》抄出如來涅槃焚
【English Translation】 English version The 'Shao Fen Jiu Jing' (Partial Old Scripture) extends from the fifty-first volume, 'Supreme Victory Elder,' to the beginning of the fifty-third volume, 'Sublime Virtue Saving Sentient Beings Night Heaven,' where the text ends. The 'New Scripture' extends from the middle of the sixty-seventh volume to the beginning of the seventieth volume. The 'Great Expansive Buddha Flower Adornment Scripture, Continued Entry into the Dharma Realm Chapter,' one volume (sometimes without the word 'Continued').
Translated by Dharmakara (translator's name), Tripitaka Master of Central India of the Great Tang Dynasty (from the 'Great Zhou Record').
This one scripture continues the old 'Flower Adornment Scripture, Entry into the Dharma Realm Chapter' (or some scripture versions continue into the main body, in the fifty-seventh volume).
The above three scriptures, ten volumes in the same case (the thirteen scriptures from 'Below Dousha' are all different translations of separate chapters within the main body).
The Nirvana Section (and branch scriptures compiled herein), a total of six sections, fifty-eight volumes in six cases. 'Great Nirvana Scripture,' forty volumes (or thirty-six volumes in four cases).
Translated by Dharmaksema (translator's name), Tripitaka Master of Northern Liang, in Guzang (place name) (fifth single retranslation).
(Regarding the 'Nirvana Scripture,' it arrived in Jianye (place name) during the Yuanjia years of the Song Emperor Wen, at which time the monk Fan Huiyan (monk's name) of Yuzhou (place name), the monk Cui Huiguan (monk's name) of Qinghe (place name), the recluse Xie Lingyun (person's name) of Chen Commandery (place name), and others, considering the chapter count of the scripture translated by Dharmaksema to be sparse and simple, added chapter headings based on the old 'Nirvana Scripture,' and also revised the text where it was of poor quality, compiling it into thirty-six volumes, which circulated in Jiangzuo (place name), differing slightly from the previous scripture. There is a commentary in one volume briefly explaining the great scripture, and another commentary explaining the original, but now there is no single verse). 'Great Nirvana Scripture, Later Translation, Cremation Section,' two volumes (also called 'Javivi Section,' also called 'Later Section').
Translated jointly by Jnanabhadra (monk's name), monk of Boling Kingdom (place name) in the Southern Sea of the Great Tang Dynasty, and the Tang Dynasty monk Huining (monk's name) in that country (from the 'Great Zhou Record,' single copy).
This one scripture is the remainder of the previous 'Great Nirvana Scripture,' the end of the 'Ajnatakaundinya Chapter,' also discussing cremation and other matters after extinction (the Tripitaka Master Yijing's (monk's name) 'Record of Seeking the Dharma' states: The monk Huining (monk's name) of Chengdu (place name) in Yifu (place name) traveled to India (place name) during the Linde (era name) years, arriving in Haling Kingdom (place name) in the Southern Sea, and then, with the Tripitaka Master Jnanabhadra (monk's name, Tang name Zhixian) of that country, copied from the 'Agama Scripture' the Buddha's Nirvana cremation
燒之事。非大乘涅槃經也。遺使寄來方之天竺。今尋此經與長阿含初分遊行經少分相似而不全同。經中復言法身常存常樂我凈。佛菩薩境界非二乘所知。與大涅槃義理相涉。經初復題陳如品末文勢相接且編於此。后諸博識詳而定之)。大般泥洹經六卷(或十卷)
東晉平陽沙門釋法顯共覺賢譯(第四譯)
右一經是大般涅槃經之前分盡大眾問品同本異譯(兼茶毗分前後七譯四譯闕本)。
上二經八卷同帙。方等般泥洹經二卷(亦名大般泥洹經或三卷)
西晉三藏竺法護譯(第一譯)四童子三昧經三卷(或直名四童子經)
隋天竺三藏阇那崛多等譯(第二譯)
右二經同本異譯(按群錄中又有哀泣經二卷或三卷云與方等泥洹同本異譯亦不述其翻譯所由尋其文句即是方等泥洹更無有異其方等泥洹初品名為哀泣但取此品題目以作經名比于方等泥洹仍闕三品余並無別既是繁重刪之不錄也)。大悲經五卷
高齊天竺三藏那連提耶舍共法智譯(單本)
上三經十卷同帙(方等泥洹等三經涅槃支派)。
五大部外諸重譯經
二百七十三部五百五十八卷五十一帙。方廣大莊嚴經十二卷(一名神通遊戲)
大唐中天竺三藏地婆訶羅譯(出大周錄第四譯)普曜經八卷
【現代漢語翻譯】 現代漢語譯本：關於荼毗（火葬）的事情。《非大乘涅槃經》。是（有人）派遣使者從方之天竺（古代印度）寄來的。現在尋找此經，與《長阿含經》初分中的少部分相似，但不完全相同。經中又說，法身是常存、常樂、常我、常凈的。佛菩薩的境界不是二乘（聲聞乘和緣覺乘）所能瞭解的。與《大涅槃經》的義理相關。經的開頭又題為陳如品，末尾的文勢相連線，姑且編在此處。以後請各位博學之士詳細審定。 《大般泥洹經》六卷（或十卷）。 東晉平陽沙門釋法顯共覺賢譯（第四譯）。 右邊這部經是《大般涅槃經》之前分，盡大眾問品，是同本異譯（兼茶毗分，前後七譯，四譯缺本）。 以上兩部經共八卷，同一帙。《方等般泥洹經》二卷（也名《大般泥洹經》，或三卷）。 西晉三藏竺法護譯（第一譯）。《四童子三昧經》三卷（或直接名為《四童子經》）。 隋朝天竺三藏阇那崛多等譯（第二譯）。 右邊這兩部經是同本異譯（按群錄中又有《哀泣經》二卷或三卷，說是與《方等泥洹》同本異譯，也沒有說明其翻譯的緣由。尋找其文句，就是《方等泥洹》，更沒有其他差異。其《方等泥洹》初品名為哀泣，只是取此品題目作為經名，比于《方等泥洹》仍然缺少三品，其餘並沒有區別，既然是繁重重複，就刪去不收錄了）。《大悲經》五卷。 高齊天竺三藏那連提耶舍共法智譯（單本）。 以上三部經共十卷，同一帙（《方等泥洹》等三經是涅槃支派）。 五大部外諸重譯經 二百七十三部，五百五十八卷，五十一帙。《方廣大莊嚴經》十二卷（一名《神通遊戲》）。 大唐中天竺三藏地婆訶羅譯（出自《大周錄》第四譯）。《普曜經》八卷。
【English Translation】 English version: Concerning the matter of cremation (荼毗, dāhī - cremation). This is not the Mahayana Nirvana Sutra. It was sent by a messenger from the direction of India (天竺, Tiānzhú - ancient India). Now, searching for this scripture, it is similar to a small portion of the initial section of the Dirghāgama Sutra (長阿含經, Cháng Āhán Jīng), but not entirely the same. The scripture also states that the Dharmakaya (法身, fǎshēn - Dharma body) is eternal, blissful, self, and pure. The realm of Buddhas and Bodhisattvas is not knowable by the Two Vehicles (二乘, Èrshèng - Śrāvakayāna and Pratyekabuddhayāna). It is related to the meaning and principles of the Mahaparinirvana Sutra. The beginning of the scripture is also titled 'Chapter of Ajnatakaundinya' (陳如品, Chénrú Pǐn), and the style of the ending is connected, so it is temporarily compiled here. Later, may learned individuals examine and determine it in detail. Mahaparinirvana Sutra (大般泥洹經, Dà Bān Níhuán Jīng) in six volumes (or ten volumes). Translated by the śrāmaṇa Śhì Fǎxiǎn (釋法顯) of Pingyang (平陽) of the Eastern Jin Dynasty, together with Juexian (覺賢) (fourth translation). The scripture on the right is the earlier part of the Mahaparinirvana Sutra, the 'Chapter of the Questions of the Entire Assembly' (盡大眾問品, Jìn Dàzhòng Wèn Pǐn), a different translation of the same text (including the section on cremation, seven translations in total, with four translations missing). The above two scriptures, totaling eight volumes, are in the same case. Fāngděng Bān Níhuán Sutra (方等般泥洹經, Fāngděng Bān Níhuán Jīng) in two volumes (also named Great Parinirvana Sutra (大般泥洹經, Dà Bān Níhuán Jīng), or three volumes). Translated by the Tripiṭaka master Zhú Fǎhù (竺法護) of the Western Jin Dynasty (first translation). Sì Tóngzǐ Sānmèi Sutra (四童子三昧經, Sì Tóngzǐ Sānmèi Jīng) in three volumes (or directly named Sì Tóngzǐ Jīng (四童子經)). Translated by the Tripiṭaka master Jñānagupta (阇那崛多) and others of India during the Sui Dynasty (second translation). The two scriptures on the right are different translations of the same text (according to the collected records, there is also the Āiqì Jīng (哀泣經) in two or three volumes, said to be a different translation of the same text as the Fāngděng Níhuán, but the reason for its translation is not stated. Examining its sentences, it is the Fāngděng Níhuán, with no other differences. The first chapter of the Fāngděng Níhuán is named 'Lamentation' (哀泣, Āiqì), and only the title of this chapter is taken as the name of the scripture. Compared to the Fāngděng Níhuán, it is still missing three chapters, and there are no other differences. Since it is redundant, it is deleted and not recorded). Great Compassion Sutra (大悲經, Dàbēi Jīng) in five volumes. Translated by the Tripiṭaka master Narendrayasas (那連提耶舍) of India during the Northern Qi Dynasty, together with Fǎzhì (法智) (single translation). The above three scriptures, totaling ten volumes, are in the same case (the three scriptures Fāngděng Níhuán, etc., are branches of the Nirvana). Various re-translated scriptures outside the Five Great Divisions Two hundred and seventy-three scriptures, five hundred and fifty-eight volumes, fifty-one cases. Fāngguǎng Dà Zhuāngyán Sutra (方廣大莊嚴經, Fāngguǎng Dà Zhuāngyán Jīng) in twelve volumes (also named Supernatural Power Play (神通遊戲, Shéntōng Yóuxì)). Translated by the Tripiṭaka master Divākara (地婆訶羅) of Central India during the Great Tang Dynasty (from the fourth translation in the Great Zhou Record (大周錄, Dà Zhōu Lù)). Pǔyào Jīng (普曜經) in eight volumes.
(一名方等本起)
西晉三藏竺法護譯(第二譯四譯二闕)
右二經同本異譯(其大莊嚴經周錄編為單譯或有以普曜經在小乘藏者二俱誤也)。
上二經二十卷二帙。法華三昧經一卷(法華支派)
宋涼州沙門釋智嚴譯(單本)無量義經一卷(法華前說)
蕭齊天竺沙門曇摩伽陀耶舍譯(第二譯兩譯一闕)薩曇分陀利經一卷(是異出法華寶塔天授二品各少分)
僧祐錄雲安公錄中失譯經(今附西晉錄拾遺編入)妙法蓮華經八卷(二十八品或七卷)
姚秦三藏鳩摩羅什譯(第五譯)
上四經十一卷同帙(此妙法蓮華經第五卷初提婆達多品。蕭齊武帝時外國三藏達摩菩提共楊都僧正沙門法獻于瓦官寺譯其經。梵本是法獻于于闐將來。其第八卷初普門品中重誦偈周武帝時北天竺三藏阇那崛多。于益州龍淵寺譯。秦本並闕。後續編入。又第八卷中藥王菩薩等咒六首。大唐三藏玄奘重譯。在音義中此不別出)。正法華經十卷(或云方等正法華或七卷一帙)
西晉三藏竺法護譯(第三譯)妙法蓮華經七卷(二十七品或八卷)
隋天竺三藏崛多笈多二法師添品(出經前序及內典錄)
右三經同本異譯(其添品序略云。正法護翻妙法什譯。檢驗二本文皆有闕。護
【現代漢語翻譯】 現代漢語譯本 (一名方等本起)
西晉三藏竺法護譯(第二譯四譯二闕)
右二經同本異譯(其大莊嚴經周錄編為單譯或有以普曜經在小乘藏者二俱誤也)。
上二經二十卷二帙。《法華三昧經》一卷(法華支派)
宋涼州沙門釋智嚴譯(單本)《無量義經》一卷(法華前說)
蕭齊天竺沙門曇摩伽陀耶舍譯(第二譯兩譯一闕)《薩曇分陀利經》一卷(是異出法華寶塔天授二品各少分)
僧祐錄雲安公錄中失譯經(今附西晉錄拾遺編入)《妙法蓮華經》八卷(二十八品或七卷)
姚秦三藏鳩摩羅什譯(第五譯)
上四經十一卷同帙(此《妙法蓮華經》第五卷初《提婆達多品》。蕭齊武帝時外國三藏達摩菩提共楊都僧正沙門法獻于瓦官寺譯其經。梵本是法獻于于闐將來。其第八卷初《普門品》中重誦偈周武帝時北天竺三藏阇那崛多。于益州龍淵寺譯。秦本並闕。後續編入。又第八卷中藥王菩薩等咒六首。大唐三藏玄奘重譯。在音義中此不別出)。《正法華經》十卷(或云《方等正法華》或七卷一帙)
西晉三藏竺法護譯(第三譯)《妙法蓮華經》七卷(二十七品或八卷)
隋天竺三藏崛多笈多二法師添品(出經前序及內典錄)
右三經同本異譯(其添品序略云。正法護翻妙法什譯。檢驗二本文皆有闕。護
【English Translation】 English version (One named Fangdeng Benqi)
Translated by the Tripiṭaka master Zhu Fahu of the Western Jin Dynasty (Second translation, missing two out of four translations).
The above two sutras are different translations of the same original (The Zhou record of the Great Adornment Sutra is compiled as a single translation, or some consider the Universal Radiance Sutra to be in the Hinayana collection, both of which are incorrect).
The above two sutras comprise twenty scrolls in two cases. The Samadhi Sutra of the Lotus Flower one scroll (A branch of the Lotus Flower).
Translated by the Shramana Shi Zhiyan of Liangzhou in the Song Dynasty (Single edition). The Sutra of Immeasurable Meanings one scroll (Preceding discourse of the Lotus Flower).
Translated by the Shramana Dharmagatas of Tianzhu (India) in the Xiao Qi Dynasty (Second translation, missing one out of two translations). The Sutra of the Sādhu Puṇḍarīka one scroll (This is a separate extraction of small portions from the 'Treasure Tower' and 'Devadatta' chapters of the Lotus Flower Sutra).
Sengyou's record states that a sutra was lost in An Gong's record (Now attached to the Western Jin record as a supplement). The Wonderful Dharma Lotus Flower Sutra eight scrolls (Twenty-eight chapters or seven scrolls).
Translated by the Tripiṭaka master Kumārajīva of the Yao Qin Dynasty (Fifth translation).
The above four sutras comprise eleven scrolls in the same case (This Wonderful Dharma Lotus Flower Sutra, the fifth scroll, begins with the Devadatta chapter. During the Xiao Qi Dynasty, Emperor Wu's time, the foreign Tripiṭaka master Dharmabodhi, together with the Yangdu Sangha Registrar Shramana Faxian, translated this sutra at the Wuguan Temple. The Sanskrit text was brought by Faxian from Khotan. In the eighth scroll, the repeated verses in the Universal Gate chapter were translated by the North Indian Tripiṭaka master Jñānagupta at the Longyuan Temple in Yizhou during the Zhou Dynasty of Emperor Wu. The Qin version was missing and subsequently added. Also, the six dhāraṇīs of the Medicine King Bodhisattva, etc., in the eighth scroll, were re-translated by the Great Tang Tripiṭaka master Xuanzang and are found in the phonetic glossaries, not separately extracted here). The Correct Dharma Lotus Flower Sutra ten scrolls (Or called Fangdeng Correct Dharma Lotus Flower, or seven scrolls in one case).
Translated by the Tripiṭaka master Zhu Fahu of the Western Jin Dynasty (Third translation). The Wonderful Dharma Lotus Flower Sutra seven scrolls (Twenty-seven chapters or eight scrolls).
Added chapters by the two Dharma masters Guptagupta of Tianzhu (India) in the Sui Dynasty (Extracted from the preface to the sutra and the Inner Canon Record).
The above three sutras are different translations of the same original (The added chapter preface briefly states: 'The Correct Dharma was translated by Fahu, the Wonderful Dharma by Zhi. Examining the two texts, both have omissions. Fahu'
所闕者。普門品偈也。什所闕者。藥草喻品之半富樓那及法師等二品之初提婆達多品普門品偈也。什移囑累在藥王之前。二本陀羅尼並置普門之後。其間異同言不能極。竊見提婆達多品及普門品偈先賢續出補闕流行余景仰遺風憲章成范。大隋仁壽元年辛酉之歲因普曜寺沙門上行所請。遂共崛多笈多二法師于大興善寺重勘天竺多羅葉本富樓那及法師等二品之初斯本猶闕藥草喻品。更益其半提婆達多通入塔品陀羅尼次神力之後囑累還結其終。字句差殊。頗亦改正。儻有披尋幸勿疑惑。兼此添品總成六譯。三在三闕)。維摩詰所說經三卷(一名不可思議解脫或直云維摩詰經)
姚秦三藏鳩摩羅什譯(第六譯)
上二經十卷同帙。維摩詰經二卷(或三卷)
吳月支優婆塞支謙譯(第二譯)說無垢稱經六卷
大唐三藏玄奘譯(出內典錄第七譯)
右三經同本異譯(前後七譯四譯闕本)。大方等頂王經一卷(一名維摩詰子問經亦名善思童子經)
西晉三藏竺法護譯(第一譯)大乘頂王經一卷(亦名維摩兒經)
梁優禪尼國王子月婆首那譯(第三譯)
上四經十卷同帙。善思童子經二卷
隋天竺三藏阇那崛多等譯(第四譯)
右三經同本異譯(共善思童子經周錄在單
【現代漢語翻譯】 現代漢語譯本
所缺失的部分是《普門品》的偈頌。鳩摩羅什（Kumārajīva）所缺失的是《藥草喻品》的後半部分、《富樓那》（Pūrṇa）品和《法師》品的前半部分、《提婆達多》（Devadatta）品以及《普門品》的偈頌。鳩摩羅什將《囑累品》移到了《藥王品》之前。兩個版本的《陀羅尼》（Dhāraṇī）都放在《普門品》之後。其中的差異無法一一詳述。我看到《提婆達多品》和《普門品》的偈頌，先前賢者已經續寫補全，並廣為流傳，我等後輩景仰他們的遺風，傚法他們的典範。大隋仁壽元年辛酉年，因為普曜寺沙門上行的請求，於是與崛多（Gupta）、笈多（Gupta）兩位法師在大興善寺重新勘校天竺貝葉經本，發現《富樓那》品和《法師》品的前半部分，這個版本仍然缺失《藥草喻品》，於是增補了它的後半部分，《提婆達多》品併入《塔品》，《陀羅尼》放在《神力品》之後，《囑累品》仍然放在最後。字句的差異，也略有改正。如果有人披閱尋讀，希望不要疑惑。加上這次增補的品，總共有六個譯本（三個完整，三個缺失）。《維摩詰所說經》三卷（又名《不可思議解脫經》，或直接稱為《維摩詰經》）。 姚秦三藏鳩摩羅什譯（第六譯）。 以上兩部經共十卷。《維摩詰經》二卷（或三卷）。 吳月支優婆塞支謙譯（第二譯），名為《說無垢稱經》六卷。 大唐三藏玄奘譯（出自《內典錄》，第七譯）。 以上三部經是同本異譯（前後共有七個譯本，四個是缺失的版本）。《大方等頂王經》一卷（又名《維摩詰子問經》，也名《善思童子經》）。 西晉三藏竺法護譯（第一譯）。《大乘頂王經》一卷（也名《維摩兒經》）。 梁優禪尼國王子月婆首那譯（第三譯）。 以上四部經共十卷。《善思童子經》二卷。 隋天竺三藏阇那崛多（Jñānagupta）等譯（第四譯）。 以上三部經是同本異譯（包括《善思童子經》，周錄在單經中）。
【English Translation】 English version
What is missing are the verses of the 『Universal Gate Chapter』 (Pǔ Mén Pǐn). What Kumārajīva (鳩摩羅什) lacked was the latter half of the 『Medicinal Herbs Parable Chapter』 (Yàocǎo Yù Pǐn), the first half of the 『Pūrṇa』 (富樓那) Chapter and the 『Preacher』 (法師) Chapter, the 『Devadatta』 (提婆達多) Chapter, and the verses of the 『Universal Gate Chapter』. Kumārajīva moved the 『Entrustment Chapter』 (Zhǔ Lěi Pǐn) before the 『Medicine King Chapter』 (Yàowáng Pǐn). The two versions of the 『Dhāraṇī』 (陀羅尼) are both placed after the 『Universal Gate Chapter』. The differences therein cannot be fully detailed. I have seen that the 『Devadatta Chapter』 and the verses of the 『Universal Gate Chapter』 were previously continued and completed by virtuous predecessors and widely circulated. We, later generations, admire their legacy and follow their example. In the year of Xīnyǒu (辛酉) of the Rénshòu (仁壽) era of the Great Sui Dynasty, due to the request of the Śramaṇa Shàngxíng (上行) of Pǔyào Temple (普曜寺), I, together with the two Dharma masters, Gupta (崛多) and Guīduō (笈多), re-examined the palm-leaf manuscript from India at Dàxīngshàn Temple (大興善寺) and found that the first half of the 『Pūrṇa』 Chapter and the 『Preacher』 Chapter were still missing in this version of the 『Medicinal Herbs Parable Chapter』. Therefore, we supplemented its latter half, incorporated the 『Devadatta Chapter』 into the 『Stūpa Chapter』 (Tǎ Pǐn), placed the 『Dhāraṇī』 after the 『Spiritual Power Chapter』 (Shénlì Pǐn), and still placed the 『Entrustment Chapter』 at the end. The differences in wording have also been slightly corrected. If anyone peruses and studies this, I hope they will not be doubtful. Including this supplemented chapter, there are a total of six translations (three complete, three missing). The 『Vimalakīrti-nirdesa Sūtra』 (維摩詰所說經) in three volumes (also known as 『The Sutra of Inconceivable Liberation』 (不可思議解脫經), or simply 『The Vimalakīrti Sūtra』 (維摩詰經)). Translated by Kumārajīva (鳩摩羅什), Tripiṭaka Master of the Yao Qin Dynasty (sixth translation). The above two sutras are in the same case of ten volumes. 『The Vimalakīrti Sūtra』 in two volumes (or three volumes). Translated by Zhī Qiān (支謙), Upāsaka of Yuezhi (月支) of the Wu Dynasty (second translation), named 『The Sutra of Expounding Immaculate Name』 (說無垢稱經) in six volumes. Translated by Xuanzang (玄奘), Tripiṭaka Master of the Great Tang Dynasty (from the 『Catalogue of Inner Canons』 (內典錄), seventh translation). The above three sutras are different translations of the same text (there are seven translations in total, four of which are missing versions). 『The Great Vaipulya Crown King Sutra』 (大方等頂王經) in one volume (also known as 『The Sutra of Questions by Vimalakīrti's Son』 (維摩詰子問經), also named 『The Sutra of Good Thinking Boy』 (善思童子經)). Translated by Dharmarakṣa (竺法護), Tripiṭaka Master of the Western Jin Dynasty (first translation). 『The Great Vehicle Crown King Sutra』 (大乘頂王經) in one volume (also named 『The Sutra of Vimala's Son』 (維摩兒經)). Translated by Prince Candravarman (月婆首那) of Ujjain (優禪尼) of the Liang Dynasty (third translation). The above four sutras are in the same case of ten volumes. 『The Sutra of Good Thinking Boy』 (善思童子經) in two volumes. Translated by Jñānagupta (阇那崛多) and others, Tripiṭaka Masters of India of the Sui Dynasty (fourth translation). The above three sutras are different translations of the same text (including 『The Sutra of Good Thinking Boy』, which is recorded in the single sutras).
本中誤也前後四譯第二本闕)。大悲分陀利經八卷(亦云大乘悲)
失譯(今附秦錄第二譯)
上二經十卷同帙。悲華經十卷(一帙)
北涼天竺三藏曇無讖于姑臧譯(第四譯)
右二經同本異譯(前後四譯兩譯闕本)。金光明最勝王經十卷(一帙)
大唐天后代三藏義凈譯(新編入錄第五譯)金光明經八卷(二十四品)
隋大興善寺沙門寶貴合出當第四本
右二經同本異譯(其序略云。而金光明見有三本。初在涼世有曇無讖譯為四卷止十八品。其次周世阇那崛多譯為五卷成二十品。后逮梁世真諦三藏於建康譯三身份別業障滅陀羅尼最凈地依空滿愿等四品。足前出沒為二十三品寶貴每嘆此經秘奧後分如何竟無囑累。舊雖三譯。本疑未周。長想梵文愿言逢遇大隋馭寓新經即來帝敕所司相續翻譯。至開皇十七年法席小間。因勸請北天竺揵達國三藏法師。此云志德。重尋后本。果有囑累品復得銀主陀羅尼品在京大興善寺即為翻譯。並前先出合二十四品。寫為八卷。學士成都費長房筆受。通梵沙門日嚴寺釋彥琮校諫。撰錄者曰。此合部經文義備足。其無讖四卷。真諦七卷。崛多五卷。並皆有闕。故此三經無繁過載。謹按長房等錄。周武帝代天竺三藏那舍崛多譯出一本。名金光明經
【現代漢語翻譯】 現代漢語譯本： 《大悲分陀利經》八卷（也稱為《大乘悲經》）。（本中存在錯誤，前後共有四次翻譯，第二本缺失）。
失譯（現在附在秦錄第二譯本之後）
以上兩部經共十卷，裝訂在一起。《悲華經》十卷（一帙）。
北涼天竺三藏曇無讖（Dharmaraksha）（于姑臧翻譯（第四次翻譯）。
以上兩部經是同一原本的不同譯本（前後四次翻譯，缺失兩個譯本）。《金光明最勝王經》十卷（一帙）。
大唐天后時代三藏義凈（Yijing）翻譯（新編入目錄的第五次翻譯）。《金光明經》八卷（共二十四品）。
隋朝大興善寺沙門寶貴（Baogui）合出，作為第四個版本。
以上兩部經是同一原本的不同譯本（其序言略述：『《金光明經》現有三個版本。最早在涼朝時有曇無讖翻譯的四卷本，只有十八品。其次是周朝時阇那崛多（Jnanagupta）翻譯的五卷本，共有二十品。後來到了梁朝，真諦（Paramārtha）三藏在建康翻譯了《三身份別業障滅陀羅尼品》、《最凈地品》、《依空滿愿品》等四品，補足了之前的缺失，共有二十三品。寶貴常常嘆息此經的深奧，可惜最後一部分沒有《囑累品》。舊有的三個譯本，都懷疑不夠完整。一直想找到梵文字，希望能夠遇到。到了隋朝，新經傳來，皇帝下令有關部門繼續翻譯。到了開皇十七年，法席稍有空閑，於是勸請北天竺揵達國的三藏法師（漢譯為志德）重新尋找後半部分。果然找到了《囑累品》，還得到了《銀主陀羅尼品》，在大興善寺進行了翻譯。加上之前翻譯的部分，共有二十四品，寫成八卷。學士成都費長房（Fei Changfang）筆錄，通梵文的沙門日嚴寺釋彥琮（Yanzong）校對。撰錄者說：這部完整的經文內容完備。曇無讖的四卷本、真諦的七卷本、阇那崛多的五卷本，都有缺失。因此這三部經不再重複收錄。謹按費長房等人的記錄，周武帝時代天竺三藏那舍崛多（Narendrayasas）翻譯了一個版本，名為《金光明經》。』
【English Translation】 English version: The Mahākaruṇā Puṇḍarīka Sūtra (大悲分陀利經) in eight fascicles (also known as the Mahāyāna Karuṇā Sūtra 大乘悲經). (There are errors in this text; there were four translations in total, the second of which is missing).
Lost in translation (now attached after the second translation in the Qin Record).
The above two sutras, totaling ten fascicles, are bound together. The Karunapundarika Sutra (悲華經) in ten fascicles (one set).
Translated by Tripiṭaka Dharmaraksha (曇無讖) from India of the Northern Liang Dynasty in Guzang (姑臧) (the fourth translation).
The above two sutras are different translations of the same original (four translations in total, with two translations missing). The Suvarṇaprabhāsottama-sūtra (金光明最勝王經) in ten fascicles (one set).
Translated by Tripiṭaka Yijing (義凈) during the reign of Empress Wu Zetian of the Great Tang Dynasty (the fifth translation, newly included in the catalog). The Suvarṇaprabhāsa Sūtra (金光明經) in eight fascicles (24 chapters).
Compiled by the Śrāmaṇa Baogui (寶貴) of Daxingshan Temple (大興善寺) in the Sui Dynasty, as the fourth version.
The above two sutras are different translations of the same original (the preface briefly states: 'There are currently three versions of the Suvarṇaprabhāsa Sūtra. The earliest was translated by Dharmaraksha (曇無讖) during the Liang Dynasty, consisting of four fascicles with only eighteen chapters. The second was translated by Jnanagupta (阇那崛多) during the Zhou Dynasty, consisting of five fascicles with twenty chapters. Later, during the Liang Dynasty, Tripiṭaka Paramārtha (真諦) translated four chapters in Jiankang (建康): Triskandha-bhedaka-karma-avaraṇa-vināśana-dhāraṇī, Most Pure Land, Reliance on Emptiness for Fulfilling Wishes, etc., supplementing the previous omissions, totaling twenty-three chapters. Baogui (寶貴) often lamented the profundity of this sutra, regretting that the final part lacked the Entrustment Chapter (囑累品). All three previous translations were suspected of being incomplete. He always desired to find the Sanskrit text and hoped to encounter it. During the Sui Dynasty, when the new sutra arrived, the emperor ordered the relevant departments to continue the translation. In the seventeenth year of the Kaihuang era, during a brief respite from his duties, he urged the Tripiṭaka master from Gandhara (揵達國) in North India (translated as Zhide 志德) to re-examine the latter part. He indeed found the Entrustment Chapter (囑累品) and also obtained the Silver Lord Dhāraṇī Chapter (銀主陀羅尼品), which were translated at Daxingshan Temple (大興善寺). Together with the previously translated parts, there were twenty-four chapters, written into eight fascicles. The scholar Fei Changfang (費長房) of Chengdu recorded it, and the Śrāmaṇa Yanzong (彥琮) of Riyansi Temple (日嚴寺), who was proficient in Sanskrit, proofread it. The compiler said: This complete sutra is comprehensive in content. The four-fascicle version by Dharmaraksha (曇無讖), the seven-fascicle version by Paramārtha (真諦), and the five-fascicle version by Jnanagupta (阇那崛多) all have omissions. Therefore, these three sutras are not repeatedly included. According to the records of Fei Changfang (費長房) and others, during the reign of Emperor Wu of the Zhou Dynasty, Tripiṭaka Narendrayasas (那舍崛多) from India translated a version called the Suvarṇaprabhāsa Sūtra (金光明經).'
更廣壽量大辯陀羅尼經五卷成部。今詳此名。乃非全譯。但于無讖四卷經中續演二品。其壽量品更續其文大辯品中更廣咒法。余品之中亦有續者。故云更廣壽量大辯陀羅尼經。故六卷合經。序云壽量大辯又補其闕。以此證知但是續闕。非是別翻。又經序云阇那崛多譯為五卷。房等諸錄乃云。耶舍崛多者此二三藏乃是同師當時共翻互載皆得。其合部經有六卷本。與此八卷明同異者。其六卷經一品顛倒比校新經八卷者是又二經囑累文意全別。六卷囑累乃與法華囑累大咒相似。未詳所以。今勘八卷之者。亦與新經扶同二本少殊。不可雙載故存八卷為正編之入藏。后尋覽者幸無惑焉。兼此合經總成五譯兩本在藏三本入刪繁錄)。伅真陀羅所問經二卷(或三卷)
後漢月支三藏支婁迦讖譯(第一譯)
上二經十卷同帙。大樹緊那羅王所問經四卷(亦名說不可思議品)
姚秦三藏鳩摩羅什譯(第二譯)
右二經同本異譯。佛升忉利天為母說法經二卷(亦名佛升忉利天品經或三卷)
西晉三藏竺法護譯(第一譯)道神足無極變化經四卷(一名合道神足經或二卷或三卷)
西晉安息三藏安法欽譯(第二譯)
右二經同本異譯(前後三譯第三本闕)。
上三經十卷同帙。寶雨經十卷(
【現代漢語翻譯】 現代漢語譯本 《更廣壽量大辯陀羅尼經》五卷成部。現在詳細考察這個名稱，並非完全翻譯。只是在無讖四卷經中續演了兩個品。其中的《壽量品》更是續寫了它的文字，《大辯品》中更加擴充套件了咒法。其餘的品中也有續寫的部分。所以稱為《更廣壽量大辯陀羅尼經》。因此六卷合經的序言說，『壽量大辯又補其闕』。以此可以得知這只是續補缺失，並非另外翻譯。又經序言說，阇那崛多（Jñānagupta）翻譯為五卷，房等諸目錄卻說是耶舍崛多（Yaśogupta），這兩位三藏法師乃是同一位老師，當時共同翻譯，互相記載都可以。那個合部經有六卷本，與這八卷經的異同之處在於，六卷經有一品的順序顛倒了，與新經八卷相比對是這樣。另外，兩經的囑累文意完全不同。六卷的囑累文與《法華經》的囑累大咒相似，不知是什麼原因。現在考察八卷的經文，也與新經相同，兩個版本略有不同，不可同時並列，所以保留八卷作為正編收入藏經。希望後來的讀者不要疑惑。兼此合經總共有五種譯本，兩本在藏經中，三本被刪繁錄收錄）。《伅真陀羅所問經》二卷（或三卷） 後漢月支三藏支婁迦讖（Lokakṣema）譯（第一譯） 以上兩經十卷同帙。《大樹緊那羅王所問經》四卷（也名《說不可思議品》） 姚秦三藏鳩摩羅什（Kumārajīva）譯（第二譯） 以上兩經是同一原本的不同譯本。《佛升忉利天為母說法經》二卷（也名《佛升忉利天品經》，或三卷） 西晉三藏竺法護（Dharmarakṣa）譯（第一譯）。《道神足無極變化經》四卷（一名《合道神足經》，或二卷或三卷） 西晉安息三藏安法欽（An Shih-kao）譯（第二譯） 以上兩經是同一原本的不同譯本（前後共有三種譯本，第三本缺失）。 以上三經十卷同帙。《寶雨經》十卷
【English Translation】 English version The 'Extensive Longevity and Great Eloquence Dhāraṇī Sūtra', complete in five volumes. Upon detailed examination of this title, it is not a complete translation. It merely continues and elaborates on two chapters from the four-volume sūtra by Wucheng. The 'Longevity Chapter' further continues its text, and the 'Great Eloquence Chapter' further expands the dhāraṇī methods. There are also continuations in the other chapters. Therefore, it is called the 'Extensive Longevity and Great Eloquence Dhāraṇī Sūtra'. Thus, the preface to the combined six-volume sūtra states, 'Longevity and Great Eloquence further supplement its deficiencies'. From this, it can be known that this is merely supplementing what was missing, and not a separate translation. Furthermore, the sūtra preface states that Jñānagupta (阇那崛多) translated it into five volumes, while the records of Fang and others state Yaśogupta (耶舍崛多). These two Tripiṭaka masters were from the same teacher, and they translated together at that time, so both records are acceptable. The combined sūtra has a six-volume version, and the differences between it and this eight-volume version are that one chapter in the six-volume sūtra is in reverse order compared to the new eight-volume sūtra. In addition, the entrustment sections of the two sūtras are completely different. The entrustment section of the six-volume sūtra is similar to the great dhāraṇī of the entrustment section of the 'Lotus Sūtra', the reason for which is unknown. Now, examining the eight-volume version, it is also the same as the new sūtra, with slight differences between the two versions, which cannot be listed together, so the eight-volume version is retained as the correct edition for inclusion in the canon. May later readers not be confused. In addition, this combined sūtra has a total of five translations, two of which are in the canon, and three of which are included in the simplified records). 'The Sutra of Questions by 伅真陀羅' in two volumes (or three volumes). Translated by Lokakṣema (支婁迦讖), a Tripiṭaka master from Yuezhi during the Later Han Dynasty (first translation). The above two sūtras, ten volumes in total, are in the same case. 'The Sutra of Questions by King Kinnara of the Great Tree' in four volumes (also named 'Chapter on Inconceivable Exposition'). Translated by Kumārajīva (鳩摩羅什), a Tripiṭaka master from the Yao Qin Dynasty (second translation). The above two sūtras are different translations of the same original text. 'The Sutra of the Buddha Ascending to the Trayastrimsa Heaven to Preach the Dharma for His Mother' in two volumes (also named 'Chapter on the Buddha Ascending to the Trayastrimsa Heaven', or three volumes). Translated by Dharmarakṣa (竺法護), a Tripiṭaka master from the Western Jin Dynasty (first translation). 'The Sutra of the Unbounded Transformations of the Divine Foot of the Path' in four volumes (also named 'The Sutra of the Combined Divine Foot of the Path', or two or three volumes). Translated by An Shih-kao (安法欽), an Anxi Tripiṭaka master from the Western Jin Dynasty (second translation). The above two sūtras are different translations of the same original text (there are three translations in total, the third one is missing). The above three sūtras, ten volumes in total, are in the same case. 'The Jewel Rain Sutra' in ten volumes.
一帙)
大唐天后代南印度三藏達摩流支等譯(出大周錄第三譯)寶云經七卷
梁扶南三藏曼陀羅仙共僧伽婆羅譯(第一譯)
右二經同本異譯(新舊三譯第二本闕)。阿惟越致遮經三卷(或無遮字或四卷)
西晉三藏竺法護譯(第一譯)
上二經十卷同帙。不退轉法輪經四卷
僧祐錄雲安公涼土異經(在北涼錄第二譯)廣博嚴凈不退轉輪經四卷(或六卷)
宋涼州沙門智嚴共寶云譯(第三譯)
右三經同本異譯(其阿惟越致遮經周錄在單本中誤也)。不必定入定入印經一卷
元魏婆羅門瞿曇般若流支譯(出序記第一譯右經初序記云魏興和四年歲次降婁月建在戌朔次甲子壬午之日瞿曇流支沙門曇林于尚書令儀同高公第譯九千一百九十三字諸錄皆云菩提留支譯者誤也今依序記為正)入定不定印經一卷
大唐天后代三藏義凈譯(新編入錄第二譯)
右二經同本異譯(其舊譯經周錄為單本新勘為重譯)。
上四經十卷同帙。等集眾德三昧經三卷(或二卷)
西晉三藏竺法護譯(第一譯)集一切福德三昧經三卷
姚秦三藏鳩摩羅什譯(出真寂寺錄第三譯)
右二經同本異譯(前後三譯一譯本闕)。持心梵天經四卷(一名莊嚴佛
【現代漢語翻譯】 一帙
《寶云經》七卷 大唐天后時代，南印度三藏達摩流支（Dharmaruci，法愛）等譯（出自大周錄第三譯）。 《寶云經》 梁朝，扶南三藏曼陀羅仙（Mandrasena）與僧伽婆羅（Sanghavarman）譯（第一譯）。
以上兩部經是同本異譯（新舊三譯的第二本缺失）。 《阿惟越致遮經》三卷（或無『遮』字，或四卷） 西晉三藏竺法護（Dharmaraksa）譯（第一譯）。
以上兩部經共十卷，同在一帙。 《不退轉法輪經》四卷 僧祐錄記載，安公在涼州翻譯的異經（在北涼錄第二譯），名為《廣博嚴凈不退轉輪經》四卷（或六卷）。 宋朝，涼州沙門智嚴（Prajnamati）與寶云（Bao Yun）譯（第三譯）。
以上三部經是同本異譯（其中《阿惟越致遮經》在周錄中被錯誤地列為單本）。 《不必定入定入印經》一卷 元魏時期，婆羅門瞿曇般若流支（Gotama Prajnaruchi）譯（出自序記第一譯，此經的初始序記記載：魏興和四年，歲次降婁，月建在戌，朔次甲子，壬午之日，瞿曇流支與沙門曇林（Tandala）在尚書令儀同高公的府邸翻譯，共九千一百九十三字。各錄都說是菩提留支（Bodhiruci）翻譯，是錯誤的。現在根據序記進行更正）。 《入定不定印經》一卷 大唐天后時代，三藏義凈（Yijing）譯（新編入錄第二譯）。
以上兩部經是同本異譯（舊譯經在周錄中被列為單本，新勘定為重譯）。
以上四部經共十卷，同在一帙。 《等集眾德三昧經》三卷（或二卷） 西晉三藏竺法護譯（第一譯）。 《集一切福德三昧經》三卷 姚秦三藏鳩摩羅什（Kumarajiva）譯（出自真寂寺錄第三譯）。
以上兩部經是同本異譯（前後三譯，一譯本缺失）。 《持心梵天經》四卷（一名《莊嚴佛
【English Translation】 One fascicle
Bao Yun Jing (Ratnamegha Sutra) 7 fascicles Translated by Tripitaka Dharmaruci (法愛) and others from South India during the reign of Empress Wu Zetian of the Great Tang Dynasty (From the third translation in the Great Zhou Record). Bao Yun Jing (Ratnamegha Sutra) Translated by Tripitaka Mandrasena from Funan and Sanghavarman during the Liang Dynasty (First translation).
The above two sutras are different translations of the same text (the second of the three old and new translations is missing). A Wei Yue Zhi Zhe Jing (Avaivartikacakra Sutra) 3 fascicles (sometimes without the character 'Zhe' or in 4 fascicles) Translated by Tripitaka Dharmaraksa (竺法護) during the Western Jin Dynasty (First translation).
The above two sutras, totaling ten fascicles, are in the same case. Bu Tui Zhuan Fa Lun Jing (Sutra of the Unfailing Wheel of Dharma) 4 fascicles According to the Seng You Record, this is a different translation by An Gong in Liangzhou (the second translation in the Northern Liang Record), named Guang Bo Yan Jing Bu Tui Zhuan Lun Jing (Vipulalamkara-avyavartanacakra Sutra) 4 fascicles (or 6 fascicles). Translated by the Shramana Zhìyán (智嚴) and Bao Yun (寶云) from Liangzhou during the Song Dynasty (Third translation).
The above three sutras are different translations of the same text (where the A Wei Yue Zhi Zhe Jing (Avaivartikacakra Sutra) is mistakenly listed as a single text in the Zhou Record). Bu Bi Ding Ru Ding Ru Yin Jing (Sutra on the Uncertain Entrance into Samadhi and the Seal) 1 fascicle Translated by the Brahmin Gotama Prajnaruchi (瞿曇般若流支) during the Yuan Wei Dynasty (From the first translation in the preface and record. The initial preface and record of this sutra state: 'In the fourth year of the Xinghe era of the Wei Dynasty, the year being Jianglou, the month being Xu, the first day being Jiazi, on the day of Renwu, Gotama Prajnaruchi and the Shramana Tandala (曇林) translated at the residence of the Shangshu Ling Yitong Gao Gong, totaling 9,193 characters. All records state that it was translated by Bodhiruci (菩提留支), which is incorrect. Now corrected according to the preface and record.'). Ru Ding Bu Ding Yin Jing (Sutra on Entering Samadhi and the Uncertain Seal) 1 fascicle Translated by Tripitaka Yijing (義凈) during the reign of Empress Wu Zetian of the Great Tang Dynasty (Newly compiled into the second translation).
The above two sutras are different translations of the same text (the old translation was listed as a single text in the Zhou Record, but newly determined to be a re-translation).
The above four sutras, totaling ten fascicles, are in the same case. Deng Ji Zhong De San Mei Jing (Samadhiraja-cittamanjari Sutra) 3 fascicles (or 2 fascicles) Translated by Tripitaka Dharmaraksa during the Western Jin Dynasty (First translation). Ji Yi Qie Fu De San Mei Jing (Sarvapunyasamuccaya-samadhi Sutra) 3 fascicles Translated by Tripitaka Kumarajiva (鳩摩羅什) during the Yao Qin Dynasty (From the third translation in the Zhenji Temple Record).
The above two sutras are different translations of the same text (three translations in total, one translation is missing). Chi Xin Fan Tian Jing (Brahma Heart Sutra) 4 fascicles (also known as Zhuang Yan Fo
法經又名等御諸法經)
西晉三藏竺法護譯(或六卷十七品第一譯)
上三經十卷同帙(按姚秦釋僧睿思益序云恭明前譯頗麗其辭迷其旨今按群錄吳時月支國優婆塞支謙字恭明翻譯眾經而無思益同本之者其持心經與思益同乃是西晉竺法護譯睿云恭明先譯失之者誤)。思益梵天所問經四卷(或直云思益經祐云思益義經)
姚秦三藏鳩摩羅什譯(第二譯)勝思惟梵天所問經六卷
元魏天竺三藏菩提留支譯(第二譯)
右三經同本異譯(其勝思惟經有釋論四卷)。
上二經十卷同帙。持人菩薩經四卷(有加所問二字或三卷)
西晉三藏竺法護譯(第一譯)持世經四卷(一名法印經或三卷)
姚秦三藏鳩摩羅什譯(第三譯)
右二經同本異譯(前後三譯第二本闕)。濟諸方等學經一卷(或無學字)
西晉三藏竺法護譯(第一譯)大乘方廣總持經一卷(或無乘字)
隋天竺三藏毗尼多流支譯(第二譯)
右二經同本異譯(周錄為單本新勘為重譯)。
上四經十卷同帙。文殊師利現寶藏經三卷(或直云寶藏經或二卷第一譯)
西晉三藏竺法護譯大方廣寶篋經三卷(或二卷)
宋天竺三藏求那跋陀羅譯(第四譯)
右二經同本
【現代漢語翻譯】 現代漢語譯本 《法經》（又名《等御諸法經》）
西晉三藏竺法護譯（或六卷十七品第一譯）
以上三經十卷同帙（按姚秦釋僧睿《思益序》云：『恭明前譯頗麗其辭，迷其旨。』今按群錄，吳時月支國優婆塞支謙字恭明翻譯眾經，而無《思益》同本之者，其《持心經》與《思益》同，乃是西晉竺法護譯。睿云恭明先譯失之者誤）。《思益梵天所問經》四卷（或直云《思益經》，祐云《思益義經》）
姚秦三藏鳩摩羅什譯（第二譯）《勝思惟梵天所問經》六卷
元魏天竺三藏菩提留支譯（第二譯）
右三經同本異譯（其《勝思惟經》有釋論四卷）。
以上二經十卷同帙。《持人菩薩經》四卷（有加『所問』二字，或三卷）
西晉三藏竺法護譯（第一譯）《持世經》四卷（一名《法印經》，或三卷）
姚秦三藏鳩摩羅什譯（第三譯）
右二經同本異譯（前後三譯第二本闕）。《濟諸方等學經》一卷（或無『學』字）
西晉三藏竺法護譯（第一譯）《大乘方廣總持經》一卷（或無『乘』字）
隋天竺三藏毗尼多流支譯（第二譯）
右二經同本異譯（周錄為單本，新勘為重譯）。
以上四經十卷同帙。《文殊師利現寶藏經》三卷（或直云《寶藏經》，或二卷，第一譯）
西晉三藏竺法護譯《大方廣寶篋經》三卷（或二卷）
宋天竺三藏求那跋陀羅譯（第四譯）
右二經同本
【English Translation】 English version The Fa Jing (法經) (also known as Deng Yu Zhu Fa Jing 等御諸法經)
Translated by Tripiṭaka Dharmarakṣa (竺法護) of the Western Jin Dynasty (or the first translation in six volumes and seventeen chapters)
The above three sutras are in the same ten-volume set (According to the preface to the Si Yi 思益 [Contemplation of Meaning] by Monk Rui (釋僧睿) of the Yao Qin Dynasty: 'The previous translation by Gongming (恭明) was quite beautiful in its wording, but obscured its meaning.' According to various records, the Upasaka Zhiqian (支謙), also known as Gongming, from the Yuezhi (月支) kingdom during the Wu Dynasty, translated many sutras, but there is no Si Yi with the same original text. His Chi Xin Jing 持心經 [Sutra of Holding the Mind] is the same as the Si Yi, which was translated by Dharmarakṣa of the Western Jin Dynasty. Rui's statement that Gongming's earlier translation was lost is a mistake). Si Yi Fantian Suo Wen Jing 思益梵天所問經 [Sutra of Brahma's Questions on Contemplation of Meaning] in four volumes (or simply Si Yi Jing 思益經 [Contemplation of Meaning Sutra], or as You (祐) says, Si Yi Yi Jing 思益義經 [Sutra on the Meaning of Contemplation of Meaning])
Translated by Tripiṭaka Kumārajīva (鳩摩羅什) of the Yao Qin Dynasty (second translation). Sheng Si Wei Fantian Suo Wen Jing 勝思惟梵天所問經 [Sutra of Brahma's Questions on Supreme Contemplation] in six volumes
Translated by Tripiṭaka Bodhiruci (菩提留支) of Tianzhu (天竺, India) of the Northern Wei Dynasty (second translation)
The above three sutras are different translations of the same original text (The Sheng Si Wei Jing 勝思惟經 [Supreme Contemplation Sutra] has a commentary in four volumes).
The above two sutras are in the same ten-volume set. Chi Ren Pusa Jing 持人菩薩經 [Sutra of the Bodhisattva Who Upholds (Beings)] in four volumes (some add the words 'Suo Wen' 所問 [Asked], or in three volumes)
Translated by Tripiṭaka Dharmarakṣa (竺法護) of the Western Jin Dynasty (first translation). Chi Shi Jing 持世經 [Sutra of Upholding the World] in four volumes (also named Fa Yin Jing 法印經 [Sutra of the Dharma Seal], or in three volumes)
Translated by Tripiṭaka Kumārajīva (鳩摩羅什) of the Yao Qin Dynasty (third translation)
The above two sutras are different translations of the same original text (the second of the three translations is missing). Ji Zhu Fang Deng Xue Jing 濟諸方等學經 [Sutra of Saving All Through the Vaipulya Teaching] in one volume (or without the word 'Xue' 學 [Learning])
Translated by Tripiṭaka Dharmarakṣa (竺法護) of the Western Jin Dynasty (first translation). Da Cheng Fang Guang Zong Chi Jing 大乘方廣總持經 [Great Vehicle Extensive Dharani Sutra] in one volume (or without the word 'Cheng' 乘 [Vehicle])
Translated by Tripiṭaka Vinītāruci (毗尼多流支) of Tianzhu (天竺, India) of the Sui Dynasty (second translation)
The above two sutras are different translations of the same original text (The Zhou record lists it as a single text, but a new examination shows it to be a re-translation).
The above four sutras are in the same ten-volume set. Wen Shu Shi Li Xian Bao Zang Jing 文殊師利現寶藏經 [Mañjuśrī's Manifestation of the Treasure Trove Sutra] in three volumes (or simply Bao Zang Jing 寶藏經 [Treasure Trove Sutra], or in two volumes, first translation)
Translated by Tripiṭaka Dharmarakṣa (竺法護) of the Western Jin Dynasty. Da Fang Guang Bao Qie Jing 大方廣寶篋經 [Great Extensive Treasure Casket Sutra] in three volumes (or in two volumes)
Translated by Tripiṭaka Guṇabhadra (求那跋陀羅) of Tianzhu (天竺, India) of the Song Dynasty (fourth translation)
The above two sutras are the same original text
異譯(前後四譯兩譯闕本)。大乘同性經二卷(亦名一切佛行入智毗盧遮那藏說經或四卷)
周宇文氏天竺三藏阇那耶舍等譯(第一譯)證契大乘經二卷(亦名入一切佛境智陪廬遮那藏)
大唐中天竺三藏地婆訶羅譯(出大周錄第二譯)
右二經同本異譯。
上四經十卷同帙。深密解脫經五卷
元魏天竺三藏菩提留支譯(今本初譯)解深密經五卷
大唐三藏玄奘譯(出內典錄今本再譯)
上二經十卷同帙。解節經一卷陳天竺三藏真諦譯
右一經是解深密經初五品異譯(出第一卷)。相續解脫地波羅蜜。了義經一卷(亦名解脫了義亦云相續解脫經)
宋天竺三藏求那跋陀羅譯
右一經是解深密經后二品異譯出四五二卷。
右四經同本異譯(二是全本二是初譯)。緣生初勝分法本經二卷
隋天竺三藏達摩笈多譯(出內典錄第一譯)分別緣起初勝法門經二卷
大唐三藏玄奘譯(出內典錄第二譯)
右二經同本異譯。楞伽阿跋多羅寶經四卷
宋天竺三藏求那跋陀羅譯(第二譯)
上五經十卷同帙。入楞伽經十卷(一帙)
元魏天竺三藏菩提留支譯(或三譯)大乘入楞伽經七卷
大唐天后代于闐三藏實叉難陀
【現代漢語翻譯】 現代漢語譯本 異譯（前後四譯，兩譯闕本）。《大乘同性經》二卷（亦名《一切佛行入智毗盧遮那藏說經》，或四卷）
周宇文氏天竺三藏阇那耶舍等譯（第一譯）《證契大乘經》二卷（亦名《入一切佛境智陪廬遮那藏》）
大唐中天竺三藏地婆訶羅譯（出《大周錄》第二譯）
右二經同本異譯。
上四經十卷同帙。《深密解脫經》五卷
元魏天竺三藏菩提留支譯（今本初譯）《解深密經》五卷
大唐三藏玄奘譯（出《內典錄》今本再譯）
上二經十卷同帙。《解節經》一卷，陳天竺三藏真諦譯
右一經是《解深密經》初五品異譯（出第一卷）。《相續解脫地波羅蜜了義經》一卷（亦名《解脫了義》，亦云《相續解脫經》）
宋天竺三藏求那跋陀羅譯
右一經是《解深密經》后二品異譯，出四五二卷。
右四經同本異譯（二是全本，二是初譯）。《緣生初勝分法本經》二卷
隋天竺三藏達摩笈多譯（出《內典錄》第一譯）《分別緣起初勝法門經》二卷
大唐三藏玄奘譯（出《內典錄》第二譯）
右二經同本異譯。《楞伽阿跋多羅寶經》四卷
宋天竺三藏求那跋陀羅譯（第二譯）
上五經十卷同帙。《入楞伽經》十卷（一帙）
元魏天竺三藏菩提留支譯（或三譯）《大乘入楞伽經》七卷
大唐天后代于闐三藏實叉難陀譯
【English Translation】 English version Different translations (four translations in total, two with missing parts). Mahayana Sameness Sutra (Dacheng Tongxing Jing) in two volumes (also known as Sarva-Buddha-Gocarajnana-Vipulagarbha-nirdeca Sutra or in four volumes).
Translated by Tripitaka Master Jnanayasas (阇那耶舍) and others from India during the Yuwen Zhou Dynasty (first translation). Verification of Accordance with Mahayana Sutra (Zhengqi Dacheng Jing) in two volumes (also known as Entering All Buddha Realms of Wisdom, Accompanied by Vairocana's Treasury).
Translated by Tripitaka Master Divakara (地婆訶羅) from Central India during the Great Tang Dynasty (recorded in the Great Zhou Record, second translation).
The above two sutras are different translations of the same original text.
The above four sutras are in the same set of ten volumes. Profound Secrets of Liberation Sutra (Shenmi Jietuo Jing) in five volumes.
Translated by Tripitaka Master Bodhiruci (菩提留支) from India during the Yuan Wei Dynasty (first translation of the current version). Samdhinirmocana Sutra (Jie Shenmi Jing) in five volumes.
Translated by Tripitaka Master Xuanzang (玄奘) of the Great Tang Dynasty (recorded in the Inner Canon Record, re-translation of the current version).
The above two sutras are in the same set of ten volumes. Explanation of Knots Sutra (Jie Jie Jing) in one volume, translated by Tripitaka Master Paramartha (真諦) from India during the Chen Dynasty.
This sutra is a different translation of the first five chapters of the Samdhinirmocana Sutra (from the first volume). Successive Liberation Ground Paramita Definitive Meaning Sutra (Xiangxu Jietuo Di Boluomi Liaoyi Jing) in one volume (also known as Liberation Definitive Meaning, also called Successive Liberation Sutra).
Translated by Tripitaka Master Gunabhadra (求那跋陀羅) from India during the Song Dynasty.
This sutra is a different translation of the last two chapters of the Samdhinirmocana Sutra, from volumes four, five, and two.
The above four sutras are different translations of the same original text (two are complete versions, two are first translations). Sutra on the Origin of Dependent Arising and the Supreme Dharma (Yuansheng Chusheng Fenfa Benjing) in two volumes.
Translated by Tripitaka Master Dharmagupta (達摩笈多) from India during the Sui Dynasty (recorded in the Inner Canon Record, first translation). Sutra on the Differentiation of Dependent Arising and the Supreme Dharma (Fenbie Yuanqi Chusheng Famen Jing) in two volumes.
Translated by Tripitaka Master Xuanzang (玄奘) of the Great Tang Dynasty (recorded in the Inner Canon Record, second translation).
The above two sutras are different translations of the same original text. Lankavatara Sutra (Lengqie Abaduoluo Baojing) in four volumes.
Translated by Tripitaka Master Gunabhadra (求那跋陀羅) from India during the Song Dynasty (second translation).
The above five sutras are in the same set of ten volumes. Entering the Lankavatara Sutra (Ru Lengqie Jing) in ten volumes (one set).
Translated by Tripitaka Master Bodhiruci (菩提留支) from India during the Yuan Wei Dynasty (or third translation). Mahayana Entering the Lankavatara Sutra (Dacheng Ru Lengqie Jing) in seven volumes.
Translated by Tripitaka Master Siksananda (實叉難陀) from Khotan during the reign of Empress Wu Zetian of the Great Tang Dynasty.
譯(新編入錄第四譯)
右三經同本異譯(新舊四譯一譯闕本)。菩薩行方便境界神通變化經三卷
宋天竺三藏求那跋陀羅譯(第一譯)
上二經十卷同帙。大薩遮尼乾子所說經十卷(或七卷或八卷一帙)
元魏天竺三藏菩提留支譯(第一譯)
右二經同本異譯。大方等大云經六卷(亦名大方等無相經或四卷或五卷)
北涼天竺三藏曇無讖譯(第二譯兩譯一闕)大云輪請雨經一卷(內題云大云經請雨品第六十四)
周宇文氏天竺三藏阇那耶舍等譯(第一譯)大云輪請雨經二卷
隋天竺三藏那連提耶舍譯(第二譯)大方等大云謂雨經一卷(內題云大方等大云經請雨品第六十四)
隋天竺三藏阇那崛多等譯(出內典錄第三譯)
右三經同本異譯。
上四經十卷同帙。諸法無行經二卷(或一卷)
姚秦三藏鳩摩羅什譯(第一譯)諸法本無經三卷
隋天竺三藏阇那崛多等譯
右二經同本異譯(前後三譯一譯闕本)。無極寶三昧經一卷(或直云無極寶經)
西晉三藏竺法護譯(第一譯)寶如來三昧經二卷(一名無極寶三昧經或一卷)
東晉西域三藏祇多密譯(第二譯)
右二經同本異譯。慧印三昧經一卷(一名寶田
【現代漢語翻譯】 現代漢語譯本 （新編入錄第四譯）
右三經同本異譯（新舊四譯一譯闕本）。《菩薩行方便境界神通變化經》三卷
宋天竺三藏求那跋陀羅（Guṇabhadra）譯（第一譯）
上二經十卷同帙。《大薩遮尼乾子所說經》十卷（或七卷或八卷一帙）
元魏天竺三藏菩提留支（Bodhiruci）譯（第一譯）
右二經同本異譯。《大方等大云經》六卷（亦名《大方等無相經》，或四卷或五卷）
北涼天竺三藏曇無讖（Dharmakṣema）譯（第二譯兩譯一闕）《大云輪請雨經》一卷（內題云《大云經請雨品第六十四》）
周宇文氏天竺三藏阇那耶舍（Jñānayaśas）等譯（第一譯）《大云輪請雨經》二卷
隋天竺三藏那連提耶舍（Narendrayaśas）譯（第二譯）《大方等大云謂雨經》一卷（內題云《大方等大云經請雨品第六十四》）
隋天竺三藏阇那崛多（Jñānagupta）等譯（出《內典錄》第三譯）
右三經同本異譯。
上四經十卷同帙。《諸法無行經》二卷（或一卷）
姚秦三藏鳩摩羅什（Kumārajīva）譯（第一譯）《諸法本無經》三卷
隋天竺三藏阇那崛多（Jñānagupta）等譯
右二經同本異譯（前後三譯一譯闕本）。《無極寶三昧經》一卷（或直云《無極寶經》）
西晉三藏竺法護（Dharmarakṣa）譯（第一譯）《寶如來三昧經》二卷（一名《無極寶三昧經》，或一卷）
東晉西域三藏祇多密（Gītāmita）譯（第二譯）
右二經同本異譯。《慧印三昧經》一卷（一名《寶田》）
【English Translation】 English version (Newly Compiled and Recorded Fourth Translation)
The following three sutras are different translations of the same original (out of four old and new translations, one is missing). Bodhisattva's Conduct of Expedient Means, Realm of Spiritual Powers and Transformations Sutra, three volumes.
Translated by Guṇabhadra (求那跋陀羅), Tripiṭaka Master from India during the Song Dynasty (First Translation)
The above two sutras are in the same set of ten volumes. The Sutra Spoken by the Great Sātyaka Nigaṇṭha-putra, ten volumes (or seven or eight volumes in one set).
Translated by Bodhiruci (菩提留支), Tripiṭaka Master from India during the Yuan Wei Dynasty (First Translation)
The following two sutras are different translations of the same original. Great Vaipulya Great Cloud Sutra, six volumes (also known as Great Vaipulya Non-Form Sutra, or four or five volumes).
Translated by Dharmakṣema (曇無讖), Tripiṭaka Master from India during the Northern Liang Dynasty (Second Translation, one of the two translations is missing). Great Cloud Wheel Sutra for Rain Requesting, one volume (internally titled Great Cloud Sutra, Chapter Sixty-Four on Rain Requesting).
Translated by Jñānayaśas (阇那耶舍) and others, Tripiṭaka Masters from India during the Yuwen Zhou Dynasty (First Translation). Great Cloud Wheel Sutra for Rain Requesting, two volumes.
Translated by Narendrayaśas (那連提耶舍), Tripiṭaka Master from India during the Sui Dynasty (Second Translation). Great Vaipulya Great Cloud Sutra on Rain, one volume (internally titled Great Vaipulya Great Cloud Sutra, Chapter Sixty-Four on Rain Requesting).
Translated by Jñānagupta (阇那崛多) and others, Tripiṭaka Masters from India during the Sui Dynasty (From the Catalog of Inner Canons, Third Translation).
The following three sutras are different translations of the same original.
The above four sutras are in the same set of ten volumes. Sutra on the Non-Origination of All Dharmas, two volumes (or one volume).
Translated by Kumārajīva (鳩摩羅什), Tripiṭaka Master during the Yao Qin Dynasty (First Translation). Sutra on the Fundamental Non-Existence of All Dharmas, three volumes.
Translated by Jñānagupta (阇那崛多) and others, Tripiṭaka Masters from India during the Sui Dynasty.
The following two sutras are different translations of the same original (out of three previous and subsequent translations, one is missing). Infinite Treasure Samādhi Sutra, one volume (or simply called Infinite Treasure Sutra).
Translated by Dharmarakṣa (竺法護), Tripiṭaka Master during the Western Jin Dynasty (First Translation). Treasure Tathāgata Samādhi Sutra, two volumes (also named Infinite Treasure Samādhi Sutra, or one volume).
Translated by Gītāmita (祇多密), Tripiṭaka Master from the Western Regions during the Eastern Jin Dynasty (Second Translation).
The following two sutras are different translations of the same original. Wisdom Seal Samādhi Sutra, one volume (also named Treasure Field).
慧印三昧經)
吳月支優婆塞支謙譯(第一譯)如來智印經一卷(一名諸佛法身)
僧祐錄中失譯經(今附宋錄第二譯)
右二經同本異譯。
上六經十卷同帙。大灌頂經十二卷(一帙或無大字錄云九卷未詳)
東晉西域三藏帛尸梨密多羅譯(單重合譯)
右卷別各是一經具列如左。
(第一卷灌頂三歸五戒帶佩護身咒經。第二卷灌頂七萬二千神王護比丘咒經。第三卷灌頂十二萬神王護比丘尼咒經。第四卷灌頂百結神王護身咒經。第五卷灌頂宮宅神王守鎮左右咒經。第六卷灌頂冢墓因緣四方神咒經。第七卷灌頂伏魔封印大神咒經。第八卷灌頂摩尼稟大神咒經。第九卷灌頂召五方龍攝疫毒神咒經。第十卷灌頂梵天神策經。第十一卷)。灌頂隋愿往生十方凈土經(或云普廣品第十一即別行隨愿往生經是)第十二卷灌頂拔除過罪生死得度經(即是舊藥師經佛游維耶離者此為第一譯)藥師如來本願經一卷
隋天竺三藏達摩笈多譯(出內典錄第二譯)藥師琉璃光如來本願功德經一卷
大唐三藏玄奘譯(出內典錄第三譯)藥師琉璃光七佛本願功德經二卷
大唐三藏義凈于大內佛光殿譯(新編入錄第四譯)
右三經同本異譯(與前灌頂第十二卷拔除過罪生死得
【現代漢語翻譯】 現代漢語譯本 《慧印三昧經》
吳月支優婆塞支謙譯（第一譯），又名《如來智印經》，一卷（一名《諸佛法身》）。
僧祐錄中記載為失譯經（今附於宋錄，作為第二譯）。
以上兩部經是同本異譯。
以上六部經共十卷，同在一個書帙中。《大灌頂經》十二卷（一帙，或無『大』字，目錄記載為九卷，未詳）。
東晉西域三藏帛尸梨密多羅譯（單重合譯）。
以上各卷分別是一部經，詳細列於左：
（第一卷）《灌頂三歸五戒帶佩護身咒經》。 （第二卷）《灌頂七萬二千神王護比丘咒經》。 （第三卷）《灌頂十二萬神王護比丘尼咒經》。 （第四卷）《灌頂百結神王護身咒經》。 （第五卷）《灌頂宮宅神王守鎮左右咒經》。 （第六卷）《灌頂冢墓因緣四方神咒經》。 （第七卷）《灌頂伏魔封印大神咒經》。 （第八卷）《灌頂摩尼稟大神咒經》。 （第九卷）《灌頂召五方龍攝疫毒神咒經》。 （第十卷）《灌頂梵天神策經》。 （第十一卷）《灌頂隨愿往生十方凈土經》（或說普廣品第十一，即單獨流通的《隨愿往生經》）。 （第十二卷）《灌頂拔除過罪生死得度經》（即舊《藥師經》，佛陀在維耶離說法，此為第一譯）。 《藥師如來本願經》一卷
隋朝天竺三藏達摩笈多譯（出自《內典錄》，第二譯）。《藥師琉璃光如來本願功德經》一卷
大唐三藏玄奘譯（出自《內典錄》，第三譯）。《藥師琉璃光七佛本願功德經》二卷
大唐三藏義凈于大內佛光殿譯（新編入錄，第四譯）。
以上三部經是同本異譯（與前《灌頂》第十二卷《拔除過罪生死得
【English Translation】 English version 'Huì Yìn Sān Mèi Jīng' (The Samadhi Sutra of Wisdom Seal)
Translated by Zhi Qian, an Upasaka from Yuezhi during the Wu Dynasty (First Translation), also known as 'Rú Lái Zhì Yìn Jīng' (The Sutra of the Tathagata's Wisdom Seal), one volume (also named 'Zhū Fó Fǎ Shēn' - The Dharmakaya of All Buddhas).
Recorded in the 'Sēng Yòu Lù' as a lost translation (now attached to the 'Sòng Lù' as the Second Translation).
The above two sutras are different translations of the same original text.
The above six sutras, totaling ten volumes, are in the same case. 'Dà Guàn Dǐng Jīng' (The Great Abhiseka Sutra), twelve volumes (one case, or without the character 'Dà', recorded as nine volumes in the catalog, details unknown).
Translated by the Tripiṭaka Master Bó Shī Lí Mì Duō Luó from the Western Regions during the Eastern Jin Dynasty (single and combined translations).
The above volumes are each a separate sutra, listed in detail on the left:
(Volume 1) 'Guàn Dǐng Sān Guī Wǔ Jiè Dài Pèi Hù Shēn Zhòu Jīng' (The Abhiseka Sutra of Taking Refuge in the Three Jewels, the Five Precepts, Wearing and Carrying Protective Mantras). (Volume 2) 'Guàn Dǐng Qī Wàn Èr Qiān Shén Wáng Hù Bǐ Qiū Zhòu Jīng' (The Abhiseka Sutra of Seventy-Two Thousand Divine Kings Protecting Bhikshus with Mantras). (Volume 3) 'Guàn Dǐng Shí Èr Wàn Shén Wáng Hù Bǐ Qiū Ní Zhòu Jīng' (The Abhiseka Sutra of One Hundred and Twenty Thousand Divine Kings Protecting Bhikshunis with Mantras). (Volume 4) 'Guàn Dǐng Bǎi Jié Shén Wáng Hù Shēn Zhòu Jīng' (The Abhiseka Sutra of the Hundred-Knot Divine Kings Protecting the Body with Mantras). (Volume 5) 'Guàn Dǐng Gōng Zhái Shén Wáng Shǒu Zhèn Zuǒ Yòu Zhòu Jīng' (The Abhiseka Sutra of the Palace and Residence Divine Kings Guarding and Protecting Left and Right with Mantras). (Volume 6) 'Guàn Dǐng Zhǒng Mù Yīn Yuán Sì Fāng Shén Zhòu Jīng' (The Abhiseka Sutra of the Tomb and Grave Causes and Conditions, and the Four Directional Divine Mantras). (Volume 7) 'Guàn Dǐng Fú Mó Fēng Yìn Dà Shén Zhòu Jīng' (The Abhiseka Sutra of Subduing Demons and Sealing with Great Divine Mantras). (Volume 8) 'Guàn Dǐng Mó Ní Bǐng Dà Shén Zhòu Jīng' (The Abhiseka Sutra of Mani's Great Divine Mantras). (Volume 9) 'Guàn Dǐng Zhào Wǔ Fāng Lóng Shè Yì Dú Shén Zhòu Jīng' (The Abhiseka Sutra of Summoning the Five Directional Dragons and Eliminating Epidemic Poisons with Divine Mantras). (Volume 10) 'Guàn Dǐng Fàn Tiān Shén Cè Jīng' (The Abhiseka Sutra of Brahma's Divine Strategies). (Volume 11) 'Guàn Dǐng Suí Yuàn Wǎng Shēng Shí Fāng Jìng Tǔ Jīng' (The Abhiseka Sutra of Rebirth in the Ten Directions Pure Lands According to One's Vows) (or it is said that Pǔ Guǎng Pǐn (Chapter of Universal Light) is the eleventh, which is the separately circulated 'Suí Yuàn Wǎng Shēng Jīng' (Sutra of Rebirth According to One's Vows)). (Volume 12) 'Guàn Dǐng Bá Chú Guò Zuì Shēng Sǐ Dé Dù Jīng' (The Abhiseka Sutra of Eradicating Transgressions, Escaping Birth and Death, and Attaining Deliverance) (which is the old 'Yao Shi Jing' (Bhaisajya-guru Sutra), the Buddha preached in Viyali, this is the first translation). 'Yao Shi Ru Lai Ben Yuan Jing' (The Sutra of the Fundamental Vows of Bhaisajya-guru Tathagata), one volume
Translated by the Tripiṭaka Master Dámó Jí Duō from India during the Sui Dynasty (from the 'Nèi Diǎn Lù', Second Translation). 'Yao Shi Liu Li Guang Ru Lai Ben Yuan Gong De Jing' (The Sutra of the Fundamental Vows and Merits of Bhaisajya-guru Vaidurya-prabha Tathagata), one volume
Translated by the Tripiṭaka Master Xuanzang of the Great Tang Dynasty (from the 'Nèi Diǎn Lù', Third Translation). 'Yao Shi Liu Li Guang Qi Fo Ben Yuan Gong De Jing' (The Sutra of the Fundamental Vows and Merits of the Seven Buddhas of Bhaisajya-guru Vaidurya-prabha), two volumes
Translated by the Tripiṭaka Master Yijing of the Great Tang Dynasty in the Foguang Hall of the Imperial Palace (newly compiled into the record, Fourth Translation).
The above three sutras are different translations of the same original text (and the previous 'Guàn Dǐng' (Abhiseka) Volume 12, 'Bá Chú Guò Zuì Shēng Sǐ Dé
度經同本其三藏義凈所譯二卷者。更加六佛本願及咒。余文大同奘法師譯者。其舊藥師經。群錄皆云宋時鹿野寺沙門慧簡所譯。尋檢其文即是灌頂第十二卷析出別行。更無異本。其隨愿往生經。群錄或云吳時支謙。或云西晉竺護譯。其見流行者即是大灌頂經第十一卷普廣品。更無別本此之二經既在大部之中。其別生流行者。刪之不錄)。阿阇世王經二卷(後漢月支三藏支婁迦讖譯第一譯)普超三昧經三卷(或上加文殊師利字或四卷)
西晉三藏竺法護譯(第二譯)放缽經一卷(是普超經舉缽品異譯出第一卷)
僧祐錄雲安公錄中失譯經(安公云出方等部今附西晉錄)
右三經同本異譯(前後六譯三譯闕本)上六經十卷同帙。
開元釋教錄卷第十一(別錄之一)◎大般若波羅密多經(六百卷六十帙唐三藏玄奘于玉華宮寺譯出翻經圖)
右此經。梵本都有二十萬頌。總四處十六會。唐言譯之成六百卷。重單合譯具列如左。第一會王舍城鷲峰山說(四百卷)
右新譯單本。梵文一十三萬二千六百頌。唐譯成四百卷七十九品。從第一卷至四百卷。第二重會王舍城鷲峰山說(七十八卷第四譯)
右新譯重本。梵文二萬五千頌。唐譯成七十八卷八十五品。與舊大品放光光贊般若同本異
【現代漢語翻譯】 現代漢語譯本： 《度經》與義凈三藏所譯的二卷本相同，只是增加了六佛本願及咒語。其餘文字內容與玄奘法師所譯的相同。舊版的《藥師經》，各目錄都說是宋朝時鹿野寺沙門慧簡所譯。但查閱其內容，實際上是從《灌頂經》第十二卷中析出單獨流通的，並沒有其他版本。而《隨愿往生經》，各目錄有的說是吳時支謙所譯，有的說是西晉竺護所譯。現在流行的版本實際上是《大灌頂經》第十一卷的《普廣品》，也沒有其他單獨的版本。這兩部經既然已經包含在大部經典之中，那麼單獨流傳的版本就刪除不收錄了）。《阿阇世王經》二卷（後漢月支三藏支婁迦讖譯，第一譯）。《普超三昧經》三卷（有的版本前面加上『文殊師利』字樣，或者分為四卷）。
西晉三藏竺法護譯（第二譯）。《放缽經》一卷（是《普超經》中《舉缽品》的另一種翻譯，是第一卷）。
僧祐的記錄說安公的目錄中有失譯經（安公說是出自方等部，現在附在西晉的記錄中）。
以上三部經是同本異譯（前後共有六種譯本，其中三種已經缺失）。以上六部經共十卷，放在同一個書帙中。
《開元釋教錄》卷第十一（別錄之一）。《大般若波羅蜜多經》（六百卷，六十帙，唐三藏玄奘于玉華宮寺譯出，有翻經圖）。
這部經的梵文字共有二十萬頌，總共有四處十六會。用唐語翻譯成六百卷。重譯、單譯、合譯都詳細列在下面。第一會在王舍城鷲峰山說（四百卷）。
這是新譯的單本。梵文有一十三萬二千六百頌，唐譯成四百卷七十九品。從第一卷到第四百卷。第二重會在王舍城鷲峰山說（七十八卷，第四譯）。
這是新譯的重本。梵文有二萬五千頌，唐譯成七十八卷八十五品。與舊版《大品般若》、《放光般若》、《光贊般若》是同本異譯。
【English Translation】 English version: The Du Jing is the same as the two-volume version translated by Tripiṭaka Yijing, except that it adds the Six Buddhas' Original Vows and mantras. The rest of the text is the same as that translated by Dharma Master Xuanzang. The old version of the Bhaiṣajya-guru Sūtra (Medicine Buddha Sutra) is said in various catalogs to have been translated by the śrāmaṇa (monk) Huijian of Luye Temple during the Song Dynasty. However, upon examining its content, it is actually extracted from the twelfth volume of the Guan Ding Jing (Abhiṣeka Sutra) for separate circulation, and there is no other version. As for the Sui Yuan Wang Sheng Jing (Sutra of Rebirth According to Vow), some catalogs say it was translated by Zhi Qian during the Wu Dynasty, and some say it was translated by Zhu Hu during the Western Jin Dynasty. The version currently in circulation is actually the Pu Guang Pin (Chapter of Universal Illumination) of the eleventh volume of the Da Guan Ding Jing (Great Abhiṣeka Sutra), and there is no other separate version. Since these two sutras are already included in the major collections of scriptures, the separately circulating versions are deleted and not included). Ajatasatru Sutra in two volumes (translated by Zhi Loujiachen, a Tripiṭaka master from Yuezhi during the Later Han Dynasty, the first translation). Pucha Samadhi Sutra in three volumes (some versions add the words 'Manjushri' at the beginning, or divide it into four volumes).
Translated by Tripiṭaka Zhu Fahu of the Western Jin Dynasty (second translation). Fang Bo Jing (Sutra of the Released Bowl) in one volume (is another translation of the Ju Bo Pin (Chapter of Raising the Bowl) from the Pu Chao Jing (Sutra of Universal Transcendence), and is the first volume).
Sengyou's record says that An Gong's catalog contains lost translations (An Gong said it came from the Fangdeng (Vaipulya) section, now attached to the Western Jin record).
The above three sutras are different translations of the same original (there are six translations in total, of which three are missing). The above six sutras, totaling ten volumes, are placed in the same case.
Kaiyuan Shijiao Lu (Kaiyuan Era Record of Buddhist Teachings), Volume 11 (Separate Records, Part 1). Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra) (six hundred volumes, sixty cases, translated by Tripiṭaka Xuanzang of the Tang Dynasty at Yuhua Palace Temple, with illustrations of the translation process).
The Sanskrit version of this sutra has a total of 200,000 ślokas (verses), with a total of four locations and sixteen assemblies. Translated into Tang language, it becomes six hundred volumes. Re-translations, single translations, and combined translations are listed in detail below. The first assembly was held at Vulture Peak in Rajagriha (four hundred volumes).
This is the newly translated single version. The Sanskrit text has 132,600 ślokas (verses), and the Tang translation is 400 volumes and 79 chapters. From the first volume to the four hundredth volume. The second re-assembly was held at Vulture Peak in Rajagriha (78 volumes, the fourth translation).
This is the newly translated re-edited version. The Sanskrit text has 25,000 ślokas (verses), and the Tang translation is 78 volumes and 85 chapters. It is the same original but a different translation from the old versions of the Mahāprajñāpāramitā Sūtra, Fang Guang Ban Ruo (Sutra of Releasing Light of Wisdom), and Guang Zan Ban Ruo (Sutra of Praising Light of Wisdom).
譯。從四百一卷至四百七十八。比于舊經闕無常啼等品。余意大同。第三重會王舍城鷲峰山說(五十九卷)
右新譯單本。梵文一萬八千頌。譯成五十九卷三十一品。從四百七十九捲至五百三十七卷。第四重會王舍城鷲峰山說(一十八卷第八譯)
右新譯重本。梵文八千頌譯成一十八卷二十九品。與舊道行小品明度長安品等同本異譯。從五百三十八卷至五百五十五。比于舊經亦闕常啼等品。余意不殊。第五重會王舍城鷲峰山說(十卷)
右新譯單本。梵文四千頌譯成十卷二十四品。從五百五十六卷至五百六十五卷。第六重會王舍城鷲峰山說(八卷第二譯)
右新譯重本。梵文二千五百頌。譯成八卷一十七品。與舊勝天王般若同本異譯。從五百六十六卷至百七十三卷。第七會室羅筏城給孤獨園說曼殊室利分(二卷第三譯)
右新譯重本。梵文八百頌。譯成二卷。無品。與舊兩譯文殊般若同本異譯。當第五百七十四至五百七十五卷。第八重會室羅筏城給孤獨園說那伽室利分(一卷第三譯)
右新譯重本。梵文四百頌。譯成一卷。無品。與舊軟首菩薩分衛經等同本異譯。當第五百七十六卷。第九重會室羅筏城給孤獨園說能斷金剛分(一卷第四譯)
右新譯重本。梵文三百頌。譯
【現代漢語翻譯】 現代漢語譯本：從第四百零一卷到第四百七十八卷，與舊譯本相比，缺少常啼（Sadāprarudita）等品。其餘內容大體相同。第三重集會在王舍城（Rājagṛha）鷲峰山（Gṛdhrakūṭa）宣說（五十九卷）。 右邊是新譯的單行本，梵文一萬八千頌，譯成五十九卷三十一品。從第四百七十九捲到第五百三十七卷。第四重集會在王舍城鷲峰山宣說（一十八卷第八次翻譯）。 右邊是新譯的重譯本，梵文八千頌譯成一十八卷二十九品，與舊譯的《道行般若經》、《小品般若經》、《明度般若經》、《長安般若經》等是同本異譯。從第五百三十八卷到第五百五十五卷，與舊譯本相比，也缺少常啼（Sadāprarudita）等品，其餘內容沒有太大差別。第五重集會在王舍城鷲峰山宣說（十卷）。 右邊是新譯的單行本，梵文四千頌譯成十卷二十四品。從第五百五十六卷到第五百六十五卷。第六重集會在王舍城鷲峰山宣說（八卷第二次翻譯）。 右邊是新譯的重譯本，梵文二千五百頌，譯成八卷一十七品，與舊譯的《勝天王般若經》是同本異譯。從第五百六十六卷到第五百七十三卷。第七次集會在室羅筏城（Śrāvastī）給孤獨園（Anāthapiṇḍada-ārāma）宣說曼殊室利（Mañjuśrī）分（二卷第三次翻譯）。 右邊是新譯的重譯本，梵文八百頌，譯成二卷，沒有品。與舊譯的兩種《文殊般若經》是同本異譯。對應第五百七十四卷到第五百七十五卷。第八次集會在室羅筏城給孤獨園宣說那伽室利（Nāgaśrī）分（一卷第三次翻譯）。 右邊是新譯的重譯本，梵文四百頌，譯成一卷，沒有品。與舊譯的《軟首菩薩分衛經》等是同本異譯。對應第五百七十六卷。第九次集會在室羅筏城給孤獨園宣說能斷金剛分（一卷第四次翻譯）。 右邊是新譯的重譯本，梵文三百頌，譯
【English Translation】 English version: From volume 401 to 478, compared to the old translation, it lacks the Sadāprarudita (常啼) etc. chapters. The rest is largely the same. The third assembly was held at Gṛdhrakūṭa (鷲峰山) Mountain in Rājagṛha (王舍城) and expounded (59 volumes). To the right is the newly translated single-volume edition, with 18,000 verses in Sanskrit, translated into 59 volumes and 31 chapters. From volume 479 to 537. The fourth assembly was held at Gṛdhrakūṭa Mountain in Rājagṛha and expounded (18 volumes, eighth translation). To the right is the newly translated retranslation, with 8,000 verses in Sanskrit translated into 18 volumes and 29 chapters, which is a different translation of the same text as the old translations of the 'Daoxing Prajna Sutra', 'Smaller Prajna Sutra', 'Mingdu Prajna Sutra', and 'Chang'an Prajna Sutra'. From volume 538 to 555, compared to the old translation, it also lacks the Sadāprarudita (常啼) etc. chapters, and the rest is not much different. The fifth assembly was held at Gṛdhrakūṭa Mountain in Rājagṛha and expounded (10 volumes). To the right is the newly translated single-volume edition, with 4,000 verses in Sanskrit translated into 10 volumes and 24 chapters. From volume 556 to 565. The sixth assembly was held at Gṛdhrakūṭa Mountain in Rājagṛha and expounded (8 volumes, second translation). To the right is the newly translated retranslation, with 2,500 verses in Sanskrit, translated into 8 volumes and 17 chapters, which is a different translation of the same text as the old translation of the 'Sheng Tianwang Prajna Sutra'. From volume 566 to 573. The seventh assembly was held at Anāthapiṇḍada-ārāma (給孤獨園) in Śrāvastī (室羅筏城) and expounded the Mañjuśrī (曼殊室利) section (2 volumes, third translation). To the right is the newly translated retranslation, with 800 verses in Sanskrit, translated into 2 volumes, without chapters. It is a different translation of the same text as the two old translations of the 'Manjushri Prajna Sutra'. Corresponding to volumes 574 to 575. The eighth assembly was held at Anāthapiṇḍada-ārāma in Śrāvastī and expounded the Nāgaśrī (那伽室利) section (1 volume, third translation). To the right is the newly translated retranslation, with 400 verses in Sanskrit, translated into 1 volume, without chapters. It is a different translation of the same text as the old translation of the 'Ruanshou Pusa Fenwei Jing' etc. Corresponding to volume 576. The ninth assembly was held at Anāthapiṇḍada-ārāma in Śrāvastī and expounded the 'Diamond Sutra' (1 volume, fourth translation). To the right is the newly translated retranslation, with 300 verses in Sanskrit, translated
成一卷。無品。與新舊四譯金剛般若同本異譯。當第五百七十七卷。第十會他化自在天王宮說般若理趣分(一卷第一譯)
右新譯重本。梵文三百頌。譯成一卷。無品。與后譯實相般若同本異譯。當第五百七十八卷。第十一重會室羅筏城給孤獨園說佈施波羅蜜多分(五卷)
右新譯單本。梵文二千頌譯五卷。無品。從五百七十九捲至五百八十三卷。第十二重會室羅筏城給孤獨園說凈戒波羅蜜多分(五卷)
右新譯單本。梵文二千頌。譯成五卷。無品。從五百八十四卷至五百八十八卷。第十三重會室羅筏城給孤獨園說安忍波羅蜜多分(一卷)
右新譯單本。梵文四百頌。譯成一卷。無品。當第五百八十九卷。十四重會室羅筏城給孤獨園說精進波羅蜜多分(一卷)
右新譯單本。梵文四百頌。譯成一卷。無品。當第五百九十卷。第十五重會王舍城鷲峰山說靜慮波羅蜜多分(二卷)
右新譯單本。梵文八百頌。譯成二卷。無品。當第五百九十一至九十二卷。第十六會王舍城竹林園中白鷺池側說般若波羅蜜多分(八卷)
右新譯單本。梵文二千五百頌。譯成八卷。無品。從五百九十三卷至第六百卷。 大正藏第 55 冊 No. 2154 開元釋教錄
開元釋教錄卷
【現代漢語翻譯】 現代漢語譯本 成一卷。無品。與新舊四譯《金剛般若》（Vajra Prajna）同本異譯。位於第五百七十七卷。第十會，於他化自在天王宮（Paranirmita-vasavartin）說《般若理趣分》（Prajnaparamita-naya-sutra）（一卷第一譯）。
右為新譯重本。梵文三百頌，譯成一卷。無品。與后譯《實相般若》（Tattva Prajna）同本異譯。位於第五百七十八卷。第十一重會，于室羅筏城（Sravasti）給孤獨園（Jetavana Anathapindika-arama）說《佈施波羅蜜多分》（Dana Paramita）（五卷）。
右為新譯單本。梵文二千頌，譯成五卷。無品。從第五百七十九捲至第五百八十三卷。第十二重會，于室羅筏城（Sravasti）給孤獨園（Jetavana Anathapindika-arama）說《凈戒波羅蜜多分》（Sila Paramita）（五卷）。
右為新譯單本。梵文二千頌，譯成五卷。無品。從第五百八十四卷至第五百八十八卷。第十三重會，于室羅筏城（Sravasti）給孤獨園（Jetavana Anathapindika-arama）說《安忍波羅蜜多分》（Ksanti Paramita）（一卷）。
右為新譯單本。梵文四百頌，譯成一卷。無品。位於第五百八十九卷。第十四重會，于室羅筏城（Sravasti）給孤獨園（Jetavana Anathapindika-arama）說《精進波羅蜜多分》（Virya Paramita）（一卷）。
右為新譯單本。梵文四百頌，譯成一卷。無品。位於第五百九十卷。第十五重會，于王舍城（Rajagrha）鷲峰山（Gridhrakuta）說《靜慮波羅蜜多分》（Dhyana Paramita）（二卷）。
右為新譯單本。梵文八百頌，譯成二卷。無品。位於第五百九十一至九十二卷。第十六會，于王舍城（Rajagrha）竹林園中白鷺池側說《般若波羅蜜多分》（Prajna Paramita）（八卷）。
右為新譯單本。梵文二千五百頌，譯成八卷。無品。從第五百九十三卷至第六百卷。 《大正藏》第 55 冊 No. 2154 《開元釋教錄》
《開元釋教錄》卷
【English Translation】 English version One fascicle. Without chapters. A different translation of the same text as the old and new four translations of the 'Vajra Prajna' (Diamond Sutra). Located in the 577th fascicle. The tenth assembly, speaking on the 'Prajnaparamita-naya-sutra' (Perfection of Wisdom - Principle) in the Paranirmita-vasavartin (Palace of the King of the Heaven of Free Enjoyment through Transformation) (first translation in one fascicle).
The above is a newly translated revised edition. Three hundred verses in Sanskrit, translated into one fascicle. Without chapters. A different translation of the same text as the later translation of the 'Tattva Prajna' (Reality Wisdom). Located in the 578th fascicle. The eleventh repeated assembly, speaking on the 'Dana Paramita' (Perfection of Giving) in the Jetavana Anathapindika-arama (Jetavana Monastery in the Garden of Anathapindika) in Sravasti (Sravasti) (five fascicles).
The above is a newly translated single edition. Two thousand verses in Sanskrit, translated into five fascicles. Without chapters. From the 579th to the 583rd fascicle. The twelfth repeated assembly, speaking on the 'Sila Paramita' (Perfection of Morality) in the Jetavana Anathapindika-arama (Jetavana Monastery in the Garden of Anathapindika) in Sravasti (Sravasti) (five fascicles).
The above is a newly translated single edition. Two thousand verses in Sanskrit, translated into five fascicles. Without chapters. From the 584th to the 588th fascicle. The thirteenth repeated assembly, speaking on the 'Ksanti Paramita' (Perfection of Patience) in the Jetavana Anathapindika-arama (Jetavana Monastery in the Garden of Anathapindika) in Sravasti (Sravasti) (one fascicle).
The above is a newly translated single edition. Four hundred verses in Sanskrit, translated into one fascicle. Without chapters. Located in the 589th fascicle. The fourteenth repeated assembly, speaking on the 'Virya Paramita' (Perfection of Vigor) in the Jetavana Anathapindika-arama (Jetavana Monastery in the Garden of Anathapindika) in Sravasti (Sravasti) (one fascicle).
The above is a newly translated single edition. Four hundred verses in Sanskrit, translated into one fascicle. Without chapters. Located in the 590th fascicle. The fifteenth repeated assembly, speaking on the 'Dhyana Paramita' (Perfection of Meditation) on Gridhrakuta (Vulture Peak) in Rajagrha (Rajagrha) (two fascicles).
The above is a newly translated single edition. Eight hundred verses in Sanskrit, translated into two fascicles. Without chapters. Located in the 591st to 592nd fascicle. The sixteenth assembly, speaking on the 'Prajna Paramita' (Perfection of Wisdom) beside the White Heron Pond in the Bamboo Grove Garden in Rajagrha (Rajagrha) (eight fascicles).
The above is a newly translated single edition. Two thousand five hundred verses in Sanskrit, translated into eight fascicles. Without chapters. From the 593rd to the 600th fascicle. Taisho Tripitaka Volume 55, No. 2154, Kaiyuan Catalogue of Buddhist Teachings
Kaiyuan Catalogue of Buddhist Teachings, Scroll
第十二(別錄之二)
庚午歲西崇福寺沙門智升撰
有譯有本錄中菩薩三藏錄之二(大乘經重單合譯下)月燈三昧經十一卷(或十卷一帙)
高齊天竺三藏那連提耶舍譯(全本后出單重合譯)月燈三昧經一卷(一名文殊師利菩薩十事行經)
宋沙門釋先公譯(第二別譯)
右一經出前大月燈經第七卷異譯(第一別譯單卷者本闕)。無所希望經一卷(一名象步經)
西晉三藏竺法護譯(第二譯)象腋經一卷
宋罽賓三藏曇摩蜜多譯(第四譯)
右二經同本異譯(前後四譯兩譯本闕)。大凈法門經一卷
西晉三藏竺法護譯(第一譯)大莊嚴法門經二卷
隋天竺三藏那連提耶舍譯(第三譯)
右二經同本異譯(前後三譯一譯闕本)。如來莊嚴智慧光明入一切佛境界經二卷
元魏天竺三藏曇摩流支譯(第一譯)度一切諸佛境界智嚴經一卷
梁扶南三藏僧伽婆羅等譯(第二譯)
右二經同本異譯。后出阿彌陀佛偈經一卷(與后經異本或無經字)
後漢失譯(第二譯兩譯一闕)觀無量壽佛經一卷(亦云無量壽觀經與前後經異本)
宋西域三藏疆良耶舍譯(第一譯二譯一闕)阿彌陀經一卷(亦名無量壽經)
姚秦三藏鳩
【現代漢語翻譯】 現代漢語譯本 第十二 (別錄之二)
庚午年，西崇福寺沙門智升撰寫。
有譯有本錄中的菩薩三藏錄之二 (大乘經重單合譯下) 月燈三昧經十一卷 (或十卷一帙)
高齊天竺三藏那連提耶舍譯 (全本后出單重合譯) 月燈三昧經一卷 (一名文殊師利菩薩十事行經)
宋朝沙門釋先公譯 (第二別譯)
右一經出自前大月燈經第七卷的異譯 (第一別譯單卷者本闕)。 無所希望經一卷 (一名象步經)
西晉三藏竺法護譯 (第二譯) 象腋經一卷
宋朝罽賓三藏曇摩蜜多譯 (第四譯)
右二經同本異譯 (前後四譯兩譯本闕)。 大凈法門經一卷
西晉三藏竺法護譯 (第一譯) 大莊嚴法門經二卷
隋朝天竺三藏那連提耶舍譯 (第三譯)
右二經同本異譯 (前後三譯一譯闕本)。 如來莊嚴智慧光明入一切佛境界經二卷
元魏天竺三藏曇摩流支譯 (第一譯) 度一切諸佛境界智嚴經一卷
梁朝扶南三藏僧伽婆羅等譯 (第二譯)
右二經同本異譯。 后出阿彌陀佛偈經一卷 (與后經異本或無經字)
後漢失譯 (第二譯兩譯一闕) 觀無量壽佛經一卷 (亦云無量壽觀經與前後經異本)
宋朝西域三藏疆良耶舍譯 (第一譯二譯一闕) 阿彌陀經一卷 (亦名無量壽經)
姚秦三藏鳩摩羅什譯
【English Translation】 English version Twelfth (Separate Records, Part 2)
Written by the Shramana Zhisheng of Xichongfu Temple in the Gengwu year.
Record of Bodhisattva Tripitaka, Part 2, from the 'Records of Translations with Existing Texts' (Mahayana Sutras, Repeated Single and Combined Translations, Part 2) The 'Moon Lamp Samadhi Sutra', eleven scrolls (or ten scrolls in one case).
Translated by Narendrayasas (Nālandayaśas), a Tripitaka master from India during the Northern Qi Dynasty (Complete text, later single and combined translation). The 'Moon Lamp Samadhi Sutra', one scroll (also named 'Manjushri Bodhisattva's Ten Practices Sutra').
Translated by Shramana Shi Xian Gong of the Song Dynasty (Second separate translation).
This sutra is a different translation from the seventh scroll of the previous 'Great Moon Lamp Sutra' (The original of the first separate translation, single scroll, is missing). The 'Sutra of No Expectations', one scroll (also named 'Elephant Walk Sutra').
Translated by Dharmaraksa (竺法護), a Tripitaka master from the Western Jin Dynasty (Second translation). The 'Elephant Axilla Sutra', one scroll.
Translated by Dharmamitra (曇摩蜜多), a Tripitaka master from Kashmir during the Song Dynasty (Fourth translation).
These two sutras are different translations of the same text (Two translations are missing from the four previous translations). The 'Great Pure Dharma Gate Sutra', one scroll.
Translated by Dharmaraksa (竺法護), a Tripitaka master from the Western Jin Dynasty (First translation). The 'Great Adornment Dharma Gate Sutra', two scrolls.
Translated by Narendrayasas (Nālandayaśas), a Tripitaka master from India during the Sui Dynasty (Third translation).
These two sutras are different translations of the same text (One translation is missing from the three previous translations). The 'Tathagata's Adornment of Wisdom and Light Entering All Buddha Realms Sutra', two scrolls.
Translated by Dharmaruci (曇摩流支), a Tripitaka master from India during the Northern Wei Dynasty (First translation). The 'Sutra of Adorning the Wisdom of All Buddhas' Realms', one scroll.
Translated by Sanghavarman (僧伽婆羅) and others, Tripitaka masters from Funan during the Liang Dynasty (Second translation).
These two sutras are different translations of the same text. The 'Later Extracted Amitabha Gatha Sutra', one scroll (A different version from the following sutra, or without the word 'sutra').
Translated during the Later Han Dynasty (Translator lost) (Second translation, two translations missing). The 'Sutra on Contemplation of Immeasurable Life Buddha', one scroll (Also called 'Sutra on Contemplation of Immeasurable Life', a different version from the previous and following sutras).
Translated by Kalayasas (疆良耶舍), a Tripitaka master from the Western Regions during the Song Dynasty (First translation, one translation missing from the two translations). The 'Amitabha Sutra', one scroll (Also named 'Immeasurable Life Sutra').
Translated by Kumarajiva (鳩摩羅什), a Tripitaka master from the Yao Qin Dynasty.
摩羅什譯(第一譯第二本闕)稱讚凈土佛攝受經一卷(亦直云稱讚凈土經)
大唐三藏玄奘譯(出內典錄第二譯)
右二經同本異譯(其求那跋陀羅所譯小無量壽經尋本不獲諸藏縱有即與阿彌陀文同不異)。
上十一經十三卷同帙。觀彌勒菩薩上生兜率天經一卷(亦云彌勒上生經)
宋居士沮渠京聲譯(單本)
右上生經雖是單譯隨成佛經次第編此。彌勒成佛經一卷(與后經異本)
姚秦三藏鳩摩羅什譯(第二譯兩譯一闕)彌勒來時經一卷(失譯出法上錄今附東晉錄第三譯)彌勒下生經一卷(一名彌勒受決經初云大智舍利弗)
姚秦三藏鳩摩羅什譯(第四譯)
(謹依長房內典二錄普云彌勒下生經。初云大智舍利弗者。其經先是長安沙門釋道標譯。蕭齊江州沙門道政刪改。今詳此說或謂不然。其釋道標乃是什公門下詮義之僧。元非翻譯之主。縱使是標譯出。文義有何不周。降至齊朝政重刪改。年月懸遠。敘述參差。彼云道政所刪難為準約。經中子注乃曰秦言。故是秦翻無繁惑矣。什錄先載是其出焉)。彌勒下產生佛經一卷
大唐天后代三藏義凈譯(第六譯)
右三經同本異譯(前後六譯三譯一闕)。諸法勇王經一卷
宋罽賢三藏曇摩蜜多譯(第
【現代漢語翻譯】 現代漢語譯本 《稱讚凈土佛攝受經》一卷，摩羅什譯（第一譯，第二本缺失），也直接稱為《稱讚凈土經》。
《稱讚凈土佛攝受經》一卷，大唐三藏玄奘譯（出自《內典錄》第二譯）。
右邊這兩部經是同本不同譯。（求那跋陀羅所譯的《小無量壽經》未能找到原本，各藏經中即使有，也與阿彌陀佛的經文相同，沒有差異）。
以上十一經共十三卷為同一帙。《觀彌勒菩薩上生兜率天經》一卷（也稱為《彌勒上生經》）。
宋代居士沮渠京聲譯（單本）。
右邊的《上生經》雖然是單獨翻譯的，但按照成佛經典的次序編排在此。《彌勒成佛經》一卷（與後面的經文是不同版本）。
《彌勒來時經》一卷，姚秦三藏鳩摩羅什譯（第二譯，兩譯本缺失一本）。《彌勒來時經》一卷（已遺失，出自《法上錄》，現在附在東晉錄中，為第三譯）。《彌勒下生經》一卷（又名《彌勒受決經》，開頭說『大智舍利弗』）。
姚秦三藏鳩摩羅什譯（第四譯）。
（謹遵長房《內典二錄》，普遍稱為《彌勒下生經》。開頭說『大智舍利弗』的，那部經最初是長安沙門釋道標翻譯的，蕭齊江州沙門道政刪改過。現在詳細考察這種說法，或者認為不是這樣。那位釋道標是鳩摩羅什門下詮釋義理的僧人，原本不是翻譯的主持者。即使是道標翻譯出來的，文義上有什麼不周全的地方，需要降到齊朝由道政重新刪改呢？年代久遠，敘述有差異。他們說是由道政刪改的，難以作為準則。經文中的小字註釋說『秦言』，所以是秦朝的翻譯，沒有繁瑣的疑惑。鳩摩羅什的記錄首先記載了這部經，是出自他的翻譯）。《彌勒下產生佛經》一卷。
大唐天后時代三藏義凈譯（第六譯）。
右邊這三部經是同本不同譯（前後共有六次翻譯，缺失三次翻譯中的一本）。《諸法勇王經》一卷。
宋代罽賓三藏曇摩蜜多譯（第
【English Translation】 English version A Roll of Sutra of Praise of the Pure Land and Buddha's Protection translated by Kumarajiva (missing the second book of the first translation), also directly called Sutra of Praise of the Pure Land.
A Roll of Sutra of Praise of the Pure Land and Buddha's Protection translated by the Great Tang Tripitaka Xuanzang (from the second translation in the Neidian Lu).
The two sutras on the right are different translations of the same text. (The original text of the Smaller Sukhavativyuha Sutra translated by Gunabhadra could not be found. Even if it exists in various collections, it is the same as the Amitabha's text without any difference).
The above eleven sutras, thirteen rolls in total, are in the same case. A Roll of Sutra of Maitreya Bodhisattva's Rebirth in Tushita Heaven (also called Sutra of Maitreya's Rebirth).
Translated by Juju Jingsheng, a layperson of the Song Dynasty (single edition).
Although the Rebirth Sutra on the right is a single translation, it is arranged here according to the order of the sutras on becoming a Buddha. A Roll of Sutra of Maitreya's Buddhahood (a different version from the following sutra).
A Roll of Sutra of Maitreya's Coming translated by Kumarajiva of the Yao Qin Dynasty (the second translation, one of the two translations is missing). A Roll of Sutra of Maitreya's Coming (lost, from the Fa Shang Lu, now attached to the Eastern Jin record, the third translation). A Roll of Sutra of Maitreya's Descent (also named Sutra of Maitreya's Prediction, beginning with 'Great Wisdom Shariputra').
Translated by Kumarajiva of the Yao Qin Dynasty (the fourth translation).
(Respectfully following the Neidian Erlu of Changfang, it is generally called Sutra of Maitreya's Descent. The one beginning with 'Great Wisdom Shariputra' was initially translated by the Shramana Shi Daobiao of Chang'an, and revised by the Shramana Daozheng of Jiangzhou in the Xiao Qi Dynasty. Now, upon detailed examination of this statement, it may not be the case. That Shi Daobiao was a monk under Kumarajiva who explained the meaning, and was not originally the main translator. Even if it was translated by Daobiao, what was incomplete in the meaning that required Daozheng to revise it again in the Qi Dynasty? The years are far apart, and the descriptions are different. They say it was revised by Daozheng, which is difficult to take as a standard. The small notes in the sutra say 'Qin language', so it is a translation from the Qin Dynasty without complicated doubts. Kumarajiva's record first recorded this sutra, which came from his translation). A Roll of Sutra of Maitreya's Descent and Buddhahood.
Translated by Yijing of the Great Tang Dynasty during the reign of Empress Wu Zetian (the sixth translation).
The three sutras on the right are different translations of the same text (there were six translations in total, with one of the three translations missing). A Roll of Sutra of the Brave King of All Dharmas.
Translated by Dharmamitra, the Tripitaka master from Kipin of the Song Dynasty (the
二譯)一切法高王經一卷(一名一切法義王經)
元魏婆羅門瞿曇般若流支譯(出序記第三譯)
(右經初序記云魏興和四年歲次壬戌季夏六月朔次乙未二十三日丁巳創譯婆羅門客瞿曇流支沙門曇林在竇太尉定昌寺譯八千四百四十九字諸錄皆云菩提留支譯者誤也今依序記為正其一切法高王經周錄為單本者誤也)。
右二經同本異譯(前後三譯一譯本闕)。第一義法勝經一卷
元魏婆羅門瞿曇般若流支譯(出序記第一譯)
(右經初序記云魏興和四年歲次壬戌九月一日甲子翟曇流支沙門曇林于尚書令儀同高公第譯五千五百七十六字諸錄皆云菩提留支譯者誤也今依序記為正)。大威燈光仙人問疑經一卷
隋天竺三藏阇那崛多等譯(第二譯)
右二經同本異譯。順權方便經二卷(一名轉女身菩薩經或一卷)
西晉三藏竺法護譯(第二譯)樂瓔珞莊嚴方便品經一卷(亦云轉女身菩薩問答經)
姚秦罽寶三藏曇摩耶舍譯(出經後記第三譯)
右二經同本異譯(其樂瓔珞莊嚴經。撿尋群錄。或云姚秦羅什所翻。亦云宋朝法海所譯。今準經後記云比丘慧法于罽賓秦寺請毗婆沙曇摩耶施譯胡為秦。其罽賓秦寺未詳其處。耶施譯出故應無謬。群錄咸云曇摩耶舍善毗婆沙時
【現代漢語翻譯】 現代漢語譯本： 《一切法高王經》一卷（又名《一切法義王經》） 元魏時期，婆羅門瞿曇般若流支翻譯（出自序記第三譯本） （右經的初始序記記載：魏興和四年，歲次壬戌，季夏六月初一乙未日，二十三日丁巳日開始翻譯。婆羅門客瞿曇流支，沙門曇林在竇太尉定昌寺翻譯，共八千四百四十九字。各記錄都說是菩提留支翻譯，這是錯誤的。現在根據序記進行更正。其中《一切法高王經》在周錄中被認為是單本，這也是錯誤的。） 右邊兩部經是同本不同譯（前後共有三次翻譯，其中一譯本缺失）。《第一義法勝經》一卷 元魏時期，婆羅門瞿曇般若流支翻譯（出自序記第一譯本） （右經的初始序記記載：魏興和四年，歲次壬戌，九月初一甲子日，翟曇流支，沙門曇林在尚書令儀同高公的府邸翻譯，共五千五百七十六字。各記錄都說是菩提留支翻譯，這是錯誤的。現在根據序記進行更正。）《大威燈光仙人問疑經》一卷 隋朝時期，天竺三藏阇那崛多等人翻譯（第二譯本） 右邊兩部經是同本不同譯。《順權方便經》二卷（又名《轉女身菩薩經》，或一卷） 西晉時期，三藏竺法護翻譯（第二譯本）。《樂瓔珞莊嚴方便品經》一卷（也稱為《轉女身菩薩問答經》） 姚秦時期，罽賓三藏曇摩耶舍翻譯（出自經後記第三譯本） 右邊兩部經是同本不同譯（關於《樂瓔珞莊嚴經》，查閱各記錄，有的說是姚秦羅什所翻譯，也有的說是宋朝法海所翻譯。現在根據經後記記載，比丘慧法在罽賓秦寺請毗婆沙曇摩耶舍將胡語翻譯成秦語。這個罽賓秦寺的具體位置還不清楚。因為是耶舍翻譯出來的，所以應該沒有錯誤。各記錄都說曇摩耶舍擅長毗婆沙。
【English Translation】 English version: 'Sarvadharmocca-raja-sutra' one fascicle (also named 'Sarvadharma-artha-raja-sutra') Translated by the Brahman Gautama Prajnaruchi during the Yuan Wei Dynasty (from the third translation in the preface) (The initial preface of this sutra records: In the fourth year of the Xinghe era of the Wei Dynasty, the year Renxu, the first day of the sixth lunar month in late summer, Yiwu day, the twenty-third day, Ding巳 day, the translation began. The Brahman guest Gautama Prajnaruchi and the Shramana Tanlin translated at the Dingchang Temple of Duke Dou, totaling 8,449 characters. All records state that it was translated by Bodhiruchi, which is incorrect. Now, it is corrected according to the preface. The 'Sarvadharmocca-raja-sutra' is mistakenly considered a single volume in the Zhou records.) The two sutras on the right are different translations of the same text (there were three translations in total, one of which is missing). 'Paramartha-dharma-vijaya-sutra' one fascicle Translated by the Brahman Gautama Prajnaruchi during the Yuan Wei Dynasty (from the first translation in the preface) (The initial preface of this sutra records: In the fourth year of the Xinghe era of the Wei Dynasty, the year Renxu, the first day of the ninth lunar month, Jiazi day, Zhai Tanlin, the Shramana Tanlin translated at the residence of Duke Gao, the Minister of the Shangshu, totaling 5,576 characters. All records state that it was translated by Bodhiruchi, which is incorrect. Now, it is corrected according to the preface.) 'Mahatejas-prabha-rishi-pariprccha-sutra' one fascicle Translated by the Tripitaka master Jnanagupta and others from India during the Sui Dynasty (second translation) The two sutras on the right are different translations of the same text. 'Anukula-upaya-sutra' two fascicles (also named 'Stri-rupa-parivarta-bodhisattva-sutra', or one fascicle) Translated by the Tripitaka master Dharmaraksha during the Western Jin Dynasty (second translation). 'Ratna-alankara-vyuha-upaya-prakarana-sutra' one fascicle (also called 'Stri-rupa-parivarta-bodhisattva-pariprccha-sutra') Translated by the Tripitaka master Dharmayasas from Kipin during the Yao Qin Dynasty (from the third translation in the postscript) The two sutras on the right are different translations of the same text (Regarding the 'Ratna-alankara-vyuha-sutra', after examining various records, some say it was translated by Kumarajiva during the Yao Qin Dynasty, while others say it was translated by Dharmahai during the Song Dynasty. Now, according to the postscript of the sutra, the Bhikshu Huifa requested Dharmayasas of the Vibhasha from the Qin Temple in Kipin to translate the Hu language into Qin language. The exact location of this Qin Temple in Kipin is unknown. Since it was translated by Dharmayasas, it should be without error. All records say that Dharmayasas was skilled in Vibhasha.)
人共號為毗婆沙。故僧祐錄云舍利弗毗曇毗婆沙譯者即其人也。舍之與施聲相近耳。今什錄中除附耶舍之錄前後四譯兩譯闕本)。
上十一部經十二卷同帙。六度集經八卷(亦名六度無極經或九卷)
吳天竺三藏康僧會譯(重單合譯)太子須大拿經一卷(或雲鬚達拿)
乞伏秦沙門釋聖堅譯(周錄為單今為重譯)
右一經出六度經第二卷施度中異譯。菩薩睒子經一卷(亦云孝子睒經)
僧祐錄雲安公錄中失譯經(今附西晉錄第二譯)睒子經一卷
乞伏秦沙門釋聖堅譯(第四譯)
右二經同本出六度經第二卷施度中異譯。太子慕魄經一卷
後漢安息三藏安世高譯(第一譯)太子沐魄經一卷(或作慕魄)
西晉三藏竺法護譯(第三譯拾遺編入)
右二經同本。出六度經第四卷戒度中異譯。九色鹿經一卷
吳月支優婆塞支謙譯(出法上錄)
右一經出六度經第六卷精進度中異譯。
上七經十四卷同帙(其九色鹿經周錄為單本誤也)。無字寶篋經一卷
元魏天竺三藏菩提留支譯(第一譯)大乘離文字普光明藏經一卷
大唐中天竺三藏地婆訶羅于西太原寺譯(出大周錄第三譯)大乘遍照光明藏無字法門經一卷
大唐中天竺
【現代漢語翻譯】 現代漢語譯本：人們共同稱之為毗婆沙（Vipasha，一種註釋）。因此僧祐的目錄中說，《舍利弗毗曇毗婆沙》的翻譯者就是其人。『舍』與『施』聲音相近。現在鳩摩羅什的目錄中，除了附屬於耶舍的目錄外，前後四次翻譯中有兩次缺失原本）。
以上十一部經共十二卷，在同一書套中。《六度集經》八卷（也叫《六度無極經》，或九卷）。
吳國天竺三藏康僧會譯（重譯、單譯、合譯），《太子須大拿經》一卷（或稱《須達拿》）。
乞伏秦沙門釋聖堅譯（周錄中為單譯，現在為重譯）。
右邊這部經出自《六度經》第二卷的施度中，是不同的譯本。《菩薩睒子經》一卷（也叫《孝子睒經》）。
僧祐的目錄中說，安公目錄中遺失的譯經（現在附在西晉目錄的第二譯），《睒子經》一卷。
乞伏秦沙門釋聖堅譯（第四譯）。
右邊這兩部經是同一版本，出自《六度經》第二卷的施度中，是不同的譯本。《太子慕魄經》一卷。
後漢安息三藏安世高譯（第一譯），《太子沐魄經》一卷（或作《慕魄》）。
西晉三藏竺法護譯（第三譯，拾遺編入）。
右邊這兩部經是同一版本，出自《六度經》第四卷的戒度中，是不同的譯本。《九色鹿經》一卷。
吳國月支優婆塞支謙譯（出自法上目錄）。
右邊這部經出自《六度經》第六卷的精進度中，是不同的譯本。
以上七部經共十四卷，在同一書套中（其中《九色鹿經》周錄中為單本，是錯誤的）。《無字寶篋經》一卷。
元魏天竺三藏菩提留支譯（第一譯），《大乘離文字普光明藏經》一卷。
大唐中天竺三藏地婆訶羅（Divakara）于西太原寺譯（出自大周錄第三譯），《大乘遍照光明藏無字法門經》一卷。
大唐中天竺
【English Translation】 English version: People commonly refer to him as Vipasha (a type of commentary). Therefore, Sengyou's catalog states that the translator of 'Shariputra Abhidharma Vibhasha' is this person. The sounds of '舍 (she)' and '施 (shi)' are similar. Now, in Kumarajiva's catalog, besides the catalog attached to Yashas, two out of the four translations before and after are missing the original text).
The above eleven sutras, totaling twelve volumes, are in the same case. 'Shastras of the Six Paramitas' eight volumes (also known as 'Shastras of the Six Paramitas Without End', or nine volumes).
Translated by Kang Senghui, a Tripitaka master from Tianzhu (India) during the Wu dynasty (re-translation, single translation, combined translation), 'Sutra of Prince Sudana' one volume (or called 'Sudana').
Translated by the Shramana Shi Shengjian from Qifu Qin (Zhou record as a single translation, now as a re-translation).
The sutra on the right comes from the second volume of the 'Shastras of the Six Paramitas', within the section on generosity, and is a different translation. 'Sutra of Bodhisattva Shama' one volume (also called 'Sutra of Filial Son Shama').
Sengyou's catalog states that the lost translation in An Gong's catalog (now attached as the second translation in the Western Jin catalog), 'Sutra of Shama' one volume.
Translated by the Shramana Shi Shengjian from Qifu Qin (fourth translation).
The two sutras on the right are the same version, coming from the second volume of the 'Shastras of the Six Paramitas', within the section on generosity, and are different translations. 'Sutra of Prince Mu Po' one volume.
Translated by An Shigao, a Tripitaka master from Anxi (Parthia) during the Later Han dynasty (first translation), 'Sutra of Prince Mu Po' one volume (or written as 'Mu Po').
Translated by Zhu Fahu, a Tripitaka master from the Western Jin dynasty (third translation, included in the supplement).
The two sutras on the right are the same version, coming from the fourth volume of the 'Shastras of the Six Paramitas', within the section on precepts, and are different translations. 'Sutra of the Nine-Colored Deer' one volume.
Translated by Zhi Qian, an Upasaka from Yuezhi (Kushan) during the Wu dynasty (from the catalog of Fa Shang).
The sutra on the right comes from the sixth volume of the 'Shastras of the Six Paramitas', within the section on diligence, and is a different translation.
The above seven sutras, totaling fourteen volumes, are in the same case (where 'Sutra of the Nine-Colored Deer' is recorded as a single volume in the Zhou record, which is incorrect). 'Sutra of the Wordless Jewel Casket' one volume.
Translated by Bodhiruchi, a Tripitaka master from Tianzhu (India) during the Northern Wei dynasty (first translation), 'Great Vehicle Sutra of the Primordially Pure Light Treasury Free from Letters' one volume.
Translated by Divakara, a Tripitaka master from Central Tianzhu (India) during the Great Tang dynasty, at the Xitaiyuan Temple (from the third translation in the Great Zhou record), 'Great Vehicle Sutra of the Universally Illuminating Light Treasury, Dharma-Gate Without Words' one volume.
Great Tang Central Tianzhu
三藏地婆訶羅重譯(拾遺編入第四譯)
右三經同本異譯(大周錄云與大方廣寶篋經同本異譯者誤也前後四譯一譯闕本)。老女人經一卷(亦名老母經或云老女經)
吳月支優婆塞支謙譯(拾遺編入第一譯)老母經一卷
僧祐錄中失譯經(今附宋錄第二譯)老母女六英經一卷(亦云老母經)
宋天竺三藏求那跋陀羅譯(第三譯)
右三經同本異譯。月光童子經一卷(一名月明童子經或名申日經)
西晉三藏竺法護譯(第一譯)申日兒本經一卷(錄作兜本誤也或無日)
宋天竺三藏求那跋陀羅譯(第二譯拾遺編入)德護長者經二卷(一名尸利崛多長者經)
隋天竺三藏那連提耶舍譯(第四譯四譯一闕)
右三經同本異譯(上之三經雖是同本而廣略全異。互有增減。又支謙譯中有申日經一卷云與月光童子經同本異譯。今檢尋文句。二經不殊。父名申日子號月光。約父子名以分二軸。兩本既同故不雙出。其申日經或在小乘藏中。云出阿含。其增壹阿含中雖有尸利崛多長者緣起。無月光童子事編在彼中。亦將誤也)。文殊師利問菩提經一卷(一名菩提無行經亦直名菩提經)
姚秦三藏鳩摩羅什譯(第一譯)伽耶山頂經一卷(亦云伽耶頂經)
元魏天竺三
【現代漢語翻譯】 現代漢語譯本 三藏地婆訶羅重譯（拾遺編入第四譯）
右三經同本異譯（《大周錄》云與《大方廣寶篋經》同本異譯者誤也，前後四譯一譯闕本）。《老女人經》一卷（亦名《老母經》或云《老女經》）
吳月支優婆塞支謙譯（拾遺編入第一譯）《老母經》一卷
僧祐錄中失譯經（今附宋錄第二譯）《老母女六英經》一卷（亦云《老母經》）
宋天竺三藏求那跋陀羅譯（第三譯）
右三經同本異譯。《月光童子經》一卷（一名《月明童子經》或名《申日經》）
西晉三藏竺法護譯（第一譯）《申日兒本經》一卷（錄作兜本誤也，或無日）
宋天竺三藏求那跋陀羅譯（第二譯拾遺編入）《德護長者經》二卷（一名《尸利崛多長者經》）
隋天竺三藏那連提耶舍譯（第四譯四譯一闕）
右三經同本異譯（上之三經雖是同本而廣略全異，互有增減。又支謙譯中有《申日經》一卷云與《月光童子經》同本異譯。今檢尋文句，二經不殊，父名申日子號月光。約父子名以分二軸。兩本既同故不雙出。其《申日經》或在小乘藏中，云出阿含。其《增壹阿含》中雖有尸利崛多長者緣起，無月光童子事編在彼中，亦將誤也）。《文殊師利問菩提經》一卷（一名《菩提無行經》亦直名《菩提經》）
姚秦三藏鳩摩羅什譯（第一譯）《伽耶山頂經》一卷（亦云《伽耶頂經》）
元魏天竺三藏菩提流支譯（第二譯）
【English Translation】 English version Translated by Tripitaka Dīpankara (retranslated, with omissions compiled into the fourth translation)
The above three sutras are different translations of the same original (the Da Zhou Lu mistakenly states that it is a different translation of the Mahāvaipulya Ratnakaranda Sūtra; among the four translations, one is missing). The Old Woman Sutra, one fascicle (also known as The Old Mother Sutra or The Old Female Sutra).
Translated by Zhi Qian (支謙), Upāsaka of Yuezhi (拾遺編入第一譯) during the Wu dynasty: The Old Mother Sutra, one fascicle.
Lost translation recorded in the Sangyou Lu (now attached to the Song record as the second translation): The Old Mother Female Six Heroes Sutra, one fascicle (also called The Old Mother Sutra).
Translated by Guṇabhadra (求那跋陀羅), Tripitaka Master from India during the Song dynasty (third translation).
The above three sutras are different translations of the same original. The Moonlight Boy Sutra, one fascicle (also known as The Moon Bright Boy Sutra or The Shen Ri Sutra).
Translated by Dharmarakṣa (竺法護), Tripitaka Master from the Western Jin dynasty (first translation): The Shen Ri Son Original Sutra, one fascicle (recorded as Dou Ben in the record, which is a mistake; or without 'Ri').
Translated by Guṇabhadra (求那跋陀羅), Tripitaka Master from India during the Song dynasty (second translation, with omissions compiled): The Dehu Elder Sutra, two fascicles (also known as The Śrīgupta Elder Sutra).
Translated by Narendrayaśas (那連提耶舍), Tripitaka Master from India during the Sui dynasty (fourth translation, with one of the four translations missing).
The above three sutras are different translations of the same original (although the above three sutras are from the same original, they differ greatly in length and detail, with mutual additions and subtractions. Furthermore, Zhi Qian's translation contains The Shen Ri Sutra, one fascicle, which is said to be a different translation of the same original as The Moonlight Boy Sutra. Upon examining the text, the two sutras are not different; the father's name is Shen Ri (申日), and the son's title is Moonlight (月光). They are divided into two fascicles based on the names of the father and son. Since the two versions are the same, they are not presented twice. The Shen Ri Sutra may be in the Hinayana collection, said to be from the Agamas. Although there is an account of the origin of Śrīgupta (尸利崛多) Elder in the Ekottara Agama, there is no account of the Moonlight Boy, so compiling it there would also be a mistake). The Mañjuśrī's Questions on Bodhi Sutra, one fascicle (also known as The Bodhi No-Action Sutra, or simply The Bodhi Sutra).
Translated by Kumārajīva (鳩摩羅什), Tripitaka Master from the Yao Qin dynasty (first translation): The Gaya Mountain Peak Sutra, one fascicle (also called The Gaya Peak Sutra).
Translated by Bodhiruci (菩提流支), Tripitaka Master from India during the Northern Wei dynasty (second translation).
藏菩提留支譯(第二譯)象頭精舍經一卷
隋天竺沙門毗尼多流支譯(第三譯)大乘伽耶山頂經一卷
大唐天后代天竺三藏菩提流志譯(出大周錄第四譯)
右四經同本異譯(其沙門靖邁翻經圖中別載菩提經一卷大周錄中又有菩提無行經一卷此之二經並是什公所譯文殊問菩提經之異名無繁過載)。長者子制經一卷(一名制經)
後漢安息三藏安世高譯(第一譯)菩薩逝經一卷(或云誓童子經或直云逝經)
西晉沙門白法祖譯(第三譯)逝童子經一卷
西晉沙門支法度譯(第四譯五譯二闕)
右三經同本異譯(又大周錄中別載制經一卷即安高譯者異名不合過載)。犢子經一卷
吳月支優婆塞支謙譯(出法上錄第一譯)乳光佛經一卷(亦云乳光經)
西晉三藏竺法護譯(第二譯)
右二經同本異譯(廣略稍異前後四譯兩譯闕本)。無垢賢女經一卷(或名胎藏經)
西晉三藏竺法護譯(出聶道真錄第二譯)
(右一經云與胎藏經同本俱云竺法護譯今勘二本文句全同但名有異今存一本)。腹中女聽經一卷(一名不莊校女經)
北涼天竺三藏曇無讖譯(第三譯)轉女身經一卷
宋罽賓三藏曇摩蜜多譯(第四譯)
右三經同本異譯
【現代漢語翻譯】 現代漢語譯本 《象頭精舍經》一卷，藏菩提留支譯（第二譯）。 《大乘伽耶山頂經》一卷，隋天竺沙門毗尼多流支譯（第三譯）。 《菩提流志譯》（出大周錄第四譯）。 右四經同本異譯（其沙門靖邁翻經圖中別載《菩提經》一卷，大周錄中又有《菩提無行經》一卷，此之二經並是什公（鳩摩羅什）所譯《文殊問菩提經》之異名，無繁過載）。 《長者子制經》一卷（一名《制經》）。 《菩薩逝經》一卷，後漢安息三藏安世高譯（第一譯）（或云《誓童子經》，或直云《逝經》）。 《逝童子經》一卷，西晉沙門白法祖譯（第三譯）。 西晉沙門支法度譯（第四譯，五譯二闕）。 右三經同本異譯（又大周錄中別載《制經》一卷，即安高（安世高）譯者異名，不合過載）。 《犢子經》一卷。 《乳光佛經》一卷，吳月支優婆塞支謙譯（出法上錄第一譯）（亦云《乳光經》）。 西晉三藏竺法護譯（第二譯）。 右二經同本異譯（廣略稍異，前後四譯，兩譯闕本）。 《無垢賢女經》一卷（或名《胎藏經》）。 西晉三藏竺法護譯（出聶道真錄第二譯）。 （右一經云與《胎藏經》同本，俱云竺法護譯，今勘二本文句全同，但名有異，今存一本）。 《腹中女聽經》一卷（一名《不莊校女經》）。 《轉女身經》一卷，北涼天竺三藏曇無讖譯（第三譯）。 宋罽賓三藏曇摩蜜多譯（第四譯）。 右三經同本異譯。
【English Translation】 English version The Sutra of Elephant Head Temple, one scroll, translated by Zang Bodhiruchi (second translation). The Mahāyāna Sutra of the Summit of Mount Gaya, one scroll, translated by Vinītāruci, a Śrāmaṇa from India during the Sui Dynasty (third translation). Translated by Bodhiruchi (from the Great Zhou Record, fourth translation). The above four sutras are different translations of the same text (In the translation chart of Śrāmaṇa Jingmai, the Bodhi Sutra is separately recorded in one scroll, and in the Great Zhou Record, there is also the Bodhi No-Action Sutra in one scroll. These two sutras are different names for the Mañjuśrī's Questions on Bodhi Sutra translated by Kumārajīva, so there is no need to repeat them). The Sutra of the Son of a Wealthy Man, one scroll (also named the Sutra of Making). The Bodhisattva's Departure Sutra, one scroll, translated by An Shigao, a Parthian Tripiṭaka master during the Later Han Dynasty (first translation) (or called the Sutra of the Vow of the Youth, or simply the Departure Sutra). The Sutra of the Departing Youth, one scroll, translated by Bai Fazhu, a Śrāmaṇa from the Western Jin Dynasty (third translation). Translated by Zhi Fadu, a Śrāmaṇa from the Western Jin Dynasty (fourth translation, two missing from the five translations). The above three sutras are different translations of the same text (Also, in the Great Zhou Record, the Sutra of Making is separately recorded in one scroll, which is a different name for the one translated by An Shigao, so it should not be repeated). The Calf Sutra, one scroll. The Sutra of the Buddha of Milk Light, one scroll, translated by Zhi Qian, an Upāsaka from Yuezhi during the Wu Dynasty (from the Record of Dharma Above, first translation) (also called the Sutra of Milk Light). Translated by Zhu Fahu, a Tripiṭaka master from the Western Jin Dynasty (second translation). The above two sutras are different translations of the same text (slightly different in length and detail, four translations in total, two translations are missing). The Sutra of the Immaculate Virtuous Woman, one scroll (also named the Womb Treasury Sutra). Translated by Zhu Fahu, a Tripiṭaka master from the Western Jin Dynasty (from the Record of Nie Daozhen, second translation). (The above sutra is said to be the same as the Womb Treasury Sutra, both said to be translated by Zhu Fahu. Upon examination, the sentences of the two texts are completely the same, but the names are different. Now, one copy remains). The Sutra of the Woman Listening in the Womb, one scroll (also named the Sutra of the Unadorned Woman). The Sutra of Transforming the Female Body, one scroll, translated by Dharmarakṣa, a Tripiṭaka master from India during the Northern Liang Dynasty (third translation). Translated by Dharmamitra, a Tripiṭaka master from Kashmir during the Song Dynasty (fourth translation). The above three sutras are different translations of the same text.
(前二經稍略總五譯二闕)。
上二十一經二十二卷同帙。無上依經二卷
梁天竺三藏真諦譯(全本第二譯出經後記)
(右此無上依經。謹按長房等錄。並云陳永定二年丁丑真諦三藏於南康郡凈土寺出其經。後記乃云梁紹泰三年太歲丁丑九月八日三藏真諦于平固縣南康內史劉文陀請令譯出。今尋諸家年曆。差互不同。長房年曆但至承聖五年丙子梁國即絕甄鸞及王道圭年紀至紹泰二年丙子改為太平元年。太平二年丁丑改為永定元年。陳霸先立號為陳國又有年紀不知何人所撰。彼云承聖三年甲戌改為大定元年逮於後梁凡經八載方改年號。然四家年曆並無紹泰三年。四本既並不同。未詳孰為正說。或可梁紹泰三年丁丑即是陳初永定元年也。歷中但紀后號不載前名。今者且依經記為梁代譯也)。未曾有經一卷
後漢失譯(舊錄在小乘單本中誤也第一譯)甚希有經一卷
大唐三藏玄奘譯(出內典錄第三譯)
右二經同本異譯(是前無上依經初品出第一卷)。決定總經一卷(或云決定總持經亦云決總持經)
西晉三藏竺法護譯(第一譯)謗佛經一卷
元魏天竺三藏菩提留支譯(第二譯)
右二經同本異譯。寶積三昧文殊問法身經一卷
後漢安息三藏安世高譯(第
【現代漢語翻譯】 （前二十一經文內容略去，總共有五種譯本，缺失兩種）。
以上二十一經，共二十二卷，在同一帙中。《無上依經》二卷
梁朝天竺三藏真諦譯（全本的第二次譯出，見經後記）
（右邊這部《無上依經》，根據長房等人的目錄記載，都說是陳永定二年丁丑年，真諦三藏在南康郡凈土寺翻譯出來的。但經後記卻說是梁紹泰三年丁丑年九月八日，三藏真諦在平固縣，應南康內史劉文陀的請求翻譯出來的。現在查閱各家的年曆，發現差異很大。長房的年曆只到承聖五年丙子年，梁國就滅亡了。甄鸞和王道圭的年曆記載到紹泰二年丙子年改為太平元年，太平二年丁丑年改為永定元年。陳霸先建立陳國后，又有年號，不知道是誰撰寫的。他們說承聖三年甲戌年改為大定元年，直到後梁，總共過了八年才改年號。然而，四家的年曆都沒有紹泰三年。四種版本既然都不同，不知道哪個才是正確的說法。或許梁紹泰三年丁丑年就是陳朝初年的永定元年。年曆中只記載了後來的年號，沒有記載之前的名稱。現在暫且按照經文的記載，認為是梁代翻譯的）。《未曾有經》一卷
後漢失譯（舊目錄將其放在小乘單本中，是錯誤的。第一次翻譯）《甚希有經》一卷
大唐三藏玄奘譯（出自內典錄，第三次翻譯）
右邊這兩部經是同本不同譯（是前面《無上依經》初品的內容，出自第一卷）。《決定總經》一卷（或稱《決定總持經》，也稱《決總持經》）
西晉三藏竺法護譯（第一次翻譯）《謗佛經》一卷
元魏天竺三藏菩提留支譯（第二次翻譯）
右邊這兩部經是同本不同譯。《寶積三昧文殊問法身經》一卷
後漢安息三藏安世高譯（第一次翻譯）
【English Translation】 (The first twenty-one sutras are slightly abridged, with a total of five translations, two of which are missing).
The above twenty-one sutras, totaling twenty-two volumes, are in the same case. Anavatapta-sutra (Unsurpassed Reliance Sutra) in two volumes.
Translated by Tripitaka Paramārtha (Truth Meaning) of Tianzhu (India) of the Liang Dynasty (The second translation of the complete text, as recorded in the postscript of the sutra).
(Regarding this Anavatapta-sutra, according to the records of Changfang and others, it is said that Tripitaka Paramārtha translated it at Jingtu Monastery in Nankang Prefecture in the year Dingchou of the Yongding era of the Chen Dynasty. However, the postscript of the sutra states that on the eighth day of the ninth month of the year Dingchou of the Shaotai era of the Liang Dynasty, Tripitaka Paramārtha translated it in Pinggu County at the request of Liu Wentuo, the Prefect of Nankang. Now, upon examining the calendars of various schools, there are significant discrepancies. Changfang's calendar only goes up to the fifth year of the Chengsheng era (Bingzi), after which the Liang Dynasty ended. The calendars of Zhen Luan and Wang Daogui record that the second year of the Shaotai era (Bingzi) was changed to the first year of the Taiping era, and the second year of the Taiping era (Dingchou) was changed to the first year of the Yongding era. After Chen Baxian established the Chen Dynasty, there was another era name, the author of which is unknown. They say that the third year of the Chengsheng era (Jiaxu) was changed to the first year of the Dading era, and it was not until eight years later in the Later Liang Dynasty that the era name was changed. However, none of the four calendars have the third year of the Shaotai era. Since the four versions are all different, it is unclear which is the correct account. Perhaps the year Dingchou of the third year of the Shaotai era of the Liang Dynasty is the same as the first year of the Yongding era of the early Chen Dynasty. The calendars only record the later era names and not the earlier ones. For now, we will follow the record in the sutra and consider it a translation from the Liang Dynasty). Adbhūta-dharma-sūtra (Never Before Sutra) in one volume.
Translated by an unknown translator of the Later Han Dynasty (The old catalog mistakenly placed it in the Hinayana single volume. The first translation). Āścarya-sūtra (Extremely Rare Sutra) in one volume.
Translated by Tripitaka Xuanzang of the Great Tang Dynasty (From the Inner Canon Record, the third translation).
The two sutras on the right are different translations of the same text (It is the content of the first chapter of the aforementioned Anavatapta-sutra, from the first volume). Sarva-viniscaya-sūtra (Definitive Summary Sutra) in one volume (Or called Sarva-viniscaya-dhāraṇī-sūtra (Definitive Summary Dharani Sutra), also called Viniscaya-dhāraṇī-sūtra (Summary Dharani Sutra)).
Translated by Tripitaka Dharmarakṣa of the Western Jin Dynasty (The first translation). Apavāda-buddha-sūtra (Slandering Buddha Sutra) in one volume.
Translated by Tripitaka Bodhiruci of Tianzhu (India) of the Northern Wei Dynasty (The second translation).
The two sutras on the right are different translations of the same text. Ratnakūṭa-samādhi-Mañjuśrī-paripṛcchā-dharmakāya-sūtra (Ratnakuta Samadhi Manjushri's Questions on the Dharmakaya Sutra) in one volume.
Translated by Tripitaka An Shih-kao of Parthia of the Later Han Dynasty (The first translation).
一譯)入法界體性經一卷
隋天竺三藏阇那崛多等譯(拾遺編入第二譯)
右二經同本異譯。如來師子吼經一卷
元魏天竺三藏佛陀扇多譯(第一譯)大方廣師子吼經一卷
大唐中天竺三藏地婆訶羅譯(出大周錄第二譯)
右二經同本異譯。大乘百福相經一卷
大唐中天竺三藏地婆訶羅譯(出大周錄第一譯)大乘百福莊嚴相經一卷
大唐中天竺三藏地婆訶羅再譯(拾遺編入第二譯)
右二經同本異譯。大乘四法經一卷
大唐中天竺三藏地婆訶羅于東太原寺譯(出大周錄第一譯)菩薩修行四法經一卷
大唐中天竺三藏地婆訶羅于弘福寺譯(拾遺編入第二譯)
右二經同本異譯。希有希有校量功德經一卷(或直云希有校量功德經)
隋天竺三藏阇那崛多等譯(第一譯)最無比經一卷
大唐三藏玄奘譯(出內典錄第二譯)
右二經同本異譯(廣略少異)。前世三轉經一卷
西晉沙門釋法炬譯(第一譯)銀色女經一卷
元魏天竺三藏佛陀扇多譯(第二譯)
右二經同本異譯。阿阇世王受決經一卷
西晉沙門釋法炬譯(第一譯)採蓮違王上佛授決號妙華經一卷(亦直云採蓮違王經)
東晉西域沙門竺曇
【現代漢語翻譯】 現代漢語譯本 《入法界體性經》一卷 隋朝天竺三藏阇那崛多等譯（拾遺編入第二譯） 右邊這兩部經是同本異譯。《如來師子吼經》一卷 元魏天竺三藏佛陀扇多譯（第一譯）《大方廣師子吼經》一卷 大唐中天竺三藏地婆訶羅譯（出大周錄第二譯） 右邊這兩部經是同本異譯。《大乘百福相經》一卷 大唐中天竺三藏地婆訶羅譯（出大周錄第一譯）《大乘百福莊嚴相經》一卷 大唐中天竺三藏地婆訶羅再譯（拾遺編入第二譯） 右邊這兩部經是同本異譯。《大乘四法經》一卷 大唐中天竺三藏地婆訶羅于東太原寺譯（出大周錄第一譯）《菩薩修行四法經》一卷 大唐中天竺三藏地婆訶羅于弘福寺譯（拾遺編入第二譯） 右邊這兩部經是同本異譯。《希有希有校量功德經》一卷（或直接稱為《希有校量功德經》） 隋朝天竺三藏阇那崛多等譯（第一譯）《最無比經》一卷 大唐三藏玄奘（Xuanzang）譯（出內典錄第二譯） 右邊這兩部經是同本異譯（廣略稍有不同）。《前世三轉經》一卷 西晉沙門釋法炬譯（第一譯）《銀色女經》一卷 元魏天竺三藏佛陀扇多譯（第二譯） 右邊這兩部經是同本異譯。《阿阇世王受決經》一卷 西晉沙門釋法炬譯（第一譯）《採蓮違王上佛授決號妙華經》一卷（也直接稱為《採蓮違王經》） 東晉西域沙門竺曇
【English Translation】 English version 《Ru Fa Jie Ti Xing Jing》 (Entering the Realm of Dharma Nature Sutra) One Scroll Translated by Zhena Jueduo (Jnanagupta) and others from Tianzhu (India) during the Sui Dynasty (Supplementary Volume, Second Translation) The two sutras on the right are different translations of the same original. 《Ru Lai Shi Zi Hou Jing》 (Tathagata's Lion's Roar Sutra) One Scroll Translated by Fotuo Shanto (Buddhaśānta) from Tianzhu (India) during the Yuan Wei Dynasty (First Translation). 《Da Fang Guang Shi Zi Hou Jing》 (Great Extensive Lion's Roar Sutra) One Scroll Translated by Dipo Heluo (Divākara) from Central Tianzhu (India) during the Great Tang Dynasty (Extracted from the Great Zhou Record, Second Translation) The two sutras on the right are different translations of the same original. 《Da Cheng Bai Fu Xiang Jing》 (Mahayana Sutra of a Hundred Blessed Marks) One Scroll Translated by Dipo Heluo (Divākara) from Central Tianzhu (India) during the Great Tang Dynasty (Extracted from the Great Zhou Record, First Translation). 《Da Cheng Bai Fu Zhuang Yan Xiang Jing》 (Mahayana Sutra of a Hundred Blessed Adorned Marks) One Scroll Translated again by Dipo Heluo (Divākara) from Central Tianzhu (India) during the Great Tang Dynasty (Supplementary Volume, Second Translation) The two sutras on the right are different translations of the same original. 《Da Cheng Si Fa Jing》 (Mahayana Sutra of Four Dharmas) One Scroll Translated by Dipo Heluo (Divākara) from Central Tianzhu (India) at Dong Taiyuan Temple during the Great Tang Dynasty (Extracted from the Great Zhou Record, First Translation). 《Pu Sa Xiu Xing Si Fa Jing》 (Bodhisattva's Practice of Four Dharmas Sutra) One Scroll Translated by Dipo Heluo (Divākara) from Central Tianzhu (India) at Hongfu Temple during the Great Tang Dynasty (Supplementary Volume, Second Translation) The two sutras on the right are different translations of the same original. 《Xi You Xi You Xiao Liang Gong De Jing》 (Rare, Rare Sutra on Measuring Merit) One Scroll (Or simply called 《Xi You Xiao Liang Gong De Jing》 (Rare Sutra on Measuring Merit)) Translated by Zhena Jueduo (Jnanagupta) and others from Tianzhu (India) during the Sui Dynasty (First Translation). 《Zui Wu Bi Jing》 (Most Incomparable Sutra) One Scroll Translated by Xuanzang (Xuanzang) from the Great Tang Dynasty (Extracted from the Inner Canon Record, Second Translation) The two sutras on the right are different translations of the same original (Slightly different in length and detail). 《Qian Shi San Zhuan Jing》 (Sutra of Three Revolutions in Previous Lives) One Scroll Translated by the Śrāmaṇa Shi Fajü from the Western Jin Dynasty (First Translation). 《Yin Se Nü Jing》 (Silver-Colored Woman Sutra) One Scroll Translated by Fotuo Shanto (Buddhaśānta) from Tianzhu (India) during the Yuan Wei Dynasty (Second Translation) The two sutras on the right are different translations of the same original. 《A She Shi Wang Shou Jue Jing》 (Ajātaśatru's Prophecy Sutra) One Scroll Translated by the Śrāmaṇa Shi Fajü from the Western Jin Dynasty (First Translation). 《Cai Lian Wei Wang Shang Fo Shou Jue Hao Miao Hua Jing》 (Lotus-Picking King's Bestowal of Prophecy by the Buddha, Named Wonderful Flower Sutra) One Scroll (Also simply called 《Cai Lian Wei Wang Jing》 (Lotus-Picking King Sutra)) Translated by the Śrāmaṇa Zhu Tan from the Western Regions during the Eastern Jin Dynasty
無蘭譯(拾遺編入第二譯)
右二經同本異譯(從無上依經下一十九經大周錄中在單本內今勘為重譯)。正恭敬經一卷(或名正法恭敬經)
元魏天竺三藏佛陀扇多譯(第一譯)善敬經一卷(亦名善恭敬經一名善恭敬師經)
隋天竺三藏阇那崛多等譯(第二譯)
右二經同本異譯(廣略少異)。稱讚大乘功德經一卷
大唐三藏玄奘譯(出內典錄第一譯)說妙法決定業障經一卷
大唐至相寺沙門釋智嚴譯(新編入錄第二譯)
右二經同本異譯(其稱讚大乘經舊為單本今為重譯)。
上二十三經二十四卷同帙。諫王經一卷(亦云大小諫王經)
宋居士沮渠京聲譯(第一譯)如來示教勝軍王經一卷(亦直云勝軍王經)
大唐三藏玄奘譯(出內典錄第二譯)佛為勝光天子說王法經一卷(亦直云勝光天子經)
大唐三藏義凈譯(新編入錄第三譯)
右三經同本異譯(其諫王經同在小乘錄勝軍王經在大乘錄並云單本者誤也)。大方等修多羅王經一卷
元魏天竺三藏菩提留支譯(第一譯)轉有經一卷
元魏天竺三藏佛陀扇多譯(第二譯)
右二經同本異譯。文殊師利巡行經一卷
元魏天竺三藏菩提留支譯(第一譯)文殊尸利行
【現代漢語翻譯】 現代漢語譯本 無蘭譯(拾遺編入第二譯)
右二經同本異譯(從無上依經下一十九經大周錄中在單本內今勘為重譯)。正恭敬經一卷(或名正法恭敬經)
元魏天竺三藏佛陀扇多(Buddha Shanta)譯(第一譯)善敬經一卷(亦名善恭敬經一名善恭敬師經)
隋天竺三藏阇那崛多(Jnanagupta)等譯(第二譯)
右二經同本異譯(廣略少異)。稱讚大乘功德經一卷
大唐三藏玄奘(Xuanzang)譯(出內典錄第一譯)說妙法決定業障經一卷
大唐至相寺沙門釋智嚴(Shi Zhiyan)譯(新編入錄第二譯)
右二經同本異譯(其稱讚大乘經舊為單本今為重譯)。
上二十三經二十四卷同帙。諫王經一卷(亦云大小諫王經)
宋居士沮渠京聲(Juqu Jingsheng)譯(第一譯)如來示教勝軍王經一卷(亦直云勝軍王經)
大唐三藏玄奘(Xuanzang)譯(出內典錄第二譯)佛為勝光天子說王法經一卷(亦直云勝光天子經)
大唐三藏義凈(Yijing)譯(新編入錄第三譯)
右三經同本異譯(其諫王經同在小乘錄勝軍王經在大乘錄並云單本者誤也)。大方等修多羅王經一卷
元魏天竺三藏菩提留支(Bodhiruchi)譯(第一譯)轉有經一卷
元魏天竺三藏佛陀扇多(Buddha Shanta)譯(第二譯)
右二經同本異譯。文殊師利(Manjushri)巡行經一卷
元魏天竺三藏菩提留支(Bodhiruchi)譯(第一譯)文殊尸利(Manjushri)行
【English Translation】 English version Wu Lan Translation (Supplements compiled into the second translation)
These two sutras are different translations of the same text (From the 'Nineteen Sutras Following the Anuttara-agama Sutra' in the Great Zhou Catalogue, originally listed as single editions, now identified as re-translations). 'The Sutra of Proper Reverence' one scroll (also named 'The Sutra of Proper Dharma Reverence')
Translated by Tripitaka Master Buddha Shanta (Buddha Shanta) of Tianzhu (India) during the Yuan Wei Dynasty (First Translation). 'The Sutra of Good Reverence' one scroll (also named 'The Sutra of Good Reverence', also named 'The Sutra of Good Reverence for the Teacher')
Translated by Tripitaka Master Jnanagupta (Jnanagupta) and others of Tianzhu (India) during the Sui Dynasty (Second Translation)
These two sutras are different translations of the same text (Slight differences in length and detail). 'The Sutra of Praising the Merits of the Mahayana' one scroll
Translated by Tripitaka Master Xuanzang (Xuanzang) of the Great Tang Dynasty (From the Inner Canon Catalogue, First Translation). 'The Sutra of Determining Karmic Obstacles by Expounding the Wonderful Dharma' one scroll
Translated by Shramana Shi Zhiyan (Shi Zhiyan) of Zhixiang Temple in the Great Tang Dynasty (Newly compiled into the catalogue, Second Translation)
These two sutras are different translations of the same text (The 'Sutra of Praising the Mahayana' was formerly a single edition, now it is a re-translation).
The above twenty-three sutras, twenty-four scrolls, are in the same case. 'The Sutra of Admonishing the King' one scroll (also called 'The Sutra of Admonishing the King, Large and Small')
Translated by Upasaka Juqu Jingsheng (Juqu Jingsheng) of the Song Dynasty (First Translation). 'The Sutra of the Tathagata's Teaching to King Shengjun' one scroll (also simply called 'The Sutra of King Shengjun')
Translated by Tripitaka Master Xuanzang (Xuanzang) of the Great Tang Dynasty (From the Inner Canon Catalogue, Second Translation). 'The Sutra of the Buddha Speaking the Dharma of Kings to the Deva Sheng Guang' one scroll (also simply called 'The Sutra of Deva Shengguang')
Translated by Tripitaka Master Yijing (Yijing) of the Great Tang Dynasty (Newly compiled into the catalogue, Third Translation)
These three sutras are different translations of the same text (The 'Sutra of Admonishing the King' is in the Hinayana Catalogue, and the 'Sutra of King Shengjun' is in the Mahayana Catalogue. The statement that they are single editions is incorrect). 'The Great Vaipulya Sutra King Sutra' one scroll
Translated by Tripitaka Master Bodhiruchi (Bodhiruchi) of Tianzhu (India) during the Yuan Wei Dynasty (First Translation). 'The Sutra of Transmigration' one scroll
Translated by Tripitaka Master Buddha Shanta (Buddha Shanta) of Tianzhu (India) during the Yuan Wei Dynasty (Second Translation)
These two sutras are different translations of the same text. 'The Sutra of Manjushri's (Manjushri) Pilgrimage' one scroll
Translated by Tripitaka Master Bodhiruchi (Bodhiruchi) of Tianzhu (India) during the Yuan Wei Dynasty (First Translation). The Conduct of Manjushri (Manjushri)
經一卷
隋天竺三藏阇那崛多等譯(第二譯)
右二經同本異譯。貝多樹下思惟十二因緣經一卷
吳月支優婆塞支謙譯(第三譯)緣起聖道經一卷
大唐三藏玄奘譯(出內典錄第六譯)
右二經同本異譯(前後六譯四譯闕本其緣起聖道經周錄在單本中誤也又有聞城十二因緣經一卷即與貝多樹下思惟十二因緣經文同不異但名別耳今存一本)。稻芉經一卷
失譯今附東晉錄了本生死經一卷
吳月支優婆塞支謙譯(謙自注解三譯一闕)
右二經同本異譯(莫辯先後)。自誓三昧經一卷(題下注云獨證品第四齣比丘凈行中)
後漢安息三藏安世高譯(拾遺編入第一譯)如來獨證自誓三昧經一卷
西晉三藏竺法護譯(第二譯)
右二經同本異譯(前後三譯一譯闕本)。灌洗佛形像經一卷(亦云四月八日灌經亦直云灌經)
西晉沙門釋法炬譯(拾遺編入第一譯)摩訶剎頭經一卷(亦名灌佛形像經)
乞伏秦沙門釋聖堅譯(第二譯)
右二經同本異譯。造立形像福報經一卷
失譯今附東晉錄作佛形像經一卷(亦云優填王作佛形像經)
失譯(今在漢錄周錄在小乘單本中及云西晉沙門法炬譯者誤也)
右二經同本異譯(莫
【現代漢語翻譯】 現代漢語譯本 經一卷
隋朝天竺三藏阇那崛多等譯（第二譯）
右邊兩部經是同本不同譯本。《貝多樹下思惟十二因緣經》一卷
吳月支優婆塞支謙譯（第三譯）。《緣起聖道經》一卷
大唐三藏玄奘譯（出自內典錄第六譯）
右邊兩部經是同本不同譯本（前後共有六個譯本，四個已缺失。其中《緣起聖道經》在周錄中被錯誤地記錄在單本中。另有一部《聞城十二因緣經》一卷，內容與《貝多樹下思惟十二因緣經》相同，只是名稱不同，現存一本）。《稻芉經》一卷
已佚失譯者，現附於東晉錄。《了本生死經》一卷
吳月支優婆塞支謙譯（支謙自作註解，三個譯本缺失一個）
右邊兩部經是同本不同譯本（無法辨別先後）。《自誓三昧經》一卷（標題下注明：獨證品第四，出自《比丘凈行》中）
後漢安息三藏安世高譯（拾遺編入第一譯）。《如來獨證自誓三昧經》一卷
西晉三藏竺法護譯（第二譯）
右邊兩部經是同本不同譯本（前後共有三個譯本，一個已缺失）。《灌洗佛形像經》一卷（也稱為《四月八日灌經》，或直接稱為《灌經》）
西晉沙門釋法炬譯（拾遺編入第一譯）。《摩訶剎頭經》一卷（也名《灌佛形像經》）
乞伏秦沙門釋聖堅譯（第二譯）
右邊兩部經是同本不同譯本。《造立形像福報經》一卷
已佚失譯者，現附於東晉錄，作《佛形像經》一卷（也稱為《優填王作佛形像經》）
已佚失譯者（現在漢錄中，周錄中被錯誤地記錄在小乘單本中，以及說是西晉沙門法炬譯也是錯誤的）
右邊兩部經是同本不同譯本（無法辨別先後）。
【English Translation】 English version One Scroll of Sutras
Translated by Tripiṭaka Jñānagupta and others from Tianzhu (India) during the Sui Dynasty (Second Translation)
The two sutras on the right are different translations of the same text. One scroll of Sutra on Contemplating the Twelve Nidānas Under the Banyan Tree
Translated by Zhi Qian, Upāsaka from Yuezhi during the Wu Dynasty (Third Translation). One scroll of Sutra on the Holy Path of Dependent Origination
Translated by Tripiṭaka Xuanzang of the Great Tang Dynasty (From the Sixth Translation in the Inner Canon Records)
The two sutras on the right are different translations of the same text (Out of six translations, four are missing. The Sutra on the Holy Path of Dependent Origination was mistakenly recorded as a single volume in the Zhou Records. There is also one scroll of the Sutra on the Twelve Nidānas of Wencheng, which is the same as the Sutra on Contemplating the Twelve Nidānas Under the Banyan Tree in content, but with a different name. Now one copy remains). One scroll of the 稻芉經 (Dào Gān Jīng) [Rice Stalk Sutra]
Translator lost, now attached to the Eastern Jin Records. One scroll of Sutra on Understanding the Basis of Life and Death
Translated by Zhi Qian, Upāsaka from Yuezhi during the Wu Dynasty (Zhi Qian himself added annotations, one of the three translations is missing)
The two sutras on the right are different translations of the same text (The order cannot be determined). One scroll of Samādhi Sutra of Self-Vow (Note below the title: Chapter 4 on Solitary Attainment, from Pure Conduct of Bhikṣus)
Translated by Tripiṭaka An Shih-kao from Parthia during the Later Han Dynasty (Included in the First Translation in the Supplement). One scroll of Sutra on the Tathāgata's Solitary Attainment of the Samādhi of Self-Vow
Translated by Tripiṭaka Dharmarakṣa from the Western Jin Dynasty (Second Translation)
The two sutras on the right are different translations of the same text (Out of three translations, one is missing). One scroll of Sutra on Bathing the Buddha Image (Also called Bathing Sutra on the Eighth Day of the Fourth Month, or simply Bathing Sutra)
Translated by Śramaṇa Shi Faju from the Western Jin Dynasty (Included in the First Translation in the Supplement). One scroll of Mahākṣatra Sutra (Also named Sutra on Bathing the Buddha Image)
Translated by Śramaṇa Shi Shengjian from Qifu Qin (Second Translation)
The two sutras on the right are different translations of the same text. One scroll of Sutra on the Merit of Making Images
Translator lost, now attached to the Eastern Jin Records as Sutra on Buddha Images (Also called Sutra on King Udayana Making Buddha Images)
Translator lost (Now in the Han Records, mistakenly recorded as a single volume of the Hinayana in the Zhou Records, and the claim that it was translated by Śramaṇa Faju of the Western Jin Dynasty is also incorrect)
The two sutras on the right are different translations of the same text (The order cannot be determined).
辯先後)。龍施女經一卷(或無女字)
吳月支優婆塞支謙譯(第一譯)龍施菩薩本起經一卷(或雲龍施女經亦云龍施本經)
西晉三藏竺法護譯(第二譯)
右二經同本異譯(廣略少異)。八吉祥神咒經一卷(或無神字)
吳月支優婆塞支謙譯(第一譯)八陽神咒經一卷(亦直云八陽經新勘為重譯)
西晉三藏竺法護譯(第二譯)八吉祥經一卷
梁扶南三藏僧伽婆羅譯(第四譯)八佛名號經一卷
隋天竺三藏阇那崛多等譯(第五譯)
右四經同本異譯(緣起大同佛名稍異前後五譯一譯闕本)。盂蘭盆經一卷(亦云盂蘭經)
西晉三藏竺法護譯報恩奉盆經一卷
失譯今附東晉錄
右二經同本異譯(莫辯先後廣略稍異)。浴像功德經一卷
大唐天竺三藏寶思惟譯(新編入錄第一譯)浴像功德經一卷
大唐三藏義凈譯(新編入錄第二譯)
右二經同本異譯(后本稍廣)。校量數珠功德經一卷
大唐天竺三藏寶思惟譯(新編入錄第一譯)數珠功德經一卷(內云曼殊室利咒藏中校量數珠功德法)
大唐三藏義凈譯(新編入錄第二譯)
右二經同本異譯。
上二十九經二十九卷同帙。不空罥索神變真言經三十
【現代漢語翻譯】 現代漢語譯本： 《龍施女經》一卷（或無『女』字） 吳月支優婆塞支謙譯（第一譯）《龍施菩薩本起經》一卷（或云《龍施女經》，亦云《龍施本經》） 西晉三藏竺法護譯（第二譯） 右二經同本異譯（廣略少異）。《八吉祥神咒經》一卷（或無『神』字） 吳月支優婆塞支謙譯（第一譯）《八陽神咒經》一卷（亦直云《八陽經》，新勘為重譯） 西晉三藏竺法護譯（第二譯）《八吉祥經》一卷 梁扶南三藏僧伽婆羅譯（第四譯）《八佛名號經》一卷 隋天竺三藏阇那崛多（Jñānagupta）等譯（第五譯） 右四經同本異譯（緣起大同，佛名稍異，前後五譯，一譯闕本）。《盂蘭盆經》一卷（亦云《盂蘭經》） 西晉三藏竺法護譯《報恩奉盆經》一卷 失譯，今附東晉錄 右二經同本異譯（莫辯先後，廣略稍異）。《浴像功德經》一卷 大唐天竺三藏寶思惟譯（新編入錄第一譯）《浴像功德經》一卷 大唐三藏義凈譯（新編入錄第二譯） 右二經同本異譯（后本稍廣）。《校量數珠功德經》一卷 大唐天竺三藏寶思惟譯（新編入錄第一譯）《數珠功德經》一卷（內云『曼殊室利（Mañjuśrī）咒藏中校量數珠功德法』） 大唐三藏義凈譯（新編入錄第二譯） 右二經同本異譯。 上二十九經二十九卷同帙。《不空罥索神變真言經》三十
【English Translation】 English version: 'Dragon Daughter Sūtra', one scroll (or without the word 'Daughter') Translated by Upāsaka Zhi Qian from Yuezhi during the Wu dynasty (first translation). 'Dragon Bestowal Bodhisattva's Original Deeds Sūtra', one scroll (or called 'Dragon Daughter Sūtra', also called 'Dragon Bestowal Original Sūtra') Translated by Tripiṭaka Dharmarakṣa from the Western Jin dynasty (second translation) The above two sūtras are different translations of the same original (slightly different in length and detail). 'Eight Auspicious Divine Mantra Sūtra', one scroll (or without the word 'Divine') Translated by Upāsaka Zhi Qian from Yuezhi during the Wu dynasty (first translation). 'Eight Yang Divine Mantra Sūtra', one scroll (also simply called 'Eight Yang Sūtra', newly examined as a re-translation) Translated by Tripiṭaka Dharmarakṣa from the Western Jin dynasty (second translation). 'Eight Auspicious Sūtra', one scroll Translated by Tripiṭaka Saṃghavarman from Funan during the Liang dynasty (fourth translation). 'Eight Buddhas' Names Sūtra', one scroll Translated by Tripiṭaka Jñānagupta from India during the Sui dynasty (fifth translation) The above four sūtras are different translations of the same original (the origin is largely the same, the Buddhas' names are slightly different, five translations in total, one translation is missing). 'Ullambana Sūtra', one scroll (also called 'Ullambana Sūtra') Translated by Tripiṭaka Dharmarakṣa from the Western Jin dynasty. 'Sūtra of Repaying Kindness and Offering Bowls', one scroll Lost in translation, now appended to the Eastern Jin record The above two sūtras are different translations of the same original (difficult to determine the order, slightly different in length and detail). 'Sūtra on the Merits of Bathing the Buddha Image', one scroll Translated by Tripiṭaka Ratnacinta from India during the Great Tang dynasty (newly compiled and recorded as the first translation). 'Sūtra on the Merits of Bathing the Buddha Image', one scroll Translated by Tripiṭaka Yijing from the Great Tang dynasty (newly compiled and recorded as the second translation) The above two sūtras are different translations of the same original (the latter version is slightly more extensive). 'Sūtra on the Merits of Counting Beads', one scroll Translated by Tripiṭaka Ratnacinta from India during the Great Tang dynasty (newly compiled and recorded as the first translation). 'Sūtra on the Merits of Counting Beads', one scroll (internally states 'Method for Measuring the Merits of Counting Beads in the Mañjuśrī Mantra Collection') Translated by Tripiṭaka Yijing from the Great Tang dynasty (newly compiled and recorded as the second translation) The above two sūtras are different translations of the same original. The above twenty-nine sūtras, twenty-nine scrolls, are in the same case. 'Amoghapāśa-kalparāja-sūtra', thirty
卷三帙
大唐南天竺三藏菩提流志譯(新編入錄當第四譯)不空罥索咒經一卷
隋天竺三藏阇那崛多等譯(第一譯)不空罥索神咒心經一卷
大唐三藏玄奘譯(出內典錄第二譯)
右二經同本異譯(是前大經序品三藏流志先譯一卷名不空罥索咒心經尋本未獲)。不空罥索陀羅尼自在王咒經三卷(亦云不空罥索心咒王經)
大唐天后代天竺三藏寶思惟譯(新編入錄第一譯)不空罥索陀羅尼經一卷(一名普門)
大唐天后代北天竺婆羅門李無諂譯(新編入錄第二譯)
右二經同本異譯(此是梵本經抄非是全部與前三經同名異本)。千眼千臂觀世音菩薩陀羅尼神咒經二卷(或一卷)
大唐總持寺沙門釋智通譯(拾遺編入第一譯)千手千眼觀世音菩薩姥陀羅尼身經一卷(或云千臂千眼)
大唐南天竺三藏菩提流志譯(新編入錄第二譯)
右二經同本異譯(其初譯本貝葉交錯文少失次)。千手千眼觀世音菩薩廣大圓滿無礙大悲心陀羅尼經一卷
大唐西天竺沙門伽梵達摩譯(拾遺編單本)
右此心經雖是單本隨前身經編之於此。觀世音菩薩秘密藏神咒經一卷
大唐天后代于闐三藏實叉難陀譯(新編入錄第一譯)觀世音菩薩如意摩尼陀羅尼經一卷
【現代漢語翻譯】 現代漢語譯本 卷三帙
大唐南天竺三藏菩提流志譯（新編入錄當第四譯）《不空罥索咒經》一卷
隋天竺三藏阇那崛多等譯（第一譯）《不空罥索神咒心經》一卷
大唐三藏玄奘譯（出內典錄第二譯）
右二經同本異譯（是前大經序品三藏流志先譯一卷，名《不空罥索咒心經》，尋本未獲）。《不空罥索陀羅尼自在王咒經》三卷（亦云《不空罥索心咒王經》）
大唐天后代天竺三藏寶思惟譯（新編入錄第一譯）《不空罥索陀羅尼經》一卷（一名《普門》）
大唐天后代北天竺婆羅門李無諂譯（新編入錄第二譯）
右二經同本異譯（此是梵本經抄，非是全部，與前三經同名異本）。《千眼千臂觀世音菩薩陀羅尼神咒經》二卷（或一卷）
大唐總持寺沙門釋智通譯（拾遺編入第一譯）《千手千眼觀世音菩薩姥陀羅尼身經》一卷（或云《千臂千眼》）
大唐南天竺三藏菩提流志譯（新編入錄第二譯）
右二經同本異譯（其初譯本貝葉交錯，文少失次）。《千手千眼觀世音菩薩廣大圓滿無礙大悲心陀羅尼經》一卷
大唐西天竺沙門伽梵達摩譯（拾遺編單本）
右此心經雖是單本，隨前身經編之於此。《觀世音菩薩秘密藏神咒經》一卷
大唐天后代于闐三藏實叉難陀譯（新編入錄第一譯）《觀世音菩薩如意摩尼陀羅尼經》一卷
【English Translation】 English version Chapter 3
Translated by Bodhiruci (Bodhiruci, a Buddhist monk from South India) of the Great Tang Dynasty from South India (newly compiled as the fourth translation): 'The Amoghapasa Sutra' (Amoghapasa Sutra, Sutra of the Unfailing Rope) in one volume.
Translated by Jnanagupta (Jnanagupta, a Buddhist monk from India) and others of the Sui Dynasty from India (first translation): 'The Heart Sutra of the Amoghapasa Divine Mantra' (Amoghapasa Divine Mantra, the unfailing rope divine mantra) in one volume.
Translated by Xuanzang (Xuanzang, a famous Chinese Buddhist monk and translator) of the Great Tang Dynasty (from the Inner Canon Records, second translation).
The above two sutras are different translations of the same text (it is the first volume translated by the Tripitaka Master Bodhiruci from the preface of the previous great sutra, named 'The Heart Sutra of the Amoghapasa Mantra', but the original text has not been found). 'The Amoghapasa Dharani (Dharani, a type of Buddhist mantra)自在王咒經 (zì zài wáng zhòu jīng, mantra of the sovereign king) Sutra' in three volumes (also called 'The Heart Mantra King Sutra of Amoghapasa').
Translated by Baosihui (Baosihui, a Buddhist monk from India) of the Great Tang Dynasty during the reign of Empress Wu Zetian from India (newly compiled as the first translation): 'The Amoghapasa Dharani Sutra' in one volume (also named 'Pumen' (Pumen, Universal Gate)).
Translated by the Brahmin Li Wuqian (Li Wuqian, a Brahmin from North India) of the Great Tang Dynasty during the reign of Empress Wu Zetian from North India (newly compiled as the second translation).
The above two sutras are different translations of the same text (this is a copy of the Sanskrit text, not the complete text, and has the same name but different content from the previous three sutras). 'The Thousand-Eyed, Thousand-Armed Avalokitesvara (Avalokitesvara, the Bodhisattva of Compassion) Bodhisattva Dharani Divine Mantra Sutra' in two volumes (or one volume).
Translated by the Shramana (Shramana, a wandering ascetic) Shizhitong (Shizhitong, a Buddhist monk) of the Zongchi Temple of the Great Tang Dynasty (supplementary compilation, first translation): 'The Mother Dharani Body Sutra of the Thousand-Handed, Thousand-Eyed Avalokitesvara Bodhisattva' in one volume (or called 'Thousand-Armed, Thousand-Eyed').
Translated by Bodhiruci (Bodhiruci, a Buddhist monk from South India) of the Great Tang Dynasty from South India (newly compiled as the second translation).
The above two sutras are different translations of the same text (the initial translation had errors due to the disordered palm leaves and missing text). 'The Great Compassion Mantra (Great Compassion Mantra, a famous Buddhist mantra) Sutra of the Thousand-Handed, Thousand-Eyed Avalokitesvara Bodhisattva' in one volume.
Translated by the Shramana Gavamdharma (Gavamdharma, a Buddhist monk) of the Great Tang Dynasty from West India (supplementary compilation, single volume).
Although this heart sutra is a single volume, it is compiled here following the previous body sutra. 'The Secret Treasury Divine Mantra Sutra of Avalokitesvara Bodhisattva' in one volume.
Translated by the Tripitaka Master Siksananda (Siksananda, a Buddhist monk and translator) of the Great Tang Dynasty from Khotan (newly compiled as the first translation): 'The Avalokitesvara Bodhisattva Cintamani (Cintamani, wish-fulfilling jewel) Dharani Sutra' in one volume.
大唐天竺三藏寶思惟譯(新編入錄第二譯)
上九經十二卷同帙。觀自在菩薩如意心陀羅尼咒經一卷
大唐三藏義凈譯(新編入錄第三譯)如意輪陀羅尼經一卷
大唐天竺三藏菩提流志譯(新編入錄第四譯)
右四經同本異譯(上四本經雖有廣略據其梵本並譯未盡義凈出者共法最略)。文殊師利根本一字陀羅尼經一卷(亦名一字咒王經)
大唐天后代天竺三藏寶思惟譯(新編入錄第一譯)曼殊室利菩薩咒藏中一字咒王經一卷
大唐天后代三藏義凈譯(新編入錄第二譯)
右二經同本異譯。十二佛名神咒經一卷
隋天竺三藏阇那崛多等譯(第一譯)稱讚如來功德神咒經一卷
大唐三藏義凈譯(新編入錄第二譯)
右二經同本異譯(其五千五百佛名經第一卷初十二佛號與前十二佛名同而不別又十二佛名經舊錄為單本新勘為重譯)。孔雀王咒經一卷(亦名大金色孔雀王經並結界場法具)
姚秦三藏鳩摩羅什譯(第四譯)大金色孔雀王咒經一卷
失譯(今附秦錄拾遺編入第五譯)佛說大金色孔雀王咒經一卷
失譯(亦附秦錄拾遺編入第六譯)孔雀王咒經二卷
梁扶南三藏僧伽婆羅譯(第七譯)大孔雀咒王經三卷
大唐
【現代漢語翻譯】 現代漢語譯本 大唐天竺三藏寶思惟譯（新編入錄第二譯） 上九經十二卷同帙。《觀自在菩薩如意心陀羅尼咒經》一卷 大唐三藏義凈譯（新編入錄第三譯）《如意輪陀羅尼經》一卷 大唐天竺三藏菩提流志譯（新編入錄第四譯） 右四經同本異譯（上四本經雖有廣略，據其梵本並譯未盡，義凈出者共法最略）。《文殊師利根本一字陀羅尼經》一卷（亦名《一字咒王經》） 大唐天后代天竺三藏寶思惟譯（新編入錄第一譯）《曼殊室利菩薩咒藏中一字咒王經》一卷 大唐天后代三藏義凈譯（新編入錄第二譯） 右二經同本異譯。《十二佛名神咒經》一卷 隋天竺三藏阇那崛多（Jnanagupta）等譯（第一譯）《稱讚如來功德神咒經》一卷 大唐三藏義凈譯（新編入錄第二譯） 右二經同本異譯（其五千五百佛名經第一卷初十二佛號與前十二佛名同而不別，又十二佛名經舊錄為單本，新勘為重譯）。《孔雀王咒經》一卷（亦名《大金色孔雀王經》，並結界場法具） 姚秦三藏鳩摩羅什（Kumarajiva）譯（第四譯）《大金色孔雀王咒經》一卷 失譯（今附秦錄拾遺編入第五譯）《佛說大金色孔雀王咒經》一卷 失譯（亦附秦錄拾遺編入第六譯）《孔雀王咒經》二卷 梁扶南三藏僧伽婆羅（Sanghavarman）譯（第七譯）《大孔雀咒王經》三卷 大唐
【English Translation】 English version Translated by Baosihui (寶思惟), Tripitaka Master from India of the Great Tang Dynasty (Newly compiled and recorded, second translation) The above nine sutras in twelve volumes are in the same case. Guanzizai Bodhisattva Ruyi Xin Dharani Sutra (觀自在菩薩如意心陀羅尼咒經) one volume. Translated by Yijing (義凈), Tripitaka Master of the Great Tang Dynasty (Newly compiled and recorded, third translation). Ruyi Lun Dharani Sutra (如意輪陀羅尼經) one volume. Translated by Bodhiruci (菩提流志), Tripitaka Master from India of the Great Tang Dynasty (Newly compiled and recorded, fourth translation) The above four sutras are different translations of the same original (Although the above four sutras vary in length, they are all translated from the Sanskrit original and are incomplete. Yijing's version is the shortest). Manjushri Fundamental One-Syllable Dharani Sutra (文殊師利根本一字陀羅尼經) one volume (Also known as One-Syllable Mantra King Sutra 一字咒王經). Translated by Baosihui (寶思惟), Tripitaka Master from India of the Great Tang Dynasty during the reign of Empress Wu Zetian (武則天) (Newly compiled and recorded, first translation). One-Syllable Mantra King Sutra from the Manjushri Bodhisattva Mantra Collection (曼殊室利菩薩咒藏中一字咒王經) one volume. Translated by Yijing (義凈), Tripitaka Master of the Great Tang Dynasty during the reign of Empress Wu Zetian (Newly compiled and recorded, second translation). The above two sutras are different translations of the same original. Twelve Buddha Names Divine Mantra Sutra (十二佛名神咒經) one volume. Translated by Jnanagupta (阇那崛多) and others, Tripitaka Master from India of the Sui Dynasty (隋朝) (First translation). Praising the Tathagata's Merits Divine Mantra Sutra (稱讚如來功德神咒經) one volume. Translated by Yijing (義凈), Tripitaka Master of the Great Tang Dynasty (Newly compiled and recorded, second translation). The above two sutras are different translations of the same original (The first twelve Buddha names in the first volume of the Five Thousand Five Hundred Buddha Names Sutra are the same as the previous twelve Buddha names without distinction. Also, the Twelve Buddha Names Sutra was originally recorded as a single volume, but a new examination shows it to be a re-translation). Peacock King Mantra Sutra (孔雀王咒經) one volume (Also known as Great Golden Color Peacock King Sutra 大金色孔雀王經, including the method for establishing the boundary altar). Translated by Kumarajiva (鳩摩羅什), Tripitaka Master of the Yao Qin Dynasty (姚秦) (Fourth translation). Great Golden Color Peacock King Mantra Sutra (大金色孔雀王咒經) one volume. Lost in translation (Now included in the Qin Record Supplement as the fifth translation). Buddha Speaks the Great Golden Color Peacock King Mantra Sutra (佛說大金色孔雀王咒經) one volume. Lost in translation (Also included in the Qin Record Supplement as the sixth translation). Peacock King Mantra Sutra (孔雀王咒經) two volumes. Translated by Sanghavarman (僧伽婆羅), Tripitaka Master from Funan (扶南) of the Liang Dynasty (梁朝) (Seventh translation). Great Peacock Mantra King Sutra (大孔雀咒王經) three volumes. Great Tang
三藏義凈于東都內道場譯(新編入錄第八譯)
右五經同本異譯(新舊八譯五存三闕前六文略后二稍廣)。
上十一經十四卷同帙。陀羅尼集經十二卷
大唐中天竺三藏阿地瞿多譯(出大周錄單重合譯)
右出金剛大道場經大明咒藏之少分也。撮要而譯(此集之中大般若咒經等有別行者錄不具顯人多生疑恐非正典今為除疑故別條末列之如后)。第一卷佛部捲上(大神力陀羅尼釋迦佛頂三昧陀羅尼品)第二卷佛部卷下(初畫一切佛頂像法次有二十六印並咒諸佛咒印法第三阿彌陀佛大思惟經序分咒印法並說持誦得往生事及數珠法第四大金輪陀羅尼第五拔折啰功能法相品)第三卷(摩訶般若波羅蜜多心經佛在舍衛國說大般若理趣中咒及般若心咒皆在此中於中第十二印並咒名般若無盡藏注云是一印咒筏梨耶思蠅伽法師譯卷末復有大輪金剛陀羅尼若誦此咒即當入壇及得用印不成盜法)第四卷觀世音捲上(十一面觀世音神咒經)第五卷觀世音卷中(初有二印及咒千囀觀世音菩薩咒次有六印及咒觀世音雜咒印第三十二臂觀世音菩薩一印並咒第四不空罥索觀世音四印並咒第五畫觀世音像法第六觀世音毗俱知菩薩三昧法印咒品也)第六卷觀世音等諸菩薩卷下(初阿耶揭唎婆觀世音菩薩法印咒唐云馬頭第二諸大菩
【現代漢語翻譯】 現代漢語譯本：三藏義凈于東都內道場譯（新編入錄第八譯）
右五經同本異譯（新舊八譯五存三闕前六文略后二稍廣）。
上十一經十四卷同帙。《陀羅尼集經》十二卷
大唐中天竺三藏阿地瞿多（Ādikuṭa）譯（出大周錄單重合譯）
右出《金剛大道場經大明咒藏》之少分也。撮要而譯（此集之中《大般若咒經》等有別行者，錄不具顯，人多生疑，恐非正典。今為除疑故，別條末列之，如后）。第一卷 佛部捲上（大神力陀羅尼釋迦佛（Śākyamuni Buddha）頂三昧陀羅尼品）第二卷 佛部卷下（初畫一切佛頂像法，次有二十六印並咒，諸佛咒印法。第三 阿彌陀佛（Amitābha Buddha）大思惟經序分咒印法，並說持誦得往生事及數珠法。第四 大金輪陀羅尼。第五 拔折啰（Vajra）功能法相品）第三卷（《摩訶般若波羅蜜多心經》，佛在舍衛國（Śrāvastī）說大般若理趣中咒及般若心咒，皆在此中。于中第十二印並咒，名般若無盡藏。注云：是一印咒筏梨耶思蠅伽法師譯。卷末復有大輪金剛陀羅尼，若誦此咒，即當入壇及得用印，不成盜法）第四卷 觀世音（Avalokiteśvara）捲上（《十一面觀世音神咒經》）第五卷 觀世音卷中（初有二印及咒，千囀觀世音菩薩咒。次有六印及咒，觀世音雜咒印。第三 三十二臂觀世音菩薩一印並咒。第四 不空罥索觀世音四印並咒。第五 畫觀世音像法。第六 觀世音毗俱知（Bhṛkuṭī）菩薩三昧法印咒品也）第六卷 觀世音等諸菩薩卷下（初 阿耶揭唎婆（Hayagrīva）觀世音菩薩法印咒，唐云馬頭。第二 諸大菩
【English Translation】 English version: Translated by Tripiṭaka Yijing at the Inner Dojo of the Eastern Capital (Newly Compiled and Recorded, Eighth Translation)
The above five sutras are different translations of the same original (Out of eight old and new translations, five are extant and three are missing; the first six texts are brief, while the latter two are slightly more extensive).
The above eleven sutras in fourteen volumes are in the same case. Dhāraṇī Collection Sutra, twelve volumes.
Translated by Ādikuṭa (Great Tang Central Indian Tripiṭaka) (Extracted from the Great Zhou Record, Single and Combined Translations)
The above is a small portion extracted from the Vajra Great Dharma Assembly Sutra, Great Bright Mantra Treasury. Translated in brief (Among this collection, the Great Prajñā Mantra Sutra and others have separate editions. The record is incomplete and unclear, causing many to doubt whether they are authentic scriptures. Now, to dispel doubts, they are listed separately at the end, as follows). Volume 1, Buddha Section, Part 1 (Great Divine Power Dhāraṇī, Śākyamuni Buddha's Crown Samādhi Dhāraṇī Chapter). Volume 2, Buddha Section, Part 2 (First, the method of drawing images of all Buddha Crowns; next, there are twenty-six mudrās and mantras, the Dharma of mantras and mudrās of all Buddhas. Third, Amitābha Buddha's Great Contemplation Sutra, introductory section of mantras and mudrās, along with explanations of reciting and chanting to attain rebirth [in the Pure Land], and the method of prayer beads. Fourth, the Great Golden Wheel Dhāraṇī. Fifth, the Vajra Function and Characteristics Chapter). Volume 3 (Mahāprajñāpāramitā Hṛdaya Sūtra), the Buddha, in Śrāvastī, spoke the mantras in the Great Prajñā principles and the Prajñā Heart Mantra, all of which are contained herein. Among them, the twelfth mudrā and mantra is named Prajñā Inexhaustible Treasury. Note: This mudrā and mantra was translated by Dharma Master Valīya Siṃha. At the end of the volume, there is also the Great Wheel Vajra Dhāraṇī. If one recites this mantra, one should enter the altar and be able to use the mudrās without committing theft). Volume 4, Avalokiteśvara, Part 1 (Eleven-Faced Avalokiteśvara Divine Mantra Sutra). Volume 5, Avalokiteśvara, Part 2 (First, there are two mudrās and mantras, the Thousand-Transformation Avalokiteśvara Bodhisattva Mantra. Next, there are six mudrās and mantras, miscellaneous Avalokiteśvara mantra mudrās. Third, the thirty-two-armed Avalokiteśvara Bodhisattva, one mudrā and mantra. Fourth, the Amoghapāśa Avalokiteśvara, four mudrās and mantras. Fifth, the method of drawing images of Avalokiteśvara. Sixth, the Bhṛkuṭī Bodhisattva Samādhi Dharma Mudrā Mantra Chapter). Volume 6, Avalokiteśvara and other Bodhisattvas, Part 2 (First, the Hayagrīva Avalokiteśvara Bodhisattva Dharma Mudrā Mantra, in Chinese called Horse-Headed. Second, all the great Bodhis
薩法會印咒品大勢至菩薩文殊師利菩薩彌勒菩薩地藏菩薩普賢菩薩虛空藏菩薩等並有印咒法)第七卷金剛部捲上(初金剛藏大威神力三昧法印咒品第二金剛藏眷屬法印咒品諸眷屬金剛說咒並印)第八卷金剛部卷中(初金剛阿蜜哩多軍茶利菩薩自在神力咒印品第二拔折羅吒呵娑印咒法唐云大笑金剛)第九卷金剛部卷下(初金剛烏樞沙摩法印咒品唐云不凈潔金剛即火頭金剛是第二天青面金剛咒法)第十卷諸天捲上(初摩利支天經第二功德天法中天竺國菩提寺僧阿難律木叉師迦葉師等於法行寺翻流行於唐國)第十一卷諸天卷下(諸天等獻佛助成三昧法印咒品大梵摩天帝釋摩醯首羅四天王日天月天星宿天地天火天閻羅天一切龍王咒印並祈雨法那羅延天乾闥婆緊那羅摩𠯞啰伽孔雀王師子王伽嚕荼大辯天神王焰摩檀陀水天風天阿修羅王遮文茶天法一切毗那夜迦法一切藥叉法一切羅剎法 右大梵摩天等皆獻咒印)第十二卷(諸佛大陀羅尼都會道場印咒品是灌頂普集會壇法)十一面觀世音神咒經一卷(周宇文氏天竺三藏耶舍崛多等譯第一譯)十一面神咒心經一卷
大唐三藏玄奘譯(出內典錄第二譯)
右二經。與前陀羅尼集經第四卷。十一面神咒經。同本異譯(而集經中印法稍廣)。摩利支天經一卷(或加小字)
【現代漢語翻譯】 現代漢語譯本 《薩法會印咒品》：大勢至菩薩（Mahāsthāmaprāpta Bodhisattva，意為『大精進』）、文殊師利菩薩（Mañjuśrī Bodhisattva，意為『妙吉祥』）、彌勒菩薩（Maitreya Bodhisattva，意為『慈氏』）、地藏菩薩（Kṣitigarbha Bodhisattva，意為『地藏』）、普賢菩薩（Samantabhadra Bodhisattva，意為『普賢』）、虛空藏菩薩（Ākāśagarbha Bodhisattva，意為『虛空藏』）等，並有印咒法。 第七卷：金剛部捲上（初金剛藏大威神力三昧法印咒品；第二金剛藏眷屬法印咒品，諸眷屬金剛說咒並印）。 第八卷：金剛部卷中（初金剛阿蜜哩多軍茶利菩薩自在神力咒印品；第二拔折羅吒呵娑印咒法，唐云大笑金剛）。 第九卷：金剛部卷下（初金剛烏樞沙摩法印咒品，唐云不凈潔金剛，即火頭金剛，是第二天青面金剛咒法）。 第十卷：諸天捲上（初摩利支天經；第二功德天法。中天竺國菩提寺僧阿難律木叉師、迦葉師等於法行寺翻譯，流行於唐國）。 第十一卷：諸天卷下（諸天等獻佛助成三昧法印咒品：大梵摩天、帝釋、摩醯首羅（Maheśvara，意為『大自在天』）、四天王、日天、月天、星宿天、地天、火天、閻羅天、一切龍王咒印並祈雨法、那羅延天（Nārāyaṇa，意為『毗濕奴』）、乾闥婆（Gandharva，意為『香音神』）、緊那羅（Kiṃnara，意為『人非人』）、摩睺羅伽（Mahoraga，意為『大蟒神』）、孔雀王、師子王、伽嚕荼（Garuda，意為『金翅鳥』）、大辯天神、王焰摩檀陀、水天、風天、阿修羅王、遮文茶天法、一切毗那夜迦法、一切藥叉法、一切羅剎法。右大梵摩天等皆獻咒印）。 第十二卷：（諸佛大陀羅尼都會道場印咒品，是灌頂普**壇法）。 《十一面觀世音神咒經》一卷（周宇文氏天竺三藏耶舍崛多等譯，第一譯）。 《十一面神咒心經》一卷。 大唐三藏玄奘譯（出內典錄第二譯）。 右二經。與前《陀羅尼集經》第四卷《十一面神咒經》。同本異譯（而集經中印法稍廣）。《摩利支天經》一卷（或加小字）。
【English Translation】 English version 'Safa Assembly of Mudras and Dharanis': Mahāsthāmaprāpta Bodhisattva (Great Strength Bodhisattva), Mañjuśrī Bodhisattva (Gentle Glory Bodhisattva), Maitreya Bodhisattva (Loving-kindness Bodhisattva), Kṣitigarbha Bodhisattva (Earth Treasury Bodhisattva), Samantabhadra Bodhisattva (Universal Virtue Bodhisattva), Ākāśagarbha Bodhisattva (Space Treasury Bodhisattva), etc., along with mudras and dharanis. Volume 7: Vajra Section, Volume 1 (First, the Mudras and Dharanis of the Samadhi of the Great Divine Power of the Vajra Treasury; Second, the Mudras and Dharanis of the Retinue of the Vajra Treasury, with all the Vajras of the retinue reciting dharanis and mudras). Volume 8: Vajra Section, Volume 2 (First, the Dharanis and Mudras of the Unobstructed Divine Power of Vajra Amrita Kundali Bodhisattva; Second, the Mudras and Dharanis of Vajra Attahasa, translated in Tang as the Great Laughing Vajra). Volume 9: Vajra Section, Volume 3 (First, the Mudras and Dharanis of Vajra Ucchuṣma, translated in Tang as the Impure Cleansing Vajra, which is the Fire Head Vajra, and the Dharanis of the Blue-Faced Vajra of the Second Heaven). Volume 10: Section on Devas, Volume 1 (First, the Marici Sutra; Second, the Dharma of the Goddess of Merit. Monks Ananda Vinaya-Master, Kashyapa-Master, etc., from Bodhi Temple in Central India, translated at Faxing Temple and circulated in the Tang Dynasty). Volume 11: Section on Devas, Volume 2 (The Devas offer to the Buddha mudras and dharanis to assist in the accomplishment of samadhi: Mahabrahma, Indra, Maheśvara (Great Lord), the Four Heavenly Kings, the Sun Deva, the Moon Deva, the Star Deva, the Earth Deva, the Fire Deva, Yama, the dharanis and mudras of all the Dragon Kings along with rain-requesting methods, Nārāyaṇa (Vishnu), Gandharva (Celestial Musician), Kiṃnara (Half-human, Half-celestial Being), Mahoraga (Great Serpent Deity), Peacock King, Lion King, Garuda (Mythical Bird), Great Eloquence Goddess, King Yama Dantaka, Water Deva, Wind Deva, Asura King, Chāmunda Deva Dharma, all Vinayaka Dharma, all Yaksha Dharma, all Rakshasa Dharma. All the above-mentioned Mahabrahma and others offer dharanis and mudras). Volume 12: (The Mudras and Dharanis of the Great Dharani Assembly of All Buddhas, which is the Abhiṣeka Pūjā Maṇḍala Dharma). 'Eleven-Faced Avalokiteśvara Dharani Sutra,' one volume (translated by the Tripiṭaka Master Yeshagupta from India during the Zhou Dynasty, first translation). 'Eleven-Faced Dharani Heart Sutra,' one volume. Translated by the Tripiṭaka Master Xuanzang of the Great Tang Dynasty (from the Inner Canon Records, second translation). These two sutras are the same in origin but different in translation as the 'Eleven-Faced Dharani Sutra' in the fourth volume of the 'Dharani Collection Sutra' (with the mudras being slightly more extensive in the collection sutra). 'Marici Sutra,' one volume (sometimes with small characters added).
失譯(今附梁錄拾遺編入)
右一經是集經第十卷初摩利支天經少分異譯。咒五首經一卷
大唐三藏玄奘譯(出翻經圖單重合譯)
咒五首者(能滅諸罪千囀陀羅尼咒一六字陀羅尼咒二七俱胝佛所說神咒三隨一切如來意神咒四觀自在菩薩隨心咒五其千囀咒亦有別寫以為一經既在此中故不別出大周錄中分為五經者非也)。千囀陀羅尼觀世音菩薩咒經一卷
大唐總持寺沙門釋智通譯(拾遺編入第二譯)
右千囀咒二首。與上集經第五卷初千囀觀世音咒。及雜咒中千囀陀羅尼。同本異譯。六字神咒經一卷(或云六字咒法)
大唐天后代天竺三藏菩提流志譯(新編入錄第四譯)
右一經。與上集經第六卷中文殊師利菩薩咒法。及咒五首經六字陀羅尼。並雜咒中六字陀羅尼咒。同本異譯。七俱胝佛大心準提陀羅尼經一卷
大唐中天竺三藏地婆訶羅譯(出大周錄第一譯)七俱胝佛母準泥大明陀羅尼經一卷
大唐南天竺三藏金剛智譯(新編入錄第二譯)
右二經同本異譯(比于舊經新者稍廣然據梵文譯仍未盡咒五首中及雜咒內惟獨譯咒更無餘法)。
上九經二十卷二帙(上帙七卷下帙十三)。觀自在菩薩隨心咒經一卷(亦云多唎心經)
大唐總持寺沙門
【現代漢語翻譯】 現代漢語譯本 失譯（今附梁錄拾遺編入）
右一經是集經第十卷初摩利支天經（Mārica, 光明天母）少分異譯。咒五首經一卷
大唐三藏玄奘（Xuánzàng, 唐代著名譯經師）譯（出翻經圖單重合譯）
咒五首者（能滅諸罪千囀陀羅尼咒一，六字陀羅尼咒二，七俱胝佛（Sapta-koṭi-buddha, 七千萬佛）所說神咒三，隨一切如來意神咒四，觀自在菩薩（Avalokiteśvara, 觀音菩薩）隨心咒五，其千囀咒亦有別寫以為一經，既在此中故不別出大周錄中分為五經者非也）。千囀陀羅尼觀世音菩薩咒經一卷
大唐總持寺沙門釋智通（Shì Zhìtōng, 唐代僧人）譯（拾遺編入第二譯）
右千囀咒二首。與上集經第五卷初千囀觀世音咒。及雜咒中千囀陀羅尼。同本異譯。六字神咒經一卷（或云六字咒法）
大唐天后代天竺三藏菩提流志（Bodhiruci, 唐代譯經師）譯（新編入錄第四譯）
右一經。與上集經第六卷中文殊師利菩薩（Mañjuśrī, 文殊菩薩）咒法。及咒五首經六字陀羅尼。並雜咒中六字陀羅尼咒。同本異譯。七俱胝佛大心準提陀羅尼經一卷
大唐中天竺三藏地婆訶羅（Divākara, 唐代譯經師）譯（出大周錄第一譯）七俱胝佛母準泥大明陀羅尼經一卷
大唐南天竺三藏金剛智（Vajrabodhi, 唐代譯經師）譯（新編入錄第二譯）
右二經同本異譯（比于舊經新者稍廣然據梵文譯仍未盡咒五首中及雜咒內惟獨譯咒更無餘法）。
上九經二十卷二帙（上帙七卷下帙十三）。觀自在菩薩隨心咒經一卷（亦云多唎心經）
大唐總持寺沙門
【English Translation】 English version Lost in translation (now included in the Liang Records, Supplement Compilation)
The above one scripture is a slightly different translation of the Mārica (Goddess of Light) scripture, the beginning of the tenth volume of the Collected Scriptures. One volume of the Scripture of Five Dhāraṇīs.
Translated by the Tripiṭaka Master Xuanzang (famous translator of scriptures in the Tang Dynasty) of the Great Tang Dynasty (from the Combined Translation of the Picture of Translating Scriptures)
The Five Dhāraṇīs (capable of eradicating all sins: 1. Thousand-Rotation Dhāraṇī, 2. Six-Syllable Dhāraṇī, 3. Divine Dhāraṇī spoken by Seven Koṭi Buddhas, 4. Dhāraṇī following the will of all Tathāgatas, 5. Avalokiteśvara (Bodhisattva of Compassion) Mind Dhāraṇī. The Thousand-Rotation Dhāraṇī also has a separate writing as one scripture, but since it is already included here, it is not separately listed. It is incorrect to divide it into five scriptures in the Great Zhou Records). One volume of the Thousand-Rotation Dhāraṇī Scripture of Avalokiteśvara Bodhisattva.
Translated by the Śramaṇa Shì Zhìtōng (Tang Dynasty monk) of the Zongchi Monastery of the Great Tang Dynasty (Supplement Compilation, Second Translation)
The above two Thousand-Rotation Dhāraṇīs are the same in origin but different in translation from the Thousand-Rotation Avalokiteśvara Dhāraṇī at the beginning of the fifth volume of the Collected Scriptures and the Thousand-Rotation Dhāraṇī in the Miscellaneous Dhāraṇīs. One volume of the Six-Syllable Divine Dhāraṇī Scripture (or called the Six-Syllable Dhāraṇī Method).
Translated by the Tripiṭaka Master Bodhiruci (Tang Dynasty translator) of India during the reign of Empress Wu Zetian of the Great Tang Dynasty (Newly included in the Records, Fourth Translation)
The above one scripture is the same in origin but different in translation from the Mañjuśrī (Bodhisattva of Wisdom) Dhāraṇī method in the sixth volume of the Collected Scriptures, the Six-Syllable Dhāraṇī in the Scripture of Five Dhāraṇīs, and the Six-Syllable Dhāraṇī in the Miscellaneous Dhāraṇīs. One volume of the Great Heart Cundī Dhāraṇī Scripture of the Seven Koṭi Buddhas.
Translated by the Tripiṭaka Master Divākara (Tang Dynasty translator) of Central India during the Great Tang Dynasty (from the First Translation of the Great Zhou Records). One volume of the Great Bright Dhāraṇī Scripture of the Cundī, the Mother of the Seven Koṭi Buddhas.
Translated by the Tripiṭaka Master Vajrabodhi (Tang Dynasty translator) of Southern India during the Great Tang Dynasty (Newly included in the Records, Second Translation)
The above two scriptures are the same in origin but different in translation (the new one is slightly more extensive than the old one, but according to the Sanskrit translation, it is still not complete. Only the dhāraṇīs are translated in the Scripture of Five Dhāraṇīs and the Miscellaneous Dhāraṇīs, and there are no other methods).
The above nine scriptures comprise twenty volumes in two cases (the upper case has seven volumes, and the lower case has thirteen). One volume of the Avalokiteśvara Bodhisattva Mind Dhāraṇī Scripture (also called the Tārā Heart Scripture).
Śramaṇa of the Zongchi Monastery of the Great Tang Dynasty
釋智通譯(新編入錄)
右此觀自在隨心咒。前咒五首經。及雜咒經中觀世音初隨心咒。並集經第五。並先譯出故編於此。種種雜咒經一卷(或無經字)
周宇文氏天竺三藏阇那崛多譯(拾遺編入單重合譯)
雜咒總二十三首(法華經內咒六首旋塔滅罪陀羅尼。一禮拜滅罪命終諸佛來迎咒。一供養三寶咒。一觀世音懺悔咒。一金剛咒蛇咒。一生禪安隱咒。一咒腫咒。一金剛咒治惡鬼病。一千囀陀羅尼。一觀世音隨心咒。四首七俱胝佛神咒。一隨一切如來意神咒。一與咒五首中者同本六字陀羅尼咒。一歸依三寶咒一)。佛頂尊勝陀羅尼經一卷
大唐朝散郎杜行顗奉制譯(出大周錄第一譯)佛頂最勝陀羅尼經一卷
大唐中天竺三藏地婆訶羅譯(拾遺編入第二譯)佛頂尊勝陀羅尼經一卷
大唐罽賓沙門佛陀波利譯(出大周錄第三譯)最勝佛頂陀羅尼凈除業障經一卷
大唐中天竺三藏地婆訶羅于東都再譯(拾遺編入第四譯)佛頂尊勝陀羅尼經一卷(或加咒字)
大唐三藏義凈譯(新編入錄第五譯)
右五經同本異譯。無量門微密持經一卷(一名成道降魔得一切智經)
吳月支優婆塞支謙譯(第一譯)出生無量門持經一卷(或云新微密持經)
東晉天竺三
【現代漢語翻譯】 現代漢語譯本 釋智通譯(新編入錄)
右邊是觀自在隨心咒。包括前咒五首經，以及雜咒經中的觀世音初隨心咒，並集經第五。這些都是先前翻譯出來的，所以編入此處。《種種雜咒經》一卷（或沒有『經』字）。
周朝宇文氏天竺三藏阇那崛多譯(拾遺編入單重合譯)
雜咒總共二十三首（《法華經》內的咒六首，旋塔滅罪陀羅尼，一禮拜滅罪命終諸佛來迎咒，一供養三寶咒，一觀世音懺悔咒，一金剛咒蛇咒，一生禪安隱咒，一咒腫咒，一金剛咒治惡鬼病，一千囀陀羅尼，一觀世音隨心咒，四首七俱胝佛神咒，一隨一切如來意神咒，一與咒五首中者同本六字陀羅尼咒，一歸依三寶咒一）。《佛頂尊勝陀羅尼經》一卷。
大唐朝散郎杜行顗奉制譯(出大周錄第一譯)《佛頂最勝陀羅尼經》一卷
大唐中天竺三藏地婆訶羅譯(拾遺編入第二譯)《佛頂尊勝陀羅尼經》一卷
大唐罽賓（Kashmir）沙門佛陀波利譯(出大周錄第三譯)《最勝佛頂陀羅尼凈除業障經》一卷
大唐中天竺三藏地婆訶羅于東都再譯(拾遺編入第四譯)《佛頂尊勝陀羅尼經》一卷(或加『咒』字)
大唐三藏義凈譯(新編入錄第五譯)
右邊五經是同本異譯。《無量門微密持經》一卷(一名《成道降魔得一切智經》)
吳月支（Yuezhi）優婆塞（Upasaka，男居士）支謙譯(第一譯)《出生無量門持經》一卷(或云《新微密持經》)
東晉天竺三
【English Translation】 English version Translated by Śramaṇa Jñānatunga (Newly Compiled and Recorded)
To the right is the Cintāmaṇi Cakra Avalokiteśvara Dhāraṇī. It includes the previous five chapters of mantras, as well as the Avalokiteśvara's initial Cintāmaṇi Cakra Dhāraṇī from the Miscellaneous Mantra Sutra, and the fifth chapter of the Collected Sutra. These were previously translated, so they are compiled here. One scroll of the 'Various Miscellaneous Mantra Sutra' (or without the word 'Sutra').
Translated by Śramaṇa Jñānagupta from India during the Yuwen Dynasty of the Zhou Dynasty (Collected and Compiled with Single and Double Translations)
A total of twenty-three miscellaneous mantras (six mantras within the Lotus Sutra, the Dhāraṇī for Eliminating Sins by Circumambulating the Stupa, one mantra for Eliminating Sins by Prostration and Welcoming Buddhas at the End of Life, one mantra for Offering to the Three Jewels, one Avalokiteśvara Repentance Mantra, one Vajra Mantra Snake Mantra, one mantra for Peaceful Meditation, one mantra for Swelling, one Vajra Mantra for Curing Diseases Caused by Evil Ghosts, one Thousand-Rotation Dhāraṇī, one Avalokiteśvara Cintāmaṇi Cakra Dhāraṇī, four Seven Koṭi Buddha Divine Mantras, one mantra Following the Intent of All Tathāgatas, one Six-Syllable Dhāraṇī Mantra with the same origin as the five mantras, one mantra for Taking Refuge in the Three Jewels). One scroll of the 'Uṣṇīṣa Vijaya Dhāraṇī Sutra'.
Translated by Du Xingyi, Gentleman for Court Audiences of the Great Tang Dynasty, by Imperial Order (From the First Translation in the Great Zhou Record). One scroll of the 'Most Victorious Uṣṇīṣa Dhāraṇī Sutra'.
Translated by Divākara, Tripiṭaka Master from Central India of the Great Tang Dynasty (Collected and Compiled as the Second Translation). One scroll of the 'Uṣṇīṣa Vijaya Dhāraṇī Sutra'.
Translated by the Śramaṇa Buddhapāli from Kashmir of the Great Tang Dynasty (From the Third Translation in the Great Zhou Record). One scroll of the 'Most Victorious Uṣṇīṣa Dhāraṇī Sutra for Purifying Karmic Obstacles'.
Translated again by Divākara, Tripiṭaka Master from Central India of the Great Tang Dynasty, in the Eastern Capital (Collected and Compiled as the Fourth Translation). One scroll of the 'Uṣṇīṣa Vijaya Dhāraṇī Sutra' (or with the addition of the word 'Mantra').
Translated by the Tripiṭaka Master Yijing of the Great Tang Dynasty (Newly Compiled and Recorded as the Fifth Translation).
The five sutras on the right are different translations of the same text. One scroll of the 'Immeasurable Gate Subtle Holding Sutra' (also named 'Sutra of Achieving the Path, Subduing Māra, and Obtaining Omniscience').
Translated by Zhi Qian, Upasaka from Yuezhi during the Wu Dynasty (First Translation). One scroll of the 'Sutra of Birth from the Immeasurable Gate Holding' (or called 'New Subtle Holding Sutra').
Eastern Jin Dynasty Indian Tripiṭaka
藏佛陀跋陀羅譯(第五譯)阿難陀目佉尼呵離陀經一卷(或云出無量門持經)
宋天竺三藏求那跋陀羅譯(拾遺編入第六譯)無量門破魔陀羅尼經一卷(或直云破魔陀羅尼經)
宋西域沙門功德直共玄暢譯(第七譯)阿難陀目佉尼訶離陀鄰尼經一卷
元魏天竺三藏佛陀扇多譯(第八譯)舍利弗陀羅尼經一卷
梁扶南三藏僧伽婆羅譯(第九譯)一向出生菩薩經一卷
隋天竺三藏阇那崛多等譯(第十譯)出生無邊門陀羅尼經一卷
大唐至相寺沙門釋智嚴譯(新編入錄第十一譯)
右八經同本異譯(長房等錄中覺賢經數更有新微密持經一卷即是出生無量門持經是功德賢經數復有出無量門持經一卷即是阿難陀目佉尼訶離陀經是既是過載故不別存新舊十一譯三譯闕本)。勝幢臂印陀羅尼經一卷
大唐三藏玄奘譯(出內典錄第一譯)妙臂印幢陀羅尼經一卷
大唐天后代于闐三藏實叉難陀譯(新編入錄第二譯)
右二經同本異譯(其勝幢臂印經舊錄為單本新勘為重譯)。
上十七經十七卷同帙。無崖際持法門經一卷(一名無際經)
乞伏秦沙門釋聖堅譯(第一譯)尊勝菩薩所問一切諸法入無量門陀羅尼經一卷
高齊居士萬天懿譯(第三譯)
【現代漢語翻譯】 現代漢語譯本 藏佛陀跋陀羅譯（第五譯）阿難陀目佉尼呵離陀經一卷（或云出無量門持經）
宋天竺三藏求那跋陀羅譯（拾遺編入第六譯）無量門破魔陀羅尼經一卷（或直云破魔陀羅尼經）
宋西域沙門功德直共玄暢譯（第七譯）阿難陀目佉尼訶離陀鄰尼經一卷
元魏天竺三藏佛陀扇多譯（第八譯）舍利弗陀羅尼經一卷
梁扶南三藏僧伽婆羅譯（第九譯）一向出生菩薩經一卷
隋天竺三藏阇那崛多等譯（第十譯）出生無邊門陀羅尼經一卷
大唐至相寺沙門釋智嚴譯（新編入錄第十一譯）
右八經同本異譯（長房等錄中覺賢經數更有新微密持經一卷即是出生無量門持經是功德賢經數復有出無量門持經一卷即是阿難陀目佉尼訶離陀經是既是過載故不別存新舊十一譯三譯闕本）。勝幢臂印陀羅尼經一卷
大唐三藏玄奘譯（出內典錄第一譯）妙臂印幢陀羅尼經一卷
大唐天后代于闐三藏實叉難陀譯（新編入錄第二譯）
右二經同本異譯（其勝幢臂印經舊錄為單本新勘為重譯）。
上十七經十七卷同帙。無崖際持法門經一卷（一名無際經）
乞伏秦沙門釋聖堅譯（第一譯）尊勝菩薩所問一切諸法入無量門陀羅尼經一卷
高齊居士萬天懿譯（第三譯）
【English Translation】 English version Translated by Buddhabhadra of the Song Dynasty (Fifth Translation): Ānanda-mukha-nihsarana-dhāraṇī-sūtra, one fascicle (also known as Sutra of Entering the Limitless Gate).
Translated by Guṇabhadra of Tianzhu (India) during the Song Dynasty (Sixth Translation, included in Supplements): Limitless Gate Breaking the Māra Dhāraṇī Sūtra, one fascicle (or simply Breaking the Māra Dhāraṇī Sūtra).
Translated by the Śrāmaṇa Guṇadeva and Xuan Chang from the Western Regions during the Song Dynasty (Seventh Translation): Ānanda-mukha-nihsarana-dhāraṇī-sūtra, one fascicle.
Translated by Buddhasanta of Tianzhu (India) during the Yuan Wei Dynasty (Eighth Translation): Śāriputra Dhāraṇī Sūtra, one fascicle.
Translated by Saṃghavarman of Funan during the Liang Dynasty (Ninth Translation): Ekajāta-bodhisattva-sūtra, one fascicle.
Translated by Jñānagupta and others of Tianzhu (India) during the Sui Dynasty (Tenth Translation): Dhāraṇī Sūtra of Entering the Limitless Gate, one fascicle.
Translated by Śramaṇa Shi Zhiyan of Zhixiang Temple during the Great Tang Dynasty (Eleventh Translation, newly included in the record).
The above eight sutras are different translations of the same text (In the records of Changfang and others, the number of Juexian Sutras includes a new Subtle Secret Dhāraṇī Sūtra, which is the Dhāraṇī Sūtra of Entering the Limitless Gate. In the number of Guṇadeva Sutras, there is also a Dhāraṇī Sūtra of Entering the Limitless Gate, which is the Ānanda-mukha-nihsarana-dhāraṇī-sūtra. Since it is a duplicate, it is not separately preserved. Among the old and new eleven translations, three translations are missing). Victory Banner Arm Seal Dhāraṇī Sūtra, one fascicle.
Translated by Xuanzang of the Great Tang Dynasty (First Translation from the Inner Canon Record): Wonderful Arm Seal Banner Dhāraṇī Sūtra, one fascicle.
Translated by Śikṣānanda of Khotan during the reign of Empress Wu Zetian of the Great Tang Dynasty (Second Translation, newly included in the record).
The above two sutras are different translations of the same text (The Victory Banner Arm Seal Sutra was recorded as a single text in the old record, but it has been re-examined as a re-translation).
The above seventeen sutras in seventeen fascicles are in the same case. Limitless Boundary Dharma Gate Sutra, one fascicle (also known as Limitless Sutra).
Translated by Śramaṇa Shi Shengjian of Qifu Qin (First Translation): Dhāraṇī Sūtra of All Dharmas Entering the Limitless Gate as Asked by the Supreme Victorious Bodhisattva, one fascicle.
Translated by Upāsaka Wan Tianyi of Gao Qi (Third Translation).
右二經同本異譯(前後三譯一譯闕本)。金剛上味陀羅尼經一卷
元魏天竺三藏佛陀扇多譯(第一譯)金剛場陀羅尼經一卷
隋天竺三藏阇那崛多等譯(第二譯)
右二經同本異譯。師子奮迅菩薩所問經一卷
失譯(今附東晉錄)華聚陀羅尼咒經一卷
失譯(今附東晉錄)華積陀羅尼神咒經一卷
吳月支優婆塞支謙譯(周錄在單本中誤也)
右三經同本異譯(莫辯先後)。六字咒王經一卷
失譯(今附東晉錄第一譯)六字神咒王經一卷
失譯(拾遺編入今附梁錄第二譯)
右二經同本異譯。虛空藏菩薩問佛經一卷(亦云虛空藏菩薩問七佛陀羅尼咒經)
失譯(今附梁錄第一譯拾遺編入)如來方便善巧咒經一卷
隋天竺三藏阇那崛多等譯(第二譯)
右二經同本異譯(其如來方便經舊錄為單本新勘為重譯)。持句神咒經一卷(亦云陀羅尼句)
吳月支優婆塞支謙譯(拾遺編入第一譯)陀鄰尼缽經一卷(亦云陀鄰缽咒)
東晉西域沙門竺曇無蘭譯(拾遺編入第三譯)東方最勝燈王如來經一卷
隋天竺三藏阇那崛多等譯(出內典錄第四譯)
右三經同本異譯(前二本略后經稍廣前後四譯三存一闕其最勝燈王經
【現代漢語翻譯】 現代漢語譯本 右邊兩部經是同本不同譯本（前後共有三個譯本，其中一個已缺失）。《金剛上味陀羅尼經》一卷，元魏時期天竺三藏佛陀扇多翻譯（第一譯本）。《金剛場陀羅尼經》一卷，隋朝天竺三藏阇那崛多等人翻譯（第二譯本）。 右邊這兩部經是同本不同譯本。《師子奮迅菩薩所問經》一卷，已佚失譯者姓名（現在附於東晉目錄）。《華聚陀羅尼咒經》一卷，已佚失譯者姓名（現在附於東晉目錄）。《華積陀羅尼神咒經》一卷，吳國月支優婆塞支謙翻譯（周朝目錄中誤將其列為單本）。 右邊這三部經是同本不同譯本（無法辨別先後順序）。《六字咒王經》一卷，已佚失譯者姓名（現在附於東晉目錄，第一譯本）。《六字神咒王經》一卷，已佚失譯者姓名（拾遺編入，現在附於梁朝目錄，第二譯本）。 右邊這兩部經是同本不同譯本。《虛空藏菩薩問佛經》一卷（也稱為《虛空藏菩薩問七佛陀羅尼咒經》），已佚失譯者姓名（拾遺編入，現在附於梁朝目錄，第一譯本）。《如來方便善巧咒經》一卷，隋朝天竺三藏阇那崛多等人翻譯（第二譯本）。 右邊這兩部經是同本不同譯本（《如來方便經》舊目錄中列為單本，新勘定為重譯）。《持句神咒經》一卷（也稱為《陀羅尼句》），吳國月支優婆塞支謙翻譯（拾遺編入，第一譯本）。《陀鄰尼缽經》一卷（也稱為《陀鄰缽咒》），東晉西域沙門竺曇無蘭翻譯（拾遺編入，第三譯本）。《東方最勝燈王如來經》一卷，隋朝天竺三藏阇那崛多等人翻譯（出自內典錄，第四譯本）。 右邊這三部經是同本不同譯本（前兩本內容簡略，后一本內容稍廣，前後共有四個譯本，現存三個，缺失一個，即《最勝燈王經》）。
【English Translation】 English version The two sutras on the right are different translations of the same original text (a total of three translations, one of which is missing). Vajra Upper Taste Dharani Sutra, one scroll, translated by the Tripiṭaka master Buddhasanta from India during the Yuan Wei Dynasty (first translation). Vajra Field Dharani Sutra, one scroll, translated by the Tripiṭaka master Jñānagupta and others from India during the Sui Dynasty (second translation). The two sutras on the right are different translations of the same original text. The Sutra of Questions Asked by the Bodhisattva Lion's Vigorous Advancement, one scroll, translator unknown (now attached to the Eastern Jin record). Flower Cluster Dharani Mantra Sutra, one scroll, translator unknown (now attached to the Eastern Jin record). Flower Accumulation Dharani Divine Mantra Sutra, one scroll, translated by Zhi Qian, the Upāsaka from Yuezhi during the Wu Dynasty (mistakenly listed as a single volume in the Zhou record). The three sutras on the right are different translations of the same original text (the order of precedence cannot be determined). Six-Syllable Mantra King Sutra, one scroll, translator unknown (now attached to the Eastern Jin record, first translation). Six-Syllable Divine Mantra King Sutra, one scroll, translator unknown (compiled in the Supplement and now attached to the Liang record, second translation). The two sutras on the right are different translations of the same original text. The Sutra of Questions Asked by the Bodhisattva Ākāśagarbha (also known as The Sutra of Questions Asked by the Bodhisattva Ākāśagarbha on the Seven Buddhas' Dharani Mantras), one scroll, translator unknown (compiled in the Supplement and now attached to the Liang record, first translation). Tathāgata's Skillful Means Mantra Sutra, one scroll, translated by the Tripiṭaka master Jñānagupta and others from India during the Sui Dynasty (second translation). The two sutras on the right are different translations of the same original text (the Tathāgata's Skillful Means Sutra was listed as a single volume in the old record, but a new examination shows it to be a retranslation). Dhāraṇī Holding Mantra Sutra (also known as Dhāraṇī Phrase), one scroll, translated by Zhi Qian, the Upāsaka from Yuezhi during the Wu Dynasty (compiled in the Supplement, first translation). Tuo Lin Ni Bo Sutra (also known as Tuo Lin Bo Mantra), one scroll, translated by the Śrāmaṇa Zhu Tan Wu Lan from the Western Regions during the Eastern Jin Dynasty (compiled in the Supplement, third translation). Eastern Most Excellent Light King Tathāgata Sutra, one scroll, translated by the Tripiṭaka master Jñānagupta and others from India during the Sui Dynasty (from the Inner Canon Record, fourth translation). The three sutras on the right are different translations of the same original text (the first two are brief, the last is slightly more extensive; there are four translations in total, three extant and one missing, namely the Most Excellent Light King Sutra).
舊錄為單本新勘為重譯)。善法方便陀羅尼咒經一卷
失譯(今附東晉錄)金剛秘密善門陀羅尼經一卷
失譯(今附東晉錄)護命法門神咒經一卷
大唐天后代天竺三藏菩提流志譯(出大周錄第三譯)
右三經同本異譯(前之二經莫辯先後其護命法門經周錄在單本中誤也)。無垢凈光大陀羅尼經一卷
大唐天后代西域沙門彌陀山等譯(新編入錄第二譯又于闐三藏實叉難陀初譯名離垢凈光陀羅尼經尋本未獲故闕之耳)請觀世音菩薩消伏毒害陀羅尼咒經一卷(亦直云請觀世音經)
東晉外國居士竺難提譯(第二譯兩譯一闕)
上十九經十九卷同帙。內藏百寶經一卷(亦云內藏百品經)
後漢月支三藏支婁迦讖譯(第一譯兩譯一闕)溫室洗浴眾僧經一卷(亦直云溫室經)
後漢安息三藏安世高譯(拾遺編入第一譯前後兩譯一本闕)須賴經一卷
前涼月支優婆塞支施侖譯(出經後記第三譯前後四譯三本闕)私訶昧經一卷(一名菩薩道樹經亦名道樹三昧經)
吳月支優婆塞支謙譯(第一譯兩譯一闕)菩薩生地經一卷(一名差摩竭經)
吳月支優婆塞支謙譯(周為單本誤第一譯前後兩譯一本闕)四不可得經一卷
西晉三藏竺法護譯(第二譯兩譯
【現代漢語翻譯】 現代漢語譯本： 《善法方便陀羅尼咒經》一卷（舊錄為單本，新勘為重譯）。 失譯（今附東晉錄）《金剛秘密善門陀羅尼經》一卷。 失譯（今附東晉錄）《護命法門神咒經》一卷。 大唐天后時代，天竺三藏菩提流志（Bodhiruci）（譯者）譯（出自大周錄第三譯）。 右邊這三部經是同本異譯（前面的兩部經無法辨別先後，而《護命法門經》周錄中被誤列為單本）。《無垢凈光大陀羅尼經》一卷。 大唐天后時代，西域沙門彌陀山（Mitashan）等譯（新編入錄第二譯，又有于闐三藏實叉難陀（Shikshananda）初譯，名為《離垢凈光陀羅尼經》，但尋其原本未獲，故闕之）。《請觀世音菩薩消伏毒害陀羅尼咒經》一卷（也直接稱為《請觀世音經》）。 東晉外國居士竺難提（Zhu Nanti）譯（第二譯，兩譯缺一）。 以上十九部經，共十九卷，同在一個書帙中。《內藏百寶經》一卷（也稱為《內藏百品經》）。 後漢月支三藏支婁迦讖（Lokaksema）譯（第一譯，兩譯缺一）。《溫室洗浴眾僧經》一卷（也直接稱為《溫室經》）。 後漢安息三藏安世高（An Shih Kao）譯（拾遺編入第一譯，前後兩譯一本闕）。《須賴經》一卷。 前涼月支優婆塞支施侖（Zhi Sh侖）譯（出自經後記第三譯，前後四譯三本闕）。《私訶昧經》一卷（一名《菩薩道樹經》，也名《道樹三昧經》）。 吳月支優婆塞支謙（Zhi Qian）譯（第一譯，兩譯缺一）。《菩薩生地經》一卷（一名《差摩竭經》）。 吳月支優婆塞支謙（Zhi Qian）譯（周錄中誤列為單本，第一譯，前後兩譯一本闕）。《四不可得經》一卷。 西晉三藏竺法護（Dharmaraksha）譯（第二譯，兩譯）。
【English Translation】 English version: 《Śubha-upāya-dhāraṇī-mantra-sūtra》, one fascicle (Old record as a single copy, newly examined as a retranslation). Lost in translation (now attached to the Eastern Jin record), 《Vajra-guhya-śubha-dvāra-dhāraṇī-sūtra》, one fascicle. Lost in translation (now attached to the Eastern Jin record), 《Sūtra of Divine Incantations for the Dharma-gate of Protecting Life》, one fascicle. Translated by Bodhiruci (translator), a Tripiṭaka master from India during the reign of Empress Wu Zetian (Great Tang Dynasty) (From the third translation in the Great Zhou Record). The above three sutras are different translations of the same text (the order of the first two sutras cannot be determined, and the 《Sūtra of the Dharma-gate of Protecting Life》 was mistakenly listed as a single copy in the Zhou Record). 《Vimalanirbhāsa-mahā-dhāraṇī-sūtra》, one fascicle. Translated by the Śramaṇa Mitashan (Mitashan) and others from the Western Regions during the reign of Empress Wu Zetian (Great Tang Dynasty) (Newly compiled into the second translation record; also, the Khotanese Tripiṭaka master Shikshananda (Shikshananda) initially translated it as 《Vimala-nirbhāsa-dhāraṇī-sūtra》, but the original text was not found, so it is omitted). 《Dhāraṇī-mantra-sūtra for Invoking Avalokiteśvara Bodhisattva to Subdue and Eradicate Poisons》, one fascicle (also simply called 《Invoking Avalokiteśvara Sūtra》). Translated by the Upāsaka Zhu Nanti (Zhu Nanti), a foreigner from the Eastern Jin Dynasty (Second translation, one of the two translations is missing). The above nineteen sutras, totaling nineteen fascicles, are in the same case. 《Sūtra of the Hidden Treasury of a Hundred Jewels》, one fascicle (also called 《Sūtra of the Hidden Treasury of a Hundred Items》). Translated by Lokaksema (Lokaksema), a Tripiṭaka master from the Yuezhi during the Later Han Dynasty (First translation, one of the two translations is missing). 《Sūtra on Bathing Monks in a Hot Room》, one fascicle (also simply called 《Sūtra on Hot Room》). Translated by An Shih Kao (An Shih Kao), a Tripiṭaka master from Parthia during the Later Han Dynasty (Compiled into the first translation in the Supplement; one of the two translations before and after is missing). 《Sūtra of Susiddhi》, one fascicle. Translated by the Upāsaka Zhi Sh侖 (Zhi Sh侖) from Yuezhi during the Former Liang Dynasty (From the postscript of the sutra, the third translation; three of the four translations before and after are missing). 《Sūtra of Smṛti》, one fascicle (also called 《Bodhisattva-bodhi-vṛkṣa-sūtra》, also called 《Bodhi-vṛkṣa-samādhi-sūtra》). Translated by the Upāsaka Zhi Qian (Zhi Qian) from Yuezhi during the Wu Dynasty (First translation, one of the two translations is missing). 《Sūtra on the Birthplace of the Bodhisattva》, one fascicle (also called 《Chama-khema-sūtra》). Translated by the Upāsaka Zhi Qian (Zhi Qian) from Yuezhi during the Wu Dynasty (Mistakenly listed as a single copy in the Zhou Record, first translation; one of the two translations before and after is missing). 《Sūtra on the Four Unattainables》, one fascicle. Translated by Dharmaraksha (Dharmaraksha), a Tripiṭaka master from the Western Jin Dynasty (Second translation, two translations).
一闕)梵女首意經一卷(一名首意女經)
西晉三藏竺法護譯(第一譯兩譯一闕)成具光明定意經一卷(或云成具光明三昧或直云成具光明經)
後漢西域三藏支曜譯(第二譯兩譯一闕)寶網經一卷(亦云寶網童子經)
西晉三藏竺法護譯(第一譯兩譯一闕)菩薩行五十緣身經一卷
西晉三藏竺法護譯(第一譯兩譯一闕)菩薩修行經一卷(亦名威施長者問觀身行經)
西晉河內沙門帛法祖譯(第一譯兩譯一闕)諸德福田經一卷(或云諸福田經或直云福田經)
西晉沙門法立法炬共譯(第一譯兩譯一闕)大方等如來藏經一卷
東晉天竺三藏佛陀跋陀羅譯(第三譯三譯二闕)佛語經一卷
元魏天竺三藏菩提留支譯(第一譯兩譯一闕)金色王經一卷
元魏婆羅門瞿曇般若流支譯(第二譯兩譯一闕)演道俗業經一卷
乞伏秦沙門釋聖堅譯(第二譯兩譯一闕)百佛名經一卷
隋天竺三藏那連提耶舍譯(第二譯兩譯一闕)
上十七經十七卷同帙。稱揚諸佛功德經三卷(一名集諸佛華或四卷)
元魏西域三藏吉迦夜共曇曜譯(第三譯三譯二闕)須真天子經三卷(亦云問四事經或二卷)
西晉沙門竺法護譯(第一譯兩譯一闕)摩訶摩耶經一卷
【現代漢語翻譯】 現代漢語譯本 《梵女首意經》一卷（一名《首意女經》） 西晉三藏竺法護譯（第一譯，兩譯一闕） 《成具光明定意經》一卷（或云《成具光明三昧》，或直云《成具光明經》） 後漢西域三藏支曜譯（第二譯，兩譯一闕） 《寶網經》一卷（亦云《寶網童子經》） 西晉三藏竺法護譯（第一譯，兩譯一闕） 《菩薩行五十緣身經》一卷 西晉三藏竺法護譯（第一譯，兩譯一闕） 《菩薩修行經》一卷（亦名《威施長者問觀身行經》） 西晉河內沙門帛法祖譯（第一譯，兩譯一闕） 《諸德福田經》一卷（或云《諸福田經》，或直云《福田經》） 西晉沙門法立、法炬共譯（第一譯，兩譯一闕） 《大方等如來藏經》一卷 東晉天竺三藏佛陀跋陀羅譯（第三譯，三譯二闕） 《佛語經》一卷 元魏天竺三藏菩提留支譯（第一譯，兩譯一闕） 《金色王經》一卷 元魏婆羅門瞿曇般若流支譯（第二譯，兩譯一闕） 《演道俗業經》一卷 乞伏秦沙門釋聖堅譯（第二譯，兩譯一闕） 《百佛名經》一卷 隋天竺三藏那連提耶舍譯（第二譯，兩譯一闕） 以上十七經十七卷同帙。 《稱揚諸佛功德經》三卷（一名《集諸佛華》，或四卷） 元魏西域三藏吉迦夜共曇曜譯（第三譯，三譯二闕） 《須真天子經》三卷（亦云《問四事經》，或二卷） 西晉沙門竺法護譯（第一譯，兩譯一闕） 《摩訶摩耶經》一卷
【English Translation】 English version 《Fan Nü Shou Yi Jing》 (梵女首意經) One scroll (also known as 《Shou Yi Nü Jing》 (首意女經)) Translated by Tripiṭaka Dharmarakṣa (竺法護) of the Western Jin Dynasty (First translation, one missing out of two translations) 《Cheng Ju Guang Ming Ding Yi Jing》 (成具光明定意經) One scroll (also known as 《Cheng Ju Guang Ming San Mei》 (成具光明三昧), or simply 《Cheng Ju Guang Ming Jing》 (成具光明經)) Translated by Tripiṭaka Zhi Yao (支曜) of the Western Regions during the Later Han Dynasty (Second translation, one missing out of two translations) 《Bao Wang Jing》 (寶網經) One scroll (also known as 《Bao Wang Tong Zi Jing》 (寶網童子經)) Translated by Tripiṭaka Dharmarakṣa (竺法護) of the Western Jin Dynasty (First translation, one missing out of two translations) 《Pu Sa Xing Wu Shi Yuan Shen Jing》 (菩薩行五十緣身經) One scroll Translated by Tripiṭaka Dharmarakṣa (竺法護) of the Western Jin Dynasty (First translation, one missing out of two translations) 《Pu Sa Xiu Xing Jing》 (菩薩修行經) One scroll (also known as 《Wei Shi Zhang Zhe Wen Guan Shen Xing Jing》 (威施長者問觀身行經)) Translated by Śrāmaṇa Bó Fǎzǔ (帛法祖) of Henei (河內) during the Western Jin Dynasty (First translation, one missing out of two translations) 《Zhu De Fu Tian Jing》 (諸德福田經) One scroll (also known as 《Zhu Fu Tian Jing》 (諸福田經), or simply 《Fu Tian Jing》 (福田經)) Translated jointly by Śrāmaṇa Fǎlì (法立) and Fǎjù (法炬) of the Western Jin Dynasty (First translation, one missing out of two translations) 《Da Fang Deng Ru Lai Zang Jing》 (大方等如來藏經) One scroll Translated by Tripiṭaka Buddhabhadra (佛陀跋陀羅) of India during the Eastern Jin Dynasty (Third translation, two missing out of three translations) 《Fo Yu Jing》 (佛語經) One scroll Translated by Tripiṭaka Bodhiruci (菩提留支) of India during the Northern Wei Dynasty (First translation, one missing out of two translations) 《Jin Se Wang Jing》 (金色王經) One scroll Translated by Brāhmaṇa Gautama Prajñāruci (瞿曇般若流支) of India during the Northern Wei Dynasty (Second translation, one missing out of two translations) 《Yan Dao Su Ye Jing》 (演道俗業經) One scroll Translated by Śrāmaṇa Shì Shèngjiān (釋聖堅) of Qifu Qin (乞伏秦) (Second translation, one missing out of two translations) 《Bai Fo Ming Jing》 (百佛名經) One scroll Translated by Tripiṭaka Narendrayaśas (那連提耶舍) of India during the Sui Dynasty (Second translation, one missing out of two translations) The above seventeen sutras, seventeen scrolls, are in the same case. 《Cheng Yang Zhu Fo Gong De Jing》 (稱揚諸佛功德經) Three scrolls (also known as 《Ji Zhu Fo Hua》 (集諸佛華), or four scrolls) Translated jointly by Tripiṭaka Jñānayaśas (吉迦夜) and Tán Yào (曇曜) of the Western Regions during the Northern Wei Dynasty (Third translation, two missing out of three translations) 《Xu Zhen Tian Zi Jing》 (須真天子經) Three scrolls (also known as 《Wen Si Shi Jing》 (問四事經), or two scrolls) Translated by Śrāmaṇa Dharmarakṣa (竺法護) of the Western Jin Dynasty (First translation, one missing out of two translations) 《Mo He Mo Ye Jing》 (摩訶摩耶經) One scroll
(亦直云摩耶經或二卷)
蕭齊沙門釋曇景譯(第二譯兩譯一闕)除恐災患經一卷
乞伏秦沙門釋聖堅譯(第二譯兩譯一闕)孛經一卷(或云孛經鈔)
吳月支優婆塞支謙譯(拾遺編入第二譯前後三譯兩本闕)觀世音菩薩受記經一卷(一名觀世音受決經)
宋黃龍沙門釋曇無竭譯(第三譯三譯二闕)
上六經十卷同帙。海龍王經四卷(或三卷)
西晉三藏竺法護譯(第一譯兩譯一闕)首楞嚴三昧經三卷(亦直云首楞嚴經或二卷)
姚秦三藏鳩摩羅什譯(第九譯九譯八闕)觀普賢菩薩行法經一卷(云出深功德經中亦云普賢觀經)
宋罽賓三藏曇摩蜜多譯(第三譯三譯二闕)觀藥王藥上二菩薩經一卷
宋西域三藏疆良耶舍譯(第一譯兩譯一闕)不思議光菩薩所問經一卷(亦云所說)
姚秦三藏鳩摩羅什譯(第二譯兩譯一闕)
上五經十卷同帙。十住斷結經十卷(或云十地斷結經或十一卷或十四)
姚秦涼州沙門竺佛念譯(第二譯兩譯一闕)諸佛要集經二卷(亦直云要集經)
西晉三藏竺法護譯(第一譯兩譯一闕)未曾有因緣經二卷(亦直云未曾有經)
蕭齊沙門釋曇景譯(第二譯兩譯一闕)
上三經十四卷二帙。菩薩瓔珞
【現代漢語翻譯】 現代漢語譯本 (亦有直接稱為《摩耶經》的，或為兩卷本)
蕭齊時期沙門釋曇景譯（為第二譯，原有兩譯，今缺一譯）《除恐災患經》一卷
乞伏秦時期沙門釋聖堅譯（為第二譯，原有兩譯，今缺一譯）《孛經》一卷（或稱《孛經鈔》）
吳月支優婆塞支謙譯（拾遺編入第二譯，前後共有三譯，今缺兩本）《觀世音菩薩受記經》一卷（又名《觀世音受決經》）
宋黃龍沙門釋曇無竭譯（為第三譯，原有三譯，今缺二譯）
以上六經共十卷，同在一帙。《海龍王經》四卷（或為三卷）
西晉三藏竺法護譯（為第一譯，原有兩譯，今缺一譯）《首楞嚴三昧經》三卷（亦有直接稱為《首楞嚴經》的，或為兩卷本）
姚秦三藏鳩摩羅什譯（為第九譯，原有九譯，今缺八譯）《觀普賢菩薩行法經》一卷（說是出自《深功德經》中，也稱為《普賢觀經》）
宋罽賓三藏曇摩蜜多譯（為第三譯，原有三譯，今缺二譯）《觀藥王藥上二菩薩經》一卷
宋西域三藏疆良耶舍譯（為第一譯，原有兩譯，今缺一譯）《不思議光菩薩所問經》一卷（也稱為《所說》）
姚秦三藏鳩摩羅什譯（為第二譯，原有兩譯，今缺一譯）
以上五經共十卷，同在一帙。《十住斷結經》十卷（或稱《十地斷結經》，或為十一卷，或為十四卷）
姚秦涼州沙門竺佛念譯（為第二譯，原有兩譯，今缺一譯）《諸佛要集經》二卷（亦有直接稱為《要集經》的）
西晉三藏竺法護譯（為第一譯，原有兩譯，今缺一譯）《未曾有因緣經》二卷（亦有直接稱為《未曾有經》的）
蕭齊沙門釋曇景譯（為第二譯，原有兩譯，今缺一譯）
以上三經共十四卷，分作兩帙。《菩薩瓔珞》
【English Translation】 English version (Also directly called 'Moye Sutra', or in two volumes)
Translated by Śramaṇa Shi Tan Jing of Xiao Qi Dynasty (second translation, one missing out of two): 'Sutra for Removing Fear of Calamities', one volume.
Translated by Śramaṇa Shi Sheng Jian of Qifu Qin Dynasty (second translation, one missing out of two): 'Bei Sutra', one volume (or called 'Bei Sutra Commentary').
Translated by Upāsaka Zhi Qian of Yuezhi in Wu (Collected and included as the second translation, two missing out of three): 'Avalokiteśvara Bodhisattva's Prophecy Sutra', one volume (also named 'Avalokiteśvara's Prediction Sutra').
Translated by Śramaṇa Shi Tan Wu Jie of Huanglong in Song Dynasty (third translation, two missing out of three).
The above six sutras, ten volumes in total, are in the same case. 'Nāga King of the Sea Sutra', four volumes (or three volumes).
Translated by Tripiṭaka Zhu Fahu of Western Jin Dynasty (first translation, one missing out of two): 'Śūraṅgama Samādhi Sutra', three volumes (also directly called 'Śūraṅgama Sutra', or in two volumes).
Translated by Tripiṭaka Kumārajīva of Yao Qin Dynasty (ninth translation, eight missing out of nine): 'Sutra on the Method of Practice for Observing Samantabhadra Bodhisattva', one volume (said to be from the 'Sutra of Profound Merits', also called 'Samantabhadra Contemplation Sutra').
Translated by Tripiṭaka Dharmamitra of Kipin in Song Dynasty (third translation, two missing out of three): 'Sutra on the Two Bodhisattvas, Bhaisajyarāja and Bhaisajyasamudgata', one volume.
Translated by Tripiṭaka Jñānayaśas of the Western Regions in Song Dynasty (first translation, one missing out of two): 'Sutra on the Questions of the Bodhisattva of Inconceivable Light', one volume (also called 'What Was Spoken').
Translated by Tripiṭaka Kumārajīva of Yao Qin Dynasty (second translation, one missing out of two).
The above five sutras, ten volumes in total, are in the same case. 'Daśabhūmika-nirgrantha Sutra', ten volumes (or called 'Daśabhūmika-viniscaya Sutra', or eleven volumes, or fourteen volumes).
Translated by Śramaṇa Zhu Fo Nian of Liangzhou in Yao Qin Dynasty (second translation, one missing out of two): 'Sutra of Essential Teachings Collected from the Buddhas', two volumes (also directly called 'Sutra of Essential Teachings').
Translated by Tripiṭaka Zhu Fahu of Western Jin Dynasty (first translation, one missing out of two): 'Never-Before-Heard Discourse Sutra', two volumes (also directly called 'Never-Before-Heard Sutra').
Translated by Śramaṇa Shi Tan Jing of Xiao Qi Dynasty (second translation, one missing out of two).
The above three sutras, fourteen volumes in total, are in two cases. 'Bodhisattva's Garland'
經十二卷(或十四卷或十六卷)
姚秦涼州沙門竺佛念譯(第二譯兩譯一闕)超日明三昧經二卷(或無三昧字或三卷)
西晉清信士聶承遠譯(第二譯兩譯一闕)
上二經十四卷二帙。賢劫經十三卷(亦名颰陀劫三昧經或七或十一卷)
西晉三藏竺法護譯(第一譯兩譯一闕)
(從無垢凈光陀羅尼經下三十六經雖云重譯但一本存余皆遺失尋求不獲)。
大乘經單譯(一百三十一部二百九十三卷二十四帙)大法炬陀羅尼經二十卷(二帙)
隋天竺三藏阇那崛多等譯大威德陀羅尼經二十卷(二帙)
隋天竺三藏阇那崛多等譯佛名經十二卷(或十三卷)
元魏天竺三藏菩提留支譯三劫三千佛名經三卷(過去莊嚴劫千佛名經卷上現在賢劫千佛名經卷中未來星宿劫千佛名經卷下失譯拾遺編入今附梁錄)
上二經十五卷二帙(其三劫佛名出長房入藏錄中今合成一部其中賢劫佛名出賢劫經中合為重譯今以上下佛名是其單本以類相從編之於此)。五千五百佛名經八卷
隋天竺三藏阇那崛多等譯不思議功德諸佛所護念經二卷(云出衆經或四卷)
曹魏代譯失三藏名(拾遺編入)
上二經十卷同帙(其不思議功德經大周錄云與不思議光菩薩所問經等同本
【現代漢語翻譯】 現代漢語譯本 經十二卷(或十四卷或十六卷)
姚秦涼州沙門竺佛念譯(第二譯兩譯一闕)《超日明三昧經》二卷(或無三昧字或三卷)
西晉清信士聶承遠譯(第二譯兩譯一闕)
以上二經共十四卷，分兩帙。《賢劫經》十三卷(亦名《颰陀劫三昧經》，或七或十一卷)
西晉三藏竺法護譯(第一譯兩譯一闕)
(從《無垢凈光陀羅尼經》下三十六經，雖說是重譯，但只有一本存留，其餘都已遺失，無法尋獲)。
大乘經單譯(一百三十一部，二百九十三卷，二十四帙)《大法炬陀羅尼經》二十卷(二帙)
隋天竺三藏阇那崛多等譯《大威德陀羅尼經》二十卷(二帙)
隋天竺三藏阇那崛多等譯《佛名經》十二卷(或十三卷)
元魏天竺三藏菩提留支譯《三劫三千佛名經》三卷(《過去莊嚴劫千佛名經》捲上，《現在賢劫千佛名經》卷中，《未來星宿劫千佛名經》卷下。失譯拾遺編入，今附於梁錄)
以上二經共十五卷，分兩帙(其中《三劫佛名》出自長房入藏錄中，今合成為一部。其中《賢劫佛名》出自《賢劫經》中，合為重譯。今以上下佛名是其單本，以類相從編之於此)。《五千五百佛名經》八卷
隋天竺三藏阇那崛多等譯《不思議功德諸佛所護念經》二卷(云出自眾經，或四卷)
曹魏時代譯，失三藏名(拾遺編入)
以上二經共十卷，同帙(其中《不思議功德經》，大周錄說與《不思議光菩薩所問經》等同本)
【English Translation】 English version Sūtra in Twelve Fascicles (or Fourteen or Sixteen Fascicles)
Translated by Śramaṇa Zhu Fonian (竺佛念) of Liangzhou (涼州) during the Yao Qin (姚秦) dynasty (second translation, one extant out of two translations): Sūryaprabhāsamādhi Sūtra (超日明三昧經) in two fascicles (or without the word 'Samādhi,' or in three fascicles).
Translated by Upāsaka (清信士) Nie Chengyuan (聶承遠) of the Western Jin (西晉) dynasty (second translation, one extant out of two translations).
The above two sūtras comprise fourteen fascicles in two cases. Bhadrakalpika Sūtra (賢劫經) in thirteen fascicles (also known as Bhadrakalpika-samādhi Sūtra (颰陀劫三昧經), or in seven or eleven fascicles).
Translated by Tripiṭaka master Zhu Fahu (竺法護) of the Western Jin dynasty (first translation, one extant out of two translations).
(From the Vimalanirbhāsa-dhāraṇī Sūtra (無垢凈光陀羅尼經) downwards, although the following thirty-six sūtras are said to be re-translations, only one copy remains; the rest are lost and cannot be found.)
Single Translations of Mahāyāna Sūtras (one hundred and thirty-one texts, two hundred and ninety-three fascicles, twenty-four cases): Mahātejas Dhāraṇī Sūtra (大法炬陀羅尼經) in twenty fascicles (two cases).
Translated by Tripiṭaka master Jñānagupta (阇那崛多) and others from India during the Sui (隋) dynasty: Mahāprabhāva Dhāraṇī Sūtra (大威德陀羅尼經) in twenty fascicles (two cases).
Translated by Tripiṭaka master Jñānagupta and others from India during the Sui dynasty: Sūtra of Buddha Names (佛名經) in twelve fascicles (or thirteen fascicles).
Translated by Tripiṭaka master Bodhiruci (菩提留支) from India during the Northern Wei (元魏) dynasty: Sūtra of the Names of Three Thousand Buddhas of the Three Kalpas (三劫三千佛名經) in three fascicles (Upper fascicle: Sūtra of the Names of One Thousand Buddhas of the Past Vyūha Kalpa (過去莊嚴劫); Middle fascicle: Sūtra of the Names of One Thousand Buddhas of the Present Bhadra Kalpa (現在賢劫); Lower fascicle: Sūtra of the Names of One Thousand Buddhas of the Future Nakṣatra Kalpa (未來星宿劫). Included in the Supplement to Lost Translations; now appended to the Liang (梁) Catalogue).
The above two sūtras comprise fifteen fascicles in two cases (The Names of the Buddhas of the Three Kalpas are from the Changfang (長房) entry into the Canon; now combined into one text. The Names of the Buddhas of the Bhadra Kalpa are from the Bhadrakalpika Sūtra; combined as a re-translation. Now, the upper and lower Buddha Names are single texts, and they are categorized and compiled here according to their type). Sūtra of the Names of Five Thousand Five Hundred Buddhas (五千五百佛名經) in eight fascicles.
Translated by Tripiṭaka master Jñānagupta and others from India during the Sui dynasty: Sūtra Protected and念ed by the Inconceivable Merits of All Buddhas (不思議功德諸佛所護念經) in two fascicles (said to be from various sūtras, or in four fascicles).
Translated during the Cao Wei (曹魏) dynasty; the name of the Tripiṭaka master is lost (included in the Supplement).
The above two sūtras comprise ten fascicles in the same case (The Great Zhou (大周) Catalogue states that the Sūtra of Inconceivable Merits is the same text as the Sūtra Questioned by the Bodhisattva of Inconceivable Light (不思議光菩薩所問經)).
者誤也)。華手經十三卷(一名攝諸善根經或十或十一或十二一帙)
姚秦三藏鳩摩羅什譯大方等陀羅尼經四卷(一名方等檀持陀羅尼經)
北涼沙門法眾于高昌郡譯(出寶唱錄)僧伽吒經四卷
元魏藏禪尼國王子月婆首那譯力莊嚴三昧經三卷
隋天竺三藏那連提耶舍譯大方廣圓覺修多羅了義經一卷
大唐罽賓沙門佛陀多羅譯(拾遺編入)
上四經十二卷同帙。◎觀佛三昧海經十卷(或八卷一帙或無海字)
東晉天竺三藏佛陀跋陀羅譯
(右此觀佛三昧經大周錄云宋永初年求那跋陀羅譯出內典錄者謹按內典錄云是東晉覺賢所譯非宋代功德賢周錄誤也又云與後秦羅什所譯單卷觀佛三昧經同本編為重譯今以什公譯者久闕其本卷數全殊不可懸配今依諸舊錄編單本內)。大方便佛報恩經十卷
失譯在後漢錄菩薩本行經三卷
失譯(今附東晉錄拾遺編入)
上二經十卷同帙(按大周錄中其七卷報恩經云與漢代支讖所譯單卷大方便報恩經同本其三卷菩薩本行經云與西晉聶道真所譯單卷菩薩本行經同本今以單卷報恩及本行二經先是闕本卷數全殊不可懸配令依諸舊錄編單本內)。法集經六卷(或七卷或八卷)
元魏天竺三藏菩提留支譯觀察諸法行經四卷
【現代漢語翻譯】 現代漢語譯本 《華手經》十三卷（一名《攝諸善根經》，或十卷、或十一卷、或十二卷為一帙）(《華手經》: Huashou Sutra (Embracing All Virtuous Roots Sutra))
姚秦三藏鳩摩羅什(Kumarajiva)譯《大方等陀羅尼經》四卷（一名《方等檀持陀羅尼經》）(《大方等陀羅尼經》: Dafangdeng Dharani Sutra (Vast and Equal Dharani Sutra))
北涼沙門法眾于高昌郡譯《僧伽吒經》四卷(《僧伽吒經》: Sengqie Zha Sutra)
元魏藏禪尼國王子月婆首那(Yueposhuna)譯《力莊嚴三昧經》三卷(《力莊嚴三昧經》: Li Zhuangyan Sanmei Sutra (Powerfully Adorned Samadhi Sutra))
隋天竺三藏那連提耶舍(Nalanda Yashas)譯《大方廣圓覺修多羅了義經》一卷(《大方廣圓覺修多羅了義經》: Dafangguang Yuanjue Xiuduoluo Liaoyi Jing (Greatly Expansive Perfect Enlightenment Sutra of Ultimate Meaning))
大唐罽賓沙門佛陀多羅(Buddhatara)譯（拾遺編入）
以上四經共十二卷同帙。 《觀佛三昧海經》十卷（或八卷一帙，或無『海』字）(《觀佛三昧海經》: Guan Fo Sanmei Hai Jing (Sutra on the Samadhi Ocean of Meditating on the Buddha))
東晉天竺三藏佛陀跋陀羅(Buddhabhadra)譯
（右此《觀佛三昧經》，《大周錄》云宋永初年求那跋陀羅(Gunabhadra)譯出。《內典錄》者謹按《內典錄》云是東晉覺賢(Buddhabhadra)所譯，非宋代功德賢(Gunabhadra)，《周錄》誤也。又云與後秦羅什(Kumarajiva)所譯單卷《觀佛三昧經》同本，編為重譯。今以什公譯者久闕其本，卷數全殊，不可懸配，今依諸舊錄編單本內）。 《大方便佛報恩經》十卷(《大方便佛報恩經》: Da Fangbian Fo Baoen Jing (Great Expedient Buddha's Sutra of Gratitude))
失譯，在後漢錄 《菩薩本行經》三卷(《菩薩本行經》: Pusa Benxing Jing (Sutra on the Fundamental Practices of Bodhisattvas))
失譯（今附東晉錄拾遺編入）
以上二經十卷同帙（按《大周錄》中，其七卷《報恩經》云與漢代支讖(Lokaksema)所譯單卷《大方便報恩經》同本，其三卷《菩薩本行經》云與西晉聶道真(Nie Daozhen)所譯單卷《菩薩本行經》同本。今以單卷《報恩》及《本行》二經先是闕本，卷數全殊，不可懸配，令依諸舊錄編單本內）。 《法集經》六卷（或七卷、或八卷）(《法集經》: Fa Ji Jing (Collection of Dharmas Sutra))
元魏天竺三藏菩提留支(Bodhiruci)譯《觀察諸法行經》四卷(《觀察諸法行經》: Guancha Zhufa Xing Jing (Sutra on Observing the Practices of All Dharmas))
【English Translation】 English version The Huashou Sutra (Thirteen fascicles) (also known as the Sutra on Embracing All Virtuous Roots), sometimes in ten, eleven, or twelve fascicles per set. (Huashou Sutra: Sutra on the Hands of Flowers (Embracing All Virtuous Roots Sutra))
Translated by Kumarajiva (Kumarajiva), the Tripiṭaka master from Yao Qin, the Dafangdeng Dharani Sutra (Four fascicles) (also known as the Fangdeng Danchi Dharani Sutra). (Dafangdeng Dharani Sutra: Vast and Equal Dharani Sutra)
Translated by the Shramana Fazhong of Northern Liang in the Gaochang region, the Sengqie Zha Sutra (Four fascicles). (Sengqie Zha Sutra: Sanghatasutra)
Translated by Yueposhuna (Yueposhuna), the prince of the Zangchanni kingdom of the Northern Wei, the Li Zhuangyan Sanmei Jing (Three fascicles). (Li Zhuangyan Sanmei Jing: Powerfully Adorned Samadhi Sutra)
Translated by Nalanda Yashas (Nalanda Yashas), the Tripiṭaka master from India during the Sui dynasty, the Dafangguang Yuanjue Xiuduoluo Liaoyi Jing (One fascicle). (Dafangguang Yuanjue Xiuduoluo Liaoyi Jing: Greatly Expansive Perfect Enlightenment Sutra of Ultimate Meaning)
Translated by Buddhatara (Buddhatara), a Shramana from Kashmir during the Tang dynasty (included in supplementary compilation).
The above four sutras, totaling twelve fascicles, are in the same set. The Guan Fo Sanmei Hai Jing (Ten fascicles) (sometimes eight fascicles per set, or without the word 'Hai'). (Guan Fo Sanmei Hai Jing: Sutra on the Samadhi Ocean of Meditating on the Buddha)
Translated by Buddhabhadra (Buddhabhadra), the Tripiṭaka master from India during the Eastern Jin dynasty.
(Regarding this Guan Fo Sanmei Jing, the Da Zhou Lu records that it was translated by Gunabhadra (Gunabhadra) during the Yongchu era of the Song dynasty. The compilers of the Neidian Lu carefully note that the Neidian Lu states it was translated by Juexian (Buddhabhadra) of the Eastern Jin, not Gunabhadra of the Song dynasty, as mistakenly recorded in the Zhou Lu. It is also said to be the same text as the single-fascicle Guan Fo Sanmei Jing translated by Kumarajiva (Kumarajiva) of the Later Qin, and thus compiled as a retranslation. However, since Master Shi's translation has long been missing and the number of fascicles is completely different, it cannot be definitively matched. Therefore, it is now compiled as a single text according to various old records.) The Da Fangbian Fo Baoen Jing (Ten fascicles). (Da Fangbian Fo Baoen Jing: Great Expedient Buddha's Sutra of Gratitude)
Lost in translation, recorded in the Later Han records. The Pusa Benxing Jing (Three fascicles). (Pusa Benxing Jing: Sutra on the Fundamental Practices of Bodhisattvas)
Lost in translation (now included in the supplementary compilation of the Eastern Jin records).
The above two sutras, totaling ten fascicles, are in the same set (According to the Da Zhou Lu, the seven-fascicle Baoen Jing is said to be the same text as the single-fascicle Da Fangbian Baoen Jing translated by Lokaksema (Lokaksema) during the Han dynasty, and the three-fascicle Pusa Benxing Jing is said to be the same text as the single-fascicle Pusa Benxing Jing translated by Nie Daozhen (Nie Daozhen) during the Western Jin dynasty. However, since the single-fascicle Baoen and Benxing sutras are missing and the number of fascicles is completely different, they cannot be definitively matched. Therefore, they are now compiled as single texts according to various old records). The Fa Ji Jing (Six fascicles) (sometimes seven or eight fascicles). (Fa Ji Jing: Collection of Dharmas Sutra)
Translated by Bodhiruci (Bodhiruci), the Tripiṭaka master from India during the Northern Wei, the Guancha Zhufa Xing Jing (Four fascicles). (Guancha Zhufa Xing Jing: Sutra on Observing the Practices of All Dharmas)
隋天竺三藏阇那崛多等譯
上二經十卷同帙。菩薩處胎經五卷(亦直云胎經或八卷)
姚秦涼州沙門竺佛念譯弘道廣顯三昧經四卷(或無三昧字亦名阿耨達龍王經亦名入金剛問定意經凡十二品)
西晉三藏竺法護譯
(右一經仁壽大周等錄皆云與阿耨達龍王經同本異譯。二經俱云竺法護出。編為重譯。按僧祐錄竺護所出但有阿耨達經二卷。下注云一名弘道廣顯三昧經。長房錄中竺護所譯有弘道廣顯三昧經二卷。下注云亦名阿耨達請佛經。唐內典錄護公所譯雙載二經。又長房內典二錄。西晉失譯。復有阿耨達龍王經二卷。今對勘二經文並無異。但以立名多種。致使群錄差殊。或有雙載二經。或有互題名目。時無悟者。流濫日深。今一廢一存。庶無謬失。但留一本編入單中)。施燈功德經一卷(一名然燈經)
高齊天竺三藏那連提耶舍譯
上三經十卷同帙。央崛魔羅經四卷
宋天竺三藏求那跋陀羅譯
(右此央崛魔羅經大周錄云與竺法護譯指髻等七經同本異譯者誤也不可以名目似同懸即配為重譯謹按隋錄其指髻經出增壹阿含中鴦崛悔過等六經從前大經抄出既非同本異譯依舊編在單中)。無所有菩薩經四卷
隋天竺三藏阇那崛多等譯(出內典錄)明度五十校
【現代漢語翻譯】 現代漢語譯本 隋朝天竺三藏阇那崛多（Jnanagupta）等譯
以上兩部經書共十卷，在同一帙中。《菩薩處胎經》（Bodhisattva-garbhāvāsa-sūtra）五卷（也直接稱為《胎經》或八卷）。
姚秦涼州沙門竺佛念譯《弘道廣顯三昧經》（Hongdao Guangxian Sanmei Jing）四卷（或無『三昧』二字，也名《阿耨達龍王經》（Anavatapta-nāgarāja-sūtra），也名《入金剛問定意經》，共十二品）。
西晉三藏竺法護譯
（右邊這部經書，在仁壽、大周等目錄中，都說是與《阿耨達龍王經》同本異譯。兩部經書都說是竺法護所譯。編為重譯。按僧祐的目錄，竺法護所譯的只有《阿耨達經》二卷。下面註釋說一名《弘道廣顯三昧經》。長房的目錄中，竺法護所譯的有《弘道廣顯三昧經》二卷。下面註釋說也名《阿耨達請佛經》。唐朝內典錄中，竺法護所譯的雙雙記載這兩部經書。又長房內典二錄中，西晉失譯。又有《阿耨達龍王經》二卷。現在對照勘驗這兩部經文並沒有差異。只是因為立名多種，導致各種目錄出現差異。或者有雙雙記載兩部經書，或者有互相題寫名目。當時沒有領悟的人，流傳的錯誤越來越深。現在廢除一部，保留一部，希望沒有謬誤缺失。只留下一本編入單行本中）。《施燈功德經》（Dipadana Sūtra）一卷（一名《然燈經》）。
高齊天竺三藏那連提耶舍（Narendrayasas）譯
以上三部經書共十卷，在同一帙中。《央掘魔羅經》（Aṅgulimālīya Sūtra）四卷。
宋朝天竺三藏求那跋陀羅（Guṇabhadra）譯
（右邊這部《央掘魔羅經》，大周目錄中說是與竺法護譯的《指髻》等七部經書同本異譯，這是錯誤的。不可以因為名目相似就立即配為重譯。謹按隋朝目錄，其中《指髻經》出自《增壹阿含經》中，《鴦崛悔過》等六部經書從前的大經中抄出，既然不是同本異譯，依舊編在單行本中）。《無所有菩薩經》（Akincanya-bodhisattva-sūtra）四卷。
隋朝天竺三藏阇那崛多（Jnanagupta）等譯（出自內典錄）。《明度五十校》
【English Translation】 English version Translated by Jnanagupta (Śūnyatāgupta) and others from Tianzhu (India) during the Sui Dynasty.
The above two sutras, totaling ten volumes, are in the same case. Bodhisattva-garbhāvāsa-sūtra (Sutra on the Bodhisattva's Dwelling in the Womb), five volumes (also directly called 'The Womb Sutra' or eight volumes).
Translated by Zhú Fóniàn, a śrāmaṇa (monk) from Liangzhou during the Yao Qin Dynasty: Hongdao Guangxian Sanmei Jing (Sutra of Expounding the Way, Broadly Revealing Samadhi), four volumes (sometimes without the words 'Samadhi'; also named Anavatapta-nāgarāja-sūtra (Sutra of the Anavatapta Dragon King), also named Ru Jingang Wen Dingyi Jing (Sutra on Entering the Diamond Question and Fixed Meaning), totaling twelve chapters).
Translated by Zhú Fǎhù, a Tripiṭaka master from the Western Jin Dynasty.
(The sutra on the right, in the catalogues of Renshou and Da Zhou, is said to be a different translation of the same text as the Anavatapta-nāgarāja-sūtra (Sutra of the Anavatapta Dragon King). Both sutras are said to be translated by Zhú Fǎhù. Compiled as a re-translation. According to Sengyou's catalogue, Zhú Fǎhù only translated the Anavatapta Sutra in two volumes. The note below says it is also named Hongdao Guangxian Sanmei Jing (Sutra of Expounding the Way, Broadly Revealing Samadhi). In Changfang's catalogue, Zhú Fǎhù translated the Hongdao Guangxian Sanmei Jing (Sutra of Expounding the Way, Broadly Revealing Samadhi) in two volumes. The note below says it is also named Anavatapta Qingfo Jing (Sutra of Anavatapta Requesting the Buddha). In the Tang Dynasty's Inner Canon Records, both sutras translated by Hùgōng (Zhú Fǎhù) are recorded. Also, in Changfang's Inner Canon Records, a lost translation from the Western Jin Dynasty. There is also the Anavatapta-nāgarāja-sūtra (Sutra of the Anavatapta Dragon King) in two volumes. Now, comparing the texts of the two sutras, there is no difference. It is only because of the variety of names that the various catalogues differ. Some doubly record the two sutras, while others mutually title the names. At that time, there were no enlightened people, and the spread of errors deepened day by day. Now, one is abolished and one is preserved, hoping that there will be no mistakes or omissions. Only one copy is left and compiled into a single edition). Dipadana Sūtra (Sutra on the Merit of Lamp Offering), one volume (also named Ran Deng Jing (Sutra of Lighting Lamps)).
Translated by Narendrayasas from Tianzhu (India) during the Northern Qi Dynasty.
The above three sutras, totaling ten volumes, are in the same case. Aṅgulimālīya Sūtra (Sutra of Aṅgulimāla), four volumes.
Translated by Guṇabhadra from Tianzhu (India) during the Song Dynasty.
(The Aṅgulimālīya Sūtra (Sutra of Aṅgulimāla) on the right, in the Da Zhou catalogue, is said to be a different translation of the same text as the seven sutras including Zhǐjì (Finger Knot) translated by Zhú Fǎhù, which is a mistake. It is not permissible to immediately match them as re-translations simply because the names are similar. According to the Sui Dynasty catalogue, the Zhǐjì Jing (Finger Knot Sutra) comes from the Ekottara Agama Sutra, and the Angulimala Repentance and other six sutras are copied from the previous great sutras. Since they are not different translations of the same text, they are still compiled in a single edition). Akincanya-bodhisattva-sūtra (Sutra of the Bodhisattva of Non-Possession), four volumes.
Translated by Jnanagupta (Śūnyatāgupta) and others from Tianzhu (India) during the Sui Dynasty (from the Inner Canon Records). Mingdu Wushi Xiao (Fifty Proofreadings of Brightness Crossing).
計經二卷(或無明度字或無五十字)
後漢安息三藏安世高譯
上三經十卷同帙。中陰經二卷
姚秦涼州沙門竺佛念譯大法鼓經二卷
宋天竺三藏求那跋陀羅譯文殊師利問經二卷(亦直云文殊問經)
梁扶南三藏僧伽婆羅譯月上女經二卷
隋天竺三藏阇那崛多等譯大方廣如來秘密藏經二卷(失譯今附秦錄)
上五經十卷同帙(其大方廣如來秘密藏經大周錄云與大方等如來藏經同本異譯今尋文理義旨懸殊故為單本)。大乘密嚴經三卷
大唐中天竺三藏地婆訶羅譯(出大周錄)占察善惡業報經二卷(亦名大乘實義經云出六根聚經)
外國沙門菩提登譯(莫知年代出大周錄今附隋錄)蓮華面經二卷
隋天竺三藏那連提耶舍譯文殊師利問菩薩署經一卷(一名問署經)
後漢月支三藏支婁迦讖譯(拾遺編入)大乘造像功德經二卷(或一卷)
大唐天后代于闐三藏提云般若譯(出大周錄)
上五經十卷同帙(其大乘造像功德經大周錄云與造立形像福報經同本異譯者誤也文意既殊故為單譯)。廣大寶樓閣善住秘密陀羅尼經三卷
大唐南天竺三藏菩提流志譯(新編入錄)一字佛頂輪王經五卷(亦云五佛頂經或四卷)
大唐南天竺三藏菩
【現代漢語翻譯】 現代漢語譯本 計經二卷(或無明度字或無五十字)
後漢安息三藏安世高譯
上三經十卷同帙。中陰經二卷
姚秦涼州沙門竺佛念譯大法鼓經二卷
宋天竺三藏求那跋陀羅譯文殊師利問經二卷(亦直云文殊問經)
梁扶南三藏僧伽婆羅譯月上女經二卷
隋天竺三藏阇那崛多等譯大方廣如來秘密藏經二卷(失譯今附秦錄)
上五經十卷同帙(其大方廣如來秘密藏經大周錄云與大方等如來藏經同本異譯今尋文理義旨懸殊故為單本)。大乘密嚴經三卷
大唐中天竺三藏地婆訶羅譯(出大周錄)占察善惡業報經二卷(亦名大乘實義經云出六根聚經)
外國沙門菩提登譯(莫知年代出大周錄今附隋錄)蓮華面經二卷
隋天竺三藏那連提耶舍譯文殊師利問菩薩署經一卷(一名問署經)
後漢月支三藏支婁迦讖譯(拾遺編入)大乘造像功德經二卷(或一卷)
大唐天后代于闐三藏提云般若譯(出大周錄)
上五經十卷同帙(其大乘造像功德經大周錄云與造立形像福報經同本異譯者誤也文意既殊故為單譯)。廣大寶樓閣善住秘密陀羅尼經三卷
大唐南天竺三藏菩提流志譯(新編入錄)一字佛頂輪王經五卷(亦云五佛頂經或四卷)
大唐南天竺三藏菩
【English Translation】 English version 'Ji Jing' Two Volumes (Either without 'Mingdu' Character or without Fifty Characters)
Translated by An Shigao, Anxi Tripiṭaka of the Later Han Dynasty
The above three sutras are in the same case of ten volumes. 'Zhong Yin Jing' Two Volumes
Translated by Dharma Master Zhu Fonian of Liangzhou during the Yao Qin Dynasty, 'Mahābherī Sutra' Two Volumes
Translated by Guṇabhadra, Tripiṭaka from Tianzhu (India) of the Song Dynasty, 'Mañjuśrī Questions Sutra' Two Volumes (Also directly called 'Mañjuśrī Questions Sutra')
Translated by Saṅghavarman, Tripiṭaka from Funan of the Liang Dynasty, 'Candrottarādārikā Sutra' Two Volumes
Translated by Jñānagupta and others, Tripiṭaka from Tianzhu (India) of the Sui Dynasty, 'Mahāvaipulya Tathāgata Guhya Garbha Sutra' Two Volumes (Lost in translation, now attached to the Qin record)
The above five sutras are in the same case of ten volumes (The 'Mahāvaipulya Tathāgata Guhya Garbha Sutra' is recorded in the Great Zhou Record as a different translation of the same text as the 'Mahāvaipulya Tathāgatagarbha Sutra,' but upon examining the text, the meaning and purpose are significantly different, so it is treated as a separate text). 'Mahāyāna Ghanavyūha Sutra' Three Volumes
Translated by Divākara, Tripiṭaka from Central Tianzhu (India) of the Great Tang Dynasty (From the Great Zhou Record), 'Sutra on the Observation of the Retribution of Good and Evil Karma' Two Volumes (Also named 'Mahāyāna Real Meaning Sutra,' said to be from the 'Six Aggregates Sutra')
Translated by Bodhideva, a foreign Śramaṇa (Monk) (Unknown era, from the Great Zhou Record, now attached to the Sui Record), 'Lotus Face Sutra' Two Volumes
Translated by Narendrayaśas, Tripiṭaka from Tianzhu (India) of the Sui Dynasty, 'Mañjuśrī Questions Bodhisattva Title Sutra' One Volume (Also named 'Questions Title Sutra')
Translated by Lokakṣema, Tripiṭaka from Yuezhi of the Later Han Dynasty (Included in the Supplement), 'Mahāyāna Sutra on the Merit of Making Images' Two Volumes (Or One Volume)
Translated by Divyāprajñā, Tripiṭaka from Khotan during the reign of Empress Wu Zetian of the Great Tang Dynasty (From the Great Zhou Record)
The above five sutras are in the same case of ten volumes (The 'Mahāyāna Sutra on the Merit of Making Images' is mistakenly recorded in the Great Zhou Record as a different translation of the same text as the 'Sutra on the Merit of Building Images,' as the meaning and intent are different, so it is treated as a separate translation). 'Mahāratnakūṭa Sādhana Guhya Dharani Sutra' Three Volumes
Translated by Bodhiruci, Tripiṭaka from Southern Tianzhu (India) of the Great Tang Dynasty (Newly included in the record), 'Ekākṣarabuddhacakravartin Sutra' Five Volumes (Also called 'Five Buddha Crown Sutra' or Four Volumes)
Translated by Bodhi
提流志譯(新編入錄)大陀羅尼末法中一字心咒經一卷
大唐北天竺三藏寶思惟譯(新編入錄)
上三經九卷同帙。大佛頂如來密因修證了義諸菩薩萬行首楞嚴經十卷(一帙)
大唐循州沙門懷迪共梵僧于廣州譯(新編入錄)大毗盧遮那成佛神變加持經七卷
大唐中天竺三藏輸波迦羅共沙門一行譯(新編入錄)蘇婆呼童子經三卷(或云蘇婆呼律或二卷)
大唐中天竺三藏輸波迦羅譯(新編入錄)
上二經十卷同帙。蘇悉地羯羅經三卷
大唐中天竺三藏輸波迦羅譯(新編入錄)牟梨曼陀羅咒經一卷(或無經字失譯)
(拾遺編入今附梁錄)。金剛頂瑜伽中略出唸誦法四卷(亦云經)
大唐南天竺三藏金剛智譯(新編入錄)
上三經八卷同帙。七佛所說神咒經四卷(或無所說字)
晉代譯失三藏名(今附東晉錄)
(右此七佛神咒經大周錄中編為重譯云與吳代外國優婆塞支謙所譯單卷七佛神咒經同本今以此單卷經久闕其本卷數復殊不可懸配今依舊錄編單本內)。大吉義神咒經二卷(或四卷)
元魏昭玄統沙門釋曇曜譯(出法上錄)文殊師利寶藏陀羅尼經一卷
大唐南天竺三藏菩提流志譯(新編入錄)金剛光焰陀羅尼經一卷
【現代漢語翻譯】 現代漢語譯本
《大陀羅尼末法中一字心咒經》一卷
提流志譯（新編入錄）
《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》十卷（一帙）
大唐北天竺三藏寶思惟譯（新編入錄）
上三經九卷同帙。
《大毗盧遮那成佛神變加持經》七卷
大唐循州沙門懷迪共梵僧于廣州譯（新編入錄）
《蘇婆呼童子經》三卷（或云《蘇婆呼律》，或二卷）
大唐中天竺三藏輸波迦羅（Śubhakarasiṃha）共沙門一行譯（新編入錄）
《蘇悉地羯羅經》三卷
大唐中天竺三藏輸波迦羅（Śubhakarasiṃha）譯（新編入錄）
上二經十卷同帙。
《牟梨曼陀羅咒經》一卷（或無經字，失譯）
大唐中天竺三藏輸波迦羅（Śubhakarasiṃha）譯（新編入錄）
《金剛頂瑜伽中略出唸誦法》四卷（亦云經）
（拾遺編入，今附梁錄）
《七佛所說神咒經》四卷（或無所說字）
大唐南天竺三藏金剛智（Vajrabodhi）譯（新編入錄）
上三經八卷同帙。
晉代譯，失三藏名（今附東晉錄）
（右此《七佛神咒經》大周錄中編為重譯，云與吳代外國優婆塞支謙所譯單卷《七佛神咒經》同本。今以此單卷經久闕其本，卷數復殊，不可懸配。今依舊錄編單本內）。
《大吉義神咒經》二卷（或四卷）
元魏昭玄統沙門釋曇曜譯（出法上錄）
《文殊師利寶藏陀羅尼經》一卷
《金剛光焰陀羅尼經》一卷
大唐南天竺三藏菩提流志（Bodhiruci）譯（新編入錄） English version
'The One-Syllable Heart Mantra Sutra in the Dharma-Ending Age, Extracted from the Great Dharani' - 1 scroll
Translated by Tiliuzhi (Newly Compiled and Recorded)
'The Śūraṅgama Sūtra of the Great Buddha-Crown, the Secret Cause of the Thus Come One, the Perfect Meaning of Cultivation and Realization, and the Myriad Practices of All Bodhisattvas' - 10 scrolls (1 case)
Translated by the Tripiṭaka Baosiyi from Northern India of the Great Tang Dynasty (Newly Compiled and Recorded)
The above three sutras are in the same case, totaling nine scrolls.
'The Mahāvairocana Sutra on Becoming a Buddha through Supernatural Transformation and Empowerment' - 7 scrolls
Translated by the Śramaṇa Huaidi of Xun Prefecture of the Great Tang Dynasty, together with a Sanskrit monk in Guangzhou (Newly Compiled and Recorded)
'The Subāhuparipṛcchā Sūtra' - 3 scrolls (or called 'Subāhulatantra', or 2 scrolls)
Translated by the Tripiṭaka Śubhakarasiṃha from Central India of the Great Tang Dynasty, together with the Śramaṇa Yixing (Newly Compiled and Recorded)
'The Susiddhikara Sūtra' - 3 scrolls
Translated by the Tripiṭaka Śubhakarasiṃha from Central India of the Great Tang Dynasty (Newly Compiled and Recorded)
The above two sutras are in the same case, totaling ten scrolls.
'The Mūli-mantra Sūtra' - 1 scroll (or without the word 'Sūtra', translation lost)
Translated by the Tripiṭaka Śubhakarasiṃha from Central India of the Great Tang Dynasty (Newly Compiled and Recorded)
'The Condensed Recitation Method from the Vajraśekhara Yoga' - 4 scrolls (also called a Sūtra)
(Compiled as a supplement, now attached to the Liang Record)
'The Sūtra of Divine Spells Spoken by the Seven Buddhas' - 4 scrolls (or without the words 'Spoken by')
Translated during the Jin Dynasty, name of the Tripiṭaka lost (now attached to the Eastern Jin Record)
(This 'Sūtra of Divine Spells of the Seven Buddhas' was compiled as a retranslation in the Great Zhou Record, saying it is the same as the single-scroll 'Sūtra of Divine Spells of the Seven Buddhas' translated by the Upāsaka Zhi Qian from a foreign country during the Wu Dynasty. Now, this single-scroll sutra has been missing its original text for a long time, and the number of scrolls is different, so it cannot be matched. Now, it is still compiled as a single text according to the old record).
'The Sūtra of the Great Auspicious Righteous Divine Spell' - 2 scrolls (or 4 scrolls)
Translated by the Śramaṇa Shi Tan Yao, Abbot of the Zhao Xuan of the Northern Wei Dynasty (From the Fa Shang Record)
'The Mañjuśrī Ratna-Kośa Dhāraṇī Sūtra' - 1 scroll
'The Vajra Flame Dhāraṇī Sūtra' - 1 scroll
Translated by the Tripiṭaka Bodhiruci from Southern India of the Great Tang Dynasty (Newly Compiled and Recorded)
【English Translation】 English version
'The One-Syllable Heart Mantra Sutra in the Dharma-Ending Age, Extracted from the Great Dharani' - 1 scroll
Translated by Tiliuzhi (Newly Compiled and Recorded)
'The Śūraṅgama Sūtra of the Great Buddha-Crown, the Secret Cause of the Thus Come One, the Perfect Meaning of Cultivation and Realization, and the Myriad Practices of All Bodhisattvas' - 10 scrolls (1 case)
Translated by the Tripiṭaka Baosiyi from Northern India of the Great Tang Dynasty (Newly Compiled and Recorded)
The above three sutras are in the same case, totaling nine scrolls.
'The Mahāvairocana Sutra on Becoming a Buddha through Supernatural Transformation and Empowerment' - 7 scrolls
Translated by the Śramaṇa Huaidi of Xun Prefecture of the Great Tang Dynasty, together with a Sanskrit monk in Guangzhou (Newly Compiled and Recorded)
'The Subāhuparipṛcchā Sūtra' - 3 scrolls (or called 'Subāhulatantra', or 2 scrolls)
Translated by the Tripiṭaka Śubhakarasiṃha (meaning: 'Lion of Auspicious Deeds') from Central India of the Great Tang Dynasty, together with the Śramaṇa Yixing (Newly Compiled and Recorded)
'The Susiddhikara Sūtra' - 3 scrolls
Translated by the Tripiṭaka Śubhakarasiṃha (meaning: 'Lion of Auspicious Deeds') from Central India of the Great Tang Dynasty (Newly Compiled and Recorded)
The above two sutras are in the same case, totaling ten scrolls.
'The Mūli-mantra Sūtra' - 1 scroll (or without the word 'Sūtra', translation lost)
Translated by the Tripiṭaka Śubhakarasiṃha (meaning: 'Lion of Auspicious Deeds') from Central India of the Great Tang Dynasty (Newly Compiled and Recorded)
'The Condensed Recitation Method from the Vajraśekhara Yoga' - 4 scrolls (also called a Sūtra)
(Compiled as a supplement, now attached to the Liang Record)
'The Sūtra of Divine Spells Spoken by the Seven Buddhas' - 4 scrolls (or without the words 'Spoken by')
Translated during the Jin Dynasty, name of the Tripiṭaka lost (now attached to the Eastern Jin Record)
(This 'Sūtra of Divine Spells of the Seven Buddhas' was compiled as a retranslation in the Great Zhou Record, saying it is the same as the single-scroll 'Sūtra of Divine Spells of the Seven Buddhas' translated by the Upāsaka Zhi Qian from a foreign country during the Wu Dynasty. Now, this single-scroll sutra has been missing its original text for a long time, and the number of scrolls is different, so it cannot be matched. Now, it is still compiled as a single text according to the old record).
'The Sūtra of the Great Auspicious Righteous Divine Spell' - 2 scrolls (or 4 scrolls)
Translated by the Śramaṇa Shi Tan Yao, Abbot of the Zhao Xuan of the Northern Wei Dynasty (From the Fa Shang Record)
'The Mañjuśrī Ratna-Kośa Dhāraṇī Sūtra' - 1 scroll
'The Vajra Flame Dhāraṇī Sūtra' - 1 scroll
Translated by the Tripiṭaka Bodhiruci (meaning: 'Enlightened Intellect') from Southern India of the Great Tang Dynasty (Newly Compiled and Recorded)
大唐南天竺三藏菩提流志譯(新編入錄)阿吒婆拘鬼神大將上佛陀羅尼經一卷
失譯(拾遺編入今附梁錄)阿彌陀鼓音聲王陀羅尼經一卷
失譯(拾遺編入今附梁錄)大普賢陀羅尼經一卷 失譯(拾遺編入今附梁錄)大七寶陀羅尼經一卷 失譯(拾遺編入今附梁錄)六字大陀羅尼咒經一卷 失譯(拾遺編入今附梁錄)安宅神咒經一卷 後漢失譯摩尼羅亶經一卷
東晉西域沙門竺曇無蘭譯(拾遺編入)玄師颰陀所說神咒經一卷(錄云幻師無所說字)
東晉西域沙門竺曇無蘭譯(拾遺編入)護諸童子陀羅尼咒經一卷
元魏天竺三藏菩提留支譯諸佛心陀羅尼經一卷
大唐三藏玄奘譯(出內典錄)拔濟苦難陀羅尼經一卷
大唐三藏玄奘譯(出內典錄)八名普密陀羅尼經一卷
大唐三藏玄奘譯(出內典錄)持世陀羅尼經一卷
大唐三藏玄奘譯(出內典錄)六門陀羅尼經一卷
大唐三藏玄奘譯(出內典錄)清凈觀世音普賢陀羅尼經一卷
大唐總持寺沙門釋智通譯(出大周錄)
上十九經二十三卷同帙。智炬陀羅尼經一卷
大唐天后代于闐三藏提云般若譯(出大周錄)諸佛集會陀羅尼經一卷
大唐天后代于闐三藏提云般若譯(出大周錄)
【現代漢語翻譯】 現代漢語譯本 《阿吒婆拘鬼神大將上佛陀羅尼經》一卷，大唐南天竺三藏菩提流志（Bodhiruci）（意為『覺愛』）譯（新編入錄）。
《阿彌陀鼓音聲王陀羅尼經》一卷，失譯（拾遺編入今附梁錄）。
《大普賢陀羅尼經》一卷，失譯（拾遺編入今附梁錄）。《大七寶陀羅尼經》一卷，失譯（拾遺編入今附梁錄）。《六字大陀羅尼咒經》一卷，失譯（拾遺編入今附梁錄）。《安宅神咒經》一卷，失譯（拾遺編入今附梁錄）。《摩尼羅亶經》一卷，後漢失譯。
《玄師颰陀所說神咒經》一卷，東晉西域沙門竺曇無蘭（Dharmaraksa）（意為『法護』）譯（拾遺編入）（錄云幻師無所說字）。
《護諸童子陀羅尼咒經》一卷，東晉西域沙門竺曇無蘭（Dharmaraksa）譯（拾遺編入）。
《諸佛心陀羅尼經》一卷，元魏天竺三藏菩提留支（Bodhiruci）譯。
《拔濟苦難陀羅尼經》一卷，大唐三藏玄奘（Xuanzang）（意為『深奧的學者』）譯（出內典錄）。
《八名普密陀羅尼經》一卷，大唐三藏玄奘（Xuanzang）譯（出內典錄）。
《持世陀羅尼經》一卷，大唐三藏玄奘（Xuanzang）譯（出內典錄）。
《六門陀羅尼經》一卷，大唐三藏玄奘（Xuanzang）譯（出內典錄）。
《清凈觀世音普賢陀羅尼經》一卷，大唐三藏玄奘（Xuanzang）譯（出內典錄）。
《智炬陀羅尼經》一卷，大唐總持寺沙門釋智通（Zhitong）（意為『智慧通達』）譯（出大周錄）。
以上十九經二十三卷同帙。
《諸佛**陀羅尼經》一卷，大唐天后代于闐三藏提云般若（Prajna）（意為『智慧』）譯（出大周錄）。
【English Translation】 English version The Āṭavaka Great General of the Yakshas and Rakshasas Supreme Buddha Dhāraṇī Sūtra, one scroll, translated by Bodhiruci (meaning 'Loving Awakening'), Tripitaka Master from Southern India of the Great Tang Dynasty (newly compiled and recorded).
The Amitabha Drum Sound King Dhāraṇī Sūtra, one scroll, translation lost (compiled from supplementary sources and now attached to the Liang record).
The Great Samantabhadra Dhāraṇī Sūtra, one scroll, translation lost (compiled from supplementary sources and now attached to the Liang record). The Great Seven Treasures Dhāraṇī Sūtra, one scroll, translation lost (compiled from supplementary sources and now attached to the Liang record). The Six-Syllable Great Dhāraṇī Mantra Sūtra, one scroll, translation lost (compiled from supplementary sources and now attached to the Liang record). The Peaceful Dwelling Divine Mantra Sūtra, one scroll, translation lost (compiled from supplementary sources and now attached to the Liang record). The Manirodam Sūtra, one scroll, translation lost during the Later Han Dynasty.
The Divine Mantra Sūtra Spoken by the Master Xuan, Bátuó, one scroll, translated by Dharmaraksa (meaning 'Dharma Protector'), a Shramana from the Western Regions during the Eastern Jin Dynasty (compiled from supplementary sources) (the record states 'the words spoken by the illusionist are not included').
The Dhāraṇī Mantra Sūtra Protecting All Children, one scroll, translated by Dharmaraksa, a Shramana from the Western Regions during the Eastern Jin Dynasty (compiled from supplementary sources).
The Dhāraṇī Sūtra of the Minds of All Buddhas, one scroll, translated by Bodhiruci, Tripitaka Master from India during the Yuan Wei Dynasty.
The Dhāraṇī Sūtra for Uprooting Suffering and Difficulty, one scroll, translated by Xuanzang (meaning 'Profound Scholar'), Tripitaka Master of the Great Tang Dynasty (from the Inner Canon Record).
The Eight Names Universal Secret Dhāraṇī Sūtra, one scroll, translated by Xuanzang, Tripitaka Master of the Great Tang Dynasty (from the Inner Canon Record).
The Dhāraṇī Sūtra of Maintaining the World, one scroll, translated by Xuanzang, Tripitaka Master of the Great Tang Dynasty (from the Inner Canon Record).
The Six Gates Dhāraṇī Sūtra, one scroll, translated by Xuanzang, Tripitaka Master of the Great Tang Dynasty (from the Inner Canon Record).
The Pure Avalokiteśvara Samantabhadra Dhāraṇī Sūtra, one scroll, translated by Xuanzang, Tripitaka Master of the Great Tang Dynasty (from the Inner Canon Record).
The Torch of Wisdom Dhāraṇī Sūtra, one scroll, translated by Shramana Zhitong (meaning 'Wisdom Penetration') of the Zongchi Monastery of the Great Tang Dynasty (from the Great Zhou Record).
The above nineteen sutras, twenty-three scrolls in the same case.
The All Buddhas ** Dhāraṇī Sūtra, one scroll, translated by Prajna (meaning 'Wisdom'), Tripitaka Master from Khotan during the reign of Empress Wu Zetian of the Great Tang Dynasty (from the Great Zhou Record).
隨求即得大自在陀羅尼神咒經一卷
大唐天后代北天竺三藏寶思惟譯亦云所得(出大周錄)百千印陀羅尼經一卷
大唐天后代于闐三藏實叉難陀譯(新編入錄)救面燃餓鬼陀羅尼神咒經一卷(亦云施餓鬼食咒經后兼有施水咒)
大唐天后代于闐三藏實叉難陀譯(新編入錄)莊嚴王陀羅尼咒經一卷
大唐天后代三藏義凈譯(新編入錄)香王菩薩陀羅尼咒經一卷
大唐三藏義凈譯(新編入錄)一切功德莊嚴王經一卷
大唐三藏義凈譯(新編入錄)拔除罪障咒王經一卷
大唐三藏義凈譯(新編入錄)善夜經一卷
大唐天后代三藏義凈譯(新編入錄)虛空藏菩薩能滿諸愿最勝心陀羅尼求聞持法一卷(出成就一切義品)大唐中天竺三藏輸波迦羅譯(新編入錄)金剛頂經曼殊室利菩薩五字心陀羅尼品一卷
大唐南天竺三藏金剛智譯(新編入錄)觀自在如意輪菩薩瑜伽法要一卷
大唐南天竺三藏金剛智譯(新編入錄)
(右虛空藏等三經及前四卷瑜伽並出金剛頂經彼經梵本有十萬頌此之四經略要抄譯非全部也)。佛地經一卷
大唐三藏玄奘譯(出內典錄有論七卷釋)佛垂般涅槃略說教誡經一卷(亦云佛臨般亦名遺教經)
姚秦三藏鳩摩羅什譯(有
【現代漢語翻譯】 現代漢語譯本 《隨求即得大自在陀羅尼神咒經》一卷 大唐天后時代，北天竺三藏寶思惟翻譯，也稱為《所得百千印陀羅尼經》一卷（出自《大周錄》）。 大唐天后時代，于闐三藏實叉難陀翻譯（新編入錄），《救面燃餓鬼陀羅尼神咒經》一卷（也稱為《施餓鬼食咒經》，後面兼有施水咒）。 大唐天后時代，于闐三藏實叉難陀翻譯（新編入錄），《莊嚴王陀羅尼咒經》一卷。 大唐天后時代，三藏義凈翻譯（新編入錄），《香王菩薩陀羅尼咒經》一卷。 大唐三藏義凈翻譯（新編入錄），《一切功德莊嚴王經》一卷。 大唐三藏義凈翻譯（新編入錄），《拔除罪障咒王經》一卷。 大唐三藏義凈翻譯（新編入錄），《善夜經》一卷。 大唐天后時代，三藏義凈翻譯（新編入錄），《虛空藏菩薩（Ākāśagarbha）能滿諸愿最勝心陀羅尼求聞持法》一卷（出自《成就一切義品》）。大唐中天竺三藏輸波迦羅（Śubhakarasimha）翻譯（新編入錄），《金剛頂經（Vajraśekhara Sūtra）曼殊室利菩薩（Mañjuśrī）五字心陀羅尼品》一卷。 大唐南天竺三藏金剛智（Vajrabodhi）翻譯（新編入錄），《觀自在如意輪菩薩（Cintāmaṇicakra）瑜伽法要》一卷。 大唐南天竺三藏金剛智翻譯（新編入錄）。 （右邊《虛空藏（Ākāśagarbha）》等三經及前面四卷瑜伽，都出自《金剛頂經（Vajraśekhara Sūtra）》，那部經的梵文原本有十萬頌，這四部經是簡要抄譯，並非全部。）《佛地經》一卷。 大唐三藏玄奘（Xuanzang）翻譯（出自內典錄，有論七卷解釋）。《佛垂般涅槃略說教誡經》一卷（也稱為《佛臨般》，也名《遺教經》）。 姚秦三藏鳩摩羅什（Kumārajīva）翻譯（有）。
【English Translation】 English version 《Suíqiú Jí Dé Dà Zìzài Tuóluóní Shénzhòu Jīng》 (The Great自在 Dhāraṇī Sutra for Obtaining Whatever One Seeks) - 1 scroll Translated by Tripiṭaka Baosiwei from Northern India during the reign of Empress Wu Zetian of the Great Tang Dynasty. Also known as 《Suǒdé Bǎiqiān Yìn Tuóluóní Jīng》 (The Dhāraṇī Sutra of a Hundred Thousand Seals Obtained) - 1 scroll (From the 《Dà Zhōu Lù》). Translated by Tripiṭaka Śikṣānanda from Khotan during the reign of Empress Wu Zetian of the Great Tang Dynasty (Newly included in the catalog). 《Jiù Miànrán Èguǐ Tuóluóní Shénzhòu Jīng》 (The Dhāraṇī Divine Mantra Sutra for Saving the Flaming-Mouth Hungry Ghost) - 1 scroll (Also known as 《Shī Èguǐ Shí Zhòu Jīng》, the Sutra of the Mantra for Feeding Hungry Ghosts, also includes the mantra for offering water). Translated by Tripiṭaka Śikṣānanda from Khotan during the reign of Empress Wu Zetian of the Great Tang Dynasty (Newly included in the catalog). 《Zhuāngyán Wáng Tuóluóní Zhòu Jīng》 (The Dhāraṇī Mantra Sutra of King Zhuangyan) - 1 scroll. Translated by Tripiṭaka Yijing during the reign of Empress Wu Zetian of the Great Tang Dynasty (Newly included in the catalog). 《Xiāng Wáng Púsà Tuóluóní Zhòu Jīng》 (The Dhāraṇī Mantra Sutra of Bodhisattva Fragrant King) - 1 scroll. Translated by Tripiṭaka Yijing of the Great Tang Dynasty (Newly included in the catalog). 《Yīqiè Gōngdé Zhuāngyán Wáng Jīng》 (The Sutra of the King of All Meritorious Adornments) - 1 scroll. Translated by Tripiṭaka Yijing of the Great Tang Dynasty (Newly included in the catalog). 《Báchú Zuìzhàng Zhòu Wáng Jīng》 (The Sutra of the Mantra King for Eradicating Sins and Obstacles) - 1 scroll. Translated by Tripiṭaka Yijing of the Great Tang Dynasty (Newly included in the catalog). 《Shàn Yè Jīng》 (The Good Night Sutra) - 1 scroll. Translated by Tripiṭaka Yijing during the reign of Empress Wu Zetian of the Great Tang Dynasty (Newly included in the catalog). 《Xūkōngzàng Púsà (Ākāśagarbha) Néng Mǎn Zhū Yuàn Zuì Shèng Xīn Tuóluóní Qiú Wénchí Fǎ》 (The Most Excellent Heart Dhāraṇī Method of Ākāśagarbha Bodhisattva for Fulfilling All Wishes and Seeking Retentive Memory) - 1 scroll (From the 'Chapter on Accomplishing All Meanings'). Translated by Tripiṭaka Śubhakarasimha from Central India during the Great Tang Dynasty (Newly included in the catalog). 《Jīngāng Dǐng Jīng (Vajraśekhara Sūtra) Mànshūshìlì Púsà (Mañjuśrī) Wǔ Zì Xīn Tuóluóní Pǐn》 (The Chapter on the Five-Syllable Heart Dhāraṇī of Mañjuśrī Bodhisattva from the Vajraśekhara Sūtra) - 1 scroll. Translated by Tripiṭaka Vajrabodhi from Southern India during the Great Tang Dynasty (Newly included in the catalog). 《Guān Zìzài Rúyì Lún Púsà (Cintāmaṇicakra) Yújiā Fǎyào》 (The Essential Yoga Methods of Avalokiteśvara Cintāmaṇicakra Bodhisattva) - 1 scroll. Translated by Tripiṭaka Vajrabodhi from Southern India during the Great Tang Dynasty (Newly included in the catalog). (The above three sutras, 《Xūkōngzàng (Ākāśagarbha)》 etc., and the preceding four scrolls on yoga, all come from the 《Jīngāng Dǐng Jīng (Vajraśekhara Sūtra)》. The original Sanskrit version of that sutra has 100,000 verses. These four sutras are brief translations and not the entirety.) 《Fódì Jīng》 (Buddhabhūmi Sutra) - 1 scroll. Translated by Tripiṭaka Xuanzang of the Great Tang Dynasty (From the Inner Canon Records, with seven scrolls of commentary). 《Fó Chuí Bān Nièpán Lüèshuō Jiàojiè Jīng》 (The Sutra of the Buddha's Brief Admonitions Before Entering Parinirvana) - 1 scroll (Also known as 《Fó Lín Bān》, also named 《Yíjiào Jīng》, the Sutra of Last Instructions). Translated by Tripiṭaka Kumārajīva of the Yao Qin Dynasty (Has).
釋論一卷)
(右此遺教經舊錄所載多在小乘律中或編小乘經內今以真諦法師譯遺教論彼中解釋多約大乘小宗不顯故移編此)。出生菩提心經一卷
隋天竺三藏阇那崛多等譯佛印三昧經一卷
後漢安息三藏安世高譯(拾遺編入)文殊師利般涅槃經一卷
西晉居士聶道真譯(拾遺編入)異出菩薩本起經一卷(或無起字)
西晉居士聶道真譯(拾遺編入)千佛因緣經一卷
姚秦三藏鳩摩羅什譯(出法上錄)賢首經一卷(一名賢首夫人經)
乞伏秦沙門釋聖堅譯月明菩薩經一卷(或云月明童子或云月童子)
吳月支優婆塞支謙譯
(右此月明菩薩經大周錄中編為重譯云與月光童子經等同本者誤也文意全異改為單譯)。心明經一卷(一名心明女梵志婦飯汁施經)
西晉三藏竺法護譯滅十方冥經一卷(或云十方滅冥經)
西晉三藏竺法護譯鹿母經一卷
西晉三藏竺法護譯
(又群錄中更有鹿子經一卷云是吳代外國優婆塞支謙所譯即與前鹿母經文句全同但立名殊故不雙出)。魔逆經一卷
西晉三藏竺法護譯
上二十六經二十六卷同帙。德光太子經一卷(一名賴吒和羅所問光德太子經)
西晉三藏竺法護譯
(右德光太
【現代漢語翻譯】 現代漢語譯本 《釋論》一卷
（右側的《遺教經》舊錄所載，多在小乘律中，或編入小乘經內。今以真諦法師所譯《遺教論》，其中解釋多約大乘，小乘宗義不顯，故移編於此）。《出生菩提心經》一卷
隋朝天竺三藏阇那崛多等譯《佛印三昧經》一卷
後漢安息三藏安世高譯（拾遺編入）《文殊師利般涅槃經》一卷
西晉居士聶道真譯（拾遺編入）《異出菩薩本起經》一卷（或無『起』字）
西晉居士聶道真譯（拾遺編入）《千佛因緣經》一卷
姚秦三藏鳩摩羅什（Kumārajīva）譯（出法上錄）《賢首經》一卷（一名《賢首夫人經》）
乞伏秦沙門釋聖堅譯《月明菩薩經》一卷（或云《月明童子》，或云《月童子》）
吳月支優婆塞支謙譯
（右側的《月明菩薩經》，大周錄中編為重譯，云與《月光童子經》等同本者，誤也。文意全異，改為單譯）。《心明經》一卷（一名《心明女梵志婦飯汁施經》）
西晉三藏竺法護（Dharmarakṣa）譯《滅十方冥經》一卷（或云《十方滅冥經》）
西晉三藏竺法護（Dharmarakṣa）譯《鹿母經》一卷
西晉三藏竺法護（Dharmarakṣa）譯
（又群錄中更有《鹿子經》一卷，云是吳代外國優婆塞支謙所譯，即與前《鹿母經》文句全同，但立名殊，故不雙出）。《魔逆經》一卷
西晉三藏竺法護（Dharmarakṣa）譯
上二十六經二十六卷同帙。《德光太子經》一卷（一名《賴吒和羅（Raṭṭhapāla）所問光德太子經》）
西晉三藏竺法護（Dharmarakṣa）譯
（右《德光太
【English Translation】 English version 'Śāstra on the Sutra of the Bequeathed Teachings', one fascicle.
(The old records of this 'Sutra of the Bequeathed Teachings' mostly place it within the Vinaya of the Hinayana, or classify it as a Hinayana sutra. Now, based on the 'Śāstra on the Sutra of the Bequeathed Teachings' translated by Tripiṭaka Master Paramārtha, its explanations mostly align with the Mahayana, and the doctrines of the Hinayana are not prominent, therefore it is moved and classified here.) 'Sutra on the Arising of the Bodhi Mind', one fascicle.
Translated by Tripiṭaka Master Jñānagupta and others from India during the Sui dynasty: 'Sutra of the Buddha-seal Samādhi', one fascicle.
Translated by Tripiṭaka Master An Shih-kao from Parthia during the Later Han dynasty (included in 'Collected Omissions'): 'Sutra of the Parinirvana of Mañjuśrī', one fascicle.
Translated by Upāsaka Nieh Tao-chen during the Western Jin dynasty (included in 'Collected Omissions'): 'Sutra of the Original Vows of the Bodhisattvas Extracted Separately', one fascicle (sometimes without the word 'Original').
Translated by Upāsaka Nieh Tao-chen during the Western Jin dynasty (included in 'Collected Omissions'): 'Sutra of the Causes and Conditions of the Thousand Buddhas', one fascicle.
Translated by Tripiṭaka Master Kumārajīva of the Yao Qin dynasty (from the records of Dharma): 'Sutra of the Excellent Head' (also known as 'Sutra of the Excellent Head Lady'), one fascicle.
Translated by Śramaṇa Shi Sheng-jian of the Qifu Qin dynasty: 'Sutra of the Moon-Bright Bodhisattva', one fascicle (sometimes called 'Moon-Bright Boy' or 'Moon Boy').
Translated by Upāsaka Zhi Qian from Yuezhi during the Wu dynasty.
(This 'Sutra of the Moon-Bright Bodhisattva' is classified as a retranslation in the Great Zhou Records, claiming it is the same as the 'Sutra of the Moonlight Boy', which is a mistake. The meaning of the text is completely different, so it is changed to a single translation.) 'Sutra of the Mind's Brightness', one fascicle (also known as 'Sutra of the Alms-Giving of Rice Water by the Female Ascetic Wife of the Mind's Brightness').
Translated by Tripiṭaka Master Dharmarakṣa during the Western Jin dynasty: 'Sutra of the Extinction of Darkness in the Ten Directions', one fascicle (sometimes called 'Sutra of the Extinction of Darkness in the Ten Directions').
Translated by Tripiṭaka Master Dharmarakṣa during the Western Jin dynasty: 'Sutra of the Deer Mother', one fascicle.
Translated by Tripiṭaka Master Dharmarakṣa during the Western Jin dynasty.
(Furthermore, there is another fascicle of the 'Sutra of the Deer Cub' in various records, stating that it was translated by Upāsaka Zhi Qian from a foreign country during the Wu dynasty. It is completely identical in wording to the aforementioned 'Sutra of the Deer Mother', but the name is different, so it is not listed twice.) 'Sutra of Demonic Opposition', one fascicle.
Translated by Tripiṭaka Master Dharmarakṣa during the Western Jin dynasty.
The above twenty-six sutras, in twenty-six fascicles, are in the same case. 'Sutra of Prince De-guang', one fascicle (also known as 'Sutra of Prince Guangde Questioned by Raṭṭhapāla').
Translated by Tripiṭaka Master Dharmarakṣa during the Western Jin dynasty.
(The 'Prince De-guang'
子經大周錄中編為重譯云與須賴經等同本異譯者誤也文意既異故為單本)。大意經一卷
宋天竺三藏求那跋陀羅譯堅固女經一卷(一名牢固女經)
隋天竺三藏那連提耶舍譯商主天子所問經一卷(或無所問字)
隋天竺三藏阇那崛多等譯諸法最上王經一卷
隋天竺三藏阇那崛多等譯師子莊嚴王菩薩請問經一卷(一名八曼茶羅經)
大唐天竺三藏那提譯(出大周錄)離垢慧菩薩所問禮佛法經一卷
大唐天竺三藏那提譯(出大周錄拾遺編入)受持七佛名號所生功德經一卷
大唐三藏玄奘譯(出內典錄)佛臨涅槃記法住經一卷(或加般字)
大唐三藏玄奘譯(出翻經圖)寂照神變三摩地經一卷
大唐三藏玄奘譯(出翻經圖)差摩婆帝受記經一卷
元魏天竺三藏菩提留支譯不增不減經一卷(或云二卷者誤也)
元魏天竺三藏菩提留支譯造塔功德經一卷
大唐中天竺三藏地婆訶羅譯(出大周錄拾遺編入)右繞佛塔功德經一卷(亦云繞塔功德經)
大唐天后代于闐三藏實叉難陀譯(新編入錄)大乘四法經一卷
大唐天后代于闐三藏實叉難陀譯(新編入錄)有德女所問大乘經一卷
大唐天后代天竺三藏菩提流志譯(出大周錄)大乘流
【現代漢語翻譯】 現代漢語譯本： 《子經》在大周錄中被編為重譯，與《云與須賴經》等同本異譯是錯誤的（《子經》）。其文意既然不同，故應視為單本。《大意經》一卷。 宋代天竺三藏求那跋陀羅譯《堅固女經》一卷（一名《牢固女經》）。 隋代天竺三藏那連提耶舍譯《商主天子所問經》一卷（或無『所問』二字）。 隋代天竺三藏阇那崛多等譯《諸法最上王經》一卷。 隋代天竺三藏阇那崛多等譯《師子莊嚴王菩薩請問經》一卷（一名《八曼茶羅經》）。 大唐天竺三藏那提譯（出自《大周錄》）《離垢慧菩薩所問禮佛法經》一卷。 大唐天竺三藏那提譯（出自《大周錄拾遺編入》）《受持七佛名號所生功德經》一卷。 大唐三藏玄奘譯（出自《內典錄》）《佛臨涅槃記法住經》一卷（或加『般』字）。 大唐三藏玄奘譯（出自《翻經圖》）《寂照神變三摩地經》一卷。 大唐三藏玄奘譯（出自《翻經圖》）《差摩婆帝受記經》一卷。 元魏天竺三藏菩提留支譯《不增不減經》一卷（或云二卷者是錯誤的）。 元魏天竺三藏菩提留支譯《造塔功德經》一卷。 大唐中天竺三藏地婆訶羅譯（出自《大周錄拾遺編入》）《右繞佛塔功德經》一卷（亦云《繞塔功德經》）。 大唐天后代于闐三藏實叉難陀譯（新編入錄）《大乘四法經》一卷。 大唐天后代于闐三藏實叉難陀譯（新編入錄）《有德女所問大乘經》一卷。 大唐天后代天竺三藏菩提流志譯（出自《大周錄》）《大乘流
【English Translation】 English version: The Zi Jing (子經, The Son Sutra) being compiled as a re-translation in the Da Zhou Lu (大周錄, Great Zhou Records), and being considered the same text with different translations as the Yun Yu Xu Lai Jing (云與須賴經, Cloud and Surlai Sutra) is incorrect. Since the meaning of the text is different, it should be regarded as a single text. Da Yi Jing (大意經, The Sutra of Great Meaning), one volume. Translated by Qiu Na Ba Tuo Luo (求那跋陀羅, Gunabhadra), a Tripitaka master from India during the Song Dynasty: Jian Gu Nv Jing (堅固女經, The Steadfast Woman Sutra), one volume (also known as Lao Gu Nv Jing (牢固女經, The Firm Woman Sutra)). Translated by Na Lian Ti Ye She (那連提耶舍, Narendrayasas), a Tripitaka master from India during the Sui Dynasty: Shang Zhu Tian Zi Suo Wen Jing (商主天子所問經, The Sutra of Questions Asked by the Merchant Prince Deva), one volume (sometimes without the words 'Suo Wen' (所問, Asked')). Translated by She Na Jue Duo (阇那崛多, Janagupta) and others, Tripitaka masters from India during the Sui Dynasty: Zhu Fa Zui Shang Wang Jing (諸法最上王經, The Sutra of the King Supreme Among All Dharmas), one volume. Translated by She Na Jue Duo (阇那崛多, Janagupta) and others, Tripitaka masters from India during the Sui Dynasty: Shi Zi Zhuang Yan Wang Pu Sa Qing Wen Jing (師子莊嚴王菩薩請問經, The Sutra of Questions Asked by the Bodhisattva Lion Adornment King), one volume (also known as Ba Man Cha Luo Jing (八曼茶羅經, The Eight Mandala Sutra)). Translated by Na Ti (那提, Nati), a Tripitaka master from India during the Great Tang Dynasty (from the Da Zhou Lu (大周錄, Great Zhou Records)): Li Gou Hui Pu Sa Suo Wen Li Fo Fa Jing (離垢慧菩薩所問禮佛法經, The Sutra of the Dharma of Paying Homage to the Buddha Asked by the Bodhisattva Immaculate Wisdom), one volume. Translated by Na Ti (那提, Nati), a Tripitaka master from India during the Great Tang Dynasty (from the Da Zhou Lu Shi Yi Bian Ru (大周錄拾遺編入, Great Zhou Records, Supplement Compilation)): Shou Chi Qi Fo Ming Hao Suo Sheng Gong De Jing (受持七佛名號所生功德經, The Sutra of the Merits Arising from Upholding the Names of the Seven Buddhas), one volume. Translated by Xuan Zang (玄奘, Xuanzang), a Tripitaka master from the Great Tang Dynasty (from the Nei Dian Lu (內典錄, Records of Inner Canons)): Fo Lin Nie Pan Ji Fa Zhu Jing (佛臨涅槃記法住經, The Sutra on the Buddha's Prediction of the Dharma's Abiding at the Approach of Nirvana), one volume (sometimes with the addition of the word 'Ban' (般)). Translated by Xuan Zang (玄奘, Xuanzang), a Tripitaka master from the Great Tang Dynasty (from the Fan Jing Tu (翻經圖, Translation Sutra Chart)): Ji Zhao Shen Bian San Mo Di Jing (寂照神變三摩地經, The Sutra of Samadhi of Tranquil Illumination and Spiritual Transformation), one volume. Translated by Xuan Zang (玄奘, Xuanzang), a Tripitaka master from the Great Tang Dynasty (from the Fan Jing Tu (翻經圖, Translation Sutra Chart)): Cha Mo Po Di Shou Ji Jing (差摩婆帝受記經, The Sutra of the Prediction of Chama-bhagavati), one volume. Translated by Pu Ti Liu Zhi (菩提留支, Bodhiruci), a Tripitaka master from India during the Yuan Wei Dynasty: Bu Zeng Bu Jian Jing (不增不減經, The Sutra of Neither Increase Nor Decrease), one volume (the claim of two volumes is incorrect). Translated by Pu Ti Liu Zhi (菩提留支, Bodhiruci), a Tripitaka master from India during the Yuan Wei Dynasty: Zao Ta Gong De Jing (造塔功德經, The Sutra of the Merit of Building Stupas), one volume. Translated by Di Po He Luo (地婆訶羅, Divakara), a Tripitaka master from Central India during the Great Tang Dynasty (from the Da Zhou Lu Shi Yi Bian Ru (大周錄拾遺編入, Great Zhou Records, Supplement Compilation)): You Rao Fo Ta Gong De Jing (右繞佛塔功德經, The Sutra of the Merit of Circumambulating the Buddha's Stupa to the Right), one volume (also called Rao Ta Gong De Jing (繞塔功德經, The Sutra of the Merit of Circumambulating Stupas)). Translated by Shi Cha Nan Tuo (實叉難陀, Siksananda), a Tripitaka master from Khotan during the reign of Empress Wu Zetian of the Great Tang Dynasty (newly compiled into the record): Da Cheng Si Fa Jing (大乘四法經, The Mahayana Sutra of Four Dharmas), one volume. Translated by Shi Cha Nan Tuo (實叉難陀, Siksananda), a Tripitaka master from Khotan during the reign of Empress Wu Zetian of the Great Tang Dynasty (newly compiled into the record): You De Nv Suo Wen Da Cheng Jing (有德女所問大乘經, The Mahayana Sutra of Questions Asked by the Virtuous Woman), one volume. Translated by Pu Ti Liu Zhi (菩提流志, Bodhiruci), a Tripitaka master from India during the reign of Empress Wu Zetian of the Great Tang Dynasty (from the Da Zhou Lu (大周錄, Great Zhou Records)): *Da Cheng Liu
轉諸有經一卷
大唐天后代三藏義凈譯(新編入錄)妙色王因緣經一卷
大唐天后代三藏義凈譯(新編入錄)佛為海龍王說法印經一卷
大唐三藏義凈譯(新編入錄)師子素馱娑王斷肉經一卷
大唐至相寺沙門釋智嚴譯(新編入錄)般泥洹后灌臘經一卷(一名四輩灌臘經亦直云灌臘經)
西天三藏竺法護譯
(右此灌臘經大周等錄皆為重譯云與盂蘭盆經等同本異譯者誤也今尋文異故為單本)。八部佛名經一卷(亦云八佛經)
元魏婆羅門瞿曇般若流支譯
上二十二經二十二卷同帙(其八部佛名經大周錄云與八吉祥咒經等同本異譯者誤也八數雖同說處全異所為復別故為單本)。菩薩內習六波羅蜜經一卷(或云內六波羅蜜經安公出方等部)
後漢臨淮沙門嚴佛調譯(拾遺編入)菩薩投身餓虎起塔因緣經一卷(僧祐錄云以身施餓虎經)
北涼高昌沙門釋法盛譯(出經後記)金剛三昧本性清凈不壞不滅經一卷(新為共譯附三秦錄亦名金剛清凈經)師子月佛本生經一卷
新為失譯(附三秦錄)
(右金剛清凈經群錄並云吳代外國優婆塞支謙譯漢后失譯復有其名師子月佛經群錄並云西晉三藏竺法護譯今詳二經文句並非謙護所翻似是秦涼已來什公等譯今
【現代漢語翻譯】 現代漢語譯本 轉諸有經一卷 大唐天后時代三藏義凈譯（新編入錄）妙色王因緣經一卷 大唐天后時代三藏義凈譯（新編入錄）佛為海龍王說法印經一卷 大唐三藏義凈譯（新編入錄）師子素馱娑王斷肉經一卷 大唐至相寺沙門釋智嚴譯（新編入錄）般泥洹后灌臘經一卷（一名四輩灌臘經，也直接稱為灌臘經） 西天三藏竺法護譯 （右側的這部灌臘經，大周的目錄都認為是重譯，說它與盂蘭盆經等同本異譯，這是錯誤的。現在尋其文義不同，所以作為單本。）八部佛名經一卷（也稱為八佛經） 元魏婆羅門瞿曇般若流支譯 以上二十二經共二十二卷同帙（其中的八部佛名經，大周目錄說它與八吉祥咒經等同本異譯，這是錯誤的。雖然數字都是八，但所說之處完全不同，所為之事也不同，所以作為單本。）菩薩內習六波羅蜜經一卷（或者稱為內六波羅蜜經，安世高出自方等部） 後漢臨淮沙門嚴佛調譯（拾遺編入）菩薩投身餓虎起塔因緣經一卷（僧祐錄中稱為以身施餓虎經） 北涼高昌沙門釋法盛譯（出自經後記）金剛三昧本性清凈不壞不滅經一卷（新編為共同翻譯，附於三秦錄，也稱為金剛清凈經）師子月佛本生經一卷 新編為失譯（附於三秦錄） （右側的金剛清凈經，各目錄都說是吳代外國優婆塞支謙翻譯的，漢朝之後失譯，後來又有了這個名字。師子月佛經，各目錄都說是西晉三藏竺法護翻譯的。現在詳細考察這兩部經的文句，並非支謙或竺法護所翻譯，似乎是秦涼以來鳩摩羅什等人翻譯的。）
【English Translation】 English version Zhuan Zhu You Jing (Turning All Existences Sutra) one scroll Translated by Tripitaka Yijing of the Great Tang Empress era (newly included in the record): Miaose Wang Yinyuan Jing (Sutra of the Cause and Condition of King Wonderful Color) one scroll Translated by Tripitaka Yijing of the Great Tang Empress era (newly included in the record): Fo Wei Hailong Wang Shuofa Yin Jing (Sutra of the Buddha Preaching the Dharma Seal for the Sea Dragon King) one scroll Translated by Tripitaka Yijing of the Great Tang Dynasty (newly included in the record): Shizi Suduosuo Wang Duanrou Jing (Sutra of King Lion Sudas Cutting Meat) one scroll Translated by Shramana Shi Zhiyan of Zhixiang Temple in the Great Tang Dynasty (newly included in the record): Ban Ni Huan Hou Guan La Jing (Sutra of Sprinkling Wax after Nirvana) one scroll (also called Sibei Guan La Jing, or simply Guan La Jing) Translated by Tripitaka Zhu Fahu of the Western Regions (The Guan La Jing on the right is considered a retranslation in the Great Zhou records, saying it's the same text with different translations as the Ullambana Sutra, which is incorrect. Now, examining the text, it's different, so it's treated as a separate text.) Ba Bu Fo Ming Jing (Sutra of the Names of Eight Buddhas) one scroll (also called Ba Fo Jing) Translated by Brahmin Gautama Prajnaruchi of the Northern Wei Dynasty The above twenty-two sutras, twenty-two scrolls in the same case (The Ba Bu Fo Ming Jing among them is said in the Great Zhou records to be the same text with different translations as the Eight Auspicious Mantras Sutra, which is incorrect. Although the number eight is the same, the places mentioned are completely different, and the purposes are also different, so it's treated as a separate text.) Pusa Nei Xi Liu Balamijing (Sutra of the Bodhisattva's Internal Practice of the Six Paramitas) one scroll (or Nei Liu Balamijing, attributed to An Shigao from the Fangdeng section) Translated by Shramana Yan Fotiao of Linhuai in the Later Han Dynasty (included in the supplementary compilation): Pusa Toushen Ehu Qita Yinyuan Jing (Sutra of the Bodhisattva Sacrificing Himself to a Starving Tiger and Building a Stupa) one scroll (called Yishen Shi Ehu Jing in Sengyou's record) Translated by Shramana Shi Fasheng of Gaochang in the Northern Liang Dynasty (from the postscript of the sutra): Jingang Sanmei Benxing Qingjing Bu Huai Bu Mie Jing (Sutra of the Vajra Samadhi, Original Nature Pure, Imperishable and Indestructible) one scroll (newly compiled as a joint translation, attached to the Sanqin Record, also called Jingang Qingjing Jing) Shizi Yue Fo Bensheng Jing (Jataka Sutra of the Lion Moon Buddha) one scroll Newly compiled as a lost translation (attached to the Sanqin Record) (The Jingang Qingjing Jing on the right is said in various records to be translated by Upasaka Zhi Qian from a foreign country during the Wu Dynasty. It was lost after the Han Dynasty, and then this name reappeared. The Shizi Yue Fo Jing is said in various records to be translated by Tripitaka Zhu Fahu of the Western Jin Dynasty. Now, examining the sentences of these two sutras in detail, they were not translated by Zhi Qian or Zhu Fahu, but seem to be translated by Kumarajiva and others since the Qin and Liang Dynasties.)
為失源附於秦錄)。長者法志妻經一卷
失譯(安公涼土異經錄中有名今亦附涼錄)薩羅國經一卷(或云薩羅國王經)
失譯(今附東晉錄)
右二經。法上錄中並云姚秦三藏鳩摩羅什譯。今詳二經文句並非什公所翻。似是晉魏代譯其法志妻經安公涼土異經錄中先有其名今亦附涼錄。薩羅國經附於晉錄。十吉祥經一卷
失譯今附秦錄長者女庵提遮師子吼了義經一卷
失譯(今附梁錄拾遺編入)一切智光明仙人慈心因緣不食肉經一卷(失譯今附秦錄)金剛三昧經二卷(或一卷)
北涼失譯(拾遺編入)法滅盡經一卷
僧祐錄中失譯經(今附宋錄)甚深大回向經一卷
僧祐錄中失錄經(今附宋錄)天王太子辟羅經一卷(或無天王字亦云譬羅)
僧祐錄雲安公闕中異經(今附秦錄拾遺編入)優婆夷凈行法門經二卷(亦直云凈行經或無經字)
僧祐錄雲安公涼土異經(今附涼錄)八大人覺經一卷
後漢安息三藏安世高譯(出寶唱錄)三品弟子經一卷(亦云弟子學有三輩經)
吳月支優婆塞支謙譯四輩經一卷(或云四輩弟子經亦云四輩學經)
西晉三藏竺法護譯(出法上錄)當來變經一卷(或云當來變識經)
西晉三藏竺法護譯過去佛
【現代漢語翻譯】 現代漢語譯本 《長者法志妻經》一卷（佚名，原缺失來源，現暫附於姚秦時期的經錄中）。
《薩羅國經》一卷（佚名，或稱《薩羅國王經》，安公《涼土異經錄》中有記載，現也附於涼錄中）。
《十吉祥經》一卷（佚名，現暫附於姚秦時期的經錄中）。
《長者女庵提遮師子吼了義經》一卷（佚名，現暫附於梁錄中，屬於拾遺補編）。
《一切智光明仙人慈心因緣不食肉經》一卷（佚名，現暫附於姚秦時期的經錄中）。
《金剛三昧經》二卷（或作一卷）（佚名，北涼時期佚譯，屬於拾遺補編）。
《法滅盡經》一卷（佚名，僧祐錄中記載的佚譯經，現暫附於宋錄中）。
《甚深大回向經》一卷（佚名，僧祐錄中記載的佚錄經，現暫附於宋錄中）。
《天王太子辟羅經》一卷（佚名，或無『天王』二字，亦稱《譬羅經》，僧祐錄中記載的佚錄經，現暫附於宋錄中）。
《優婆夷凈行法門經》二卷（亦直稱《凈行經》，或無『經』字，僧祐錄記載為安公《闕中異經》，現暫附於姚秦時期的經錄中，屬於拾遺補編）。
《八大人覺經》一卷（僧祐錄記載為安公《涼土異經》，現暫附於涼錄中）。
《三品弟子經》一卷（亦稱《弟子學有三輩經》，後漢安息三藏安世高（An Shigao）譯，出自寶唱錄）。
《四輩經》一卷（或稱《四輩弟子經》，亦稱《四輩學經》，吳月支優婆塞支謙（Zhi Qian）譯）。
《當來變經》一卷（或稱《當來變識經》，西晉三藏竺法護（Zhu Fahu）譯，出自法上錄）。
《過去佛經》一卷（西晉三藏竺法護（Zhu Fahu）譯）。
【English Translation】 English version 'The Sutra of the Wife of the Elder Fazhi,' one scroll (anonymous, original source lost, now tentatively attached to the Qin records).
'The Sutra of the Saro Country,' one scroll (anonymous, or called 'The Sutra of the King of Saro,' recorded in An Gong's 'Different Sutras of Liangtu,' now also attached to the Liang records).
'The Ten Auspicious Sutras,' one scroll (anonymous, now tentatively attached to the Qin records).
'The Sutra of the Lion's Roar of Definitive Meaning of the Daughter of the Elder, Antizhe,' one scroll (anonymous, now tentatively attached to the Liang records, belonging to the supplementary compilation).
'The Sutra of the Causal Conditions of the All-Knowing Light Immortal's Compassionate Mind and Non-Meat Eating,' one scroll (anonymous, now tentatively attached to the Qin records).
'The Vajra Samadhi Sutra,' two scrolls (or one scroll) (anonymous, lost in translation during the Northern Liang period, belonging to the supplementary compilation).
'The Sutra of the Extinction of the Dharma,' one scroll (anonymous, lost in translation, recorded in Sengyou's records, now tentatively attached to the Song records).
'The Sutra of Profound Great Dedication,' one scroll (anonymous, lost in records, recorded in Sengyou's records, now tentatively attached to the Song records).
'The Sutra of Prince Pilo of the Heavenly King,' one scroll (anonymous, or without the words 'Heavenly King,' also called 'The Sutra of Pilo,' lost in records, recorded in Sengyou's records, now tentatively attached to the Song records).
'The Pure Conduct Dharma of the Upasika,' two scrolls (also simply called 'The Sutra of Pure Conduct,' or without the word 'Sutra,' recorded by Sengyou as An Gong's 'Different Sutras from the Palace,' now tentatively attached to the Qin records, belonging to the supplementary compilation).
'The Sutra of the Eight Great Awakenings,' one scroll (recorded by Sengyou as An Gong's 'Different Sutras of Liangtu,' now tentatively attached to the Liang records).
'The Sutra of the Three Classes of Disciples,' one scroll (also called 'The Sutra of the Three Levels of Learning for Disciples,' translated by An Shigao (安世高), an An息 (Anxi) Tripitaka master of the Later Han Dynasty, from Baochang's records).
'The Sutra of the Four Groups,' one scroll (also called 'The Sutra of the Four Groups of Disciples,' also called 'The Sutra of the Four Groups of Learning,' translated by Zhi Qian (支謙), an Upasaka from Yuezhi (月支) during the Wu Dynasty).
'The Sutra of Future Changes,' one scroll (or called 'The Sutra of Future Discernment,' translated by Zhu Fahu (竺法護), a Tripitaka master of the Western Jin Dynasty, from Fashang's records).
'The Sutra of Past Buddhas,' one scroll (translated by Zhu Fahu (竺法護), a Tripitaka master of the Western Jin Dynasty).
分衛經一卷(或云過世)
西晉三藏竺法護譯十二頭陀經一卷(一名沙門頭陀經)
宋天竺三藏求那跋陀羅譯樹提伽經一卷
宋天竺三藏求那跋陀羅譯長壽王經一卷
僧祐錄雲安公失譯經(今附西晉錄)
右此長壽王經。大周錄等云出阿含。謹按四阿含內並無此經。雖增一第十六中有長壽王緣起文意全異。此乃大乘故編於此。法常住經一卷
僧祐錄雲安公失譯經(今附西晉錄)
上二十三經二十五卷同帙(從優婆夷凈行經下十經舊錄之中皆編小乘部內今檢尋文理多涉大乘編在小中恐乘至理故移於此)。
菩薩調伏藏
二十六部五十四卷五帙。
夫戒者防患之總名也。菩薩凈戒唯禁於心。聲聞律儀則防身語。故有托緣興過聚徒訶結。菩薩大人都無此事。佛直為說令使遵行。既無犯制之由故闕訶結之事。諸大乘經明學處者摭之。於此為菩薩調伏藏云。菩薩地持經十卷(或名地持論或八卷一帙)
北涼天竺三藏曇無讖于姑臧譯
(右一經初有歸敬頌出瑜伽論本地分中菩薩地。昔高齊昭玄統沙門法上答高句麗問云。地持是阿僧佉比丘從彌勒受得。阿僧佉者即無著菩薩是也。又按梁沙門僧祐地持記云。菩薩地持經八卷有二十七品。分為三段。第一段
【現代漢語翻譯】 現代漢語譯本 《分衛經》一卷（或云《過世》）
西晉三藏竺法護譯《十二頭陀經》一卷（一名《沙門頭陀經》）
宋天竺三藏求那跋陀羅譯《樹提伽經》一卷
宋天竺三藏求那跋陀羅譯《長壽王經》一卷
僧祐錄雲安公失譯經（今附西晉錄）
右此《長壽王經》。大周錄等云出阿含（Agama，佛教經典）。謹按四阿含內並無此經。雖《增一阿含經》第十六中有長壽王緣起，文意全異。此乃大乘，故編於此。《法常住經》一卷
僧祐錄雲安公失譯經（今附西晉錄）
上二十三經二十五卷同帙（從《優婆夷凈行經》下十經舊錄之中皆編小乘部內，今檢尋文理多涉大乘，編在小乘中恐乘至理，故移於此）。
菩薩調伏藏
二十六部五十四卷五帙。
夫戒者，防患之總名也。菩薩凈戒唯禁於心，聲聞律儀則防身語。故有托緣興過聚徒訶結。菩薩大人都無此事。佛直為說令使遵行。既無犯制之由，故闕訶結之事。諸大乘經明學處者摭之。於此為菩薩調伏藏云。《菩薩地持經》十卷（或名《地持論》，或八卷一帙）
北涼天竺三藏曇無讖于姑臧譯
（右一經初有歸敬頌，出《瑜伽師地論·本地分》中菩薩地。昔高齊昭玄統沙門法上答高句麗問云：《地持》是阿僧佉（Asamkhya，無數）比丘從彌勒（Maitreya，未來佛）受得。阿僧佉者，即無著（Asanga，印度佛教瑜伽行派創始人之一）菩薩是也。又按梁沙門僧祐《地持記》云：《菩薩地持經》八卷有二十七品，分為三段。第一段
【English Translation】 English version The Sutra of the Division of Guards, one fascicle (or said to be 'Passing Away')
Translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty: The Sutra of the Twelve Dhūtas, one fascicle (also named The Sutra of the Śrāmaṇa Dhūtas)
Translated by Tripiṭaka Guṇabhadra of the Song Dynasty: The Sutra of Druma-kinnara-rāja, one fascicle
Translated by Tripiṭaka Guṇabhadra of the Song Dynasty: The Sutra of King Long-life, one fascicle
Recorded by Saṅghayou: A Sutra whose translator is unknown, attributed to An Shi-gao (now attached to the Western Jin record)
This Sutra of King Long-life is said in the Great Zhou Record and others to be from the Agamas (Agama, Buddhist scriptures). Upon careful examination, there is no such sutra within the Four Agamas. Although there is an account of the origin of King Long-life in the sixteenth section of the Ekottara Agama, the meaning of the text is completely different. This belongs to the Mahayana, therefore it is compiled here. The Sutra of the Dharma's Constant Abiding, one fascicle
Recorded by Saṅghayou: A Sutra whose translator is unknown, attributed to An Shi-gao (now attached to the Western Jin record)
The above twenty-three sutras, twenty-five fascicles, are in the same case (The ten sutras from the Sutra of the Pure Conduct of the Upāsikā and below were all compiled within the Hinayana section in the old records. Now, upon examining the text, it largely involves the Mahayana. Compiling it within the Hinayana risks diminishing the ultimate truth, therefore it is moved here).
The Bodhisattva Vinaya Piṭaka
Twenty-six sections, fifty-four fascicles, five cases.
Indeed, 'precepts' are the general name for preventing misfortune. The pure precepts of a Bodhisattva only restrain the mind, while the monastic rules of the Śrāvakas prevent actions of body and speech. Therefore, there are instances of relying on conditions to create faults, gathering followers, and admonishing and binding. Bodhisattvas, great beings, have none of these things. The Buddha directly speaks to them, causing them to follow and practice. Since there is no cause for violating the rules, there is a lack of admonishing and binding. Those who clarify the places of learning in the various Mahayana sutras collect them. Here, it is called the Bodhisattva Vinaya Piṭaka. The Bodhisattva Bhūmi-śāstra, ten fascicles (or named the Bhūmi-śāstra, or eight fascicles in one case)
Translated by Tripiṭaka Dharmakṣema of Northern Liang in Guzang
(The right one sutra initially has a verse of homage, which comes from the Bodhisattva-bhūmi in the Yogācārabhūmi-śāstra. Formerly, the Śrāmaṇa Fa-shang, the head of the clergy of the Northern Qi Dynasty, answered the question from Goguryeo, saying: 'The Bhūmi-śāstra was received by an Asamkhya (Asamkhya, countless) Bhikṣu from Maitreya (Maitreya, the future Buddha)'. Asamkhya is the Bodhisattva Asaṅga (Asanga, one of the founders of the Yogācāra school of Indian Buddhism). Furthermore, according to the Bhūmi-śāstra Commentary by the Śrāmaṇa Saṅghayou of the Liang Dynasty: 'The Bodhisattva Bhūmi-śāstra, eight fascicles, has twenty-seven chapters, divided into three sections. The first section
十八品。第二段四品。第三段五品。文中不出有異名而今此本或題云菩薩戒經。或題云菩薩地經。今檢尋經未亦有多名文云名為菩薩地。名為菩薩藏摩得勒伽。名摩訶衍攝。名不壞顯示名無障礙清凈智根本。祐云不出異名者不然。又檢群錄。曇無讖所譯別存菩薩戒經。或云菩薩地經者誤也)。菩薩善戒經九卷(一云菩薩地或十卷)
宋罽賓三藏求那跋摩等譯
(右一經群錄皆云與地持經同本異譯。今詳文理非不差殊。其善戒經前有序品。後有奉行。地持經並無。其地持戒品中有受菩薩戒文及菩薩戒本。善戒經即無。自余之外。文意大同。地持復出瑜伽諸錄成編入論。既有差殊未敢為定。又按梁沙門僧祐菩薩善戒經記云此名善戒。名菩薩地。名菩薩毗尼摩戒。名如來藏。名一切善法根本。名安樂國。名諸波羅蜜聚。凡有七名。第一卷先出優波離問受戒法。第二卷始方有如是我聞。次第別品乃有三十而復有別本題為菩薩地經。今按尋經本與祐記不同。經初即有如是我聞。而無優波離問受戒法。但有九卷。其優波離問受戒法即后單卷菩薩善戒經。是若將此為初卷即與祐記符同。然此地經本離之已久乍合成十或恐生疑。此善戒經亦同地持作其三段。第一段名菩薩地有三十品。第二段名如法住有四品。第三段名畢竟
【現代漢語翻譯】 現代漢語譯本 第十八品。第二段四品。第三段五品。文中沒有出現不同的名稱，但現在的這個版本或者題為《菩薩戒經》，或者題為《菩薩地經》。現在檢查經文，也有多個名稱，經文中說名為《菩薩地》，名為《菩薩藏摩得勒伽》（Bodhisattvabhūmi-matrka，菩薩地的母本），名為《摩訶衍攝》（Mahāyānasaṃgraha，大乘集），名為《不壞顯示》，名為《無障礙清凈智根本》。僧祐說沒有出現不同的名稱是不對的。又檢查各種目錄，曇無讖所翻譯的單獨存在《菩薩戒經》，或者說是《菩薩地經》是錯誤的）。《菩薩善戒經》九卷（一說《菩薩地》或者十卷）。
宋朝罽賓（Kashmir）三藏求那跋摩（Guṇabhadra）等翻譯
（右邊這部經，各種目錄都說是與《地持經》（Bodhisattvabhūmi Sūtra）同本異譯。現在詳細考察文理，並非沒有差別。這部《善戒經》前面有〈序品〉，後面有〈奉行品〉，《地持經》都沒有。這部《地持經》的〈戒品〉中有受菩薩戒的文和菩薩戒本，《善戒經》就沒有。除了這些之外，文意大體相同。《地持》又出現在《瑜伽師地論》（Yogācārabhūmi-śāstra）等目錄中，編入論中。既然有差別，不敢確定。又按照梁朝沙門僧祐《菩薩善戒經記》所說，這部經名為《善戒》，名為《菩薩地》，名為《菩薩毗尼摩戒》（Bodhisattva-vinaya-moksha，菩薩的戒律解脫），名為《如來藏》（Tathāgatagarbha，如來的胎藏），名為《一切善法根本》，名為《安樂國》，名為《諸波羅蜜聚》（Sarva-pāramitā-samuccaya，一切波羅蜜的集合），總共有七個名稱。第一卷先出現優波離（Upāli）問受戒法，第二捲開始才有『如是我聞』，次第分品，總共有三十品，而且還有別的版本題為《菩薩地經》。現在按照經本和僧祐的記載不同，經文一開始就有『如是我聞』，而沒有優波離問受戒法，只有九卷。優波離問受戒法就在後面的單卷《菩薩善戒經》中。如果將這部經作為第一卷，就與僧祐的記載相符。然而這部《地經》離開它已經很久了，突然合成為十卷，或許會產生懷疑。這部《善戒經》也與《地持》一樣分為三段。第一段名為《菩薩地》，有三十品。第二段名為《如法住》，有四品。第三段名為《畢竟》
【English Translation】 English version Eighteenth section. The second part has four sections. The third part has five sections. There are no different names appearing in the text, but this current version is either titled 'Bodhisattva Precepts Sutra' or 'Bodhisattva-bhūmi Sutra'. Now examining the sutra, there are also multiple names, the sutra says it is named 'Bodhisattva-bhūmi' (Bodhisattva Ground), named 'Bodhisattva-bhūmi-matrka' (The Matrix of the Bodhisattva Ground), named 'Mahāyānasaṃgraha' (Compendium of the Mahāyāna), named 'Indestructible Manifestation', named 'Root of Unobstructed Pure Wisdom'. You (Sengyou) saying that there are no different names is incorrect. Also examining various catalogs, the 'Bodhisattva Precepts Sutra' translated by Dharmakṣema exists separately, or saying it is the 'Bodhisattva-bhūmi Sutra' is a mistake). 'Bodhisattva Good Precepts Sutra', nine volumes (one says 'Bodhisattva-bhūmi' or ten volumes).
Translated by Guṇabhadra, Tripitaka Master from Kashmir of the Song Dynasty, and others.
(This sutra on the right, all catalogs say it is a different translation of the same text as the 'Bodhisattvabhūmi Sūtra' (Ground of the Bodhisattva). Now examining the text and reasoning in detail, it is not without differences. This 'Good Precepts Sutra' has an 'Introduction Section' at the beginning and a 'Practice Section' at the end, which the 'Bodhisattvabhūmi Sūtra' does not have. The 'Precepts Section' of this 'Bodhisattvabhūmi Sūtra' contains the text of receiving the Bodhisattva precepts and the Bodhisattva precepts themselves, which the 'Good Precepts Sutra' does not have. Apart from these, the meaning of the text is largely the same. 'Bodhisattvabhūmi' also appears in catalogs such as the 'Yogācārabhūmi-śāstra' (Treatise on the Stages of Yoga Practice), compiled into the treatise. Since there are differences, I dare not be certain. Also, according to the 'Record of the Bodhisattva Good Precepts Sutra' by the Liang Dynasty monk Sengyou, this sutra is named 'Good Precepts', named 'Bodhisattva-bhūmi', named 'Bodhisattva-vinaya-moksha' (Bodhisattva's Discipline and Liberation), named 'Tathāgatagarbha' (Womb of the Tathagata), named 'Root of All Good Dharmas', named 'Land of Bliss', named 'Collection of All Paramitas' (Sarva-pāramitā-samuccaya), totaling seven names. The first volume first presents Upāli (Upāli)'s questions about the method of receiving precepts, and the second volume begins with 'Thus have I heard', sequentially dividing into sections, totaling thirty sections, and there is also another version titled 'Bodhisattva-bhūmi Sutra'. Now, according to the sutra text and Sengyou's record, the sutra begins with 'Thus have I heard' and does not have Upāli's questions about the method of receiving precepts, only nine volumes. Upāli's questions about the method of receiving precepts are in the later single-volume 'Bodhisattva Good Precepts Sutra'. If this sutra is taken as the first volume, it would be consistent with Sengyou's record. However, this 'Bodhisattva-bhūmi Sutra' has been separated from it for a long time, suddenly combining into ten volumes, perhaps causing doubt. This 'Good Precepts Sutra' is also divided into three sections like the 'Bodhisattvabhūmi'. The first section is named 'Bodhisattva-bhūmi', with thirty sections. The second section is named 'Living in Accordance with the Dharma', with four sections. The third section is named 'Ultimately'.
地有六品。祐云次第列品者或恐尋之未審也)。凈業障經一卷(失譯今附秦錄單本)
上二經十卷同帙(其凈業障經法上錄云竺法護譯詳其文句與護公譯經文勢全異故為失譯)。優婆塞戒經七卷(是在家菩薩戒或五或六或十卷)
北涼天竺三藏曇無讖于姑臧譯單本梵網經二卷
姚秦三藏鳩摩羅什譯(第二譯前本闕)受十善戒經一卷
漢后失譯(拾遺編入單本)
上三經十卷同帙。菩薩瓔珞本業經二卷(或無菩薩字新編為律)
姚秦涼州沙門竺佛念譯(第一譯三譯二闕)佛藏經四卷(一名選擇諸法經或二卷或三卷)
姚秦三藏鳩摩羅什譯單本菩薩戒本一卷(出地持戒品中慈氏菩薩說)
北涼天竺三藏曇無讖于姑臧譯(拾遺編入第二譯)菩薩戒本一卷(出瑜伽論本地分中菩薩地彌勒菩薩說)
大唐三藏玄奘譯(出內典錄第三譯)
右二經同本異譯(前後三譯一譯闕本)。菩薩戒羯磨文一卷(出瑜伽論本地分中菩薩地彌勒菩薩說)
大唐三藏玄奘譯(出內典錄單本)菩薩善戒經一卷(優波離問菩薩受戒法)
宋罽賓三藏求那跋摩譯(出寶唱錄單本)
上六經十經同帙。菩薩內戒經一卷
宋罽賓三藏求那跋摩譯(出法上錄單本)優婆
【現代漢語翻譯】 現代漢語譯本： 地有六品（祐云：次第排列這些品可能難以理解）。凈業障經一卷（已失譯，今附於秦錄單本）。 以上兩部經共十卷，同一帙（其中《凈業障經》法上錄記載為竺法護譯，但詳細考察其文句，與竺法護的譯經風格完全不同，因此認為是失譯）。優婆塞戒經七卷（是在家菩薩戒，或五卷，或六卷，或十卷）。 北涼天竺三藏曇無讖于姑臧譯單本《梵網經》二卷。 姚秦三藏鳩摩羅什譯（第二譯，前本缺失）《受十善戒經》一卷。 漢后失譯（拾遺編入單本）。 以上三部經共十卷，同一帙。《菩薩瓔珞本業經》二卷（或無『菩薩』二字，新編為律）。 姚秦涼州沙門竺佛念譯（第一譯，三譯中第二譯缺失）《佛藏經》四卷（一名《選擇諸法經》，或二卷，或三卷）。 姚秦三藏鳩摩羅什譯單本《菩薩戒本》一卷（出自《地持戒品》中，慈氏菩薩（Maitreya Bodhisattva）說）。 北涼天竺三藏曇無讖于姑臧譯（拾遺編入第二譯）《菩薩戒本》一卷（出自《瑜伽師地論·本地分》中菩薩地，彌勒菩薩（Maitreya Bodhisattva）說）。 大唐三藏玄奘譯（出自《內典錄》第三譯）。 右邊兩部經是同本異譯（前後三譯，一譯缺失原本）。《菩薩戒羯磨文》一卷（出自《瑜伽師地論·本地分》中菩薩地，彌勒菩薩（Maitreya Bodhisattva）說）。 大唐三藏玄奘譯（出自《內典錄》單本）《菩薩善戒經》一卷（優波離（Upali）問菩薩受戒法）。 宋罽賓三藏求那跋摩（Guṇabhadra）譯（出自《寶唱錄》單本）。 以上六部經共十經，同一帙。《菩薩內戒經》一卷。 宋罽賓三藏求那跋摩（Guṇabhadra）譯（出自《法上錄》單本）。
【English Translation】 English version: The earth has six categories (Youyun: Arranging these categories in order might be difficult to understand). Jingye Zhang Jing, one volume (lost in translation, now attached to the Qin record as a single copy). The above two sutras, totaling ten volumes, are in the same case (Among them, the Fa Shang record of the Jingye Zhang Jing states that it was translated by Zhu Fahu, but upon detailed examination of its sentences, it is completely different from Zhu Fahu's translation style, so it is considered a lost translation). Upasaka Precept Sutra, seven volumes (This is the lay Bodhisattva precepts, either five, six, or ten volumes). The Tripitaka master Dharmaksema from Tianzhu (India) of the Northern Liang Dynasty translated a single copy of the Brahma Net Sutra in Guzang, two volumes. Translated by Tripitaka master Kumarajiva of the Yao Qin Dynasty (second translation, the previous version is missing), Sutra on Receiving the Ten Good Precepts, one volume. Lost in translation after the Han Dynasty (Collected and included as a single copy). The above three sutras, totaling ten volumes, are in the same case. Bodhisattva Garland Fundamental Karma Sutra, two volumes (Or without the word 'Bodhisattva', newly compiled as Vinaya). Translated by the Shramana Zhu Fonian of Liangzhou during the Yao Qin Dynasty (first translation, the second of the three translations is missing), Buddha Treasury Sutra, four volumes (also named Sutra on the Selection of All Dharmas, either two or three volumes). Translated by Tripitaka master Kumarajiva of the Yao Qin Dynasty, single copy of the Bodhisattva Precepts, one volume (From the 'Chapter on the Grounds of Discipline', spoken by Maitreya Bodhisattva). Translated by Tripitaka master Dharmaksema from Tianzhu (India) of the Northern Liang Dynasty in Guzang (Collected and included as the second translation), Bodhisattva Precepts, one volume (From the Bodhisattva Grounds in the Local Division of the Yogacarabhumi-sastra, spoken by Maitreya Bodhisattva). Translated by Tripitaka master Xuanzang of the Great Tang Dynasty (From the third translation in the Catalogue of Inner Canons). The two sutras on the right are different translations of the same text (Three translations in total, one translation is missing the original). Bodhisattva Precepts Karma Text, one volume (From the Bodhisattva Grounds in the Local Division of the Yogacarabhumi-sastra, spoken by Maitreya Bodhisattva). Translated by Tripitaka master Xuanzang of the Great Tang Dynasty (From the single copy in the Catalogue of Inner Canons), Bodhisattva Good Precepts Sutra, one volume (Upali asks about the method of receiving Bodhisattva precepts). Translated by Tripitaka master Gunabhadra from Kasmira of the Song Dynasty (From the single copy in the Baochang Record). The above six sutras, totaling ten sutras, are in the same case. Bodhisattva Inner Precepts Sutra, one volume. Translated by Tripitaka master Gunabhadra from Kasmira of the Song Dynasty (From the single copy in the Fa Shang Record).
塞五戒威儀經一卷
宋罽賓三藏求那跋摩譯(出寶唱錄單本)
(右此優婆塞五戒威儀經群錄編在小乘律中者誤也初是菩薩戒本后是受菩薩戒文及舍懺等法既非小宗故移編此)。文殊師利凈律經一卷(或直云凈律經)
西晉三藏竺法護譯(第一譯)清凈毗尼方廣經一卷
姚秦三藏鳩摩羅什譯(出法上錄第三譯)寂調音所問經一卷(一名如來所說清凈調伏經)
宋沙門釋法海譯(第四譯)
右三經同本異譯(前後四譯一譯闕本)。大乘三聚懺悔經一卷
隋天竺三藏阇那崛多等譯(出內典錄單本)菩薩五法懺悔文一卷(或云菩薩五法懺悔經)
失譯(今附梁錄單本)菩薩藏經一卷
梁扶南三藏僧伽婆羅譯單本三曼陀颰陀羅菩薩經一卷
西晉清信士聶道真譯單本菩薩受齋經一卷
西晉清信士聶道真譯(第二譯三譯二闕)文殊悔過經一卷(一名文殊五體悔過經)
西晉三藏竺法護譯(第一譯兩譯一闕)舍利弗悔過經一卷(亦直云悔過經)
後漢安息三藏安世高譯(第一譯三譯二闕)法律三昧經一卷(亦直云法律經)
吳月支優婆塞支謙譯(第二譯兩譯一闕)十善業道經一卷
大唐天后代于闐三藏實叉難陀譯(新編入錄單本)
【現代漢語翻譯】 現代漢語譯本 《塞五戒威儀經》一卷 宋代罽賓三藏求那跋摩譯（出自寶唱錄單本） （右邊這部《優婆塞五戒威儀經》被群錄錯誤地編入小乘律中。最初是菩薩戒本，後面是受菩薩戒文以及舍懺等法，既然不是小乘宗，所以移編到這裡。）《文殊師利凈律經》一卷（或直接稱為《凈律經》） 西晉三藏竺法護譯（第一譯）《清凈毗尼方廣經》一卷 姚秦三藏鳩摩羅什譯（出自法上錄第三譯）《寂調音所問經》一卷（一名《如來所說清凈調伏經》） 宋代沙門釋法海譯（第四譯） 右邊這三部經是同本異譯（前後四譯，一譯缺失原本）。《大乘三聚懺悔經》一卷 隋代天竺三藏阇那崛多等譯（出自內典錄單本）《菩薩五法懺悔文》一卷（或稱《菩薩五法懺悔經》） 失譯（今附於梁錄單本）《菩薩藏經》一卷 梁代扶南三藏僧伽婆羅譯單本《三曼陀颰陀羅菩薩經》一卷 西晉清信士聶道真譯單本《菩薩受齋經》一卷 西晉清信士聶道真譯（第二譯，三譯二闕）《文殊悔過經》一卷（一名《文殊五體悔過經》） 西晉三藏竺法護譯（第一譯，兩譯一闕）《舍利弗悔過經》一卷（也直接稱為《悔過經》） 後漢安息三藏安世高譯（第一譯，三譯二闕）《法律三昧經》一卷（也直接稱為《法律經》） 吳月支優婆塞支謙譯（第二譯，兩譯一闕）《十善業道經》一卷 大唐天后時代于闐三藏實叉難陀譯（新編入錄單本）
【English Translation】 English version The Sāi Five Precepts Observance Sutra, one scroll. Translated by Tripiṭaka Guṇabhadra from Kashmir during the Song Dynasty (recorded as a separate copy in Baochang's catalogue). (To the right, this 'Upāsaka Five Precepts Observance Sutra' is mistakenly compiled into the Hinayana Vinaya in the collected records. Initially, it is the Bodhisattva precepts text, followed by the text for receiving Bodhisattva precepts and the methods of relinquishment and repentance. Since it does not belong to the Hinayana school, it is moved and compiled here.) The 'Mañjuśrī Pure Vinaya Sutra', one scroll (or simply called 'Pure Vinaya Sutra'). Translated by Tripiṭaka Dharmarakṣa from the Western Jin Dynasty (first translation). The 'Pure Vinaya Extensive Sutra', one scroll. Translated by Tripiṭaka Kumārajīva from the Yao Qin Dynasty (recorded as the third translation in Fa Shang's catalogue). The 'Sūtra of Questions by Silent Sound' (Śānta-svara-paripṛcchā), one scroll (also named 'The Sutra of Pure Subduing Spoken by the Tathāgata'). Translated by Śramaṇa Shi Fahai from the Song Dynasty (fourth translation). The three sutras to the right are different translations of the same original (four translations in total, with one original missing). The 'Great Vehicle Three Aggregates Repentance Sutra', one scroll. Translated by Tripiṭaka Jñānagupta and others from India during the Sui Dynasty (recorded as a separate copy in the Inner Canon Catalogue). The 'Bodhisattva Five Dharmas Repentance Text', one scroll (or called 'Bodhisattva Five Dharmas Repentance Sutra'). Lost in translation (now attached to the Liang record as a separate copy). The 'Bodhisattva Piṭaka Sutra', one scroll. Translated by Tripiṭaka Saṃghavarman from Funan during the Liang Dynasty, a separate copy. The 'Samantabhadra Bodhisattva Sutra', one scroll. Translated by Upāsaka Nie Daozhen from the Western Jin Dynasty, a separate copy. The 'Bodhisattva Observance Day Sutra', one scroll. Translated by Upāsaka Nie Daozhen from the Western Jin Dynasty (second translation, two missing out of three translations). The 'Mañjuśrī Repentance Sutra', one scroll (also named 'Mañjuśrī Five-Limbed Repentance Sutra'). Translated by Tripiṭaka Dharmarakṣa from the Western Jin Dynasty (first translation, one missing out of two translations). The 'Śāriputra Repentance Sutra', one scroll (also simply called 'Repentance Sutra'). Translated by Tripiṭaka An Shigao from Parthia during the Later Han Dynasty (first translation, two missing out of three translations). The 'Law Samādhi Sutra', one scroll (also simply called 'Law Sutra'). Translated by Upāsaka Zhi Qian from Yuezhi during the Wu Dynasty (second translation, one missing out of two translations). The 'Ten Wholesome Karmas Path Sutra', one scroll. Translated by Tripiṭaka Śikṣānanda from Khotan during the reign of Empress Wu Zetian of the Great Tang Dynasty (newly compiled into the record as a separate copy).
上十四經十四卷同帙(謹按舊錄大乘律中有寶梁經迦葉經今為編入寶積會中故不重出其大方廣三戒經與寶積三律儀會同本決定毗尼經與寶積優波離會同本今並編入寶積部中故此不載)。
菩薩對法藏
九十七部五百一十八卷五十帙。
菩薩阿毗達磨有其二類。一者解釋契經二者詮法體相。舊錄所載和雜編之。今所集者分為二例。釋契經者列之於前。詮法性者編之於后。庶無糅雜覽者易知。
大乘釋經論
二十一部一百五十五卷一十五帙。大智度論一百卷(或一百一十或七十卷十帙)
姚秦三藏鳩摩羅什譯單本
右龍樹菩薩造釋摩訶般若波羅蜜經(什法師云若具足翻應有千卷秦人識弱故略之十分存一)。十地經論十二卷(或十五卷一帙)
元魏天竺三藏菩提留支等譯單本
右天親菩薩造釋十地經即華嚴十地品是(論序云菩提留支勒那摩提在洛陽殿內二人同譯佛陀扇多傳語帝親筆受長房錄中留支摩提二錄俱載者不然今合為一本在留支錄)。彌勒菩薩所問經論五卷(或六卷或七卷或十卷)
元魏天竺三藏菩提留支譯單本
右釋彌勒所問經。即寶積經第四十一會是。大乘寶積經論四卷
元魏天竺三藏菩提留支譯(第一譯兩譯一闕)
【現代漢語翻譯】 現代漢語譯本
以上十四部經典，共十四卷，同屬一個書套。（謹按舊目錄，大乘律中有《寶梁經》、《迦葉經》，現在編入《寶積會》中，故不再重複列出。其《大方廣三戒經》與《寶積三律儀會》同本，《決定毗尼經》與《寶積優波離會》同本，現在都編入《寶積部》中，故此處不記載。） 菩薩對法藏 九十七部，共五百一十八卷，五十個書套。 菩薩阿毗達磨（Abhidharma，論藏）有兩種：一種是解釋契經（Sutra，經），一種是詮釋法（Dharma，佛法）的體相。舊目錄所記載的混雜編排。現在所收集的分為兩種：解釋契經的列在前面，詮釋法性的編在後面，希望沒有混雜，讓讀者容易瞭解。 大乘釋經論 二十一部，共一百五十五卷，十五個書套。《大智度論》一百卷（或一百一十卷，或七十卷，十個書套） 姚秦三藏鳩摩羅什（Kumārajīva）譯，單本 右，龍樹（Nāgārjuna）菩薩造，解釋《摩訶般若波羅蜜經》（Mahāprajñāpāramitā Sūtra）。（鳩摩羅什法師說，如果完整翻譯，應該有一千卷，因為秦朝人理解力弱，所以省略了十分之九，只保留十分之一。）《十地經論》十二卷（或十五卷，一個書套） 元魏天竺三藏菩提留支（Bodhiruci）等譯，單本 右，天親（Vasubandhu）菩薩造，解釋《十地經》，即《華嚴經·十地品》。（論序說，菩提留支、勒那摩提（Ratnamati）在洛陽殿內，兩人共同翻譯，佛陀扇多（Buddhaśānta）傳語，帝親筆受。長房的記錄中，菩提留支、勒那摩提的記錄都記載了，是不對的，現在合併爲一本，在菩提留支的記錄中。）《彌勒菩薩所問經論》五卷（或六卷，或七卷，或十卷） 元魏天竺三藏菩提留支譯，單本 右，解釋《彌勒菩薩所問經》，即《寶積經》第四十一會。《大乘寶積經論》四卷 元魏天竺三藏菩提留支譯（第一次翻譯，兩次翻譯，一次缺失）
【English Translation】 English version
The above fourteen scriptures, totaling fourteen volumes, belong to the same case. (According to the old records, the Mahayana Vinaya includes the 'Ratna-alamkara Sutra' (寶梁經) and the 'Kasyapa Sutra' (迦葉經), which are now included in the 'Ratnakuta Assembly' (寶積會), so they are not listed again. The 'Mahavaipulya-trisamvara Sutra' (大方廣三戒經) is the same as the 'Ratnakuta-trisamvara Assembly' (寶積三律儀會), and the 'Vinaya-viniscaya Sutra' (決定毗尼經) is the same as the 'Ratnakuta-Upali Assembly' (寶積優波離會). They are now included in the 'Ratnakuta Section' (寶積部), so they are not recorded here.) The Abhidharma-pitaka (對法藏) for Bodhisattvas Ninety-seven texts, totaling five hundred and eighteen volumes, in fifty cases. There are two types of Abhidharma (阿毗達磨) for Bodhisattvas: one explains the Sutras (契經), and the other explains the essence of the Dharmas (法). The old records are mixed together. The current collection is divided into two categories: those that explain the Sutras are listed first, and those that explain the nature of the Dharmas are compiled later, hoping that there will be no mixing and that readers can easily understand. Mahayana Sutra Commentaries Twenty-one texts, totaling one hundred and fifty-five volumes, in fifteen cases. 'Mahaprajnaparamita-sastra' (大智度論), one hundred volumes (or one hundred and ten volumes, or seventy volumes, in ten cases) Translated by Tripiṭaka Kumārajīva (鳩摩羅什) of the Yao Qin dynasty, single edition Right, composed by Bodhisattva Nāgārjuna (龍樹), explaining the 'Mahaprajnaparamita Sutra' (摩訶般若波羅蜜經). (Dharma Master Kumārajīva said that if fully translated, it should have been one thousand volumes, but because the people of Qin were weak in understanding, nine-tenths were omitted, and only one-tenth was retained.) 'Dasabhumika-sastra' (十地經論), twelve volumes (or fifteen volumes, one case) Translated by Tripiṭaka Bodhiruci (菩提留支) of the Yuan Wei dynasty, single edition Right, composed by Bodhisattva Vasubandhu (天親), explaining the 'Dasabhumika Sutra', which is the 'Ten Stages Chapter' of the 'Avatamsaka Sutra' (華嚴經). (The preface to the commentary says that Bodhiruci and Ratnamati (勒那摩提) translated together in the Luoyang Palace, with Buddhaśānta (佛陀扇多) transmitting the words and Emperor Qin writing them down. The records of Bodhiruci and Ratnamati are both recorded in Changfang's records, which is incorrect. Now they are combined into one volume, in Bodhiruci's record.) 'Maitreya-bodhisattva-pariprccha-sastra' (彌勒菩薩所問經論), five volumes (or six volumes, or seven volumes, or ten volumes) Translated by Tripiṭaka Bodhiruci of the Yuan Wei dynasty, single edition Right, explaining the 'Maitreya-bodhisattva-pariprccha Sutra', which is the forty-first assembly of the 'Ratnakuta Sutra' (寶積經). 'Mahayana-ratnakuta-sutra-sastra' (大乘寶積經論), four volumes Translated by Tripiṭaka Bodhiruci of the Yuan Wei dynasty (first translation, two translations, one missing)
右釋舊單卷大寶積經。即寶積第四十三會是。寶髻菩薩四法經論一卷(天親菩薩造)
元魏天竺三藏毗目智仙等譯(出序記單本)
右釋大集經寶髻品。今入寶積在第四十七會(論序記云魏興和三年歲次辛酉九月朔旦庚子之日烏萇國人剎利王種三藏法師毗目智仙中天竺國婆羅門人瞿曇流支護法大士驃騎大將軍開府儀同三司御史中尉勃海高仲密愛法之人沙門曇林道俗相假于鄴城內在金華寺譯四千九百九十七字諸錄皆云菩提留支譯者誤也今依序記為正)。
上三論十卷同帙。佛地經論七卷(親光等菩薩造釋佛地經)
大唐三藏玄奘譯(出內典錄單本)金剛般若論二卷(無著菩薩造)
隋天竺三藏達摩笈多譯(出內典錄單本)能斷金剛般若波羅蜜多經論頌一卷(無著菩薩造)
大唐三藏義凈譯(新編入錄)
上三論十卷同帙。金剛般若波羅蜜經論三卷(天親菩薩造)
元魏天竺三藏菩提留支譯(第一譯)能斷金剛般若波羅蜜多經論釋三卷(無著菩薩頌世親菩薩釋)
大唐三藏義凈譯(新編入第二譯)
右二論及頌同本異譯。金剛般若波羅蜜經破取著不壞假名論二卷(功德施菩薩造亦云功德施論)
大唐中天竺三藏地婆訶羅譯單本(出大周錄上四論及頌
【現代漢語翻譯】 現代漢語譯本 右邊是解釋舊版的單卷《大寶積經》。也就是《寶積經》第四十三會的內容。還有《寶髻菩薩四法經論》一卷（天親菩薩造）。
元魏時期天竺三藏毗目智仙等人翻譯（出自序記單本）。
右邊是解釋《大集經》中的《寶髻品》。現在歸入《寶積經》，是第四十七會的內容（論序記中記載，魏興和三年，歲次辛酉九月初一庚子日，烏萇國人，剎利王種的三藏法師毗目智仙，中天竺國的婆羅門人瞿曇流支，護法大士驃騎大將軍開府儀同三司御史中尉勃海高仲密，喜愛佛法的沙門曇林，道俗共同在鄴城金華寺翻譯了四千九百九十七字。各經錄都說是菩提留支翻譯的，是錯誤的。現在根據序記進行更正）。
以上三論共十卷，在同一帙中。《佛地經論》七卷（親光等菩薩解釋《佛地經》）。
大唐三藏玄奘翻譯（出自內典錄單本）。《金剛般若論》二卷（無著菩薩造）。
隋朝天竺三藏達摩笈多翻譯（出自內典錄單本）。《能斷金剛般若波羅蜜多經論頌》一卷（無著菩薩造）。
大唐三藏義凈翻譯（新編入錄）。
以上三論共十卷，在同一帙中。《金剛般若波羅蜜經論》三卷（天親菩薩造）。
元魏天竺三藏菩提留支翻譯（第一譯）。《能斷金剛般若波羅蜜多經論釋》三卷（無著菩薩頌，世親菩薩釋）。
大唐三藏義凈翻譯（新編入第二譯）。
右邊這兩種論和頌是同一文字的不同譯本。《金剛般若波羅蜜經破取著不壞假名論》二卷（功德施菩薩造，也稱為功德施論）。
大唐中天竺三藏地婆訶羅翻譯的單本（出自《大周錄》，以上四論及頌）。
【English Translation】 English version On the right is an explanation of the old single-scroll Da Bao Ji Jing (大寶積經) [Mahāratnakūṭa Sūtra]. It is the content of the forty-third assembly of the Bao Ji Jing. There is also one scroll of Bao Ji Pu Sa Si Fa Jing Lun (寶髻菩薩四法經論) [Ratnaketu Bodhisattva's Four Dharmas Sutra Shastra], (composed by Vasubandhu Bodhisattva).
Translated by the Tripiṭaka master Vimokṣaprajñā and others from India during the Yuan Wei Dynasty (from the preface and notes of the single edition).
On the right is an explanation of the Bao Ji Pin (寶髻品) [Ratnaketu Chapter] in the Da Ji Jing (大集經) [Mahāsaṃnipāta Sūtra]. It is now included in the Bao Ji Jing, as the forty-seventh assembly (the preface and notes state that in the third year of Xinghe during the Wei Dynasty, the year being xinyou, on the gengzi day of the first day of the ninth month, the Tripiṭaka master Vimokṣaprajñā from the country of Wuchang, of the Kshatriya royal lineage, the Brahmin Gautama-ruchi from Central India, the Dharma-protecting great man, General of the Cavalry, Grand Master of the Palace, Vice President of the Three Departments, and Censor-in-chief Gao Zhongmi of Bohai, the Dharma-loving monk Tanlin, with the help of lay and monastic people, translated 4,997 characters at Jinhua Monastery in Ye City. All records say that it was translated by Bodhiruci, which is incorrect. Now it is corrected according to the preface and notes).
The above three treatises, totaling ten scrolls, are in the same case. Fo Di Jing Lun (佛地經論) [Buddhabhūmi Sūtra Shastra], seven scrolls (explained by Bodhisattvas such as Prāṃśuprabha on the Fo Di Jing [Buddhabhūmi Sūtra]).
Translated by the Tripiṭaka master Xuanzang of the Great Tang Dynasty (from the single edition of the Inner Canon Record). Jin Gang Ban Ruo Lun (金剛般若論) [Vajracchedikā Prajñāpāramitā Sūtra Shastra], two scrolls (composed by Asaṅga Bodhisattva).
Translated by the Tripiṭaka master Dharmagupta from India during the Sui Dynasty (from the single edition of the Inner Canon Record). Neng Duan Jin Gang Ban Ruo Bo Luo Mi Duo Jing Lun Song (能斷金剛般若波羅蜜多經論頌) [Commentary in Verse on the Vajracchedikā Prajñāpāramitā Sūtra Shastra], one scroll (composed by Asaṅga Bodhisattva).
Translated by the Tripiṭaka master Yijing of the Great Tang Dynasty (newly compiled into the record).
The above three treatises, totaling ten scrolls, are in the same case. Jin Gang Ban Ruo Bo Luo Mi Jing Lun (金剛般若波羅蜜經論) [Vajracchedikā Prajñāpāramitā Sūtra Shastra], three scrolls (composed by Vasubandhu Bodhisattva).
Translated by the Tripiṭaka master Bodhiruci from India during the Yuan Wei Dynasty (first translation). Neng Duan Jin Gang Ban Ruo Bo Luo Mi Duo Jing Lun Shi (能斷金剛般若波羅蜜多經論釋) [Explanation of the Vajracchedikā Prajñāpāramitā Sūtra Shastra], three scrolls (verses by Asaṅga Bodhisattva, explained by Vasubandhu Bodhisattva).
Translated by the Tripiṭaka master Yijing of the Great Tang Dynasty (newly compiled as the second translation).
The two treatises and verses on the right are different translations of the same text. Jin Gang Ban Ruo Bo Luo Mi Jing Po Qu Zhuo Bu Huai Jia Ming Lun (金剛般若波羅蜜經破取著不壞假名論) [Vajracchedikā Prajñāpāramitā Sūtra Treatise on Destroying Attachment to Notions of Reality], two scrolls (composed by Guṇaprabha Bodhisattva, also known as Guṇaprabha's Treatise).
Single edition translated by the Tripiṭaka master Divākara from Central India during the Great Tang Dynasty (from the Da Zhou Lu, the above four treatises and verses).
造者雖異並釋金剛般若經又有金剛仙論十卷尋閱文理乃是元魏三藏菩提留支所撰釋天親論既非梵本翻傳所以此中不載)文殊師利菩薩問菩提經論二卷(一名伽耶山頂經論婆藪槃豆菩薩造)
元魏天竺三藏菩提留支譯單本(第一譯)妙法蓮華經論一卷(婆藪槃豆菩薩造)
元魏中天竺三藏勒那摩提共僧朗等譯(第一譯)
上五論十一卷同帙。法華經論二卷(初有歸敬頌者或一卷)
元魏北天竺三藏菩提留支共曇林等譯(拾遺編入第二譯)
右二論同本異譯(其三藏義凈新譯法華論五卷尋本未獲)。勝思惟梵天所問經論四卷(釋勝思惟經或三卷)
元魏天竺三藏菩提留支譯單本涅槃論一卷(婆藪槃豆菩薩造略釋涅槃經)
沙門達磨菩提譯不知年代(內典錄中附元魏代第一譯后本闕)涅槃經本有今無偈論一卷(釋涅槃一頌)
梁天竺三藏真諦譯單本遺教經論一卷(釋遺教經)
陳天竺三藏真諦譯(拾遺編入單本)無量壽經論一卷(婆藪槃豆菩薩造)
元魏天竺三藏菩提留支譯(單本)三具足經論一卷(天親菩薩造有釋論無經本)
元魏天竺三藏毗目智仙等譯(出序記單本)
(右論初記云三藏法師毗目智仙婆羅門人瞿曇流支愛敬法人沙門曇林于
【現代漢語翻譯】 現代漢語譯本： 雖然譯者不同，但還有菩提留支翻譯的《金剛般若經》以及《金剛仙論》十卷。查閱其文理，乃是元魏三藏菩提留支所撰，解釋天親的論著。既然不是梵文字翻譯而來，所以這裡不記載。)《文殊師利菩薩問菩提經論》二卷（又名《伽耶山頂經論》，婆藪槃豆菩薩造）。
元魏天竺三藏菩提留支譯單本（第一譯）：《妙法蓮華經論》一卷（婆藪槃豆菩薩造）。
元魏中天竺三藏勒那摩提共僧朗等譯（第一譯）。
以上五論共十一卷同帙。《法華經論》二卷（初有歸敬頌者或一卷）。
元魏北天竺三藏菩提留支共曇林等譯（拾遺編入第二譯）。
右二論同本異譯（其三藏義凈新譯《法華論》五卷，尋本未獲）。《勝思惟梵天所問經論》四卷（釋《勝思惟經》或三卷）。
元魏天竺三藏菩提留支譯單本：《涅槃論》一卷（婆藪槃豆菩薩造，略釋《涅槃經》）。
沙門達磨菩提譯，不知年代（《內典錄》中附元魏代第一譯，后本闕）。《涅槃經本有今無偈論》一卷（釋《涅槃》一頌）。
梁天竺三藏真諦譯單本：《遺教經論》一卷（釋《遺教經》）。
陳天竺三藏真諦譯（拾遺編入單本）：《無量壽經論》一卷（婆藪槃豆菩薩造）。
元魏天竺三藏菩提留支譯（單本）：《三具足經論》一卷（天親菩薩造，有釋論無經本）。
元魏天竺三藏毗目智仙（Vimokṣasena）等譯（出序記單本）。
（右論初記云三藏法師毗目智仙（Vimokṣasena），婆羅門人瞿曇流支（Gautama Ruci），愛敬法人沙門曇林于
【English Translation】 English version: Although the translators are different, there is also the Vajra Prajñā Sūtra and the ten-fascicle Vajrasena Commentary translated by Bodhiruci. Examining its text and principles, it was written by the Tripiṭaka master Bodhiruci of the Northern Wei dynasty, explaining the treatises of Vasubandhu. Since it was not translated from a Sanskrit version, it is not recorded here.) Mañjuśrī Bodhisattva's Questions on Bodhi Sūtra Commentary, two fascicles (also known as Gayasirṣa Sūtra Commentary, composed by Vasubandhu Bodhisattva).
Translated by the Tripiṭaka master Bodhiruci of Tianzhu (India) during the Northern Wei dynasty, single edition (first translation): Saddharma-puṇḍarīka-śāstra (Commentary on the Lotus Sutra), one fascicle (composed by Vasubandhu Bodhisattva).
Translated by the Tripiṭaka master Ratnamati of Central Tianzhu (India) during the Northern Wei dynasty, together with Saṅghalava and others (first translation).
The above five treatises, eleven fascicles in total, are in the same case. Saddharma-puṇḍarīka-śāstra (Commentary on the Lotus Sutra), two fascicles (initially with a verse of homage, or one fascicle).
Translated by the Tripiṭaka master Bodhiruci of Northern Tianzhu (India) during the Northern Wei dynasty, together with Tanlin and others (supplemented and included as the second translation).
The above two treatises are different translations of the same text (the Tripiṭaka master Yijing's new translation of the Lotus Sutra Commentary in five fascicles; the original text has not been found). Vimalakīrti-nirdesa-sūtra-śāstra (Commentary on the Vimalakīrti-nirdesa-sūtra), four fascicles (explaining the Vimalakīrti-nirdesa-sūtra, or three fascicles).
Translated by the Tripiṭaka master Bodhiruci of Tianzhu (India) during the Northern Wei dynasty, single edition: Nirvāṇa-śāstra (Commentary on the Nirvāṇa Sutra), one fascicle (composed by Vasubandhu Bodhisattva, a brief explanation of the Nirvāṇa Sutra).
Translated by the śramaṇa Dharmabodhi, the era is unknown (included in the Catalogue of Inner Classics as the first translation during the Northern Wei dynasty; the later version is missing). Nirvāṇa Sutra Gāthā Commentary, one fascicle (explaining one verse of the Nirvāṇa Sutra).
Translated by the Tripiṭaka master Paramārtha of Tianzhu (India) during the Liang dynasty, single edition: Yūgyōgyō-gyō-ron (Commentary on the Sutra of the Bequeathed Teachings), one fascicle (explaining the Sutra of the Bequeathed Teachings).
Translated by the Tripiṭaka master Paramārtha of Tianzhu (India) during the Chen dynasty (supplemented and included as a single edition): Amitāyus Sūtra Commentary, one fascicle (composed by Vasubandhu Bodhisattva).
Translated by the Tripiṭaka master Bodhiruci of Tianzhu (India) during the Northern Wei dynasty (single edition): Trisaṃvara-nirdeśa-sūtra-śāstra (Commentary on the Three Vows Sutra), one fascicle (composed by Vasubandhu Bodhisattva, with commentary but no sutra text).
Translated by the Tripiṭaka master Vimokṣasena of Tianzhu (India) during the Northern Wei dynasty, and others (from the preface and record, single edition).
(The initial record of the above commentary states that the Tripiṭaka master Vimokṣasena, a Brahmin, Gautama Ruci, and the Dharma-respecting śramaṇa Tanlin, at
鄴城內在金華寺魏興和三年歲次辛酉月建在戌朔次庚午十三日譯千百十言驃騎大將軍開府儀同三司御史中尉渤海高仲密啟請供養守護流通諸錄皆云菩提留支譯者誤也今依序記為正)。轉法輪經論一卷(天親菩薩造有釋論無經本)
元魏天竺三藏毗目智仙等譯(出序記單本)
(右論初記云魏驃騎大將軍開府儀同三司御史中尉渤海高仲密善求義方選真簡偽故請法師毗目智仙並其弟子瞿曇流支于鄴城內在金華寺興和三年歲次大梁建酉之月朔次庚子十一日譯三千九百四十二言沙門曇林對譯錄記諸錄皆云菩提留支譯者誤也今依序記為正)。
上八論十二卷同帙。
大乘集義論
七十六部三百六十三卷三十五帙。瑜伽師地論一百卷(彌勒菩薩說十帙)
大唐三藏玄奘譯(出內典錄單重合譯)
(右此瑜伽論梁代三藏真諦譯者名十七地論只得五卷緣礙遂輟北涼三藏曇無讖譯地持論但成十卷乃是本地分中菩薩地此瑜伽論當第三譯前之二本部帙不終大唐譯者方具備矣)。顯揚聖教論二十卷(無著菩薩造二帙)
大唐三藏玄奘譯(出內典錄單本)瑜伽師地論釋一卷(最勝子等菩薩造)
大唐三藏玄奘譯(出翻經圖單本)顯揚聖教論頌一卷(無著菩薩造)
大唐三藏玄奘譯
【現代漢語翻譯】 現代漢語譯本 《轉法輪經論》一卷（天親菩薩造，有釋論但無經本）。
元魏天竺三藏毗目智仙等譯（出自序記單本）。
（右論初記記載：魏驃騎大將軍、開府儀同三司、御史中尉渤海高仲密，精通佛法，辨別真偽，因此請法師毗目智仙及其弟子瞿曇流支在鄴城金華寺，于興和三年，歲次大梁，酉月庚子十一日，翻譯了三千九百四十二字。沙門曇林對譯並記錄。各種記錄都說是菩提留支翻譯，這是錯誤的，現在依照序記更正。）
以上八論共十二卷，同在一個書帙。
《大乘集義論》
七十六部，共三百六十三卷，三十五帙。 《瑜伽師地論》一百卷（彌勒菩薩說，共十帙）。
大唐三藏玄奘譯（出自內典錄，單本，重譯）。
（右《瑜伽論》，梁代三藏真諦譯本名為《十七地論》，只譯出五卷就中斷了。北涼三藏曇無讖譯《地持論》，只譯成十卷，是本地分中的菩薩地。這部《瑜伽論》是第三次翻譯，之前的兩個譯本都沒有完成，大唐的譯本才完整具備。） 《顯揚聖教論》二十卷（無著菩薩造，共二帙）。
大唐三藏玄奘譯（出自內典錄，單本）。 《瑜伽師地論釋》一卷（最勝子等菩薩造）。
大唐三藏玄奘譯（出自翻經圖，單本）。 《顯揚聖教論頌》一卷（無著菩薩造）。
大唐三藏玄奘譯 鄴城內，在金華寺，魏興和三年，歲次辛酉，月建在戌，朔次庚午十三日，驃騎大將軍、開府儀同三司、御史中尉渤海高仲密啟請供養，守護流通。各種記錄都說是菩提留支翻譯，這是錯誤的，現在依照序記更正。
【English Translation】 English version 'Turning the Dharma Wheel Sutra Treatise', one fascicle (composed by Bodhisattva Vasubandhu (Tianqin Pusa), with commentary but no sutra text).
Translated by the Tripiṭaka master Vimokṣaprajñā (Pimu Zhixian) and others from India during the Northern Wei Dynasty (from the preface and record single copy).
(The initial record of this treatise states: Gao Zhongmi (高仲密), the General of the Swift Cavalry, Official of the Three Excellencies, and Censor-in-chief of Bohai during the Wei Dynasty, was skilled in seeking the meaning of the Dharma and discerning truth from falsehood. Therefore, he invited the Dharma master Vimokṣaprajñā and his disciple Gautama Ruci (Qutan Liuzhi) to the Jinhua Monastery in Yecheng. In the third year of the Xinghe era, in the year of Dàliáng, on the eleventh day of the lunar month of You (酉), corresponding to Gengzi (庚子), they translated 3,942 words. The śrāmaṇa Tanlin (曇林) collated and recorded the translation. All records mistakenly attribute the translation to Bodhiruci (Puti Liuzhi). Now, we correct it according to the preface and record.)
The above eight treatises, totaling twelve fascicles, are in the same case.
'Compendium of Meanings of the Great Vehicle'
Seventy-six sections, totaling three hundred and sixty-three fascicles, in thirty-five cases. 'Yogācārabhūmi-śāstra' one hundred fascicles (spoken by Bodhisattva Maitreya (Mile Pusa), in ten cases).
Translated by the Tripiṭaka master Xuanzang (Xuanzang) of the Great Tang Dynasty (from the Inner Canon Record, single copy, retranslation).
(Regarding this 'Yogācārabhūmi-śāstra', the Liang Dynasty Tripiṭaka master Paramārtha (Zhendi) translated it as 'Seventeen Grounds Treatise', but only five fascicles were translated before it was interrupted. The Northern Liang Tripiṭaka master Dharmakṣema (Tanwuchen) translated the 'Bodhisattvabhūmi', but only ten fascicles were completed, which is the Bodhisattva Ground within the Local Division. This 'Yogācārabhūmi-śāstra' is the third translation; the previous two translations were not completed. Only the translation by the Great Tang Dynasty is complete.) 'Explanation of the Holy Teaching Treatise' twenty fascicles (composed by Bodhisattva Asaṅga (Wuzhu Pusa), in two cases).
Translated by the Tripiṭaka master Xuanzang of the Great Tang Dynasty (from the Inner Canon Record, single copy). 'Commentary on the Yogācārabhūmi-śāstra' one fascicle (composed by Bodhisattvas Jitasena (Zuishengzi) and others).
Translated by the Tripiṭaka master Xuanzang of the Great Tang Dynasty (from the Translation Sutra Illustration, single copy). 'Verses on the Explanation of the Holy Teaching Treatise' one fascicle (composed by Bodhisattva Asaṅga).
Translated by the Tripiṭaka master Xuanzang of the Great Tang Dynasty. Within Yecheng, at Jinhua Monastery, in the third year of the Xinghe era of the Wei Dynasty, in the year Xin You (辛酉), the lunar month was established in Xu (戌), on the thirteenth day following the new moon, Geng Wu (庚午), the General of the Swift Cavalry, Official of the Three Excellencies, and Censor-in-chief of Bohai, Gao Zhongmi, initiated the offering, protection, and circulation. All records mistakenly attribute the translation to Bodhiruci. Now, we correct it according to the preface and record.
(出內典錄單本)王法正理論一卷(彌勒菩薩造)
大唐三藏玄奘譯(出內典錄單本)大乘阿毗達磨集論七卷(無著菩薩造)
大唐三藏玄奘譯(出內典錄單本)
上四論十卷同帙。大乘阿毗達磨雜集論十六卷(安慧菩薩糅釋上集論)
大唐三藏玄奘譯(出內典錄單本)中論四卷(龍樹菩薩本梵志青目釋)
姚秦三藏鳩摩羅什譯(單本或八卷)
上二論二十卷二帙。般若燈論釋十五卷(龍樹菩薩本分別明菩薩釋)
大唐天竺三藏波羅頗蜜多羅譯(出內典錄單本)
右與中論本同釋異。十二門論一卷(龍樹菩薩造)
姚秦三藏鳩摩羅什譯單本十八空論一卷
陳天竺三藏真諦譯(出翻經圖)百論二卷(提婆菩薩造婆藪開士釋)
姚秦三藏鳩摩羅什譯(單本)廣百論本一卷(聖天菩薩造)
大唐三藏玄奘譯(出內典錄單本)
上五論二十卷二帙。大乘廣百論釋論十卷(聖天本護法釋一帙)
大唐三藏玄奘譯(出內典錄單本)十住毗婆沙論十四卷(龍樹菩薩造或十二或十五)
姚秦三藏鳩摩羅什譯單本菩提資糧論六卷(聖者龍樹本比丘自在釋)
隋天竺三藏達摩笈多譯(出內典錄單本)
上二論二十卷二帙。大乘
【現代漢語翻譯】 現代漢語譯本 《王法正理論》一卷（彌勒菩薩造） 大唐三藏玄奘譯 《大乘阿毗達磨集論》七卷（無著菩薩造） 大唐三藏玄奘譯 以上四論共十卷，同一帙。 《大乘阿毗達磨雜集論》十六卷（安慧菩薩糅釋上集論） 大唐三藏玄奘譯 《中論》四卷（龍樹菩薩本，梵志青目釋） 姚秦三藏鳩摩羅什譯 以上二論共二十卷，分兩帙。 《般若燈論釋》十五卷（龍樹菩薩本，分別明菩薩釋） 大唐天竺三藏波羅頗蜜多羅譯 右論與《中論》本同釋異。 《十二門論》一卷（龍樹菩薩造） 姚秦三藏鳩摩羅什譯 《十八空論》一卷 陳天竺三藏真諦譯 《百論》二卷（提婆菩薩造，婆藪開士釋） 姚秦三藏鳩摩羅什譯 《廣百論本》一卷（聖天菩薩造） 大唐三藏玄奘譯 以上五論共二十卷，分兩帙。 《大乘廣百論釋論》十卷（聖天本，護法釋） 大唐三藏玄奘譯 《十住毗婆沙論》十四卷（龍樹菩薩造） 姚秦三藏鳩摩羅什譯 《菩提資糧論》六卷（聖者龍樹本，比丘自在釋） 隋天竺三藏達摩笈多譯 以上二論共二十卷，分兩帙。 大乘
【English Translation】 English version 'Wang Fa Zheng Li Lun' (Treatise on the Correct Principles of Royal Law) one fascicle (Composed by Bodhisattva Maitreya (Mílè Púsà)) Translated by Tang Dynasty Tripiṭaka Master Xuanzang (Xuánzàng) 'Mahayana Abhidharma Samuccaya' (Compendium of Mahayana Abhidharma) seven fascicles (Composed by Bodhisattva Asanga (Wúzhuó Púsà)) Translated by Tang Dynasty Tripiṭaka Master Xuanzang (Xuánzàng) The above four treatises, totaling ten fascicles, are in the same case. 'Mahayana Abhidharma Samuccaya-vyakhya' (Commentary on the Compendium of Mahayana Abhidharma) sixteen fascicles (Commentary and explanation of the above Samuccaya by Bodhisattva Sthiramati (Ānhuì Púsà)) Translated by Tang Dynasty Tripiṭaka Master Xuanzang (Xuánzàng) 'Madhyamaka-karika' (Fundamental Verses on the Middle Way) four fascicles (Composed by Bodhisattva Nagarjuna (Lóngshù Púsà), explained by Brahmana Qingmu) Translated by Yaoqin Dynasty Tripiṭaka Master Kumarajiva (Jiūmóluóshí) The above two treatises, totaling twenty fascicles, are in two cases. 'Prajna-pradipa-mulatika' (Commentary on the Lamp of Wisdom) fifteen fascicles (Composed by Bodhisattva Nagarjuna (Lóngshù Púsà), explained by Bodhisattva Vimalakirti (Fēnbié Míng Púsà)) Translated by Tang Dynasty Indian Tripiṭaka Master Prabhamitra (Bōluó Pō Mìduōluó) This commentary differs in explanation from the original Madhyamaka-karika. 'Dvadasanikaya-sastra' (Twelve Gate Treatise) one fascicle (Composed by Bodhisattva Nagarjuna (Lóngshù Púsà)) Translated by Yaoqin Dynasty Tripiṭaka Master Kumarajiva (Jiūmóluóshí) 'Astadasa-sunyata-sastra' (Treatise on the Eighteen Aspects of Emptiness) one fascicle Translated by Chen Dynasty Indian Tripiṭaka Master Paramartha (Zhēndì) 'Sata-sastra' (One Hundred Verses Treatise) two fascicles (Composed by Bodhisattva Aryadeva (Típó Púsà), explained by Vasu) Translated by Yaoqin Dynasty Tripiṭaka Master Kumarajiva (Jiūmóluóshí) 'Aryadeva's Hundred Verses Treatise' one fascicle (Composed by Bodhisattva Aryadeva (Shèngtiān Púsà)) Translated by Tang Dynasty Tripiṭaka Master Xuanzang (Xuánzàng) The above five treatises, totaling twenty fascicles, are in two cases. 'Mahayana Sata-sastra-vyakhya' (Commentary on Aryadeva's Hundred Verses Treatise) ten fascicles (Original by Aryadeva (Shèngtiān), commentary by Dharmapala (Hùfǎ)) Translated by Tang Dynasty Tripiṭaka Master Xuanzang (Xuánzàng) 'Dasabhumika-vibhasa-sastra' (Commentary on the Ten Stages Sutra) fourteen fascicles (Composed by Bodhisattva Nagarjuna (Lóngshù Púsà)) Translated by Yaoqin Dynasty Tripiṭaka Master Kumarajiva (Jiūmóluóshí) 'Bodhisattva-sambhara-sastra' (Treatise on the Provisions for Enlightenment) six fascicles (Original by the Holy Nagarjuna (Lóngshù), explained by Bhiksu Zizai) Translated by Sui Dynasty Indian Tripiṭaka Master Dharmagupta (Dámó Jíduō) The above two treatises, totaling twenty fascicles, are in two cases. Mahayana
莊嚴經論十三卷(無著菩薩造或十五卷一帙)
大唐天竺三藏波羅頗蜜多羅譯(出內典錄單本)大莊嚴論經十五卷(馬鳴菩薩造或十卷)
姚秦三藏鳩摩羅什譯(單本)順中論二卷(無著菩薩造)
元魏婆羅門瞿曇般若流支譯(出序記單本)
(右順中論序記云魏尚書令儀同高公延國上賓瞿曇流支在第供養正通佛法對釋曇林出斯義論武定元年歲次癸亥八月十日揮辭丙寅凡有一萬三千七百二十七字諸錄皆云菩提留支譯者誤也今依序記為正)。攝大乘論三卷(無著菩薩造)
陳天竺三藏真諦譯(第二譯)
上三論二十卷二帙。攝大乘論二卷(無著菩薩造)
元魏天竺三藏佛陀扇多譯(第一譯)攝大乘本論三卷(無著菩薩造)
大唐三藏玄奘譯(出內典錄第三譯)
右三本論同本異譯。攝大乘釋論十五卷(世親菩薩釋或十二卷)
陳天竺三藏真諦譯(第一譯)
上三論二十卷二帙(又按仁壽大周等錄復有攝論一本十二捲成部亦云真諦所譯勘與此同今者但存一本)。攝大乘論釋論十卷(世親菩薩釋一帙)
隋天竺三藏達摩笈多譯(出內典錄第二譯)攝大乘論釋十卷(世親菩薩釋一帙)
大唐三藏玄奘譯(出內典錄第三譯)
右三釋論
【現代漢語翻譯】 現代漢語譯本 《莊嚴經論》十三卷（無著菩薩造，或十五卷一帙） 大唐天竺三藏波羅頗蜜多羅譯（出自內典錄單本）《大莊嚴論經》十五卷（馬鳴菩薩造，或十卷） 姚秦三藏鳩摩羅什譯（單本）《順中論》二卷（無著菩薩造） 元魏婆羅門瞿曇般若流支譯（出自序記單本） （右《順中論》序記云：魏尚書令儀同高公延國上賓瞿曇流支在第供養正通佛法，對釋曇林出斯義論。武定元年歲次癸亥八月十日揮辭丙寅，凡有一萬三千七百二十七字。諸錄皆云菩提留支譯者誤也，今依序記為正。）《攝大乘論》三卷（無著菩薩造） 陳天竺三藏真諦譯（第二譯） 上三論共二十卷，兩帙。《攝大乘論》二卷（無著菩薩造） 元魏天竺三藏佛陀扇多譯（第一譯）《攝大乘本論》三卷（無著菩薩造） 大唐三藏玄奘譯（出自內典錄第三譯） 右三本論，同本異譯。《攝大乘釋論》十五卷（世親菩薩釋，或十二卷） 陳天竺三藏真諦譯（第一譯） 上三論共二十卷，兩帙。（又按仁壽、大周等錄復有《攝論》一本十二捲成部，亦云真諦所譯，勘與此同，今者但存一本。）《攝大乘論釋論》十卷（世親菩薩釋，一帙） 隋天竺三藏達摩笈多譯（出自內典錄第二譯）《攝大乘論釋》十卷（世親菩薩釋，一帙） 大唐三藏玄奘譯（出自內典錄第三譯） 右三釋論
【English Translation】 English version 'Śūraṅgama Sūtra Treatise' thirteen fascicles (composed by Asaṅga Bodhisattva, or fifteen fascicles in one set) Translated by Paramārtha, a Tripiṭaka master from India of the Great Tang Dynasty (from the single copy in the Catalogue of Inner Canons). 'Great Śūraṅgama Sūtra' fifteen fascicles (composed by Aśvaghoṣa Bodhisattva, or ten fascicles) Translated by Kumārajīva, a Tripiṭaka master from the Yao Qin Dynasty (single copy). 'Treatise on Following the Middle' two fascicles (composed by Asaṅga Bodhisattva) Translated by Gautama Prajñāruci, a Brahmin from the Northern Wei Dynasty (from the preface and notes, single copy) (The preface and notes of the 'Treatise on Following the Middle' state: 'Gautama Prajñāruci, an honored guest from a foreign country, was invited by Gao Gong, the Minister of the Wei Dynasty, to reside in his residence and provide offerings. He was well-versed in the correct understanding of the Buddha's teachings. Together with the interpretation of Shi Tanlin, this treatise was produced. On the tenth day of the eighth month of the year Guihai in the Wuding era, corresponding to Bingyin, it contains a total of 13,727 characters. All records mistakenly attribute the translation to Bodhiruci. Now, we correct it based on the preface and notes.') 'Compendium on the Great Vehicle' three fascicles (composed by Asaṅga Bodhisattva) Translated by Paramārtha, a Tripiṭaka master from India of the Chen Dynasty (second translation) The above three treatises comprise twenty fascicles in two sets. 'Compendium on the Great Vehicle' two fascicles (composed by Asaṅga Bodhisattva) Translated by Buddhasānta, a Tripiṭaka master from India of the Northern Wei Dynasty (first translation). 'Original Treatise on the Compendium of the Great Vehicle' three fascicles (composed by Asaṅga Bodhisattva) Translated by Xuanzang, a Tripiṭaka master of the Great Tang Dynasty (from the third translation in the Catalogue of Inner Canons) The above three treatises are different translations of the same text. 'Commentary on the Compendium of the Great Vehicle' fifteen fascicles (commented on by Vasubandhu Bodhisattva, or twelve fascicles) Translated by Paramārtha, a Tripiṭaka master from India of the Chen Dynasty (first translation) The above three treatises comprise twenty fascicles in two sets. (Furthermore, according to the records of Renshou and Great Zhou, there is also a 'Compendium Treatise' in twelve fascicles, also said to be translated by Paramārtha. After examination, it is found to be the same as this one. Currently, only one copy remains.) 'Commentary on the Compendium of the Great Vehicle' ten fascicles (commented on by Vasubandhu Bodhisattva, one set) Translated by Dharmagupta, a Tripiṭaka master from India of the Sui Dynasty (from the second translation in the Catalogue of Inner Canons). 'Commentary on the Compendium of the Great Vehicle' ten fascicles (commented on by Vasubandhu Bodhisattva, one set) Translated by Xuanzang, a Tripiṭaka master of the Great Tang Dynasty (from the third translation in the Catalogue of Inner Canons) The above three commentaries
同本異譯。攝大乘論釋十卷(無性菩薩釋一帙)
大唐三藏玄奘譯(出內典錄單本)
右與前三論本同釋異。佛性論四卷(天親菩薩造)
陳天竺三藏真諦譯單本決定藏論三卷
梁天竺三藏真諦譯單本
(右此決定藏論大周錄中乃云失譯而不指言何代翻出今詳此論文勢乃是真諦所翻論中子注乃曰梁言前代錄家遺之不上今為真諦所譯編于梁代錄中)。辯中邊論頌一卷(彌勒菩薩造)
大唐三藏玄奘譯(出內典錄單本)中邊分別論二卷(婆藪槃豆造或三卷)
陳天竺三藏真諦譯(第一譯)
上四論十卷同帙。辯中邊論三卷(世親菩薩造)
大唐三藏玄奘譯(出內典錄第三譯)
右二釋論同本異譯。究竟一乘寶性論四卷(或三卷或五卷)
元魏天竺三藏勒那摩提譯(第二譯兩譯一闕)業成就論一卷(天親菩薩造)
元魏天竺三藏毗目智仙等譯(出序記第一譯)
(右論序記云魏興和三年歲次大梁七月辛未朔二十五日驃騎大將軍開府儀同三司御史中尉渤海高仲密敬請三藏法師烏萇國人中天竺國婆羅門人瞿曇流支釋曇林等在鄴城內金華寺譯四千八百七十二字序中三藏雖不列名準制即是毗目智仙群錄直云瞿曇流支譯者誤也今依序記為正)。大乘
【現代漢語翻譯】 現代漢語譯本 《攝大乘論釋》十卷（無性菩薩釋，一帙） 大唐三藏玄奘譯（出自內典錄單本） 右邊這部論與前三論是同本不同釋。《佛性論》四卷（天親菩薩造） 陳天竺三藏真諦譯，單本。《決定藏論》三卷 梁天竺三藏真諦譯，單本 （右邊這部《決定藏論》在大周錄中說是失譯，沒有指明是哪個朝代翻譯的。現在詳細考察這部論的文勢，應該是真諦所翻譯的。論中的子注說這是梁朝的語言，前代的目錄學家遺漏了，沒有收錄。現在認為是真諦所譯，編入梁代的目錄中）。《辯中邊論頌》一卷（彌勒菩薩造） 大唐三藏玄奘譯（出自內典錄單本）。《中邊分別論》二卷（婆藪槃豆（Vasubandhu）造，或三卷） 陳天竺三藏真諦譯（第一譯） 以上四論共十卷，同在一個書帙。《辯中邊論》三卷（世親菩薩造） 大唐三藏玄奘譯（出自內典錄第三譯） 右邊這兩部釋論是同本不同譯。《究竟一乘寶性論》四卷（或三卷或五卷） 元魏天竺三藏勒那摩提（Ratnamati）譯（第二譯，兩譯缺一）。《業成就論》一卷（天親菩薩造） 元魏天竺三藏毗目智仙（Vimokshasena）等譯（出自序記，第一譯） （右邊這部論的序記說，魏興和三年，歲次大梁七月辛未朔二十五日，驃騎大將軍、開府儀同三司、御史中尉渤海高仲密恭敬地請三藏法師，烏萇國人，中天竺國婆羅門人瞿曇流支（Gotamaruci），釋曇林等在鄴城內金華寺翻譯，共四千八百七十二字。序中三藏雖然沒有列名，但按照制度，就是毗目智仙。群錄直接說是瞿曇流支翻譯的，是錯誤的。現在按照序記進行更正）。大乘
【English Translation】 English version Shastra on the Summary of the Great Vehicle (Mahayanasamgrahabhasya) in Ten Fascicles (Commentary by Asanga, one case) Translated by the Tang Dynasty Tripiṭaka Master Xuanzang (From the single copy in the Inner Canon Records) This treatise on the right is the same in root text but different in commentary from the previous three treatises. Treatise on Buddha-nature (Buddha-dhatu-sastra) in Four Fascicles (Composed by Vasubandhu) Translated by the Chen Dynasty Tripiṭaka Master Paramārtha, single copy. Treatise on the Determination of the Treasury (Viniscayasamgrahanī) in Three Fascicles Translated by the Liang Dynasty Tripiṭaka Master Paramārtha, single copy. (This Treatise on the Determination of the Treasury is said to be a lost translation in the Great Zhou Records, without specifying which dynasty it was translated in. Now, upon detailed examination of the style of this treatise, it appears to have been translated by Paramārtha. The sub-commentary in the treatise says that it is in the language of the Liang Dynasty, and that previous catalogers had missed it and not included it. Now it is considered to be translated by Paramārtha and included in the Liang Dynasty records.) Verses on Discrimination of the Middle and the Extremes (Madhyantavibhaga-karika) in One Fascicle (Composed by Maitreya) Translated by the Tang Dynasty Tripiṭaka Master Xuanzang (From the single copy in the Inner Canon Records). Treatise on Distinguishing the Middle and the Extremes (Madhyantavibhaga-bhasya) in Two Fascicles (Composed by Vasubandhu, or in Three Fascicles) Translated by the Chen Dynasty Tripiṭaka Master Paramārtha (First Translation) The above four treatises, totaling ten fascicles, are in the same case. Treatise on Discrimination of the Middle and the Extremes (Madhyantavibhaga-tika) in Three Fascicles (Composed by Vasubandhu) Translated by the Tang Dynasty Tripiṭaka Master Xuanzang (From the third translation in the Inner Canon Records) These two commentaries on the right are the same in root text but different in translation. Treatise on the Ratnagotravibhaga (Uttaratantra-shastra) on the Ultimately One Vehicle in Four Fascicles (or Three Fascicles or Five Fascicles) Translated by the Northern Wei Dynasty Tripiṭaka Master Ratnamati (Second Translation, one of the two translations is missing). Treatise on the Accomplishment of Karma (Karma-siddhi-prakarana) in One Fascicle (Composed by Vasubandhu) Translated by the Northern Wei Dynasty Tripiṭaka Master Vimokshasena and others (From the preface and record, First Translation) (The preface and record of this treatise on the right say that in the third year of the Xinghe era of the Wei Dynasty, on the 25th day of the seventh month of the year corresponding to the Great Liang, the General of the Flying Cavalry, the Grand Commandant, the Supervisor of the Three Departments, and the Censor-in-chief of Bohai, Gao Zhongmi, respectfully requested the Tripiṭaka Master, a person from Udyana, a Brahmin from Central India, Gotamaruci, Shi Tanlin, and others to translate at Jinhua Temple in Yecheng, totaling 4,872 words. Although the Tripiṭaka Master is not named in the preface, according to the system, it is Vimokshasena. The group records directly say that it was translated by Gotamaruci, which is incorrect. Now it is corrected according to the preface and record.) Mahayana
成業論一卷(世親菩薩造)
大唐三藏玄奘譯(出內典錄第二譯)
右二論同本異譯。因明正理門論本一卷(大域龍菩薩造)
大唐三藏玄奘譯(出內典錄第一譯)
上五論十卷同帙。因明正理門論一卷(大域龍菩薩造)
大唐三藏義凈譯(新編入錄第二譯)
右二論同本異譯(舊理門論周錄為單本新勘為重譯)。因明入正理論一卷(商羯羅主菩薩造)
大唐三藏玄奘譯(出內典錄單本)顯識論一卷(內題云顯識品從無相論出)
天竺三藏真諦譯(出論題單本附陳代錄)轉識論一卷(即出前顯識論)
天竺三藏真諦譯(出論題單本附陳代錄)唯識論一卷(一名破色心初云唯識無境界)
元魏婆羅門瞿曇般若流支譯(第一譯)唯識論一卷(初云修道不共他上二論並天親造)
陳天竺三藏真諦譯(第二譯)唯識二十論一卷(世親菩薩造)
大唐三藏玄奘譯(出翻經圖第三譯)
右三論同本異譯(周錄不言同本新勘為重譯)。成唯識寶生論五卷(一名二十唯識順釋論護法菩薩造)
大唐三藏義凈譯(新編入錄單本)唯識三十論一卷(世親菩薩造)
大唐三藏玄奘譯(出內典錄單本拾遺編入)
上九論十三卷同帙。成唯
【現代漢語翻譯】 現代漢語譯本 《成業論》一卷 (Vasubandhu, 世親菩薩造) 大唐三藏玄奘譯 (出自《內典錄》第二譯) 右二論同本異譯。 《因明正理門論本》一卷 (Dignāga, 大域龍菩薩造) 大唐三藏玄奘譯 (出自《內典錄》第一譯) 上五論十卷同帙。 《因明正理門論》一卷 (Dignāga, 大域龍菩薩造) 大唐三藏義凈譯 (新編入錄第二譯) 右二論同本異譯 (舊《理門論》周錄為單本，新勘為重譯)。 《因明入正理論》一卷 (Śaṅkarasvāmin, 商羯羅主菩薩造) 大唐三藏玄奘譯 (出自《內典錄》單本) 《顯識論》一卷 (內題云《顯識品》，從《無相論》出) 天竺三藏真諦譯 (出自論題單本，附陳代錄) 《轉識論》一卷 (即出前《顯識論》) 天竺三藏真諦譯 (出自論題單本，附陳代錄) 《唯識論》一卷 (一名《破色心》，初云『唯識無境界』) 元魏婆羅門瞿曇般若流支譯 (第一譯) 《唯識論》一卷 (初云『修道不共他』，上二論並Vasubandhu, 天親造) 陳天竺三藏真諦譯 (第二譯) 《唯識二十論》一卷 (Vasubandhu, 世親菩薩造) 大唐三藏玄奘譯 (出自《翻經圖》第三譯) 右三論同本異譯 (周錄不言同本，新勘為重譯)。 《成唯識寶生論》五卷 (一名《二十唯識順釋論》，Dharmapāla, 護法菩薩造) 大唐三藏義凈譯 (新編入錄單本) 《唯識三十論》一卷 (Vasubandhu, 世親菩薩造) 大唐三藏玄奘譯 (出自《內典錄》單本，拾遺編入) 上九論十三卷同帙。 成唯
【English Translation】 English version 《Cheng Ye Lun》One Volume (Composed by Vasubandhu, 世親菩薩) Translated by Xuanzang of the Great Tang Dynasty (From the Second Translation in the 《Nei Dian Lu》) The above two treatises are different translations of the same text. 《Yin Ming Zheng Li Men Lun Ben》One Volume (Composed by Dignāga, 大域龍菩薩) Translated by Xuanzang of the Great Tang Dynasty (From the First Translation in the 《Nei Dian Lu》) The above five treatises, ten volumes in total, are in the same case. 《Yin Ming Zheng Li Men Lun》One Volume (Composed by Dignāga, 大域龍菩薩) Translated by Yijing of the Great Tang Dynasty (Newly Compiled and Included in the Second Translation) The above two treatises are different translations of the same text (The old 《Li Men Lun》 was recorded as a single text in the Zhou Dynasty, but newly examined as a retranslation). 《Yin Ming Ru Zheng Li Lun》One Volume (Composed by Śaṅkarasvāmin, 商羯羅主菩薩) Translated by Xuanzang of the Great Tang Dynasty (From the Single Text in the 《Nei Dian Lu》) 《Xian Shi Lun》One Volume (The inner title says 《Xian Shi Pin》, derived from 《Wu Xiang Lun》) Translated by the Tripiṭaka Master Zhen諦 from India (From the Single Text with the Treatise Title, Attached to the Chen Dynasty Record) 《Zhuan Shi Lun》One Volume (Derived from the previous 《Xian Shi Lun》) Translated by the Tripiṭaka Master Zhen諦 from India (From the Single Text with the Treatise Title, Attached to the Chen Dynasty Record) 《Wei Shi Lun》One Volume (Also named 《Po Se Xin》, initially stating 'Only Consciousness without Realm') Translated by the Brahmin Gautama Prajñāruci of the Northern Wei Dynasty (First Translation) 《Wei Shi Lun》One Volume (Initially stating 'Cultivation is not shared with others', the above two treatises were both composed by Vasubandhu, 天親) Translated by the Tripiṭaka Master Zhen諦 from India of the Chen Dynasty (Second Translation) 《Wei Shi Er Shi Lun》One Volume (Composed by Vasubandhu, 世親菩薩) Translated by Xuanzang of the Great Tang Dynasty (From the Third Translation in the 《Fan Jing Tu》) The above three treatises are different translations of the same text (The Zhou Dynasty record does not mention the same text, but newly examined as a retranslation). 《Cheng Wei Shi Bao Sheng Lun》Five Volumes (Also named 《Er Shi Wei Shi Shun Shi Lun》, composed by Dharmapāla, 護法菩薩) Translated by Yijing of the Great Tang Dynasty (Newly Compiled and Included as a Single Text) 《Wei Shi San Shi Lun》One Volume (Composed by Vasubandhu, 世親菩薩) Translated by Xuanzang of the Great Tang Dynasty (From the Single Text in the 《Nei Dian Lu》, Included in the Supplement) The above nine treatises, thirteen volumes in total, are in the same case. Cheng Wei
識論十卷(護法等菩薩造釋上三十論一帙)
大唐三藏玄奘譯(出內典錄單本)大丈夫論二卷(提婆羅菩薩造)
北涼沙門釋道泰譯(出翻經圖單本)入大乘論二卷(堅意菩薩造)
北涼沙門釋道泰譯(出內典錄單本)大乘掌珍論二卷(清辯菩薩造)
大唐三藏玄奘譯(出內典錄單本)大乘五蘊論一卷(世親菩薩造)
大唐三藏玄奘譯(出內典錄第二譯初譯本闕)大乘廣五蘊論一卷(安慧菩薩造與前論異本)
大唐中天竺三藏地婆訶羅譯(出大周錄單本)寶行王正論一卷
陳天竺三藏真諦譯(單本)大乘起信論一卷(馬鳴菩薩造)
梁天竺三藏真諦譯(第一譯)
上七論十卷同帙。大乘起信論二卷(馬鳴菩薩造)
大唐天后代于闐三藏實叉難陀譯(新編入錄)
右二論同本異譯(舊起信論周錄為單本新勘為重譯)。發菩提心論二卷(或云發菩提心經)
姚秦三藏鳩摩羅什譯(單本)
(右此發菩提心論大周錄中經論二錄俱有其名今以菩薩所造編于論錄但存一本或雲天親菩薩所造亦云彌勒菩薩所說未詳孰是)。三無性論二卷(出無相論或一卷)
陳天竺三藏真諦譯(單本)方便心論一卷(凡四品或二卷)
元魏西域沙門
【現代漢語翻譯】 現代漢語譯本 《識論》十卷 (護法等菩薩造釋上三十論一帙) 大唐三藏玄奘譯 (出內典錄單本) 《大丈夫論》二卷 (提婆羅菩薩造) 北涼沙門釋道泰譯 (出翻經圖單本) 《入大乘論》二卷 (堅意菩薩造) 北涼沙門釋道泰譯 (出內典錄單本) 《大乘掌珍論》二卷 (清辯菩薩造) 大唐三藏玄奘譯 (出內典錄單本) 《大乘五蘊論》一卷 (世親菩薩造) 大唐三藏玄奘譯 (出內典錄第二譯初譯本闕) 《大乘廣五蘊論》一卷 (安慧菩薩造與前論異本) 大唐中天竺三藏地婆訶羅譯 (出大周錄單本) 《寶行王正論》一卷 陳天竺三藏真諦譯 (單本) 《大乘起信論》一卷 (馬鳴菩薩造) 梁天竺三藏真諦譯 (第一譯) 上七論十卷同帙。《大乘起信論》二卷 (馬鳴菩薩造) 大唐天后代于闐三藏實叉難陀譯 (新編入錄) 右二論同本異譯 (舊起信論周錄為單本新勘為重譯)。《發菩提心論》二卷 (或云發菩提心經) 姚秦三藏鳩摩羅什譯 (單本) (右此發菩提心論大周錄中經論二錄俱有其名今以菩薩所造編于論錄但存一本或雲天親菩薩所造亦云彌勒菩薩所說未詳孰是)。《三無性論》二卷 (出無相論或一卷) 陳天竺三藏真諦譯 (單本) 《方便心論》一卷 (凡四品或二卷) 元魏西域沙門
【English Translation】 English version 'Shilun' (Treatise on Consciousness) in ten volumes (composed by Bodhisattvas such as Dharmapala, explaining thirty treatises in one set) Translated by Xuanzang (三藏玄奘, a famous Chinese Buddhist monk and translator) of the Great Tang Dynasty (大唐) (from a single volume in the Neidianlu (內典錄, a catalogue of Buddhist scriptures)) 'Dazhangfulun' (Treatise on the Great Man) in two volumes (composed by Deva Bodhisattva (提婆羅菩薩)) Translated by Shramana (沙門, Buddhist monk) Shi Daotai (釋道泰) of the Northern Liang (北涼) (from a single volume in the Fanjingtu (翻經圖, illustrations of sutra translation)) 'Rudaichenglun' (Treatise on Entering the Mahayana) in two volumes (composed by Jianyi Bodhisattva (堅意菩薩)) Translated by Shramana Shi Daotai of the Northern Liang (from a single volume in the Neidianlu) 'Dachengzhangzhenlun' (Treatise on the Palm of Mahayana) in two volumes (composed by Qingbian Bodhisattva (清辯菩薩)) Translated by Xuanzang of the Great Tang Dynasty (from a single volume in the Neidianlu) 'Dachengwuyunlun' (Treatise on the Five Aggregates of Mahayana) in one volume (composed by Vasubandhu Bodhisattva (世親菩薩)) Translated by Xuanzang of the Great Tang Dynasty (second translation from the Neidianlu, the first translation is missing) 'Dacheng Guangwuyunlun' (Extensive Treatise on the Five Aggregates of Mahayana) in one volume (composed by Anhui Bodhisattva (安慧菩薩), a different version from the previous treatise) Translated by Divakara (地婆訶羅), a Tripitaka master (三藏) from Central India (中天竺) during the Great Tang Dynasty (from a single volume in the Da Zhou Lu (大周錄, a record of the Great Zhou Dynasty)) 'Baoxing Wang Zheng Lun' (Treatise on the Correct Conduct of the Treasure-Conducting King) in one volume Translated by Paramartha (真諦), a Tripitaka master from India (天竺) during the Chen Dynasty (陳) (single volume) 'Dasheng Qixin Lun' (Awakening of Faith in the Mahayana) in one volume (composed by Asvaghosa Bodhisattva (馬鳴菩薩)) Translated by Paramartha, a Tripitaka master from India during the Liang Dynasty (梁) (first translation) The above seven treatises, ten volumes in total, are in the same set. 'Dasheng Qixin Lun' in two volumes (composed by Asvaghosa Bodhisattva) Translated by Siksananda (實叉難陀), a Tripitaka master from Khotan (于闐) during the reign of Empress Wu Zetian (天后) of the Great Tang Dynasty (newly included in the record) The two treatises on the right are different translations of the same text (the old Qixin Lun was recorded as a single volume in the Zhou record, newly examined as a retranslation). 'Fa Putixin Lun' (Treatise on Arousing the Bodhi Mind) in two volumes (also known as 'Fa Putixin Jing' (發菩提心經, Sutra on Arousing the Bodhi Mind)) Translated by Kumarajiva (鳩摩羅什), a Tripitaka master from the Yao Qin (姚秦) Dynasty (single volume) (Regarding this 'Fa Putixin Lun', its name appears in both the Sutra and Treatise records in the Da Zhou Lu. Now, it is categorized under the Treatise record as composed by a Bodhisattva, but only one version exists. Some say it was composed by Vasubandhu Bodhisattva, others say it was spoken by Maitreya Bodhisattva (彌勒菩薩). It is unclear which is correct). 'San Wuxing Lun' (Treatise on the Three Natures) in two volumes (from 'Wu Xiang Lun' (無相論, Treatise on Non-Characteristics), possibly one volume) Translated by Paramartha, a Tripitaka master from India during the Chen Dynasty (single volume) 'Fangbian Xin Lun' (Treatise on Expedient Means of the Mind) in one volume (totaling four sections or two volumes) Shramana from the Western Regions (西域) during the Yuan Wei (元魏) Dynasty
吉迦夜共曇曜譯(第二譯兩譯一闕)如實論一卷(題云如實論反質難品)
梁天竺三藏真諦譯(單本)無相思塵論一卷(或直云思塵論)
陳天竺三藏真諦譯(出翻經圖第一譯)觀所緣論一卷(陳那菩薩造)
大唐三藏玄奘譯(出內典錄第二譯)
右二論同本異譯(周錄不言同本新勘為重譯)。觀所緣論釋一卷(護法菩薩造)
大唐三藏義凈譯(新編入錄單本)
上八論十一卷同帙。回諍論一卷(龍樹菩薩造)
元魏天竺三藏毗目智仙等譯(出序記單本)
(右論序云魏興和三年歲次大梁 建辰之月朔次癸酉辛卯之日烏長國人剎利王種三藏法師毗目智仙共天竺國婆羅門人瞿曇流支在鄴城內金華寺譯凡有一萬一千九十八字沙門曇林之筆驃騎大將軍開府儀同三司御史中尉勃海高仲密啟請供養群錄直云瞿曇流支譯者誤也今依序記為正)。緣生論一卷(聖者郁楞伽造)
隋天竺三藏達摩笈多譯(出內典錄單本)十二因緣論一卷(凈意菩薩造)
元魏天竺三藏菩提留支譯單本壹輸盧迦論一卷(龍樹菩薩造)
元魏婆羅門瞿曇般若流支譯(單本)大乘百法明門論一卷(世親菩薩造)
大唐三藏玄奘譯(出內典錄單本)百字論一卷(提婆菩薩造)
【現代漢語翻譯】 現代漢語譯本 《如實論》一卷，吉迦夜共曇曜譯（第二譯，兩譯一闕）（題云《如實論反質難品》）。
《無相思塵論》一卷，梁天竺三藏真諦譯（單本）（或直云《思塵論》）。
《觀所緣論》一卷，陳天竺三藏真諦譯（出《翻經圖》第一譯）（陳那(Dignāga)菩薩造）。
《觀所緣論》一卷，大唐三藏玄奘譯（出《內典錄》第二譯）。
右二論同本異譯（《周錄》不言同本，新勘為重譯）。《觀所緣論釋》一卷，護法(Dharmapāla)菩薩造。
《觀所緣論釋》一卷，大唐三藏義凈譯（新編入錄單本）。
上八論十一卷同帙。《回諍論》一卷，龍樹(Nāgārjuna)菩薩造。
《回諍論》一卷，元魏天竺三藏毗目智仙等譯（出序記單本）。
（右論序云：魏興和三年，歲次大梁，建辰之月，朔次癸酉辛卯之日，烏長國人，剎利王種，三藏法師毗目智仙，共天竺國婆羅門人瞿曇流支，在鄴城內金華寺譯，凡有一萬一千九十八字，沙門曇林之筆。驃騎大將軍、開府儀同三司、御史中尉勃海高仲密啟請供養。群錄直云瞿曇流支譯者誤也，今依序記為正）。《緣生論》一卷，聖者郁楞伽(Ullenga)造。
《緣生論》一卷，隋天竺三藏達摩笈多(Dharmagupta)譯（出《內典錄》單本）。《十二因緣論》一卷，凈意菩薩造。
《十二因緣論》一卷，元魏天竺三藏菩提留支(Bodhiruci)譯（單本）。《壹輸盧迦論》一卷，龍樹(Nāgārjuna)菩薩造。
《壹輸盧迦論》一卷，元魏婆羅門瞿曇般若流支譯（單本）。《大乘百法明門論》一卷，世親(Vasubandhu)菩薩造。
《大乘百法明門論》一卷，大唐三藏玄奘譯（出《內典錄》單本）。《百字論》一卷，提婆(Āryadeva)菩薩造。
【English Translation】 English version 'The Treatise on Reality' in one fascicle, translated by Jijiaye and Goutan Yao (second translation, one missing from two translations) (titled 'Treatise on Reality: Refuting Objections').
'The Treatise on Thought-Dust Without Characteristics' in one fascicle, translated by the Liang Indian Tripiṭaka Master Paramārtha (single edition) (or simply called 'Treatise on Thought-Dust').
'The Treatise on the Object of Cognition' in one fascicle, translated by the Chen Indian Tripiṭaka Master Paramārtha (from the first translation in 'Illustrated Catalogue of Translations') (composed by Bodhisattva Dignāga (陳那)).
'The Treatise on the Object of Cognition' in one fascicle, translated by the Great Tang Tripiṭaka Master Xuanzang (from the second translation in 'Record of Inner Canons').
The above two treatises are different translations of the same text (the 'Zhou Record' does not mention they are the same text; newly examined as a retranslation). 'Commentary on the Treatise on the Object of Cognition' in one fascicle, composed by Bodhisattva Dharmapāla (護法).
'Commentary on the Treatise on the Object of Cognition' in one fascicle, translated by the Great Tang Tripiṭaka Master Yijing (newly compiled into the record, single edition).
The above eight treatises in eleven fascicles are in the same case. 'Refutation of Objections' in one fascicle, composed by Bodhisattva Nāgārjuna (龍樹).
'Refutation of Objections' in one fascicle, translated by the Yuan Wei Indian Tripiṭaka Master Vimalākṣa and others (from the preface, single edition).
(The preface to the above treatise states: In the third year of Xinghe of the Wei dynasty, the year being in Daliang, in the month of Jianchen, on the day of Xinyou following the first day of Guiyou, the Tripiṭaka Master Vimalākṣa, a Kshatriya of the royal lineage from the country of Wuchang, together with the Brahmin Gautama Ruchi from India, translated at Jinhua Monastery in Yecheng, totaling 11,098 characters, written by the monk Tanlin. Gao Zhongmi of Bohai, General of the Cavalry, Opening Mansion with the Same Three Divisions, and Censor-in-Chief, requested to make offerings. The records directly state that Gautama Ruchi was the translator, which is incorrect; now corrected according to the preface). 'Treatise on Dependent Origination' in one fascicle, composed by the Venerable Ullenga (鬱楞伽).
'Treatise on Dependent Origination' in one fascicle, translated by the Sui Indian Tripiṭaka Master Dharmagupta (達摩笈多) (from the 'Record of Inner Canons', single edition). 'Treatise on the Twelve Nidānas' in one fascicle, composed by Bodhisattva Jingyi.
'Treatise on the Twelve Nidānas' in one fascicle, translated by the Yuan Wei Indian Tripiṭaka Master Bodhiruci (菩提留支) (single edition). 'One-Verse Treatise' in one fascicle, composed by Bodhisattva Nāgārjuna (龍樹).
'One-Verse Treatise' in one fascicle, translated by the Yuan Wei Brahmin Gautama Prajñāruci (瞿曇般若流支) (single edition). 'Treatise on the Hundred Dharmas of the Mahāyāna' in one fascicle, composed by Bodhisattva Vasubandhu (世親).
'Treatise on the Hundred Dharmas of the Mahāyāna' in one fascicle, translated by the Great Tang Tripiṭaka Master Xuanzang (from the 'Record of Inner Canons', single edition). 'Treatise on the Hundred Syllables' in one fascicle, composed by Bodhisattva Āryadeva (提婆).
元魏天竺三藏菩提留支譯解卷論一卷
陳天竺三藏真諦譯(出翻經圖第一譯)掌中論一卷(陳那菩薩造)
大唐天后代三藏義凈譯(新編入錄第二譯)
右二論同本異譯(其解卷論周錄為單本新勘為重譯)。取因假設論一卷(陳那菩薩造)
大唐天后代三藏義凈譯(新編入錄單本)觀總相論頌一卷(陳那菩薩造)
大唐三藏義凈譯(新編入錄單本)止觀門論頌一卷(世親菩薩造)
大唐三藏義凈譯(新編入錄單本)手杖論一卷(尊者釋迦稱造)
大唐三藏義凈譯(新編入錄單本)六門教授習定論一卷(無著菩薩本世親菩薩釋)
大唐天后代三藏義凈譯(新編入錄單本)大乘法界無差別論一卷(堅慧菩薩造)
大唐天后代于闐三藏提云般若譯(出大周錄單本)破外道小乘四宗論一卷(提婆菩薩造)
元魏天竺三藏菩提留支譯(單本)破外道小乘涅槃論一卷(提婆菩薩造)
元魏天竺三藏菩提留支譯(單本)
上十六論十六卷同帙。
都計大乘經律論見流行者。總六百八十六部。二千七百四十五卷。二百五十八帙。
開元釋教錄卷第十二(別錄之二) 大正藏第 55 冊 No. 2154 開元釋教錄
開元釋教
【現代漢語翻譯】 現代漢語譯本 元魏天竺三藏菩提留支（Bodhiruci，譯者名）譯解卷論一卷
陳天竺三藏真諦（Paramārtha，譯者名）譯（出自《翻經圖》第一譯）掌中論一卷（陳那菩薩（Dignāga）造）
大唐天后代三藏義凈（Yijing，譯者名）譯（新編入錄第二譯）
右二論同本異譯（其解卷論周錄為單本，新勘為重譯）。取因假設論一卷（陳那菩薩（Dignāga）造）
大唐天后代三藏義凈（Yijing，譯者名）譯（新編入錄單本）觀總相論頌一卷（陳那菩薩（Dignāga）造）
大唐三藏義凈（Yijing，譯者名）譯（新編入錄單本）止觀門論頌一卷（世親菩薩（Vasubandhu）造）
大唐三藏義凈（Yijing，譯者名）譯（新編入錄單本）手杖論一卷（尊者釋迦稱（Śākyakīrti）造）
大唐三藏義凈（Yijing，譯者名）譯（新編入錄單本）六門教授習定論一卷（無著菩薩（Asaṅga）本，世親菩薩（Vasubandhu）釋）
大唐天后代三藏義凈（Yijing，譯者名）譯（新編入錄單本）大乘法界無差別論一卷（堅慧菩薩（Dṛḍhamati）造）
大唐天后代于闐三藏提云般若（Devaprajña，譯者名）譯（出自《大周錄》單本）破外道小乘四宗論一卷（提婆菩薩（Āryadeva）造）
元魏天竺三藏菩提留支（Bodhiruci，譯者名）譯（單本）破外道小乘涅槃論一卷（提婆菩薩（Āryadeva）造）
元魏天竺三藏菩提留支（Bodhiruci，譯者名）譯（單本）
上十六論十六卷同帙。
都計大乘經律論見流行者。總六百八十六部。二千七百四十五卷。二百五十八帙。
《開元釋教錄》卷第十二（別錄之二） 《大正藏》第55冊 No. 2154 《開元釋教錄》
《開元釋教》
【English Translation】 English version One fascicle of 'Jie Juan Lun' (Explanation of Chapters Treatise), translated by Bodhiruci (translator's name), a Tripitaka master from Tianzhu (India) during the Yuan Wei dynasty.
One fascicle of 'Zhang Zhong Lun' (Treatise in the Palm of the Hand), composed by Dignāga (Bodhisattva's name), translated by Paramārtha (translator's name), a Tripitaka master from Tianzhu (India) during the Chen dynasty (from the first translation in 'Fan Jing Tu').
Translated by Yijing (translator's name), a Tripitaka master during the reign of the Empress of the Great Tang dynasty (newly compiled as the second translation).
The above two treatises are different translations of the same text (the 'Jie Juan Lun' was recorded as a single text in the Zhou record, but newly examined as a re-translation). One fascicle of 'Qu Yin Jia She Lun' (Treatise on the Assumption of Causes), composed by Dignāga (Bodhisattva's name).
Translated by Yijing (translator's name), a Tripitaka master during the reign of the Empress of the Great Tang dynasty (newly compiled as a single text). One fascicle of 'Guan Zong Xiang Lun Song' (Verses on the Treatise on Observing General Characteristics), composed by Dignāga (Bodhisattva's name).
Translated by Yijing (translator's name), a Tripitaka master of the Great Tang dynasty (newly compiled as a single text). One fascicle of 'Zhi Guan Men Lun Song' (Verses on the Treatise on the Gate of Cessation and Contemplation), composed by Vasubandhu (Bodhisattva's name).
Translated by Yijing (translator's name), a Tripitaka master of the Great Tang dynasty (newly compiled as a single text). One fascicle of 'Shou Zhang Lun' (Treatise on the Walking Stick), composed by Venerable Śākyakīrti (Author's name).
Translated by Yijing (translator's name), a Tripitaka master of the Great Tang dynasty (newly compiled as a single text). One fascicle of 'Liu Men Jiao Shou Xi Ding Lun' (Treatise on the Six Gates of Instruction for Practicing Samadhi), authored by Asaṅga (Bodhisattva's name) and explained by Vasubandhu (Bodhisattva's name).
Translated by Yijing (translator's name), a Tripitaka master during the reign of the Empress of the Great Tang dynasty (newly compiled as a single text). One fascicle of 'Da Cheng Fa Jie Wu Cha Bie Lun' (Treatise on the Non-Difference of the Dharmadhatu in Mahayana), composed by Dṛḍhamati (Bodhisattva's name).
Translated by Devaprajña (translator's name), a Tripitaka master from Khotan during the reign of the Empress of the Great Tang dynasty (from the single text in the 'Da Zhou Lu'). One fascicle of 'Po Wai Dao Xiao Cheng Si Zong Lun' (Treatise on Refuting the Four Schools of Heretics and Hinayana), composed by Āryadeva (Bodhisattva's name).
Translated by Bodhiruci (translator's name), a Tripitaka master from Tianzhu (India) during the Yuan Wei dynasty (single text). One fascicle of 'Po Wai Dao Xiao Cheng Nie Pan Lun' (Treatise on Refuting the Nirvana Theory of Heretics and Hinayana), composed by Āryadeva (Bodhisattva's name).
Translated by Bodhiruci (translator's name), a Tripitaka master from Tianzhu (India) during the Yuan Wei dynasty (single text).
The above sixteen treatises, in sixteen fascicles, are in the same case.
In total, among the Mahayana sutras, vinayas, and treatises that are currently circulating, there are 686 texts, comprising 2745 fascicles, in 258 cases.
Kaiyuan Shijiao Lu (Kaiyuan Era Catalogue of Buddhist Teachings), Volume 12 (Separate Record 2) Taisho Tripitaka, Volume 55, No. 2154, Kaiyuan Shijiao Lu
Kaiyuan Shijiao
錄卷第十三(別錄之三)
庚午歲西崇福寺沙門智升撰
有譯有本錄中聲聞三藏錄第二
聲聞藏者。小乘所詮之教也。能說教主。則示生示滅應物隨緣。所詮之教。則九部四含毗曇戒律。善男善女。稟之而脫屣塵勞。緣覺聲聞。奉之而升乎彼岸。蓋真乘之小駕。乃菩提之化城。誘進初心莫斯為勝。始乎仙苑迄彼金河。所詮半字之文。是謂聲聞之藏。洎乎百川同會三車共適。齊登妙覺俱證泥洹。豈有小大之異名。信為我尊之漸誘者也。始自漢明丁卯之歲。終我開元庚午之年。小乘三藏見流行者。總三百三十部。一千七百六十二卷。一百六十五帙。結為聲聞法藏。科條別顯具如后列。聲聞契經藏 二百四十部 六百一十八卷 四十八帙聲聞調伏藏 五十四部 四百四十六卷 四十五帙聲聞對法藏 三十六部 六百九十八卷 七十二帙
小乘經重單合譯 一百五十三部 三百九十四卷 三十一帙
四阿笈摩經小乘契經之本故標初首后列余經。長阿含經二十二卷 二帙姚秦罽賓三藏佛陀耶舍共竺佛念譯(單重合譯)
右此部經凡有四分總三十經別(僧肇序云長含四分四誦合三十經以為一部)。中阿含經六十卷(或五十八卷六帙) 東晉罽賓三藏瞿曇僧伽提婆譯(第二譯兩譯一闕)
【現代漢語翻譯】 現代漢語譯本 錄卷第十三（別錄之三）
庚午年西崇福寺沙門智升撰
有譯有本錄中聲聞三藏錄第二
聲聞藏，是小乘所詮釋的教義。能說法的教主，示現出生和滅亡，應和事物，順應因緣。所詮釋的教義，則是九部、四阿含（Āgama，又譯『阿笈摩』，意為『傳來』，原始佛教經典彙編）、毗曇（Abhidharma，又譯『阿毗達磨』，意為『論』，對佛法的系統性解釋）、戒律。善良的男子和女子，依此而擺脫塵世的煩惱；緣覺和聲聞，奉行此而升到彼岸。可以說是真乘中的小車，是通往菩提（Bodhi，覺悟）的化城，引導初學者沒有比這更好的了。從仙苑開始，到金河為止，所詮釋的半字之文，就叫做聲聞藏。等到百川匯合，三種車共同前進，一起登上妙覺，共同證得泥洹（Nirvana，又譯『涅槃』，意為『寂滅』）。哪裡有什麼大小之分呢？相信這是我佛慈悲，逐漸引導眾生的方法。從漢明帝永平丁卯年開始，到我開元庚午年為止，小乘三藏中能夠見到的、正在流行的，總共有三百三十部，一千七百六十二卷，一百六十五帙，結整合為聲聞法藏。詳細的條目分類顯示在後面。聲聞契經藏，二百四十部，六百一十八卷，四十八帙。聲聞調伏藏，五十四部，四百四十六卷，四十五帙。聲聞對法藏，三十六部，六百九十八卷，七十二帙。
小乘經重單合譯，一百五十三部，三百九十四卷，三十一帙。
四阿笈摩經是小乘契經的根本，所以放在最前面，後面再列出其他的經書。《長阿含經》，二十二卷，二帙，姚秦（朝代名）罽賓（Kashmir，古印度地名）三藏佛陀耶舍（Buddhayasas）和竺佛念（竺姓佛教學者）共同翻譯（單重合譯）。
右邊這部經總共有四分，總共三十經別（僧肇（著名佛教思想家）的序言中說，《長阿含經》分為四分，四誦合為三十經，作為一部）。《中阿含經》，六十卷（或者五十八卷），六帙，東晉罽賓三藏瞿曇僧伽提婆（Gautama Sanghadeva）翻譯（第二次翻譯，兩次翻譯，一次缺失）。
【English Translation】 English version Record, Volume 13 (Supplementary Record 3)
Compiled by the Shramana (monk) Zhisheng of Xichongfu Temple in the Gengwu Year
Record of the Sravaka Tripitaka (Three Baskets) with Translations and Original Texts, Part 2
The Sravaka Pitaka (Śrāvakapiṭaka) is the teaching expounded by the Hinayana (Small Vehicle). The teaching master manifests birth and extinction, responding to beings and following conditions. The teachings expounded are the nine divisions, the four Agamas (Āgama, meaning 'tradition', a compilation of early Buddhist scriptures), the Abhidharma (systematic explanations of the Dharma), and the Vinaya (rules of discipline). Good men and women, relying on these, cast off worldly troubles; Pratyekabuddhas (Solitary Buddhas) and Sravakas (Disciples), upholding these, ascend to the other shore. It can be said to be the small vehicle within the True Vehicle, a transformation city leading to Bodhi (Enlightenment), unsurpassed for guiding beginners. From the Deer Park to the Golden River, the teachings expounded in half-word texts are called the Sravaka Pitaka. When hundreds of rivers converge, and the three vehicles advance together, all ascend to wondrous enlightenment and attain Nirvana (Extinction). How can there be differences of small and large? Truly, it is the gradual guidance of our honored Buddha.
Beginning from the Dingmao year of Emperor Ming of the Han Dynasty, and ending in the Gengwu year of my Kaiyuan era, among the Hinayana Tripitaka that can be seen and are currently circulating, there are a total of 330 sections, 1762 volumes, and 165 cases, compiled into the Sravaka Dharma Pitaka. Detailed classifications are shown below. Sravaka Sutra Pitaka: 240 sections, 618 volumes, 48 cases. Sravaka Vinaya Pitaka: 54 sections, 446 volumes, 45 cases. Sravaka Abhidharma Pitaka: 36 sections, 698 volumes, 72 cases.
Hinayana Sutras, with single, double, and combined translations: 153 sections, 394 volumes, 31 cases.
The Four Agamas are the foundation of the Hinayana Sutra Pitaka, so they are listed first, followed by other sutras. The Dirgha Agama Sutra (Long Discourses), 22 volumes, 2 cases, translated by the Tripitaka master Buddhayasas from Kashmir (ancient India) of the Yao Qin dynasty, together with Zhu Fonian (single, double, and combined translations).
This sutra on the right has four parts in total, with a total of 30 sutra divisions (Sengzhao's (famous Buddhist thinker) preface says that the Dirgha Agama Sutra is divided into four parts, with four recitations combined into 30 sutras, forming one section). The Madhyama Agama Sutra (Middle Length Discourses), 60 volumes (or 58 volumes), 6 cases, translated by the Tripitaka master Gautama Sanghadeva from Kashmir of the Eastern Jin dynasty (second translation, two translations, one missing).
右此部經凡有五誦。都十八品。總二百二十二經別(僧肇長含序雲中含四分五誦)。增壹阿含經五十一卷(或五十卷或四十二或三十三五帙)
東晉罽賓三藏瞿曇僧伽提婆譯(第二譯兩譯一闕)
右此部經凡有五十品。總四百七十二經別(僧肇長含序云增一阿含四分八誦)。雜阿含經五十卷(五帙) 宋天竺三藏求那跋陀羅譯(單重合譯)
右此部經。說事既雜。故無品次誦等差別(僧肇長含序云雜含四分十誦)。別譯雜阿含經二十卷(二帙)
失譯(經中子注有秦言字雖不的知譯人姓名必是三秦代譯今附秦錄)
右此部經與前經文雖先後不次。子細尋究。不出前經此但撮要。故為別部(佛般泥洹下諸經並是四含中別經異譯)。佛般泥洹經二卷(或直雲泥洹經)
西晉河內沙門白法祖譯大般涅槃經三卷(或二卷)
東晉平陽沙門釋法顯譯(今為法顯譯如總錄中述)般泥洹經二卷(或無般字)
新為失譯 附東晉錄
右三經。出長阿含經。第二至第四卷。與初分遊行經同本異譯(其般泥洹經群錄皆云宋代求那跋陀羅譯者非也尋其文句多是古譯與功德賢所翻全不相類諸藏之中但有上卷無其下卷今為失源編在晉錄或有經本其佛般泥洹經上卷與般泥洹經上卷文句全
【現代漢語翻譯】 現代漢語譯本 右邊這部經共有五誦，總共有十八品，總共有二百二十二個經別（僧肇在《長含序》中說《中阿含經》分為四分五誦）。《增壹阿含經》五十一卷（或五十卷，或四十二卷，或三十三卷，共五帙）。
東晉時期，罽賓（Kashmir）的三藏法師瞿曇僧伽提婆（Gautama Sanghadeva）翻譯（第二次翻譯，兩次翻譯一次缺失）。
右邊這部經共有五十品，總共有四百七十二個經別（僧肇在《長含序》中說《增一阿含經》分為四分八誦）。《雜阿含經》五十卷（五帙）。宋朝時期，天竺（India）的三藏法師求那跋陀羅（Gunabhadra）翻譯（單譯、重譯、合譯）。
右邊這部經，所說之事既雜，所以沒有品次、誦等的差別（僧肇在《長含序》中說《雜阿含經》分為四分十誦）。《別譯雜阿含經》二十卷（二帙）。
失譯（經中的子注有秦言字樣，雖然不能確切知道翻譯人的姓名，但一定是三秦（指關中地區）時代翻譯的，現在附在秦錄中）。
右邊這部經與前面的經文雖然先後沒有次序，仔細尋究，沒有超出前面的經文，這只是撮取要點，所以成為別部（《佛般泥洹經》以下的諸經都是四阿含中的別經異譯）。《佛般泥洹經》（Buddha Parinirvana Sutra）二卷（或者直接稱為《泥洹經》（Nirvana Sutra））。
西晉時期，河內（Henan province）的沙門（Shramana）白法祖（Bai Fazu）翻譯《大般涅槃經》（Mahaparinirvana Sutra）三卷（或二卷）。
東晉時期，平陽（Pingyang）的沙門釋法顯（Faxian）翻譯（現在認為是法顯翻譯的，如總錄中所述）。《般泥洹經》（Parinirvana Sutra）二卷（或者沒有「般」字）。
新認為是失譯，附在東晉錄中。
右邊這三部經，出自《長阿含經》（Dirgha Agama）的第二捲到第四卷，與初分《遊行經》同本異譯（其《般泥洹經》群錄都說是宋代求那跋陀羅翻譯的，這是不對的，尋究其文句，大多是古譯，與功德賢（Gunabhadra）所翻譯的完全不相似，諸藏之中只有上卷，沒有下卷，現在認為是失源，編在晉錄中，或者有經本其《佛般泥洹經》上卷與《般泥洹經》上卷文句完全
【English Translation】 English version This scripture has five recitations in total, with eighteen chapters and two hundred and twenty-two distinct sutras (Sangzhao said in the preface to the Dirgha Agama that the Madhyama Agama is divided into four parts and five recitations). The Ekottara Agama Sutra has fifty-one volumes (or fifty volumes, or forty-two, or thirty-three, in five cases).
Translated by the Tripitaka master Gautama Sanghadeva of Kashmir during the Eastern Jin Dynasty (second translation, two translations with one missing).
This scripture has fifty chapters in total, with four hundred and seventy-two distinct sutras (Sangzhao said in the preface to the Ekottara Agama that the Ekottara Agama is divided into four parts and eight recitations). The Samyukta Agama Sutra has fifty volumes (five cases). Translated by the Tripitaka master Gunabhadra of India during the Song Dynasty (single translation, re-translation, combined translation).
This scripture contains miscellaneous matters, so there are no distinctions in chapter order, recitation, etc. (Sangzhao said in the preface to the Dirgha Agama that the Samyukta Agama is divided into four parts and ten recitations). The Separate Translation of the Samyukta Agama Sutra has twenty volumes (two cases).
Lost in translation (the sub-notes in the scripture contain the words 'Qin language,' although the name of the translator is not known for certain, it must have been translated during the Three Qin (Guanzhong area) era, now attached to the Qin record).
This scripture and the preceding scripture, although not in sequential order, upon careful examination, do not exceed the content of the preceding scripture. This is merely a summary of the essentials, thus becoming a separate section (the sutras below the Buddha Parinirvana Sutra are all separate translations of different sutras within the Four Agamas). The Buddha Parinirvana Sutra has two volumes (or simply called the Nirvana Sutra).
Translated by the Shramana Bai Fazu of Henan province during the Western Jin Dynasty. The Mahaparinirvana Sutra has three volumes (or two volumes).
Translated by the Shramana Shi Faxian of Pingyang during the Eastern Jin Dynasty (now considered to be translated by Faxian, as stated in the general record). The Parinirvana Sutra has two volumes (or without the word 'Parinirvana').
Newly considered lost in translation, attached to the Eastern Jin record.
These three sutras originate from the second to fourth volumes of the Dirgha Agama, and are different translations of the same text as the initial section of the You Xing Jing (Wandering Sutra) (the group records of the Parinirvana Sutra all say that it was translated by Gunabhadra during the Song Dynasty, which is incorrect. Examining its sentences, most are ancient translations, completely dissimilar to those translated by Gunabhadra. Among the various collections, there is only the upper volume, without the lower volume. Now considered to be of lost origin, compiled in the Jin record, or there are scripture versions where the upper volume of the Buddha Parinirvana Sutra and the upper volume of the Parinirvana Sutra are completely
同者本錯也)。人本欲生經一卷
後漢安息三藏安世高譯
右出長阿含經第十卷。與第二分大方便經同本異譯(此人本欲生經上代群錄皆編在大乘經中者誤也)。尸迦羅越六向拜經一卷(或云尸迦羅越六戶禮經)
後漢安息三藏安世高譯
右出長阿含經第十一卷。與第二分善生經同本異譯(比于本經此稍略耳中阿含三十三卷中亦有此經)。梵志阿颰經一卷(一加佛開解字一名阿颰摩納經)
吳月支優婆塞支謙譯
右出長阿含經第十三卷。與第三分阿摩晝經同本異譯。梵網六十二見經一卷(一名梵經)
吳月支優婆塞支謙譯
右出長阿含經第十四卷。與第三分梵動經同本異譯。寂志果經一卷
東晉西域沙門竺曇無蘭譯
右出長阿含經第十七卷。與第三分沙門果經同本異譯。
上八經十二卷同帙。起世經十卷(一帙)
隋天竺三藏阇那崛多等譯(出經題上第五譯)起世因本經十卷(恐濫前本題下別云起世因本經一帙)
隋天竺三藏達摩笈多譯(出內典錄第六譯拾遺編入謹按大唐內典錄及靖邁經圖並云笈多三藏大業年中於東都上林園翻經館譯起世經十卷。今大檢尋諸藏。乃有兩本大意雖同文句稍異。至於品目時有差殊。前經初云婆伽婆在
【現代漢語翻譯】 現代漢語譯本 《人本欲生經》一卷 後漢安息三藏安世高譯 右出《長阿含經》第十卷。與第二分《大方便經》同本異譯（此《人本欲生經》上代群錄皆編在大乘經中者誤也）。 《尸迦羅越六向拜經》一卷（或云《尸迦羅越六戶禮經》） 後漢安息三藏安世高譯 右出《長阿含經》第十一卷。與第二分《善生經》同本異譯（比于本經此稍略耳，《中阿含》三十三卷中亦有此經）。 《梵志阿颰經》一卷（一加『佛開解』字，一名《阿颰摩納經》） 吳月支優婆塞支謙譯 右出《長阿含經》第十三卷。與第三分《阿摩晝經》同本異譯。 《梵網六十二見經》一卷（一名《梵經》） 吳月支優婆塞支謙譯 右出《長阿含經》第十四卷。與第三分《梵動經》同本異譯。 《寂志果經》一卷 東晉西域沙門竺曇無蘭譯 右出《長阿含經》第十七卷。與第三分《沙門果經》同本異譯。 上八經十二卷同帙。 《起世經》十卷（一帙） 隋天竺三藏阇那崛多（Jñānagupta）等譯（出經題上第五譯） 《起世因本經》十卷（恐濫前本，題下別云《起世因本經》一帙） 隋天竺三藏達摩笈多（Dharma Gupta）譯（出內典錄第六譯拾遺編入，謹按《大唐內典錄》及靖邁經圖並云笈多三藏大業年中於東都上林園翻經館譯《起世經》十卷。今大檢尋諸藏。乃有兩本大意雖同文句稍異。至於品目時有差殊。前經初云婆伽婆（Bhagavān）在
【English Translation】 English version 'Ren Ben Yu Sheng Jing' (Sutra on the Origin of Human Desire for Life) One scroll Translated by An Shigao, An息 (Anxi) Tripiṭaka Master of the Later Han Dynasty This is from the tenth scroll of the 'Chang Ahan Jing' (Dīrgha Āgama Sutra). It is a different translation of the same text as the second part, 'Da Fangbian Jing' (Mahā-upāya Sutra) (It is a mistake that this 'Ren Ben Yu Sheng Jing' was compiled into the Mahayana Sutras in previous records). 'Shi Jialuo Yue Liu Xiang Bai Jing' (Sutra of Śrāvakāyana's Six Directions of Worship) One scroll (also called 'Shi Jialuo Yue Liu Hu Li Jing' (Sutra of Śrāvakāyana's Six Gates of Ritual)) Translated by An Shigao, An息 (Anxi) Tripiṭaka Master of the Later Han Dynasty This is from the eleventh scroll of the 'Chang Ahan Jing' (Dīrgha Āgama Sutra). It is a different translation of the same text as the second part, 'Shan Sheng Jing' (Sigālovāda Sutta) (Compared to the original sutra, this is slightly abbreviated; this sutra is also found in the thirty-third scroll of the 'Zhong Ahan' (Madhyama Āgama)). 'Fanzhi A Ba Jing' (Sutra of the Brahmin Āṭavaka) One scroll (with the addition of the words 'Buddha's Explanation', also called 'A Ba Mona Jing' (Sutra of Āṭavaka-mānava)) Translated by Zhi Qian, Upāsaka of Yuezhi during the Wu Dynasty This is from the thirteenth scroll of the 'Chang Ahan Jing' (Dīrgha Āgama Sutra). It is a different translation of the same text as the third part, 'A Mo Zhou Jing' (Aggañña Sutta). 'Fan Wang Liu Shi Er Jian Jing' (Brahmajāla Sūtra of Sixty-Two Views) One scroll (also called 'Fan Jing' (Brahma Sutra)) Translated by Zhi Qian, Upāsaka of Yuezhi during the Wu Dynasty This is from the fourteenth scroll of the 'Chang Ahan Jing' (Dīrgha Āgama Sutra). It is a different translation of the same text as the third part, 'Fan Dong Jing' (Brahmajāla Sutta). 'Ji Zhi Guo Jing' (Sutra of the Fruit of Tranquility) One scroll Translated by Zhu Tan Wu Lan, Śramaṇa from the Western Regions during the Eastern Jin Dynasty This is from the seventeenth scroll of the 'Chang Ahan Jing' (Dīrgha Āgama Sutra). It is a different translation of the same text as the third part, 'Sha Men Guo Jing' (Sāmaññaphala Sutta). The above eight sutras, twelve scrolls, are in the same case. 'Qi Shi Jing' (Agama Sutra of the Beginning of the World) Ten scrolls (one case) Translated by Jñānagupta, Tripiṭaka Master from India during the Sui Dynasty (from the fifth translation on the sutra title) 'Qi Shi Yin Ben Jing' (Agama Sutra of the Origin of the Beginning of the World) Ten scrolls (to avoid confusion with the previous text, the title below is specifically 'Qi Shi Yin Ben Jing', one case) Translated by Dharma Gupta, Tripiṭaka Master from India during the Sui Dynasty (from the sixth translation recorded in the Inner Canon Records, included in the supplementary compilation. According to the 'Great Tang Inner Canon Records' and Jingmai's Sutra Chart, Dharma Gupta translated the 'Qi Shi Jing' in the Shanglin Garden Translation Hall in Dongdu during the Daye era. Now, after a thorough search of the collections, there are two versions, the general meaning is the same, but the wording is slightly different. As for the categories, there are occasional differences. The previous sutra initially states that Bhagavān (Bhagavān) was at
舍婆提城。后經乃云婆伽婆在舍啰婆悉帝城。若據梵言后經為正。今謂崛多笈多各翻一本。又前經初首題云。崛多笈多二師同出。今以前為崛多所譯。后是笈多再翻。二經文既有殊。今故雙存二部。故緣生經亦云婆伽婆在舍啰婆悉帝城故知同是笈多譯也。恐二本相濫。題下別云起世因本焉)樓炭經六卷(或云大樓炭經或五卷或八卷)
西晉沙門釋法立共法炬譯(第二譯)
右三經出長阿含經第十八至二十二卷。與第四分記世經同本異譯。長阿含十報法經二卷(一名多增道章經或直云十報經)
後漢安息三藏安世高譯
右出長阿含經第九卷與第二分十上經同本異譯(廣略少異)。中本起經二卷(或云太子中本起經經初題云出長阿含)
後漢西域沙門曇果共康孟詳譯
上三經十卷同帙(其中本起經題云出長阿含檢尋長含大本無此一經或恐梵文譯之未盡既云出彼且編于末大周錄云與過去現在因果修行本起瑞應本起經等同本異譯者誤也又此中本起經群錄咸云後漢代譯其經本中有翻梵語處乃曰晉言未詳何以)。
從佛般泥洹下一十三經並出長阿含中。別經異譯。七知經一卷(或云七智經)
吳月支優婆塞支謙譯
右出中阿含經第一卷。與初善法經同本異譯。堿水喻經一
【現代漢語翻譯】 現代漢語譯本 舍婆提城（Śrāvastī，古印度城市）。後來的經文說婆伽婆（Bhagavān，世尊）在舍啰婆悉帝城（Śrāvastī）。如果根據梵文來說，後來的經文是正確的。現在認為崛多（Gupta）和笈多（Gupta）各自翻譯了一個版本。而且之前的經文開頭題為『崛多笈多二師同出』。現在認為之前的版本是崛多所譯，之後的是笈多再次翻譯的。兩部經文既然有不同，現在姑且將兩部都儲存下來。所以緣生經也說婆伽婆在舍啰婆悉帝城，因此知道同樣是笈多翻譯的。恐怕兩個版本互相混淆，所以在題目下面另外寫上『起世因本』）樓炭經六卷（或說大樓炭經，或五卷或八卷）。 西晉沙門釋法立共法炬譯（第二次翻譯）。 以上三部經出自長阿含經第十八至二十二卷，與第四分記世經同本異譯。長阿含十報法經二卷（一名多增道章經，或直接說十報經）。 後漢安息三藏安世高譯。 以上出自長阿含經第九卷，與第二分十上經同本異譯（廣略稍有不同）。中本起經二卷（或說太子中本起經，經文開頭題為『出長阿含』）。 後漢西域沙門曇果共康孟詳譯。 以上三部經共十卷同帙（其中本起經題為『出長阿含』，檢查長阿含大本沒有這部經，或許是梵文翻譯未盡，既然說是出自長阿含，姑且編在最後。大周錄說與過去現在因果修行本起瑞應本起經等同本異譯是錯誤的。而且這部中本起經，各經錄都說是後漢時代翻譯，經文中有翻譯梵語的地方卻說是晉言，不知道是什麼原因）。 從佛般泥洹（parinirvāṇa，佛陀的涅槃）下的一十三部經都出自長阿含中，是不同的經文的不同譯本。七知經一卷（或說七智經）。 吳月支優婆塞支謙譯。 以上出自中阿含經第一卷，與初善法經同本異譯。堿水喻經一卷
【English Translation】 English version Śrāvastī (舍婆提城): Later scriptures say that Bhagavān (婆伽婆, The Blessed One) was in Śrāvastī (舍啰婆悉帝城). If based on the Sanskrit, the later scripture is correct. It is now believed that Gupta (崛多) and Gupta (笈多) each translated a version. Moreover, the earlier scripture is titled 'Two Masters Gupta Together' (崛多笈多二師同出). It is now believed that the earlier version was translated by Gupta, and the later one was translated again by Gupta. Since the two scriptures are different, both are preserved for now. Therefore, the Pratītyasamutpāda Sūtra (緣生經) also says that Bhagavān was in Śrāvastī, so it is known that it was also translated by Gupta. Fearing that the two versions would be confused, it is additionally written under the title 'Origin of the World' (起世因本).) Loutan Sutra (樓炭經), six volumes (or said to be the Great Loutan Sutra, or five or eight volumes). Translated by Śramaṇa Shi Faliguo and Dharmajyoti (法炬) of the Western Jin Dynasty (second translation). The above three sutras are from the 18th to 22nd volumes of the Dīrghāgama Sūtra (長阿含經), and are different translations of the same text as the Fourth Division: Chronicle of the World Sutra (第四分記世經). Dīrghāgama Sūtra: Ten Retributions Dharma Sutra (長阿含十報法經), two volumes (also named Sutra on the Chapter of Many Increased Paths (多增道章經), or simply Ten Retributions Sutra (十報經)). Translated by An Shigao (安世高), An息 (Parthian) Tripiṭaka Master of the Later Han Dynasty. The above is from the 9th volume of the Dīrghāgama Sūtra, and is a different translation of the same text as the Second Division: Sutra on the Ten Superiorities (第二分十上經) (slightly different in length and detail). Middle Sutra on the Origin (中本起經), two volumes (or said to be the Middle Sutra on the Origin of the Crown Prince (太子中本起經), the scripture begins with the title 'From the Dīrghāgama' (出長阿含)). Translated by Śramaṇa Tan Guo (曇果) and Kang Mengxiang (康孟詳) of the Western Regions during the Later Han Dynasty. The above three sutras, ten volumes in total, are in the same case (the Middle Sutra on the Origin is titled 'From the Dīrghāgama'. Checking the complete Dīrghāgama, there is no such sutra, perhaps the Sanskrit translation is incomplete. Since it is said to be from the Dīrghāgama, it is tentatively placed at the end. The Great Zhou Record (大周錄) says that it is a different translation of the same text as the Sutra on the Origin of Past and Present Causes and Effects and the Sutra on the Origin of Auspicious Responses, which is incorrect. Moreover, this Middle Sutra on the Origin is said by various records to have been translated during the Later Han Dynasty, but there are places in the scripture where Sanskrit is translated as Jin language (晉言), the reason for which is unknown). The thirteen sutras from the Buddha's parinirvāṇa (般泥洹) are all from the Dīrghāgama, and are different translations of different scriptures. Sutra on the Seven Knowledges (七知經), one volume (or said to be the Sutra on the Seven Wisdoms (七智經)). Translated by Zhi Qian (支謙), Upāsaka of the Yuezhi (月支) during the Wu Dynasty. The above is from the 1st volume of the Madhyamāgama Sūtra (中阿含經), and is a different translation of the same text as the First Good Dharma Sutra (初善法經). Salty Water Simile Sutra (堿水喻經), one volume.
卷(或云堿水譬喻今附西晉錄)
僧祐錄雲安公失譯經(今附西晉錄)
右出中阿含經第一卷。與水喻經同本異譯。一切流攝守因經一卷
後漢安息三藏安世高譯
右出中阿含經第二卷。與漏盡經同本異譯。四諦經一卷
後漢安息三藏安世高譯
右出中阿含經第七卷。與分別聖諦經同本異譯。恒水經一卷(亦云恒河喻經)
西晉沙門釋法炬譯
右出中阿含經第九卷。與瞻波經同本異譯。本相倚致經一卷(亦云大相倚致)
後漢安息三藏安世高譯緣本致經一卷
失譯今附東晉錄
右二經同本異譯出中阿含經第十卷。與本際經同本。頂生王故事經一卷(或直雲頂生王經)
西晉沙門釋法炬譯文陀竭王經一卷
北涼天竺三藏曇無讖譯(拾遺編入)
右二經同本異譯出中阿含經第十一卷。與四洲經同本。閻羅王五天使者經一卷(一名鐵城泥犁經)
宋沙門釋慧簡譯鐵城泥犁經一卷
東晉西域沙門竺曇無蘭譯(拾遺編入)
右二經同本異譯。出中阿含經第十二卷與天使經同本(此于本經此稍略耳)。古來世時經一卷
失譯今附東晉錄
右出中阿含經第十三卷。與說本經同本異譯(比于本經此文稍略)。
【現代漢語翻譯】 現代漢語譯本 卷 (或云堿水譬喻今附西晉錄)
僧祐錄雲安公失譯經(今附西晉錄)
右出《中阿含經》第一卷，與《水喻經》同本異譯。《一切流攝守因經》一卷，
後漢安息三藏安世高譯
右出《中阿含經》第二卷，與《漏盡經》同本異譯。《四諦經》一卷，
後漢安息三藏安世高譯
右出《中阿含經》第七卷，與《分別聖諦經》同本異譯。《恒水經》一卷（亦云《恒河喻經》），
西晉沙門釋法炬譯
右出《中阿含經》第九卷，與《瞻波經》同本異譯。《本相倚致經》一卷（亦云《大相倚致》），
後漢安息三藏安世高譯《緣本致經》一卷，
失譯今附東晉錄
右二經同本異譯，出《中阿含經》第十卷，與《本際經》同本。《頂生王故事經》一卷（或直云《頂生王經》），
西晉沙門釋法炬譯《文陀竭王經》一卷，
北涼天竺三藏曇無讖(Dharmaraksa)譯(拾遺編入)
右二經同本異譯，出《中阿含經》第十一卷，與《四洲經》同本。《閻羅王五天使者經》一卷（一名《鐵城泥犁經》），
宋沙門釋慧簡譯《鐵城泥犁經》一卷，
東晉西域沙門竺曇無蘭譯(拾遺編入)
右二經同本異譯，出《中阿含經》第十二卷，與《天使經》同本（此于本經此稍略耳）。《古來世時經》一卷，
失譯今附東晉錄
右出《中阿含經》第十三卷，與《說本經》同本異譯（比于本經此文稍略）。
【English Translation】 English version Scroll (or also called Alkali Water Parable, now attached to the Western Jin Record)
Sengyou's Record says An Gong's lost translation of scriptures (now attached to the Western Jin Record)
Right, from the first scroll of the Madhyama Agama Sutra. It is a different translation of the same original as the Water Parable Sutra. Sarvastravasamgrahahetu Sutra, one scroll.
Translated by An Shigao (Ansekgao), a Tripitaka master from Parthia during the Later Han Dynasty.
Right, from the second scroll of the Madhyama Agama Sutra. It is a different translation of the same original as the Nirjarata Sutra. Four Noble Truths Sutra, one scroll.
Translated by An Shigao (Ansekgao), a Tripitaka master from Parthia during the Later Han Dynasty.
Right, from the seventh scroll of the Madhyama Agama Sutra. It is a different translation of the same original as the Discrimination of the Noble Truths Sutra. Ganga Water Sutra, one scroll (also called Ganga River Parable Sutra).
Translated by the Western Jin Shramana Shi Fajü.
Right, from the ninth scroll of the Madhyama Agama Sutra. It is a different translation of the same original as the Champa Sutra. Pratityasamutpada Sutra, one scroll (also called Mahapratityasamutpada).
Translated by An Shigao (Ansekgao), a Tripitaka master from Parthia during the Later Han Dynasty. Hetupratyaya Sutra, one scroll.
Lost translation, now attached to the Eastern Jin Record.
Right, these two sutras are different translations of the same original, from the tenth scroll of the Madhyama Agama Sutra. It shares the same original as the Purvantha Sutra. Mandhata Story Sutra, one scroll (or simply called Mandhata Sutra).
Translated by the Western Jin Shramana Shi Fajü. King Vadhagga Sutra, one scroll.
Translated by Dharmaraksa, a Tripitaka master from Tianzhu (India) during the Northern Liang Dynasty (compiled and included as a supplement).
Right, these two sutras are different translations of the same original, from the eleventh scroll of the Madhyama Agama Sutra. It shares the same original as the Four Continents Sutra. King Yama's Five Messengers Sutra, one scroll (also called Iron City Naraka Sutra).
Translated by the Song Dynasty Shramana Shi Huijian. Iron City Naraka Sutra, one scroll.
Translated by the Eastern Jin Western Regions Shramana Zhu Tanwulan (compiled and included as a supplement).
Right, these two sutras are different translations of the same original, from the twelfth scroll of the Madhyama Agama Sutra. It shares the same original as the Devaduta Sutra (this is slightly abbreviated compared to the original sutra). Purana Lokika Sutra, one scroll.
Lost translation, now attached to the Eastern Jin Record.
Right, from the thirteenth scroll of the Madhyama Agama Sutra. It is a different translation of the same original as the Mulapariyaya Sutra (this text is slightly abbreviated compared to the original sutra).
阿那律八唸經一卷(一名禪行斂意經或直云八唸經)
後漢西域三藏支曜譯
右出中阿含經第十八卷。與八唸經同本異譯。離睡經一卷
西晉三藏竺法護譯(拾遺編入)
右出中阿含經第二十卷。與長老上尊睡眠經同本異譯。是法非法經一卷
後漢安息三藏安世高譯
右出中阿含經第二十一卷。與真人經同本異譯。求欲經一卷
西晉沙門釋法炬譯
右出中阿含經第二十二卷。與穢經同本異譯。受歲經一卷
西晉三藏竺法護譯(拾遺編入)
右出中阿含經第二十三卷。初與比丘請經同本異譯。梵志計水凈經一卷(失譯今附東晉錄拾遺編入)
右出中阿含經第二十三卷。與水凈梵志經同本異譯。苦陰經一卷
失譯(在後漢錄拾遺編入)
右出中阿含經第二十五卷。與前苦陰經同本異譯。釋摩男本經一卷(一名五陰因事經)
吳月支優婆塞支謙譯苦陰因事經一卷
西晉沙門釋法炬譯(拾遺編入)
右二經同本異譯。出中阿含經第二十五卷與后苦陰經同本。樂想經一卷
西晉三藏竺法護譯(拾遺編入)
右出中阿含經第二十六卷。與想經同本異譯。漏分佈經一卷
後漢安息三藏安世高譯
右出
【現代漢語翻譯】 現代漢語譯本 《阿那律八唸經》一卷 (又名《禪行斂意經》或簡稱《八唸經》)
後漢西域三藏支曜譯
右經出自《中阿含經》第十八卷，與《八唸經》同本但譯本不同。 《離睡經》一卷
西晉三藏竺法護譯 (拾遺編入)
右經出自《中阿含經》第二十卷，與《長老上尊睡眠經》同本但譯本不同。 《是法非法經》一卷
後漢安息三藏安世高譯
右經出自《中阿含經》第二十一卷，與《真人經》同本但譯本不同。 《求欲經》一卷
西晉沙門釋法炬譯
右經出自《中阿含經》第二十二卷，與《穢經》同本但譯本不同。 《受歲經》一卷
西晉三藏竺法護譯 (拾遺編入)
右經出自《中阿含經》第二十三卷，最初與《比丘請經》同本但譯本不同。 《梵志計水凈經》一卷 (失譯，今附東晉錄拾遺編入)
右經出自《中阿含經》第二十三卷，與《水凈梵志經》同本但譯本不同。 《苦陰經》一卷
失譯 (在後漢錄拾遺編入)
右經出自《中阿含經》第二十五卷，與前《苦陰經》同本但譯本不同。 《釋摩男本經》一卷 (又名《五陰因事經》)
吳月支優婆塞支謙譯《苦陰因事經》一卷
西晉沙門釋法炬譯 (拾遺編入)
右二經同本但譯本不同，出自《中阿含經》第二十五卷，與后《苦陰經》同本。 《樂想經》一卷
西晉三藏竺法護譯 (拾遺編入)
右經出自《中阿含經》第二十六卷，與《想經》同本但譯本不同。 《漏分佈經》一卷
後漢安息三藏安世高譯
右出
【English Translation】 English version 《Ānàlǜ Eight Contemplations Sutra》, one scroll (also known as 《Chan Practice and Mind Collection Sutra》 or simply 《Eight Contemplations Sutra》)
Translated by Zhi Yao, a Tripiṭaka master from the Western Regions during the Later Han Dynasty
This sutra originates from the 18th scroll of the 《Madhyama-āgama Sutra》. It shares the same source as the 《Eight Contemplations Sutra》 but is a different translation. 《Sutra on Leaving Sleep》, one scroll
Translated by Zhu Fahu, a Tripiṭaka master from the Western Jin Dynasty (included in the Supplement)
This sutra originates from the 20th scroll of the 《Madhyama-āgama Sutra》. It shares the same source as the 《Elderly Honored One's Sleep Sutra》 but is a different translation. 《Sutra on What is Dharma and What is Not Dharma》, one scroll
Translated by An Shigao, a Tripiṭaka master from Parthia during the Later Han Dynasty
This sutra originates from the 21st scroll of the 《Madhyama-āgama Sutra》. It shares the same source as the 《Sutra on the True Person》 but is a different translation. 《Sutra on Seeking Desires》, one scroll
Translated by Śramaṇa Shi Fajü from the Western Jin Dynasty
This sutra originates from the 22nd scroll of the 《Madhyama-āgama Sutra》. It shares the same source as the 《Impure Sutra》 but is a different translation. 《Sutra on Receiving the Year》, one scroll
Translated by Zhu Fahu, a Tripiṭaka master from the Western Jin Dynasty (included in the Supplement)
This sutra originates from the 23rd scroll of the 《Madhyama-āgama Sutra》. Initially, it shared the same source as the 《Sutra on the Bhikkhu's Request》 but is a different translation. 《Brahmin's Sutra on Calculating Water Purification》, one scroll (lost translation, now included in the Supplement of the Eastern Jin Record)
This sutra originates from the 23rd scroll of the 《Madhyama-āgama Sutra》. It shares the same source as the 《Sutra on the Brahmin's Water Purification》 but is a different translation. 《Sutra on the Aggregates of Suffering》, one scroll
Lost translation (included in the Supplement of the Later Han Record)
This sutra originates from the 25th scroll of the 《Madhyama-āgama Sutra》. It shares the same source as the previous 《Sutra on the Aggregates of Suffering》 but is a different translation. 《Original Sutra of Śākyamuni》, one scroll (also known as 《Sutra on the Causes and Conditions of the Five Aggregates》)
Translated by Zhi Qian, an Upāsaka from Yuezhi during the Wu Dynasty, 《Sutra on the Causes and Conditions of the Aggregates of Suffering》, one scroll
Translated by Śramaṇa Shi Fajü from the Western Jin Dynasty (included in the Supplement)
These two sutras share the same source but are different translations. They originate from the 25th scroll of the 《Madhyama-āgama Sutra》 and share the same source as the later 《Sutra on the Aggregates of Suffering》. 《Sutra on the Perception of Joy》, one scroll
Translated by Zhu Fahu, a Tripiṭaka master from the Western Jin Dynasty (included in the Supplement)
This sutra originates from the 26th scroll of the 《Madhyama-āgama Sutra》. It shares the same source as the 《Sutra on Perception》 but is a different translation. 《Sutra on the Distribution of Defilements》, one scroll
Translated by An Shigao, a Tripiṭaka master from Parthia during the Later Han Dynasty
Right out of
中阿含經第二十七卷。與達梵行經同本異譯。阿耨風經一卷(晉言依次)
東晉西域沙門竺曇無蘭譯(拾遺編入)
右出中阿含經第二十七卷。與阿奴波經同本異譯。諸法本經一卷
吳月支優婆塞支謙譯
右出中阿含經第二十八卷。初與諸法本經同本異譯。瞿曇彌記果經一卷
宋沙門釋慧蘭譯
右出中阿含經第二十八卷。與瞿曇彌經同本異譯。瞻婆比丘經一卷(或云瞻波)
西晉沙門釋法炬譯(拾遺編入)
右出中阿含經第三十九卷。與瞻波經同本異譯。伏淫經一卷
西晉沙門釋法炬譯(拾遺編入)
右出中阿含經第三十卷。與行欲經同本異譯。魔嬈亂經一卷(一名弊魔試目連經一名魔王入目連蘭腹經)
失譯在後漢錄弊魔試目連經一卷(一名魔嬈亂經)
吳月支優婆塞支謙譯(拾遺編入)
右二經同本異譯。出中阿含經第三十卷與降魔經同本。
上三十經三十卷同帙。賴吒和羅經一卷(一名羅漢賴吒和羅經)
吳月支優婆塞支謙譯
右出中阿含經第三十一卷。與賴吒和羅經同本異譯。善生子經一卷
西晉沙門支法度譯(拾遺編入)
右出中阿含經第三十三卷。與善生經同本異譯。數經一卷
【現代漢語翻譯】 現代漢語譯本 《中阿含經》第二十七卷。《與達梵行經》同本異譯。《阿[少+兔]風經》一卷（晉代譯為依次）。
東晉西域沙門竺曇無蘭譯（拾遺編入）。
右出《中阿含經》第二十七卷。《與阿奴波經》同本異譯。《諸法本經》一卷。
吳月支優婆塞支謙譯。
右出《中阿含經》第二十八卷。初與《諸法本經》同本異譯。《瞿曇彌記果經》一卷。
宋沙門釋慧蘭譯。
右出《中阿含經》第二十八卷。《與瞿曇彌經》同本異譯。《瞻婆比丘經》一卷（或云瞻波）。
西晉沙門釋法炬譯（拾遺編入）。
右出《中阿含經》第三十九卷。《與瞻波經》同本異譯。《伏淫經》一卷。
西晉沙門釋法炬譯（拾遺編入）。
右出《中阿含經》第三十卷。《與行欲經》同本異譯。《魔嬈亂經》一卷（一名《弊魔試目連經》，一名《魔王入目連蘭腹經》）。
失譯，在後漢錄《弊魔試目連經》一卷（一名《魔嬈亂經》）。
吳月支優婆塞支謙譯（拾遺編入）。
右二經同本異譯。出《中阿含經》第三十卷，與《降魔經》同本。
上三十經三十卷同帙。《賴吒和羅經》一卷（一名《羅漢賴吒和羅經》）。
吳月支優婆塞支謙譯。
右出《中阿含經》第三十一卷。《與賴吒和羅經》同本異譯。《善生子經》一卷。
西晉沙門支法度譯（拾遺編入）。
右出《中阿含經》第三十三卷。《與善生經》同本異譯。《數經》一卷。
【English Translation】 English version The Middle Agama Sutra, Volume 27. A different translation of the same text as the With the Attainment of Brahman Conduct Sutra. The Anoufeng Sutra (阿[少+兔]風經) in one volume (translated as 'in sequence' during the Jin Dynasty).
Translated by the Western Regions Shramana Zhu Tan Wu Lan (竺曇無蘭) of the Eastern Jin Dynasty (included in supplementary collection).
This comes from Volume 27 of the Middle Agama Sutra. A different translation of the same text as the Anupama Sutra. The Fundamentals of Dharmas Sutra (諸法本經) in one volume.
Translated by Zhi Qian (支謙), an Upasaka from Yuezhi during the Wu Dynasty.
This comes from Volume 28 of the Middle Agama Sutra. Initially, a different translation of the same text as the Fundamentals of Dharmas Sutra. The Gautami's Prediction of Fruition Sutra (瞿曇彌記果經) in one volume.
Translated by Shramana Shi Hui Lan (釋慧蘭) of the Song Dynasty.
This comes from Volume 28 of the Middle Agama Sutra. A different translation of the same text as the Gautami Sutra. The Bhikkhu of Champa Sutra (瞻婆比丘經) in one volume (sometimes called Champā).
Translated by Shramana Shi Fa Ju (釋法炬) of the Western Jin Dynasty (included in supplementary collection).
This comes from Volume 39 of the Middle Agama Sutra. A different translation of the same text as the Champa Sutra. The Subduing Lust Sutra (伏淫經) in one volume.
Translated by Shramana Shi Fa Ju (釋法炬) of the Western Jin Dynasty (included in supplementary collection).
This comes from Volume 30 of the Middle Agama Sutra. A different translation of the same text as the Practicing Desire Sutra. The Mara's Disturbance Sutra (魔嬈亂經) in one volume (also known as the Mara's Temptation of Maudgalyayana Sutra, also known as the Mara King Enters Maudgalyayana's Abdomen Sutra).
Lost translation, recorded in the Later Han Dynasty as the Mara's Temptation of Maudgalyayana Sutra (弊魔試目連經) in one volume (also known as the Mara's Disturbance Sutra).
Translated by Zhi Qian (支謙), an Upasaka from Yuezhi during the Wu Dynasty (included in supplementary collection).
The above two sutras are different translations of the same text. From Volume 30 of the Middle Agama Sutra, the same text as the Subduing Mara Sutra.
The above thirty sutras in thirty volumes are in the same case. The Ratthapala Sutra (賴吒和羅經) in one volume (also known as the Arhat Ratthapala Sutra).
Translated by Zhi Qian (支謙), an Upasaka from Yuezhi during the Wu Dynasty.
This comes from Volume 31 of the Middle Agama Sutra. A different translation of the same text as the Ratthapala Sutra. The Good Birth Son Sutra (善生子經) in one volume.
Translated by Shramana Zhi Fa Du (支法度) of the Western Jin Dynasty (included in supplementary collection).
This comes from Volume 33 of the Middle Agama Sutra. A different translation of the same text as the Good Birth Sutra. The Number Sutra (數經) in one volume.
西晉沙門釋法炬譯(拾遺編入)
右出中阿含經第三十五卷。與算數目犍連經同本異譯。梵志頞羅延問種尊經一卷東晉西域沙門竺曇無蘭譯(拾遺編入)
右出中阿含經第三十七卷。與阿攝和經同本異譯。三歸五戒慈心厭離功德經一卷 失譯今附東晉錄(拾遺編入)須達經一卷(一名須達長者經)
蕭齊天竺三藏求那毗地譯
右二經同本異譯。出中阿含經第三十九卷。與須達哆經同本(其慈心厭德經文句稍略或有題云出增一阿含十二者非也)。佛為黃竹園老婆羅門說學經一卷
僧祐錄中失譯經(今附宋錄拾遺編入)
右出中阿含經第四十卷。與黃蘆園經同本異譯。梵摩喻經一卷
吳月支優婆塞支謙譯
右出中阿含經第四十卷。與梵摩經同本異譯(比于本經此稍略耳)。尊上經一卷
西晉三藏竺法護譯(拾遺編入)
右出中阿含經第四十三卷。與釋中禪室尊經同本異譯。鸚鵡經一卷(亦名兜調經)
宋天竺三藏求那跋陀羅譯兜調經一卷
僧祐錄雲安公失譯經(今附西晉錄拾遺編入)
右二經同本異譯。出中阿含經第四十四卷。與鸚鵡經同本。意經一卷
西晉三藏竺法護譯(拾遺編入)
右出中阿含經第四十五卷。與心
【現代漢語翻譯】 現代漢語譯本 西晉沙門釋法炬譯(拾遺編入) 右出《中阿含經》第三十五卷。與《算數目犍連經》同本異譯。《梵志頞羅延問種尊經》一卷，東晉西域沙門竺曇無蘭譯(拾遺編入) 右出《中阿含經》第三十七卷。與《阿攝和經》同本異譯。《三歸五戒慈心厭離功德經》一卷，失譯，今附東晉錄(拾遺編入)。《須達經》一卷(一名《須達長者經》) 蕭齊天竺三藏求那毗地譯 右二經同本異譯。出《中阿含經》第三十九卷。與《須達哆經》同本(其《慈心厭德經》文句稍略，或有題云出《增一阿含》十二者非也)。《佛為黃竹園老婆羅門說學經》一卷 僧祐錄中失譯經(今附宋錄拾遺編入) 右出《中阿含經》第四十卷。與《黃蘆園經》同本異譯。《梵摩喻經》一卷 吳月支優婆塞支謙譯 右出《中阿含經》第四十卷。與《梵摩經》同本異譯(比于本經此稍略耳)。《尊上經》一卷 西晉三藏竺法護譯(拾遺編入) 右出《中阿含經》第四十三卷。與《釋中禪室尊經》同本異譯。《鸚鵡經》一卷(亦名《兜調經》) 宋天竺三藏求那跋陀羅譯《兜調經》一卷 僧祐錄雲安公失譯經(今附西晉錄拾遺編入) 右二經同本異譯。出《中阿含經》第四十四卷。與《鸚鵡經》同本。《意經》一卷 西晉三藏竺法護譯(拾遺編入) 右出《中阿含經》第四十五卷。與《心經》同本
【English Translation】 English version Translated by Śramaṇa Dharmarakṣa of the Western Jin Dynasty (compiled in Supplement) This is from the 35th fascicle of the Madhyama-āgama. It is a different translation of the same text as the Counting Numbers Maudgalyāyana Sūtra. Brahmin Aḷāra Asks About Lineage Sūtra, one fascicle, translated by Śramaṇa Dharmamitra of the Western Regions during the Eastern Jin Dynasty (compiled in Supplement). This is from the 37th fascicle of the Madhyama-āgama. It is a different translation of the same text as the Āśleṣa Sūtra. Sūtra on the Merits of Taking the Three Refuges, the Five Precepts, Loving-Kindness, and Renunciation, one fascicle, translation lost, now appended to the Eastern Jin record (compiled in Supplement). Sudatta Sūtra, one fascicle (also known as Sūtra of the Elder Sudatta). Translated by Guṇabhadra, Tripiṭaka Master from Tianzhu (India) of the Xiao Qi Dynasty. These two sūtras are different translations of the same text. From the 39th fascicle of the Madhyama-āgama. Same text as the Sudatta Sūtra (the text and sentences of the Sūtra on the Merits of Loving-Kindness and Renunciation are slightly abbreviated, and some titles say it is from the 12th of the Ekottara-āgama, which is incorrect). Sūtra on Learning Spoken by the Buddha for the Old Brahmin in Huangzhu Garden, one fascicle. Lost translation recorded in Sengyou's Record (now appended to the Song Dynasty record, compiled in Supplement). This is from the 40th fascicle of the Madhyama-āgama. It is a different translation of the same text as the Huangluyuan Sūtra. Brahma-nimantana Sūtra, one fascicle. Translated by Zhi Qian, Upāsaka from Yuezhi during the Wu Dynasty. This is from the 40th fascicle of the Madhyama-āgama. It is a different translation of the same text as the Brahma Sūtra (slightly abbreviated compared to the original sūtra). Sūtra on the Exalted, one fascicle. Translated by Dharmarakṣa, Tripiṭaka Master of the Western Jin Dynasty (compiled in Supplement). This is from the 43rd fascicle of the Madhyama-āgama. It is a different translation of the same text as the Sūtra on the Exalted One in the Meditation Chamber of Śākya. Parrot Sūtra, one fascicle (also known as Taudya Sūtra). Translated by Guṇabhadra, Tripiṭaka Master from Tianzhu (India) of the Song Dynasty. Taudya Sūtra, one fascicle. Sengyou's record says it is a lost translation by An Gong (now appended to the Western Jin record, compiled in Supplement). These two sūtras are different translations of the same text. From the 44th fascicle of the Madhyama-āgama. Same text as the Parrot Sūtra. Intention Sūtra, one fascicle. Translated by Dharmarakṣa, Tripiṭaka Master of the Western Jin Dynasty (compiled in Supplement). This is from the 45th fascicle of the Madhyama-āgama. Same text as the Heart Sūtra.
經同本異譯。應法經一卷
西晉三藏竺法護譯(拾遺編入)
右出中阿含經第四十五卷。與后受法經同本異譯。泥犁經一卷(或雲中阿含泥犁經)
東晉西域沙門竺曇無蘭譯
右出中阿含經第五十三卷。與癡慧地經同本異譯。優波夷墮舍迦經一卷
僧祐錄中失譯經(今附宋錄)齋經一卷(一名持齋經)
吳月支優婆塞支謙譯(拾遺編入)
右二經同本異譯。出中阿含經第五十五卷。與持齋經同本。鞞摩肅經一卷
宋天竺三藏求那跋陀羅譯(拾遺編入)
右出中阿含經第五十七卷。與鞞摩那修經同本異譯。婆羅門子命終愛念不離經一卷
後漢安息三藏安世高譯(拾遺編入)
右出中阿含經第六十卷。與愛生經同本異譯。十支居士八城人經一卷(亦直云十支經)
後漢安息三藏安世高譯
右出中阿含經第六十卷。與八城經同本異譯。邪見經一卷
僧祐錄中失譯經(拾遺編入今附宋錄)
右出中阿含經第六十卷與見經同本異譯。箭喻經一卷
失譯(拾遺編入今附東晉錄)
右出中阿含經第六十卷。與箭喻經同本異譯。普法義經一卷(一名具法行經一名普義經)
後漢安息三藏安世高譯(第一譯)廣義法門
【現代漢語翻譯】 現代漢語譯本 經同本異譯。 《應法經》一卷 西晉三藏竺法護譯（拾遺編入） 右出《中阿含經》第四十五卷。與后《受法經》同本異譯。 《泥犁經》一卷（或云《中阿含泥犁經》） 東晉西域沙門竺曇無蘭譯 右出《中阿含經》第五十三卷。與《癡慧地經》同本異譯。 《優波夷墮舍迦經》一卷 僧祐錄中失譯經（今附宋錄）《齋經》一卷（一名《持齋經》） 吳月支優婆塞支謙譯（拾遺編入） 右二經同本異譯。出《中阿含經》第五十五卷。與《持齋經》同本。 《鞞摩肅經》一卷 宋天竺三藏求那跋陀羅譯（拾遺編入） 右出《中阿含經》第五十七卷。與《鞞摩那修經》同本異譯。 《婆羅門子命終愛念不離經》一卷 後漢安息三藏安世高譯（拾遺編入） 右出《中阿含經》第六十卷。與《愛生經》同本異譯。 《十支居士八城人經》一卷（亦直云《十支經》） 後漢安息三藏安世高譯 右出《中阿含經》第六十卷。與《八城經》同本異譯。 《邪見經》一卷 僧祐錄中失譯經（拾遺編入今附宋錄） 右出《中阿含經》第六十卷與《見經》同本異譯。 《箭喻經》一卷 失譯（拾遺編入今附東晉錄） 右出《中阿含經》第六十卷。與《箭喻經》同本異譯。 《普法義經》一卷（一名《具法行經》，一名《普義經》） 後漢安息三藏安世高譯（第一譯）廣義法門
【English Translation】 English version Different Translations of the Same Scripture. 'Ying Fa Jing' (Scripture on Responding to the Dharma) One Volume Translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty (Compiled in Supplementary Collection) This is from the 45th volume of the 'Madhyama-āgama' (Middle Length Discourses). It is a different translation of the same text as the later 'Shou Fa Jing' (Scripture on Receiving the Dharma). 'Nili Jing' (Scripture on Naraka) One Volume (Or called 'Madhyama-āgama Nili Jing') Translated by Śramaṇa Zhu Tan Wu Lan from the Western Regions of the Eastern Jin Dynasty This is from the 53rd volume of the 'Madhyama-āgama'. It is a different translation of the same text as the 'Chi Hui Di Jing' (Scripture on the Ground of Ignorance and Wisdom). 'You Po Yi Duo She Jia Jing' (Scripture on Upasika Datta) One Volume Lost Translation in Sengyou's Record (Now Attached to the Song Record) 'Zhai Jing' (Scripture on Fasting) One Volume (Also named 'Chi Zhai Jing' - Scripture on Upholding Fasting) Translated by Upāsaka Zhi Qian from Yuezhi of Wu (Compiled in Supplementary Collection) These two scriptures are different translations of the same text. From the 55th volume of the 'Madhyama-āgama'. Same origin as 'Chi Zhai Jing' (Scripture on Upholding Fasting). 'Pi Mo Su Jing' (Scripture on Vimalakirti) One Volume Translated by Tripiṭaka Guṇabhadra of Tianzhu (India) of the Song Dynasty (Compiled in Supplementary Collection) This is from the 57th volume of the 'Madhyama-āgama'. It is a different translation of the same text as the 'Pi Mo Na Xiu Jing'. 'Po Luo Men Zi Ming Zhong Ai Nian Bu Li Jing' (Scripture on the Brahman's Son Who, at the End of Life, Cannot Detach from Affection) One Volume Translated by Tripiṭaka An Shigao of Anxi (Parthia) of the Later Han Dynasty (Compiled in Supplementary Collection) This is from the 60th volume of the 'Madhyama-āgama'. It is a different translation of the same text as the 'Ai Sheng Jing' (Scripture on the Arising of Love). 'Shi Zhi Jushi Ba Cheng Ren Jing' (Scripture on the Layman of Ten Branches from Eight Cities) One Volume (Also simply called 'Shi Zhi Jing' - Scripture on Ten Branches) Translated by Tripiṭaka An Shigao of Anxi (Parthia) of the Later Han Dynasty This is from the 60th volume of the 'Madhyama-āgama'. It is a different translation of the same text as the 'Ba Cheng Jing' (Scripture on Eight Cities). 'Xie Jian Jing' (Scripture on Wrong Views) One Volume Lost Translation in Sengyou's Record (Compiled in Supplementary Collection, Now Attached to the Song Record) This is from the 60th volume of the 'Madhyama-āgama'. It is a different translation of the same text as the 'Jian Jing' (Scripture on Views). 'Jian Yu Jing' (Scripture on the Arrow Simile) One Volume Lost Translation (Compiled in Supplementary Collection, Now Attached to the Eastern Jin Record) This is from the 60th volume of the 'Madhyama-āgama'. It is a different translation of the same text as the 'Jian Yu Jing' (Scripture on the Arrow Simile). 'Pu Fa Yi Jing' (Scripture on the Universal Meaning of the Dharma) One Volume (Also named 'Ju Fa Xing Jing' - Scripture on Practicing the Complete Dharma, also named 'Pu Yi Jing' - Scripture on Universal Meaning) Translated by Tripiṭaka An Shigao of Anxi (Parthia) of the Later Han Dynasty (First Translation) Extensive Meaning of the Dharma
經一卷
陳天竺三藏真諦譯(第三譯三譯一闕)
右二經同本異譯(其廣義法門經初首題云是中含經一品別譯今檢中阿含大本無此一經或恐梵文譯之未盡既云出彼且編于末其大周入藏錄中編為大乘單本者誤也又普法義經作舍利日具法行經作舍利弗但此一字別余文並無異)。
右七知經下五十三經。並出中阿含中。別經異譯戒德香經一卷(或云戒德經)東晉西域沙門竺曇無蘭譯
右出增壹阿含經第十三卷。地主品異譯。四人出現世間經一卷
宋天竺三藏求那跋陀羅譯(拾遺編入)
右出增壹阿含經第十八卷。四意斷品異譯。波斯匿王太后崩塵土坌身經一卷
西晉沙門釋法炬譯
右出增壹阿含經第十八卷四意斷品異譯。須摩提女經一卷
吳月支優婆塞支謙譯(拾遺編入)
右出增壹阿含經第二十二卷。須陀品異譯(比于本經此稍文略)。婆羅門避死經一卷
後漢安息三藏安世高譯(拾遺編入)
右出增壹阿含經第二十三卷增上品異譯。食施獲五福報經一卷(一名施色力經一名福德經)
失譯(今附東晉錄)
右出增壹阿含經第二十四卷。善聚品異譯。頻毗娑羅王詣佛供養經一卷(亦云頗婆)
西晉沙門釋法炬譯
右
【現代漢語翻譯】 現代漢語譯本 經一卷
陳天竺三藏真諦譯（第三譯三譯一闕）
右二經同本異譯（其廣義法門經初首題云是中含經一品別譯，今檢中阿含大本無此一經，或恐梵文譯之未盡，既云出彼且編于末，其大周入藏錄中編為大乘單本者誤也。又普法義經作舍利日（Sariputra），具法行經作舍利弗（Sariputra），但此一字別，余文並無異）。
右七知經下五十三經，並出中阿含中。別經異譯戒德香經一卷（或云戒德經），東晉西域沙門竺曇無蘭譯。
右出增壹阿含經第十三卷。地主品異譯。四人出現世間經一卷
宋天竺三藏求那跋陀羅（Gunabhadra）譯（拾遺編入）
右出增壹阿含經第十八卷。四意斷品異譯。波斯匿王（Prasenajit）太后崩塵土坌身經一卷
西晉沙門釋法炬譯
右出增壹阿含經第十八卷四意斷品異譯。須摩提女經一卷
吳月支優婆塞支謙譯（拾遺編入）
右出增壹阿含經第二十二卷。須陀品異譯（比于本經此稍文略）。婆羅門避死經一卷
後漢安息三藏安世高譯（拾遺編入）
右出增壹阿含經第二十三卷增上品異譯。食施獲五福報經一卷（一名施色力經，一名福德經）
失譯（今附東晉錄）
右出增壹阿含經第二十四卷。善聚品異譯。頻毗娑羅王（Bimbisara）詣佛供養經一卷（亦云頗婆）
西晉沙門釋法炬譯
右
【English Translation】 English version One Scroll of Sutra
Translated by Tripitaka Master Paramārtha of Chen Dynasty, India (Third Translation, one missing in three translations)
The two sutras on the right are different translations of the same original (The initial title of the 'Guang Yi Fa Men Sutra' states that it is a separate translation of one chapter contained within. Upon checking the main text of the Madhyama Agama, this sutra is not found. It is suspected that the Sanskrit text was not fully translated. Since it is said to originate from there, it is placed at the end. The record in the Great Zhou Imperial Collection, which classifies it as a single Mahayana text, is mistaken. Also, the 'Pu Fa Yi Jing' uses 'Sariputra', while the 'Ju Fa Xing Jing' uses 'Sariputra', but this one character is different, and the rest of the text is identical).
The fifty-three sutras following the 'Seven Knowledges Sutra' all come from the Madhyama Agama. A separate translation, 'Jie De Xiang Jing' (One Scroll) (or 'Jie De Jing'), translated by the Western Region Shramana Zhu Tan Wu Lan during the Eastern Jin Dynasty.
Extracted from the thirteenth scroll of the Ekottara Agama Sutra. A different translation of the 'Di Zhu Pin'. 'Four People Appearing in the World Sutra' (One Scroll)
Translated by Gunabhadra, Tripitaka Master of Song Dynasty, India (Included in supplementary compilation)
Extracted from the eighteenth scroll of the Ekottara Agama Sutra. A different translation of the 'Four Intentions' chapter. 'King Prasenajit's Mother's Death and Dust Covering Her Body Sutra' (One Scroll)
Translated by Shramana Shi Fajü of the Western Jin Dynasty
Extracted from the eighteenth scroll of the Ekottara Agama Sutra, a different translation of the 'Four Intentions' chapter. 'Suma's Daughter Sutra' (One Scroll)
Translated by Upasaka Zhi Qian of Yuezhi during the Wu Dynasty (Included in supplementary compilation)
Extracted from the twenty-second scroll of the Ekottara Agama Sutra. A different translation of the 'Suda' chapter (Slightly abridged compared to the original sutra). 'Brahmin Avoiding Death Sutra' (One Scroll)
Translated by An Shigao, Tripitaka Master of Parthia during the Later Han Dynasty (Included in supplementary compilation)
Extracted from the twenty-third scroll of the Ekottara Agama Sutra, a different translation of the 'Zeng Shang' chapter. 'Receiving Five Blessings from Food Offering Sutra' (One Scroll) (Also named 'Shi Se Li Jing', also named 'Fu De Jing')
Lost in translation (Now attached to the Eastern Jin record)
Extracted from the twenty-fourth scroll of the Ekottara Agama Sutra. A different translation of the 'Shan Ju' chapter. 'King Bimbisara Visiting the Buddha and Making Offerings Sutra' (One Scroll) (Also called 'Po Po')
Translated by Shramana Shi Fajü of the Western Jin Dynasty
Right
出增壹阿含經第二十六卷。等見品異譯(比于本經此稍文略諸錄編在大乘藏中誤也)。長者子六過出家經一卷宋沙門釋慧簡譯
右出增壹阿含經二十七卷聚品異譯(本經稍廣)。鴦崛摩經一卷(或有作魔字一名指髻經)
西晉三藏竺法護譯(拾遺編入)
上三十二經三十二卷同帙。鴦崛髻經一卷
西晉沙門釋法炬譯
右二經同本異譯。出增壹阿含經第三十一卷力品(此文稍廣)。力士移山經一卷(或直云移山經)
西晉三藏竺法護譯四未曾有法經一卷(亦云四未有經或無法字)
西晉三藏竺法護譯
右二經出增壹阿含經第三十六卷八難品異譯(本是一經別譯分二本經稍廣此出不盡)。舍利弗摩目犍連游四衢經一卷
後漢外國三藏康孟詳譯
右出增壹阿含經第四十一卷。馬王品異譯(周錄編在大乘重譯中者誤也)。七佛父母姓字經一卷(一名七佛姓字經)曹魏失譯
右出增壹阿含經第四十五卷。不善品異譯。放牛經一卷(亦云牧牛經)
姚秦三藏鳩摩羅什譯
右出增壹阿含經第四十六卷放牛品異譯(此文稍廣)。緣起經一卷(亦云十二緣起經)
大唐三藏玄奘譯(出翻經圖)
右出增壹阿含經第四十六卷放牛品異譯(比
【現代漢語翻譯】 現代漢語譯本 《出增壹阿含經》第二十六卷，等見品異譯（比于本經此稍文略，諸錄編在大乘藏中誤也）。《長者子六過出家經》一卷，宋沙門釋慧簡譯。
右出《增壹阿含經》二十七卷聚品異譯（本經稍廣）。《鴦崛摩經》一卷（或有作魔字，一名指髻經）。
西晉三藏竺法護譯（拾遺編入）
上三十二經三十二卷同帙。《鴦崛髻經》一卷
西晉沙門釋法炬譯
右二經同本異譯。出《增壹阿含經》第三十一卷力品（此文稍廣）。《力士移山經》一卷（或直云移山經）。
西晉三藏竺法護譯。《四未曾有法經》一卷（亦云四未有經或無法字）。
西晉三藏竺法護譯
右二經出《增壹阿含經》第三十六卷八難品異譯（本是一經別譯分二本，經稍廣此出不盡）。《舍利弗（Śāriputra）摩目犍連（Mahāmaudgalyāyana）游四衢經》一卷
後漢外國三藏康孟詳譯
右出《增壹阿含經》第四十一卷。馬王品異譯（周錄編在大乘重譯中者誤也）。《七佛父母姓字經》一卷（一名七佛姓字經），曹魏失譯。
右出《增壹阿含經》第四十五卷。不善品異譯。《放牛經》一卷（亦云牧牛經）。
姚秦三藏鳩摩羅什（Kumārajīva）譯
右出《增壹阿含經》第四十六卷放牛品異譯（此文稍廣）。《緣起經》一卷（亦云十二緣起經）。
大唐三藏玄奘（Xuánzàng）譯（出翻經圖）
右出《增壹阿含經》第四十六卷放牛品異譯（比
【English Translation】 English version 《Ekottara Agama Sutra》Volume 26, Different Translation of the 'Equal Vision' Chapter (Slightly shorter than the original sutra; mistakenly included in the Mahayana collection in various catalogs). 《Sutra on the Six Transgressions of a Householder's Son Upon Leaving Home》, 1 scroll, translated by Śramaṇa Shi Huijian of the Song Dynasty.
Right, a different translation of the 'Collection' Chapter from 《Ekottara Agama Sutra》Volume 27 (The original sutra is slightly more extensive). 《Angulimala Sutra》, 1 scroll (Sometimes written with the character for 'demon'; also known as the 'Finger Garland Sutra').
Translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty (Included in the supplementary collection)
The above thirty-two sutras, thirty-two scrolls in the same case. 《Angulimala Sutra》, 1 scroll
Translated by Śramaṇa Shi Fajü of the Western Jin Dynasty
The above two sutras are different translations of the same text. Excerpted from the 'Power' Chapter of 《Ekottara Agama Sutra》Volume 31 (This text is slightly more extensive). 《Sutra on the Strong Man Moving the Mountain》, 1 scroll (Or simply called 《Sutra on Moving the Mountain》).
Translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty. 《Sutra on the Four Unprecedented Dharmas》, 1 scroll (Also called 《Sutra on the Four Unprecedented Things》 or 《Sutra Without the Word 'Dharma'》).
Translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty
The above two sutras are different translations of the 'Eight Difficulties' Chapter from 《Ekottara Agama Sutra》Volume 36 (Originally one sutra, translated separately into two versions; the original sutra is slightly more extensive, this version is incomplete). 《Sutra on Śāriputra and Mahāmaudgalyāyana Wandering in the Crossroads》, 1 scroll
Translated by Kang Mengxiang, a Tripiṭaka master from a foreign country during the Later Han Dynasty
Right, excerpted from 《Ekottara Agama Sutra》Volume 41. Different translation of the 'Horse King' Chapter (Mistakenly included in the Mahayana re-translation collection in the Zhou catalog). 《Sutra on the Names and Surnames of the Parents of the Seven Buddhas》, 1 scroll (Also known as 《Sutra on the Surnames of the Seven Buddhas》), lost translation from the Cao Wei Dynasty.
Right, excerpted from 《Ekottara Agama Sutra》Volume 45. Different translation of the 'Unwholesome' Chapter. 《Sutra on Releasing Cattle》, 1 scroll (Also called 《Sutra on Herding Cattle》).
Translated by Tripiṭaka Kumārajīva of the Yao Qin Dynasty
Right, excerpted from 《Ekottara Agama Sutra》Volume 46, different translation of the 'Releasing Cattle' Chapter (This text is slightly more extensive). 《Sutra on Dependent Origination》, 1 scroll (Also called 《Sutra on the Twelve Links of Dependent Origination》).
Translated by Tripiṭaka Xuánzàng of the Great Tang Dynasty (From the Translation Catalog)
Right, excerpted from 《Ekottara Agama Sutra》Volume 46, different translation of the 'Releasing Cattle' Chapter (Compared to
于本經此文稍略周錄編為大乘單本者誤也)。十一想思念如來經一卷(或云十一思惟)
宋天竺三藏求那跋陀羅譯(拾遺編入)
右出增壹阿含經第四十八卷。禮三寶品初異譯(此十一想連有二經初十一事文意勘同后十一事尋之未見)。四泥犁經一卷(或云四大泥犁)
東晉西域沙門竺曇無蘭譯(拾遺編入)
右出增壹阿含經第四十八卷。禮三寶品異譯(本經稍廣)。阿那邠邸化七子經一卷
後漢安息三藏安世高譯
右出增一阿含經第四十九卷非常品異譯(本經唯有四子余意大同)。大愛道般泥洹經一卷
西晉河內沙門白法祖譯佛母般泥洹經一卷
宋沙門釋慧簡譯(拾遺編入)
右二經同本異譯。出增壹阿含經第五十卷。大愛道般涅槃品。國王不犁先尼十夢經一卷
東晉西域沙門竺曇無蘭譯舍衛國王夢見十事經一卷
僧祐錄雲安公失譯經(今附西晉錄拾遺編入)
右二經同本異譯。出增壹阿含經第五十一卷。大愛道般涅槃品。阿難同學經一卷
後漢安息三藏安世高譯(右阿難同學經經首題云出增壹阿含檢其大本無此一經既云出彼且編其末)
從戒德香經下二十四經並增壹阿含中別經異譯。五蘊皆空經一卷
大唐三藏義
【現代漢語翻譯】 現代漢語譯本： 《于本經此文稍略周錄編為大乘單本者誤也》。 《十一想思念如來經》一卷（或云《十一思惟》） 宋天竺三藏求那跋陀羅譯（拾遺編入） 右出《增壹阿含經》第四十八卷。禮三寶品初異譯（此十一想連有二經初十一事文意勘同后十一事尋之未見）。 《四泥犁經》一卷（或云《四大泥犁》） 東晉西域沙門竺曇無蘭譯（拾遺編入） 右出《增壹阿含經》第四十八卷。禮三寶品異譯（本經稍廣）。 《阿那邠邸（Anathapindika，給孤獨長者）化七子經》一卷 後漢安息三藏安世高譯 右出《增一阿含經》第四十九卷非常品異譯（本經唯有四子余意大同）。 《大愛道般泥洹經》一卷 西晉河內沙門白法祖譯 《佛母般泥洹經》一卷 宋沙門釋慧簡譯（拾遺編入） 右二經同本異譯。出《增壹阿含經》第五十卷。大愛道般涅槃品。 《國王不犁先尼十夢經》一卷 東晉西域沙門竺曇無蘭譯 《舍衛國王夢見十事經》一卷 僧祐錄雲安公失譯經（今附西晉錄拾遺編入） 右二經同本異譯。出《增壹阿含經》第五十一卷。大愛道般涅槃品。 《阿難（Ananda，佛陀的十大弟子之一）同學經》一卷 後漢安息三藏安世高譯（右《阿難（Ananda，佛陀的十大弟子之一）同學經》經首題云出《增壹阿含》檢其大本無此一經既云出彼且編其末） 從《戒德香經》下二十四經並《增壹阿含》中別經異譯。 《五蘊皆空經》一卷 大唐三藏義
【English Translation】 English version: 'To take this text from this sutra, which is slightly abridged, and compile it into a single Mahayana volume is a mistake.' 'Eleven Thoughts on Remembering the Tathagata Sutra,' one scroll (or 'Eleven Contemplations') Translated by the Tripitaka Master Gunabhadra of the Song Dynasty from India (Included in Supplementary Collection) Extracted from the 48th scroll of the 'Ekottara Agama Sutra.' Initial different translation of the 'Chapter on Paying Homage to the Three Jewels' (These eleven thoughts are connected to two sutras; the meaning of the first eleven matters is the same, but the latter eleven matters have not been found). 'Four Naraka Sutra,' one scroll (or 'Four Great Narakas') Translated by the Shramana Zhu Tanwulan from the Western Regions of the Eastern Jin Dynasty (Included in Supplementary Collection) Extracted from the 48th scroll of the 'Ekottara Agama Sutra.' Different translation of the 'Chapter on Paying Homage to the Three Jewels' (This sutra is slightly more extensive). 'Anathapindika's (Anathapindika, a wealthy benefactor of the Buddha) Conversion of Seven Sons Sutra,' one scroll Translated by the Tripitaka Master An Shigao of the Later Han Dynasty Extracted from the 49th scroll of the 'Ekottara Agama Sutra,' a different translation of the 'Chapter on Impermanence' (This sutra only has four sons; the remaining meaning is largely the same). 'Mahaprajapati's Nirvana Sutra,' one scroll Translated by the Shramana Bai Fazu of the Western Jin Dynasty from Henan 'Buddha Mother's Nirvana Sutra,' one scroll Translated by the Shramana Shi Huijian of the Song Dynasty (Included in Supplementary Collection) These two sutras are different translations of the same text. Extracted from the 50th scroll of the 'Ekottara Agama Sutra.' 'Chapter on Mahaprajapati's Nirvana.' 'King Prasenajit's Ten Dreams Sutra,' one scroll Translated by the Shramana Zhu Tanwulan from the Western Regions of the Eastern Jin Dynasty 'King Pasenadi's Dreams of Ten Things Sutra,' one scroll The Sangyou Record says it was a lost translation by An Gong (Now attached to the Western Jin Record, included in Supplementary Collection) These two sutras are different translations of the same text. Extracted from the 51st scroll of the 'Ekottara Agama Sutra.' 'Chapter on Mahaprajapati's Nirvana.' 'Ananda's (Ananda, one of the ten principal disciples of the Buddha) Classmate Sutra,' one scroll Translated by the Tripitaka Master An Shigao of the Later Han Dynasty (The title of 'Ananda's (Ananda, one of the ten principal disciples of the Buddha) Classmate Sutra' states that it is extracted from the 'Ekottara Agama,' but upon checking the main text, this sutra is not found. Since it is said to be extracted from there, it is compiled at the end) The following twenty-four sutras, starting from the 'Sutra on the Fragrance of Precepts,' are different translations of separate sutras within the 'Ekottara Agama.' 'Sutra on the Emptiness of the Five Skandhas,' one scroll Tripitaka Master Yi of the Great Tang Dynasty
凈譯(新編入錄)
右出雜阿含經第二卷異譯(此五蘊皆空經根本說一切有部毗奈耶雜事第三十九卷中雖有此經然不例別生所以存而不廢此乃律引契經非是契經從律而生也)。七處三觀經一卷(或二卷)
後漢安息三藏安世高譯
右出雜阿含經中異譯(此經首末有三十經初是七處三觀后名積骨以初標名故也其初七處三觀經出第二卷后積骨經出第三十四卷餘者散在諸文不次第一處)。聖法印經一卷(亦直云聖印經亦云慧印經)
西晉三藏竺法護譯
右出雜阿含經第三卷異譯。雜阿含經一卷
失譯(在魏吳錄)
右出雜阿含經中。異譯(此經首末有二十七經初之三經出第四卷中而先後不次七處三觀經居其卷末文句大同前經此中稍廣其積骨經亦在其中未詳何以二經相涉餘者散在廣文自古群錄皆云失譯尋閱文句與七處三觀辭理稍同似是安高所出未見實錄且依舊為失譯)。五陰譬喻經一卷(一名水沫所漂經亦云五陰喻經)
後漢安息三藏安世高譯水沫所漂經一卷(一名河中大聚沫經一名聚沫譬經)
東晉西域沙門竺曇無蘭譯(拾遺編入)
右二經同本出雜阿含經第十卷。異譯。不自守意經一卷(或無意字)
吳月支優婆塞支謙譯
右出雜阿含經十一
【現代漢語翻譯】 現代漢語譯本
凈譯(新編入錄)
右出《雜阿含經》第二卷異譯(此《五蘊皆空經》根本說一切有部《毗奈耶雜事》第三十九卷中雖有此經，然不例別生，所以存而不廢，此乃律引契經，非是契經從律而生也)。《七處三觀經》一卷(或二卷)
後漢安息三藏安世高譯
右出《雜阿含經》中異譯(此經首末有三十經，初是七處三觀，后名積骨，以初標名故也。其初《七處三觀經》出第二卷，后《積骨經》出第三十四卷，餘者散在諸文，不次第一處)。《聖法印經》一卷(亦直云《聖印經》，亦云《慧印經》)
西晉三藏竺法護譯
右出《雜阿含經》第三卷異譯。《雜阿含經》一卷
失譯(在魏吳錄)
右出《雜阿含經》中。異譯(此經首末有二十七經，初之三經出第四卷中，而先後不次，《七處三觀經》居其卷末，文句大同前經，此中稍廣，其《積骨經》亦在其中，未詳何以二經相涉，餘者散在廣文，自古群錄皆云失譯，尋閱文句與《七處三觀》辭理稍同，似是安高所出，未見實錄，且依舊為失譯)。《五陰譬喻經》一卷(一名《水沫所漂經》，亦云《五陰喻經》)
後漢安息三藏安世高譯《水沫所漂經》一卷(一名《河中大聚沫經》，一名《聚沫譬經》)
東晉西域沙門竺曇無蘭譯(拾遺編入)
右二經同本出《雜阿含經》第十卷。異譯。《不自守意經》一卷(或無意字)
吳月支優婆塞支謙譯
右出《雜阿含經》十一
【English Translation】 English version
Newly Compiled Translations
The following is a different translation from the second volume of the Saṃyuktāgama-sūtra (Although this Skandhā Empty Sūtra is found in the 39th volume of the Vinayavastu of the Mūlasarvāstivāda school, it is not treated as a separate origin, so it is preserved and not discarded. This is a sūtra introduced by the Vinaya, not a sūtra derived from the Vinaya). Saptasthāna-trilakṣaṇa-sūtra (Seven Places and Three Contemplations Sutra) one fascicle (or two fascicles).
Translated by An Shih-kao (An息高), an An息 (Parthian) tripiṭaka master of the Later Han dynasty.
The following is a different translation from the Saṃyuktāgama-sūtra. (This sūtra has thirty sūtras from beginning to end. The first is the Seven Places and Three Contemplations, and the latter is named Accumulation of Bones, named after the first. The first Saptasthāna-trilakṣaṇa-sūtra appears in the second volume, and the latter Accumulation of Bones Sūtra appears in the thirty-fourth volume. The rest are scattered in various texts, not in order in one place). Ārya-dharmamudrā-sūtra (Noble Dharma Seal Sutra) one fascicle (also simply called Ārya-mudrā-sūtra (Noble Seal Sutra), also called Prajñā-mudrā-sūtra (Wisdom Seal Sutra)).
Translated by Zhu Fahu (竺法護), a tripiṭaka master of the Western Jin dynasty.
The following is a different translation from the third volume of the Saṃyuktāgama-sūtra. Saṃyuktāgama-sūtra one fascicle.
Lost in translation (recorded in the Wei Wu records).
The following is a different translation from the Saṃyuktāgama-sūtra. (This sūtra has twenty-seven sūtras from beginning to end. The first three sūtras appear in the fourth volume, but they are not in order. The Saptasthāna-trilakṣaṇa-sūtra is at the end of the volume. The sentences are very similar to the previous sūtra, but this one is slightly broader. The Accumulation of Bones Sūtra is also in it. It is not clear why the two sūtras are related. The rest are scattered in various texts. Ancient records all say it was lost in translation. After examining the sentences, the words and principles are similar to the Saptasthāna-trilakṣaṇa-sūtra. It seems to be produced by An Shih-kao. No actual record has been seen, so it is still considered lost in translation). Pañcaskandha-upamā-sūtra (Five Aggregates Parable Sutra) one fascicle (also called Water Foam Floating Sutra, also called Five Aggregates Metaphor Sutra).
Translated by An Shih-kao (An息高), an An息 (Parthian) tripiṭaka master of the Later Han dynasty. Water Foam Floating Sutra one fascicle (also called Great Mass of Foam in the River Sutra, also called Mass of Foam Parable Sutra).
Translated by Zhu Tanwulan (竺曇無蘭), a śramaṇa from the Western Regions during the Eastern Jin dynasty (included in the supplementary compilation).
The above two sūtras are from the same source, the tenth volume of the Saṃyuktāgama-sūtra. Different translation. Anātmarakṣita-citta-sūtra (Non-Self-Guarding Mind Sutra) one fascicle (or without the word 'mind').
Translated by Zhi Qian (支謙), an upāsaka from Yuezhi (月支) during the Wu dynasty.
The following is from the eleventh of the Saṃyuktāgama-sūtra.
卷。異譯。滿愿子經一卷 晉代失譯(今附東晉錄拾遺編入)
右出雜阿含經第十三卷。異譯。轉法輪經一卷(或云法輪轉經)
後漢安息三藏安世高譯三轉法輪經一卷
大唐三藏義凈譯(新編入錄)
右二經同本。出雜阿含經第十五卷。異譯(此三轉法輪經根本說一切有部毗奈耶雜事第十九卷中離有此經然不例別生所以存而不廢此乃律引契經亦非契經從律而生也其轉法輪經與其本經后同前異未詳所以)。八正道經一卷
後漢安息三藏安世高譯
右出雜阿含經第二十八卷。異譯。難提釋經一卷
西晉沙門釋法炬譯
右出雜阿含經第三十卷。異譯(大本有二經此中合為一其文稍廣舊錄在單本中今編於此)。馬有三相經一卷(亦云善馬有三相)
後漢西域三藏支曜譯馬有八態譬人經一卷(亦直云馬有八態)
後漢西域三藏支曜譯
右二經並出雜阿含經第三十三卷。異譯。相應相可經一卷
西晉沙門釋法炬譯(拾遺編入)
右出前單卷雜阿含經中。異譯。治禪病秘要經一卷(或云法無經字或二卷)
宋居士沮渠京聲譯
(右一經初首題云尊者舍利弗所問出雜阿含經阿練若雜事中今尋雜含大本無此等文或恐梵經譯之未盡既云出
【現代漢語翻譯】 現代漢語譯本： 卷。異譯。《滿愿子經》一卷，晉代失譯（今附東晉錄拾遺編入）。 右出《雜阿含經》第十三卷。異譯。《轉法輪經》一卷（或云《法輪轉經》）。 後漢安息三藏安世高譯《三轉法輪經》一卷。 大唐三藏義凈譯（新編入錄）。 右二經同本。出《雜阿含經》第十五卷。異譯（此《三轉法輪經》根本說一切有部毗奈耶雜事第十九卷中離有此經，然不例別生，所以存而不廢，此乃律引契經，亦非契經從律而生也。其《轉法輪經》與其本經后同前異，未詳所以）。《八正道經》一卷。 後漢安息三藏安世高譯。 右出《雜阿含經》第二十八卷。異譯。《難提釋經》一卷。 西晉沙門釋法炬譯。 右出《雜阿含經》第三十卷。異譯（大本有二經，此中合為一，其文稍廣，舊錄在單本中，今編於此）。《馬有三相經》一卷（亦云《善馬有三相》）。 後漢西域三藏支曜譯《馬有八態譬人經》一卷（亦直云《馬有八態》）。 後漢西域三藏支曜譯。 右二經並出《雜阿含經》第三十三卷。異譯。《相應相可經》一卷。 西晉沙門釋法炬譯（拾遺編入）。 右出前單卷《雜阿含經》中。異譯。《治禪病秘要經》一卷（或云《法無經字》或二卷）。 宋居士沮渠京聲譯。 （右一經初首題云尊者舍利弗（Sariputra）所問，出《雜阿含經》阿練若雜事中，今尋雜含大本無此等文，或恐梵經譯之未盡，既云出
【English Translation】 English version: Scroll. Different translation. Māṇḍavyaputra Sūtra (《滿愿子經》) one scroll, lost translation from the Jin Dynasty (now attached to the Supplement to the Eastern Jin Records). This comes from the 13th scroll of the Saṃyukta Āgama Sūtra (《雜阿含經》). Different translation. Turning the Wheel of Dharma Sūtra (《轉法輪經》) one scroll (or called Dharma Wheel Turning Sūtra (《法輪轉經》)). Translated by An Shigao (安世高), an An息 (Parthian) Tripiṭaka master of the Later Han Dynasty, Three Turnings of the Dharma Wheel Sūtra (《三轉法輪經》) one scroll. Translated by the Tang Dynasty Tripiṭaka master Yijing (義凈) (newly compiled into the record). These two sutras are the same in origin. From the 15th scroll of the Saṃyukta Āgama Sūtra (《雜阿含經》). Different translation (This Three Turnings of the Dharma Wheel Sūtra (《三轉法輪經》) is absent in the 19th scroll of the Vinaya Miscellaneous Matters (毗奈耶雜事) of the Fundamental Sarvāstivāda (根本說一切有部), but it is not treated as a separate origin, so it is preserved and not discarded. This is a sutra cited by the Vinaya, but it is not a sutra that originated from the Vinaya. The Turning the Wheel of Dharma Sūtra (《轉法輪經》) is the same as its original sutra in the end, but different in the beginning, the reason is unknown). Eightfold Noble Path Sūtra (《八正道經》) one scroll. Translated by An Shigao (安世高), an An息 (Parthian) Tripiṭaka master of the Later Han Dynasty. This comes from the 28th scroll of the Saṃyukta Āgama Sūtra (《雜阿含經》). Different translation. Nandaka Explanation Sūtra (《難提釋經》) one scroll. Translated by the Śramaṇa釋法炬 (Śramaṇa釋法炬) of the Western Jin Dynasty. This comes from the 30th scroll of the Saṃyukta Āgama Sūtra (《雜阿含經》). Different translation (The original version has two sutras, which are combined into one here, and the text is slightly broader. The old record was in a single volume, but it is now compiled here). Horse with Three Characteristics Sūtra (《馬有三相經》) one scroll (also called Good Horse with Three Characteristics (《善馬有三相》)). Translated by Zhi Yao (支曜), a Tripiṭaka master from the Western Regions during the Later Han Dynasty, Horse with Eight States as a Metaphor for People Sūtra (《馬有八態譬人經》) one scroll (also simply called Horse with Eight States (《馬有八態》)). Translated by Zhi Yao (支曜), a Tripiṭaka master from the Western Regions during the Later Han Dynasty. These two sutras both come from the 33rd scroll of the Saṃyukta Āgama Sūtra (《雜阿含經》). Different translation. Corresponding and Agreeable Sūtra (《相應相可經》) one scroll. Translated by the Śramaṇa釋法炬 (Śramaṇa釋法炬) of the Western Jin Dynasty (compiled into the Supplement). This comes from the previous single-volume Saṃyukta Āgama Sūtra (《雜阿含經》). Different translation. Essential Secrets for Curing Dhyāna Sickness Sūtra (《治禪病秘要經》) one scroll (or called Dharma Without Sūtra Title (《法無經字》) or two scrolls). Translated by the Upāsaka (居士) Juqu Jingsheng (沮渠京聲) of the Song Dynasty. (The title at the beginning of this sutra says that it was asked by the Venerable Śāriputra (舍利弗), from the Saṃyukta Āgama Sūtra (《雜阿含經》), Miscellaneous Matters of the Aranya (阿練若), but now searching the main text of the Saṃyukta Āgama Sūtra (《雜阿含經》) does not find such texts, perhaps the Sanskrit sutra was not fully translated, since it says it comes from
彼且編于末然尋文理與大乘經微有相涉舊錄編在集傳中恐將乖僻也)。
上三十一經三十一卷同帙。
從五蘊皆空經下一十六經。並出雜阿含中。別經異譯。摩鄧女經一卷(一名阿難為蠱道女惑經)
後漢安息三藏安世高譯(第一譯)摩鄧女解形中六事經一卷
失譯(今附東晉錄第五譯)摩登伽經三卷(或二卷)
吳天竺沙門竺律炎共支謙譯(出法上錄第三譯)舍頭諫經一卷(一名太子二十八宿經一名虎耳經)
西晉三藏竺法護譯第四譯
右四經同本異譯(前之二經但是后經一品前後五譯一譯闕本)。鬼問目連經一卷
後漢安息三藏安世高譯(第一譯)雜藏經一卷(與前後經文理稍別)
東晉平陽沙門釋法顯譯(第二譯)餓鬼報應經一卷(一名目連說地獄餓鬼因緣經)
失譯(今附東晉錄第三譯)
右三經同本異譯(前後四譯一譯闕本)。阿難問事佛吉兇經一卷(或名阿難問事經亦云事佛吉兇經)
後漢安息三藏安世高譯(第一譯)慢法經一卷
西晉沙門釋法炬譯(第二譯拾遺編入)阿難分別經一卷(或直云分別經)
乞伏秦沙門釋聖堅譯(第三譯)
右三經同本異譯(其慢法經新為重譯前後四譯一譯闕本)。五母子
【現代漢語翻譯】 現代漢語譯本： 『彼且編于末然尋文理與大乘經微有相涉舊錄編在集傳中恐將乖僻也』——這句話大概是說，那部經典編纂得比較粗略，尋找文理髮現它與大乘經典稍微有些關聯，舊的記錄將它編在集傳中，恐怕會有些不妥當。
上三十一經三十一卷同帙。 這上面三十一部經典，共三十一卷，放在同一個書套里。
從五蘊皆空經下一十六經。並出雜阿含中。別經異譯。摩鄧女經一卷(一名阿難為蠱道女惑經) 從《五蘊皆空經》開始的下面十六部經典，都出自《雜阿含經》中，是不同版本的翻譯。《摩鄧女經》一卷（又名《阿難為蠱道女惑經》）。
後漢安息三藏安世高譯(第一譯)摩鄧女解形中六事經一卷 後漢時期，來自安息的三藏法師安世高翻譯了《摩鄧女解形中六事經》一卷（這是第一個譯本）。
失譯(今附東晉錄第五譯)摩登伽經三卷(或二卷) 已遺失譯者姓名（現在附加在東晉的記錄中，是第五個譯本），《摩登伽經》三卷（或者有版本是兩卷）。
吳天竺沙門竺律炎共支謙譯(出法上錄第三譯)舍頭諫經一卷(一名太子二十八宿經一名虎耳經) 吳國時期，來自天竺的沙門竺律炎與支謙共同翻譯了《舍頭諫經》一卷（又名《太子二十八宿經》，也叫《虎耳經》）（出自法上的記錄，是第三個譯本）。
西晉三藏竺法護譯第四譯 西晉時期，三藏法師竺法護翻譯了第四個譯本。
右四經同本異譯(前之二經但是后經一品前後五譯一譯闕本)。鬼問目連經一卷 以上四部經典是同一個原本的不同譯本（前面的兩部經典只是後面經典的一品，前後共有五個譯本，其中一個譯本缺失）。《鬼問目連經》一卷。
後漢安息三藏安世高譯(第一譯)雜藏經一卷(與前後經文理稍別) 後漢時期，來自安息的三藏法師安世高翻譯了《雜藏經》一卷（與前後的經典在文理上稍微有些不同）。
東晉平陽沙門釋法顯譯(第二譯)餓鬼報應經一卷(一名目連說地獄餓鬼因緣經) 東晉時期，平陽的沙門釋法顯翻譯了《餓鬼報應經》一卷（又名《目連說地獄餓鬼因緣經》）（這是第二個譯本）。
失譯(今附東晉錄第三譯) 已遺失譯者姓名（現在附加在東晉的記錄中，是第三個譯本）。
右三經同本異譯(前後四譯一譯闕本)。阿難問事佛吉兇經一卷(或名阿難問事經亦云事佛吉兇經) 以上三部經典是同一個原本的不同譯本（前後共有四個譯本，其中一個譯本缺失）。《阿難問事佛吉兇經》一卷（或者叫做《阿難問事經》，也叫做《事佛吉兇經》）。
後漢安息三藏安世高譯(第一譯)慢法經一卷 後漢時期，來自安息的三藏法師安世高翻譯了《慢法經》一卷（這是第一個譯本）。
西晉沙門釋法炬譯(第二譯拾遺編入)阿難分別經一卷(或直云分別經) 西晉時期，沙門釋法炬翻譯了《阿難分別經》一卷（或者直接叫做《分別經》）（這是第二個譯本，從拾遺中編入）。
乞伏秦沙門釋聖堅譯(第三譯) 乞伏秦時期的沙門釋聖堅翻譯了（這是第三個譯本）。
右三經同本異譯(其慢法經新為重譯前後四譯一譯闕本)。五母子 以上三部經典是同一個原本的不同譯本（其中的《慢法經》是新近重新翻譯的，前後共有四個譯本，其中一個譯本缺失）。《五母子》
English version: '彼且編于末然尋文理與大乘經微有相涉舊錄編在集傳中恐將乖僻也' - This sentence probably means that the compilation of that scripture was rather rough. Upon examining its structure and principles, it was found to have slight connections with Mahayana (大乘) scriptures. The old records placed it in the collected transmissions, which might be inappropriate.
上三十一經三十一卷同帙. The above thirty-one scriptures, totaling thirty-one volumes, are placed in the same case.
從五蘊皆空經下一十六經。並出雜阿含中。別經異譯。摩鄧女經一卷(一名阿難為蠱道女惑經) The following sixteen scriptures, starting from the 'Five Skandhas are Empty Sutra' (五蘊皆空經), all originate from the 'Samyukta Agama Sutra' (雜阿含經) and are different translations of the same scripture. 'Matangi Sutra' (摩鄧女經) one volume (also known as 'Ananda Bewitched by a Sorceress Sutra' (阿難為蠱道女惑經)).
後漢安息三藏安世高譯(第一譯)摩鄧女解形中六事經一卷 During the Later Han Dynasty, An Shih-kao (安世高), a Tripitaka master from Parthia, translated the 'Matangi Sutra Explaining the Six Matters in Form' (摩鄧女解形中六事經), one volume (this is the first translation).
失譯(今附東晉錄第五譯)摩登伽經三卷(或二卷) Translator lost (now attached to the Eastern Jin record, the fifth translation), 'Matangi Sutra' (摩登伽經), three volumes (or two volumes in some versions).
吳天竺沙門竺律炎共支謙譯(出法上錄第三譯)舍頭諫經一卷(一名太子二十八宿經一名虎耳經) During the Wu Dynasty, the Indian monk Zhu Lüyan (竺律炎), together with Zhi Qian (支謙), translated the 'Shedou Jian Sutra' (舍頭諫經), one volume (also known as 'Crown Prince Twenty-Eight Constellations Sutra' (太子二十八宿經), also called 'Tiger Ear Sutra' (虎耳經)) (from the record of Fa Shang, the third translation).
西晉三藏竺法護譯第四譯 During the Western Jin Dynasty, the Tripitaka master Zhu Fahu (竺法護) translated the fourth translation.
右四經同本異譯(前之二經但是后經一品前後五譯一譯闕本)。鬼問目連經一卷 The above four scriptures are different translations of the same original text (the first two scriptures are just one chapter of the later scripture, with a total of five translations, one of which is missing). 'Preta Questioning Maudgalyayana Sutra' (鬼問目連經), one volume.
後漢安息三藏安世高譯(第一譯)雜藏經一卷(與前後經文理稍別) During the Later Han Dynasty, An Shih-kao (安世高), a Tripitaka master from Parthia, translated the 'Miscellaneous Collection Sutra' (雜藏經), one volume (slightly different in structure and principle from the preceding and following scriptures).
東晉平陽沙門釋法顯譯(第二譯)餓鬼報應經一卷(一名目連說地獄餓鬼因緣經) During the Eastern Jin Dynasty, the monk Shi Faxian (釋法顯) from Pingyang translated the 'Preta Retribution Sutra' (餓鬼報應經), one volume (also known as 'Maudgalyayana Speaking of the Causes and Conditions of Hell and Hungry Ghosts Sutra' (目連說地獄餓鬼因緣經)) (this is the second translation).
失譯(今附東晉錄第三譯) Translator lost (now attached to the Eastern Jin record, the third translation).
右三經同本異譯(前後四譯一譯闕本)。阿難問事佛吉兇經一卷(或名阿難問事經亦云事佛吉兇經) The above three scriptures are different translations of the same original text (with a total of four translations, one of which is missing). 'Ananda Asking About Auspiciousness and Inauspiciousness in Serving the Buddha Sutra' (阿難問事佛吉兇經), one volume (or called 'Ananda Asking About Matters Sutra' (阿難問事經), also called 'Auspiciousness and Inauspiciousness in Serving the Buddha Sutra' (事佛吉兇經)).
後漢安息三藏安世高譯(第一譯)慢法經一卷 During the Later Han Dynasty, An Shih-kao (安世高), a Tripitaka master from Parthia, translated the 'Disrespecting the Dharma Sutra' (慢法經), one volume (this is the first translation).
西晉沙門釋法炬譯(第二譯拾遺編入)阿難分別經一卷(或直云分別經) During the Western Jin Dynasty, the monk Shi Faju (釋法炬) translated the 'Ananda Distinguishing Sutra' (阿難分別經), one volume (or simply called 'Distinguishing Sutra' (分別經)) (this is the second translation, compiled from the lost texts).
乞伏秦沙門釋聖堅譯(第三譯) During the Qifu Qin Dynasty, the monk Shi Shengjian (釋聖堅) translated (this is the third translation).
右三經同本異譯(其慢法經新為重譯前後四譯一譯闕本)。五母子 The above three scriptures are different translations of the same original text (the 'Disrespecting the Dharma Sutra' (慢法經) among them is a recent re-translation, with a total of four translations, one of which is missing). 'Five Mothers and Sons' (五母子).
【English Translation】 That it is compiled at the end, seeking the principles and doctrines, and is slightly related to the Mahayana Sutra. The old records are compiled in the collected transmissions, fearing that it will be inconsistent.
The above thirty-one sutras, thirty-one volumes, are in the same case.
From the 'Five Aggregates are Empty Sutra' down to the sixteen sutras. All come from the Samyukta Agama. Different translations of separate sutras. 'Matangi Sutra' one volume (also known as 'Ananda Bewitched by a Sorceress Sutra').
Translated by An Shih-kao, a Tripitaka master from Parthia during the Later Han Dynasty (first translation). 'Matangi Sutra Explaining the Six Matters in Form' one volume.
Translator lost (now attached to the Eastern Jin record, the fifth translation). 'Matangi Sutra' three volumes (or two volumes).
Translated by the Indian monk Zhu Lüyan and Zhi Qian during the Wu Dynasty (from the record of Fa Shang, the third translation). 'Shedou Jian Sutra' one volume (also known as 'Crown Prince Twenty-Eight Constellations Sutra', also called 'Tiger Ear Sutra').
Translated by the Tripitaka master Zhu Fahu during the Western Jin Dynasty, the fourth translation.
The above four sutras are different translations of the same original text (the first two sutras are just one chapter of the later sutra, with a total of five translations, one of which is missing). 'Preta Questioning Maudgalyayana Sutra' one volume.
Translated by An Shih-kao, a Tripitaka master from Parthia during the Later Han Dynasty (first translation). 'Miscellaneous Collection Sutra' one volume (slightly different in structure and principle from the preceding and following sutras).
Translated by the monk Shi Faxian from Pingyang during the Eastern Jin Dynasty (second translation). 'Preta Retribution Sutra' one volume (also known as 'Maudgalyayana Speaking of the Causes and Conditions of Hell and Hungry Ghosts Sutra').
Translator lost (now attached to the Eastern Jin record, the third translation).
The above three sutras are different translations of the same original text (with a total of four translations, one of which is missing). 'Ananda Asking About Auspiciousness and Inauspiciousness in Serving the Buddha Sutra' one volume (or called 'Ananda Asking About Matters Sutra', also called 'Auspiciousness and Inauspiciousness in Serving the Buddha Sutra').
Translated by An Shih-kao, a Tripitaka master from Parthia during the Later Han Dynasty (first translation). 'Disrespecting the Dharma Sutra' one volume.
Translated by the monk Shi Faju during the Western Jin Dynasty (second translation, compiled from the lost texts). 'Ananda Distinguishing Sutra' one volume (or simply called 'Distinguishing Sutra').
Translated by the monk Shi Shengjian during the Qifu Qin Dynasty (third translation).
The above three sutras are different translations of the same original text (the 'Disrespecting the Dharma Sutra' among them is a recent re-translation, with a total of four translations, one of which is missing). 'Five Mothers and Sons'.
經一卷
吳月支優婆塞支謙譯(第一譯)沙彌羅經一卷
僧祐錄云。安公關中異經在三秦錄(第二譯)
右二經同本異譯(其沙彌羅經大周錄云曇無讖譯出長房錄今檢房錄中無周錄誤也)。玉耶女經一卷(或云玉耶經)
僧祐錄雲安公失譯經(今附西晉錄初出拾遺編入)玉耶經一卷(一名長者詣佛說子婦無敬經)
東晉西域沙門竺曇無蘭譯(第二譯)阿遬達經一卷
宋天竺三藏求那跋陀羅譯(第三譯)
右三經同本異譯。修行本起經二卷(一名宿行本起)
後漢西域沙門竺大力共康孟詳譯(第三譯)
上十六經十九卷同帙。太子瑞應本起經二卷(亦名本起瑞應亦直云瑞應本起)
吳月支優婆塞支謙譯(第四譯)過去現在因果經四卷
宋天竺三藏求那跋陀羅譯(第六譯)
右三經同本異譯(前之二經文略不備前後六譯三譯闕本)。法海經一卷
西晉沙門釋法炬譯(拾遺編入第二譯)海八德經一卷
姚秦三藏鳩摩羅什譯(出法上錄第三譯拾遺編入)
右二經同本異譯(前後三譯一譯闕本)。四十二章經一卷
後漢天竺沙門迦葉摩騰共竺法蘭譯(第一譯兩譯一闕)奈女耆域因緣經一卷(或無因緣字或直云奈女經)
【現代漢語翻譯】 現代漢語譯本 經一卷
吳月支優婆塞支謙譯（第一譯）沙彌羅經一卷
僧祐錄記載，安世高關中異經在三秦錄中（第二譯）
右邊兩部經是同本不同譯本（其中的《沙彌羅經》大周錄記載是曇無讖譯出，長房錄記載。現在檢查長房錄中沒有，大周錄有誤）。《玉耶女經》一卷（或稱《玉耶經》）
僧祐錄記載是安世高失譯經（現在附在西晉錄中，最初出自拾遺編）。《玉耶經》一卷（一名《長者詣佛說子婦無敬經》）
東晉西域沙門竺曇無蘭譯（第二譯）《阿遬達經》一卷
宋天竺三藏求那跋陀羅譯（第三譯）
右邊三部經是同本不同譯本。《修行本起經》二卷（一名《宿行本起》）
後漢西域沙門竺大力與康孟詳合譯（第三譯）
以上十六部經共十九卷在同一帙中。《太子瑞應本起經》二卷（也名《本起瑞應》，或直接稱《瑞應本起》）
吳月支優婆塞支謙譯（第四譯）《過去現在因果經》四卷
宋天竺三藏求那跋陀羅譯（第六譯）
右邊三部經是同本不同譯本（前面的兩部經文略有不全，前後六譯，三譯有缺本）。《法海經》一卷
西晉沙門釋法炬譯（拾遺編入，第二譯）《海八德經》一卷
姚秦三藏鳩摩羅什譯（出自法上錄，第三譯，拾遺編入）
右邊兩部經是同本不同譯本（前後三譯，一譯有缺本）。《四十二章經》一卷
後漢天竺沙門迦葉摩騰與竺法蘭合譯（第一譯，兩譯一闕）。《奈女耆域因緣經》一卷（或無『因緣』二字，或直接稱《奈女經》）
【English Translation】 English version One Scroll of Sutras
Translated by Zhi Qian (Zhi Loujiachen) (First Translation), Upasaka (lay Buddhist) from Yuezhi (an ancient people in Central Asia) in the Wu Kingdom: Shami Luo Sutra, One Scroll
The Sangyou Record states that An Shigao's (a Parthian Buddhist monk) different sutras in Guanzhong (an area in China) are in the Sanqin Record (Second Translation).
The two sutras on the right are different translations of the same original text (The Great Zhou Record states that the Shami Luo Sutra was translated by Tanwuchen (Dharmaraksa), recorded in the Changfang Record. Now, checking the Changfang Record, it is not found, so the Great Zhou Record is mistaken). Yu Ye Nu Jing (Sutra of the Jade Maiden), One Scroll (also called Yu Ye Jing).
The Sangyou Record states that it is a lost translation by An Shigao (now attached to the Western Jin Record, initially from the Shiyi Compilation). Yu Ye Jing (Sutra of the Jade Maiden), One Scroll (also named 'The Elder Visits the Buddha and Speaks of His Daughter-in-Law's Lack of Respect Sutra').
Translated by Zhu Tanwulan (Dharmaraksa), a Shramana (Buddhist monk) from the Western Regions during the Eastern Jin Dynasty (Second Translation): A Xu Da Jing, One Scroll
Translated by Gunabhadra, a Tripitaka Master from India during the Song Dynasty (Third Translation)
The three sutras on the right are different translations of the same original text. Xiu Xing Ben Qi Jing (Sutra on the Origin of Practice), Two Scrolls (also named Su Xing Ben Qi).
Translated jointly by Zhu Dali (Dharmaraksa) and Kang Mengxiang, Shramanas from the Western Regions during the Later Han Dynasty (Third Translation)
The above sixteen sutras, totaling nineteen scrolls, are in the same case. Taizi Rui Ying Ben Qi Jing (Sutra on the Origin of the Auspicious Signs of the Crown Prince), Two Scrolls (also named Ben Qi Rui Ying, or simply Rui Ying Ben Qi).
Translated by Zhi Qian (Zhi Loujiachen), Upasaka from Yuezhi in the Wu Kingdom (Fourth Translation): Guo Qu Xian Zai Yin Guo Jing (Sutra of Cause and Effect in the Past and Present), Four Scrolls
Translated by Gunabhadra, a Tripitaka Master from India during the Song Dynasty (Sixth Translation)
The three sutras on the right are different translations of the same original text (The previous two sutras are slightly incomplete in text; of the six translations, three have missing copies). Fa Hai Jing (Ocean of Dharma Sutra), One Scroll
Translated by Shi Faju, a Shramana from the Western Jin Dynasty (Included in the Shiyi Compilation, Second Translation): Hai Ba De Jing (Sutra of the Eight Virtues of the Ocean), One Scroll
Translated by Kumarajiva, a Tripitaka Master from the Yao Qin Dynasty (From the Fa Shang Record, Third Translation, Included in the Shiyi Compilation)
The two sutras on the right are different translations of the same original text (Of the three translations, one has a missing copy). Si Shi Er Zhang Jing (Sutra of Forty-Two Chapters), One Scroll
Translated jointly by Kasyapa Matanga and Zhu Falan, Shramanas from India during the Later Han Dynasty (First Translation, two translations, one missing). Nai Nu Qi Yu Yin Yuan Jing (Sutra on the Causes and Conditions of the Girl Nai), One Scroll (or without the words 'Yin Yuan', or simply called Nai Nu Jing).
後漢安息三藏安世高譯(第一譯兩譯一闕)罪業應報教化地獄經一卷(或云地獄報應經)
後漢安息三藏安世高譯(第一譯兩譯一闕)龍王兄弟經一卷(一名難龍王經一名降龍王經)
吳月支優婆塞支謙譯(第一譯兩譯一闕)長者音悅經一卷(或云長者音悅不蘭迦葉經)
吳月支優婆塞支謙譯(第一譯兩譯一闕)
上九經十三卷同帙(其長者音悅經周錄之中編在大乘藏內今尋文理移之於此)。禪秘要經三卷(或云禪秘要法或四卷)
姚秦三藏鳩摩羅什譯(第二譯三譯二闕)
(右此禪秘要經古舊群錄之中皆編集傳之內今檢此經首末三分極以分明上下經文多明禪觀于中觀佛觀等明懺滅重罪事然與大乘微有相涉既非制撰故多於此又群錄中更有禪秘要經五卷云是宋代三藏曇摩蜜多所譯文甚交錯不可流行如刪繁錄中廣述)。七女經一卷(一名七女本經)
吳月支優婆塞支謙譯(第一譯三譯二闕)八師經一卷
吳月支優婆塞支謙譯(第一譯兩譯一闕)越難經一卷(一名曰難長者經一名難經)
西晉清信士聶承遠譯(第一譯三譯二闕)所欲致患經一卷
西晉三藏竺法護譯(第一譯兩譯一闕)阿阇世王問五逆經一卷
西晉沙門釋法炬譯(拾遺編入第二譯兩
【現代漢語翻譯】 現代漢語譯本：
《罪業應報教化地獄經》一卷，後漢安息三藏安世高譯（第一譯，兩譯一闕）（或云《地獄報應經》）。 《龍王兄弟經》一卷，後漢安息三藏安世高譯（第一譯，兩譯一闕）（一名《難龍王經》，一名《降龍王經》）。 《長者音悅經》一卷，吳月支優婆塞支謙譯（第一譯，兩譯一闕）（或云《長者音悅不蘭迦葉經》）。 以上九經十三卷同帙（其中《長者音悅經》周錄之中編在大乘藏內，今尋文理移之於此）。《禪秘要經》三卷（或云《禪秘要法》，或四卷），姚秦三藏鳩摩羅什譯（第二譯，三譯二闕）。 （右此《禪秘要經》古舊群錄之中皆編集傳之內，今檢此經首末三分極以分明，上下經文多明禪觀于中觀佛觀等，明懺滅重罪事，然與大乘微有相涉，既非制撰故多於此。又群錄中更有《禪秘要經》五卷，云是宋代三藏曇摩蜜多所譯，文甚交錯不可流行，如刪繁錄中廣述）。《七女經》一卷（一名《七女本經》），吳月支優婆塞支謙譯（第一譯，三譯二闕）。 《八師經》一卷，吳月支優婆塞支謙譯（第一譯，三譯二闕）。 《越難經》一卷，吳月支優婆塞支謙譯（第一譯，兩譯一闕）（一名《曰難長者經》，一名《難經》）。 《所欲致患經》一卷，西晉清信士聶承遠譯（第一譯，三譯二闕）。 《阿阇世王問五逆經》一卷，西晉三藏竺法護譯（第一譯，兩譯一闕）。 西晉沙門釋法炬譯（拾遺編入第二譯，兩
【English Translation】 English version:
'The Sutra on Retribution for Sins and Teaching on the Hells', one scroll, translated by An Shigao (安世高) (Parthian An息, a Buddhist monk) of the Later Han Dynasty (first translation, one missing out of two translations) (or called 'The Sutra on Retribution in the Hells'). 'The Sutra of the Dragon King Brothers', one scroll, translated by An Shigao (安世高) (Parthian An息, a Buddhist monk) of the Later Han Dynasty (first translation, one missing out of two translations) (also named 'The Sutra of the Difficult Dragon King', also named 'The Sutra of Subduing the Dragon King'). 'The Sutra of the Elder Sound Delight', one scroll, translated by Zhi Qian (支謙) (a lay Buddhist from Yuezhi月支) of the Wu Dynasty (first translation, one missing out of two translations) (or called 'The Sutra of the Elder Sound Delight Pūrṇa Kāśyapa'). The above nine sutras in thirteen scrolls are in the same case (among them, 'The Sutra of the Elder Sound Delight' was compiled into the Mahayana (大乘) collection in the Zhou Record, now it is moved here after examining the text). 'The Sutra of the Secret Essentials of Dhyana (禪)', three scrolls (or called 'The Dharma of the Secret Essentials of Dhyana', or four scrolls), translated by Kumārajīva (鳩摩羅什) (a Kuchean Buddhist monk) of the Yao Qin Dynasty (second translation, two missing out of three translations). (Regarding this 'Sutra of the Secret Essentials of Dhyana', it is compiled into the collection of biographies in the old records. Now, examining this sutra, the beginning, middle, and end are very clear. The upper and lower texts mostly explain Dhyana (禪) contemplation, including contemplation of the Buddha, etc., clarifying the matter of repenting and eliminating heavy sins. However, it is slightly related to Mahayana (大乘). Since it is not a fabricated work, there is much of it here. Furthermore, there is another 'Sutra of the Secret Essentials of Dhyana' in five scrolls in the records, said to be translated by Dharmamitra (曇摩蜜多) (an Indian Buddhist monk) of the Song Dynasty, but the text is very confusing and cannot be circulated, as extensively described in the Simplified Record). 'The Sutra of the Seven Daughters', one scroll (also named 'The Original Sutra of the Seven Daughters'), translated by Zhi Qian (支謙) (a lay Buddhist from Yuezhi月支) of the Wu Dynasty (first translation, two missing out of three translations). 'The Sutra of the Eight Teachers', one scroll, translated by Zhi Qian (支謙) (a lay Buddhist from Yuezhi月支) of the Wu Dynasty (first translation, two missing out of three translations). 'The Sutra of Yue Nan', one scroll, translated by Zhi Qian (支謙) (a lay Buddhist from Yuezhi月支) of the Wu Dynasty (first translation, one missing out of two translations) (also named 'The Sutra of the Elder Yue Nan', also named 'The Sutra of Difficulty'). 'The Sutra on the Diseases Caused by Desires', one scroll, translated by Nie Chengyuan (聶承遠) (a lay Buddhist) of the Western Jin Dynasty (first translation, two missing out of three translations). 'The Sutra of Ajatasatru's Questions on the Five Heinous Offenses', one scroll, translated by Zhu Fahu (竺法護) (an Indo-Scythian Buddhist monk) of the Western Jin Dynasty (first translation, one missing out of two translations). Translated by the Shramana (沙門) (Buddhist monk) Shi Fajü (釋法炬) of the Western Jin Dynasty (supplemented and included as the second translation, two
譯一闕)五苦章句經一卷(一名五道章句經)
東晉西域沙門曇無蘭譯(第一譯兩譯一闕)堅意經一卷(一名堅心正意經一名堅心經)
後漢安息三藏安世高譯(第一譯兩譯一闕)凈飯王涅槃經一卷
宋居士沮渠京聲譯(第二譯兩譯一闕)進學經一卷(或云勸進學道)
宋居士沮渠京聲譯(拾遺編入第二譯三譯二闕)得道梯橙錫杖經一卷(亦直云錫杖經)失譯(今附東晉錄)
(右此錫杖經大周錄云出雜譬喻經今大本既無難為定準且編於此)。貧窮老公經一卷(一名貧老經)
宋沙門釋惠簡譯(第二譯兩譯一闕)三摩竭經一卷(一名恕和檀王經一名難國王經)
吳天竺沙門竺律炎譯(第一譯兩譯一闕)
(右此三摩竭經大周錄云出增一阿含檢彼中無且編於此)。蓱沙王五愿經一卷(一名弗沙迦王經)
吳月支優婆塞支謙譯(第一譯三譯二闕)
(右此蓱王五愿經大周等錄皆云出中阿含檢彼文無且編於此)。琉璃王經一卷
西晉三藏竺法護譯(第二譯兩譯一闕)
(右此琉璃王經大周等錄云出增一阿含其增一二十六中雖有琉璃王緣起文意全異故編於此)。
上十五經十七卷同帙。生經五卷(有五十五經或四卷)
西晉三藏竺法
【現代漢語翻譯】 現代漢語譯本 《五苦章句經》一卷（又名《五道章句經》） 東晉西域沙門曇無蘭譯（第一譯，兩譯一闕）《堅意經》一卷（又名《堅心正意經》，又名《堅心經》） 後漢安息三藏安世高譯（第一譯，兩譯一闕）《凈飯王涅槃經》一卷 宋居士沮渠京聲譯（第二譯，兩譯一闕）《進學經》一卷（或云《勸進學道》） 宋居士沮渠京聲譯（拾遺編入，第二譯，三譯二闕）《得道梯橙錫杖經》一卷（亦直云《錫杖經》）失譯（今附東晉錄） （右此《錫杖經》，《大周錄》云出《雜譬喻經》，今大本既無，難為定準，且編於此）。《貧窮老公經》一卷（一名《貧老經》） 宋沙門釋惠簡譯（第二譯，兩譯一闕）《三摩竭經》一卷（一名《恕和檀王經》，一名《難國王經》） 吳天竺沙門竺律炎譯（第一譯，兩譯一闕） （右此《三摩竭經》，《大周錄》云出《增一阿含》，檢彼中無，且編於此）。《蓱沙王五愿經》一卷（一名《弗沙迦王經》） 吳月支優婆塞支謙譯（第一譯，三譯二闕） （右此《蓱王五愿經》，《大周》等錄皆云出《中阿含》，檢彼文無，且編於此）。《琉璃王經》一卷 西晉三藏竺法護譯（第二譯，兩譯一闕） （右此《琉璃王經》，《大周》等錄云出《增一阿含》，其《增一》二十六中雖有琉璃王（Virudhaka）緣起文，意全異，故編於此）。 上十五經十七卷同帙。《生經》五卷（有五十五經或四卷） 西晉三藏竺法護譯
【English Translation】 English version 'Wu Ku Zhang Ju Jing' (The Sutra of Five Sufferings and Chapters and Sentences) one scroll (also named 'Wu Dao Zhang Ju Jing' - The Sutra of Five Paths and Chapters and Sentences) Translated by Tan Wu Lan (Dharmaraksa), a Shramana from the Western Regions during the Eastern Jin Dynasty (First translation, one missing out of two translations). 'Jian Yi Jing' (The Sutra of Firm Intention) one scroll (also named 'Jian Xin Zheng Yi Jing' - The Sutra of Firm Mind and Correct Intention, also named 'Jian Xin Jing' - The Sutra of Firm Mind) Translated by An Shi Gao, a Tripitaka master from Parthia during the Later Han Dynasty (First translation, one missing out of two translations). 'Jing Fan Wang Nie Pan Jing' (The Nirvana Sutra of King Suddhodana) one scroll Translated by Ju Qu Jing Sheng, a layperson during the Song Dynasty (Second translation, one missing out of two translations). 'Jin Xue Jing' (The Sutra of Advancing in Learning) one scroll (or said 'Quan Jin Xue Dao' - Encouraging Advancement in Learning the Way) Translated by Ju Qu Jing Sheng, a layperson during the Song Dynasty (Included in supplementary compilation, second translation, two missing out of three translations). 'De Dao Ti Cheng Xi Zhang Jing' (The Sutra of the Ladder to Enlightenment and the Staff) one scroll (also simply called 'Xi Zhang Jing' - The Sutra of the Staff). Lost translation (now attached to the Eastern Jin record) (Regarding this 'Xi Zhang Jing' - Sutra of the Staff, the 'Da Zhou Lu' - Great Zhou Record says it comes from 'Za Pi Yu Jing' - Miscellaneous Parable Sutra, but since the main text does not have it, it is difficult to determine, so it is temporarily included here). 'Pin Qiong Lao Gong Jing' (The Sutra of the Poor Old Man) one scroll (also named 'Pin Lao Jing' - The Sutra of Poverty and Old Age) Translated by Shi Hui Jian, a Shramana during the Song Dynasty (Second translation, one missing out of two translations). 'San Mo Jie Jing' (The Samaka Jataka Sutra) one scroll (also named 'Shu He Tan Wang Jing' - The Sutra of King Sutasoma, also named 'Nan Guo Wang Jing' - The Sutra of King Nanda) Translated by Zhu Lü Yan, a Shramana from India during the Wu Dynasty (First translation, one missing out of two translations) (Regarding this 'San Mo Jie Jing' - Samaka Jataka Sutra, the 'Da Zhou Lu' - Great Zhou Record says it comes from 'Zeng Yi A Han' - Ekottara Agama, but it is not found there, so it is temporarily included here). 'Ping Sha Wang Wu Yuan Jing' (The Sutra of King Bimbisara's Five Wishes) one scroll (also named 'Fu Sha Jia Wang Jing' - The Sutra of King Bimbisara) Translated by Zhi Qian, an Upasaka from Yuezhi during the Wu Dynasty (First translation, two missing out of three translations) (Regarding this 'Ping Wang Wu Yuan Jing' - Sutra of King Bimbisara's Five Wishes, the 'Da Zhou' - Great Zhou and other records all say it comes from 'Zhong A Han' - Madhyama Agama, but the text is not found there, so it is temporarily included here). 'Liu Li Wang Jing' (The Sutra of King Virudhaka) one scroll Translated by Zhu Fa Hu (Dharmaraksa), a Tripitaka master from the Western Jin Dynasty (Second translation, one missing out of two translations) (Regarding this 'Liu Li Wang Jing' - Sutra of King Virudhaka, the 'Da Zhou' - Great Zhou and other records say it comes from 'Zeng Yi A Han' - Ekottara Agama, although there is a story about the origin of King Virudhaka in the twenty-sixth section of 'Zeng Yi' - Ekottara, the meaning is completely different, so it is included here). The above fifteen sutras, seventeen scrolls in the same case. 'Sheng Jing' (The Sutra of Birth) five scrolls (containing fifty-five sutras or four scrolls) Translated by Zhu Fa Hu (Dharmaraksa), a Tripitaka master from the Western Jin Dynasty
護譯(第一譯兩譯一闕)義足經二卷(有一十六經)
吳月支優婆塞支謙譯(第一譯兩譯一闕)
上二經七卷同帙(合從四十二章經下二十二經雖是重譯今見流行但有一本余並零落尋求不獲)。
小乘經單譯八十七部。二百二十四卷。一十七帙正法念處經七十卷(七帙)
元魏婆羅門瞿曇般若流支譯
(右此正法念經大周錄中編為重譯云與善時鵝王經同本異譯者誤也其善時鵝王經從此經抄出彼是別生此為單本)。佛本行集經六十卷(六帙)
隋天竺三藏阇那崛多等譯
(右此佛本行經大周錄中編為大乘重譯云與七卷本行經同本異譯者誤也彼是偈贊與此懸殊諸錄或在大乘經中或編集傳之內恐將乖僻今移編此)。本事經七卷
大唐三藏玄奘譯(出內典錄)興起行經二卷(亦名嚴誡宿緣經題云出雜藏)
後漢外國三藏康孟祥譯
(右此興起行經大周錄中編為重譯云與木槍刺腳因緣經同本異譯者誤也比尋經本總有十緣其木槍刺腳經即十緣之一緣也鈔出別行如觀世音經等類既非再翻故為單本)。業報差別經一卷
隋洋川郡守瞿曇法智譯
上三經十卷同帙(其業報差別經大周錄云與罪福報應經同本異譯者非也尋其文句義旨懸殊差異不同故為單本)。大
【現代漢語翻譯】 現代漢語譯本 《護譯》（第一譯兩譯一闕）《義足經》二卷（共十六經）
吳月支優婆塞支謙譯（第一譯兩譯一闕）
以上二經七卷與同帙（合從《四十二章經》下二十二經，雖是重譯，今見流行，但只有一本，其餘都已零落，尋求不到）。
小乘經單譯八十七部，二百二十四卷，一十七帙。《正法念處經》七十卷（七帙）
元魏婆羅門瞿曇般若流支譯
（右此《正法念經》在大周錄中編為重譯，說與《善時鵝王經》同本異譯，這是錯誤的。《善時鵝王經》是從此經抄出的，彼是別生，此為單本）。《佛本行集經》六十卷（六帙）
隋天竺三藏阇那崛多（Jñānagupta）等譯
（右此《佛本行經》在大周錄中編為大乘重譯，說與七卷本《行經》同本異譯，這是錯誤的。彼是偈贊，與此懸殊。諸錄或在大乘經中，或編集傳之內，恐怕將乖僻，今移編此）。《本事經》七卷
大唐三藏玄奘（Xuánzàng）譯（出《內典錄》）《興起行經》二卷（亦名《嚴誡宿緣經》，題云出《雜藏》）
後漢外國三藏康孟祥譯
（右此《興起行經》在大周錄中編為重譯，說與《木槍刺腳因緣經》同本異譯，這是錯誤的。比尋經本，總有十緣，其《木槍刺腳經》即十緣之一緣也，鈔出別行，如《觀世音經》等類，既非再翻，故為單本）。《業報差別經》一卷
隋洋川郡守瞿曇法智譯
以上三經十卷同帙（其《業報差別經》大周錄云與《罪福報應經》同本異譯，非也。尋其文句義旨，懸殊差異不同，故為單本）。大
【English Translation】 English version 'Hù Yì' (Protected Translations) (First Translation, Two Translations, One Missing) 'Yì Zú Jīng' (The Sutra of Meaningful Verses) in two volumes (containing sixteen sutras)
Translated by Zhi Qian (Zhi Qian), an Upāsaka from Yuezhi (Yuezhi) during the Wu dynasty (First Translation, Two Translations, One Missing)
The above two sutras, in seven volumes, are in the same case (combined with the twenty-two sutras following the 'Sutra of Forty-two Chapters'. Although these are re-translations, they are currently popular, but only one copy remains, and the rest are scattered and cannot be found).
Eighty-seven individually translated Hinayana sutras, in two hundred and twenty-four volumes, in seventeen cases. 'Zhèng Fǎ Niàn Chù Jīng' (The Sutra on the Foundations of Mindfulness) in seventy volumes (seven cases)
Translated by Gautama Prajñāruci (Gautama Prajñāruci), a Brahmin from the Northern Wei dynasty
(Regarding this 'Zhèng Fǎ Niàn Jīng' (Sutra on the Foundations of Mindfulness), it is mistakenly classified as a re-translation in the Great Zhou Record, said to be a different translation of the same text as the 'Śubhakarman Dattaka Sutra' (Good Time Goose King Sutra). The 'Śubhakarman Dattaka Sutra' is excerpted from this sutra; that is a separate origin, while this is a single original). 'Fó Běn Xíng Jí Jīng' (The Collection of Sutras on the Buddha's Fundamental Practices) in sixty volumes (six cases)
Translated by Jñānagupta (Jñānagupta) and others, a Tripitaka master from India during the Sui dynasty
(Regarding this 'Fó Běn Xíng Jīng' (Sutra on the Buddha's Fundamental Practices), it is mistakenly classified as a Mahayana re-translation in the Great Zhou Record, said to be a different translation of the same text as the seven-volume 'Háng Jīng' (Conduct Sutra). That is in verse form and differs greatly from this. Some records place it among the Mahayana sutras, or within compiled biographies, which is likely to be incorrect, so it is now moved here). 'Běn Shì Jīng' (The Sutra of Past Deeds) in seven volumes
Translated by Xuánzàng (Xuánzàng), a Tripitaka master from the Great Tang dynasty (from the 'Catalogue of Inner Canons'). 'Xīng Qǐ Xíng Jīng' (The Sutra on the Rising of Conduct) in two volumes (also named 'Yán Jiè Sù Yuán Jīng' (The Sutra on Strict Precepts and Past Causes), titled as from the 'Za Zang' (Miscellaneous Collection))
Translated by Kang Mengxiang (Kang Mengxiang), a Tripitaka master from a foreign country during the Later Han dynasty
(Regarding this 'Xīng Qǐ Xíng Jīng' (Sutra on the Rising of Conduct), it is mistakenly classified as a re-translation in the Great Zhou Record, said to be a different translation of the same text as the 'Mù Qiāng Cì Jiǎo Yīn Yuán Jīng' (Sutra on the Causes and Conditions of a Wooden Spear Piercing the Foot). Upon examining the sutra text, there are a total of ten causes and conditions; the 'Mù Qiāng Cì Jiǎo Jīng' (Wooden Spear Piercing the Foot Sutra) is one of these ten causes and conditions. It is excerpted and circulated separately, like the 'Guān Shì Yīn Jīng' (Avalokiteśvara Sutra) and similar texts. Since it is not a re-translation, it is considered a single original). 'Yè Bào Chā Bié Jīng' (The Sutra on the Differentiation of Karmic Retribution) in one volume
Translated by Gautama Prajñāruci (Gautama Prajñāruci), the governor of Yangchuan Prefecture during the Sui dynasty
The above three sutras, in ten volumes, are in the same case (Regarding the 'Yè Bào Chā Bié Jīng' (Sutra on the Differentiation of Karmic Retribution), the Great Zhou Record states that it is a different translation of the same text as the 'Zuì Fú Bào Yìng Jīng' (Sutra on the Retribution of Sins and Blessings), which is incorrect. Upon examining its wording and meaning, they are vastly different, so it is considered a single original). Great
安般守意經二卷(亦直云大安般經安公云小安般或一卷)
後漢安息三藏安世高譯
(右大周等錄更有大安般經一卷亦云安世高譯勘其文句即是安般守意經上卷文既全同故不過載)。陰持入經二卷(或作除字誤也或一卷)
後漢安息三藏安世高譯處處經一卷
後漢安息三藏安世高譯罵意經一卷
後漢安息三藏安世高譯(拾遺編入)分別善惡所起經一卷
後漢安息三藏安世高譯(拾遺編入)出家緣經一卷(一名出家因緣經)
後漢安息三藏安世高譯阿鋡正行經一卷(一名正意經)
後漢安息三藏安世高譯十八泥犁經一卷(或云十八地獄經)
後漢安息三藏安世高譯法受塵經一卷
後漢安息三藏安世高譯禪行法想經一卷
後漢安息三藏安世高譯長者子懊惱三處經一卷(一名長者夭惱經亦云三處惱經)
後漢安息三藏安世高譯揵陀國王經一卷(或無國字)
後漢安息三藏安世高譯須摩提長者經一卷
吳月支優婆塞支謙譯阿難四事經一卷
吳月支優婆塞支謙譯未生怨經一卷
吳月支優婆塞支謙譯四愿經一卷
吳月支優婆塞支謙譯黑氏梵志經一卷
吳月支優婆塞支謙譯(拾遺編入)猘狗經一卷(祐云與𤢴狗同
【現代漢語翻譯】 現代漢語譯本 《安般守意經》二卷（也直接稱為《大安般經》，安公稱之為《小安般》，或為一卷）。 後漢安息三藏安世高譯 （右邊《大周等錄》中還有《大安般經》一卷，也說是安世高翻譯的，考察其文句，就是《安般守意經》的上卷，文字完全相同，所以不再重複收錄）。《陰持入經》二卷（或寫作《除》字，是錯誤的，或為一卷）。 後漢安息三藏安世高譯《處處經》一卷 後漢安息三藏安世高譯《罵意經》一卷 後漢安息三藏安世高譯（拾遺編入）《分別善惡所起經》一卷 後漢安息三藏安世高譯（拾遺編入）《出家緣經》一卷（一名《出家因緣經》） 後漢安息三藏安世高譯《阿鋡正行經》一卷（一名《正意經》） 後漢安息三藏安世高譯《十八泥犁經》一卷（或云《十八地獄經》） 後漢安息三藏安世高譯《法受塵經》一卷 後漢安息三藏安世高譯《禪行法想經》一卷 後漢安息三藏安世高譯《長者子懊惱三處經》一卷（一名《長者夭惱經》，也叫《三處惱經》） 後漢安息三藏安世高譯《揵陀(Gandha)國王經》一卷（或無《國》字） 後漢安息三藏安世高譯《須摩提(Sumati)長者經》一卷 吳月支優婆塞支謙譯《阿難(Ananda)四事經》一卷 吳月支優婆塞支謙譯《未生怨經》一卷 吳月支優婆塞支謙譯《四愿經》一卷 吳月支優婆塞支謙譯《黑氏梵志經》一卷 吳月支優婆塞支謙譯（拾遺編入）《猘狗經》一卷（祐云與《𤢴狗》同）
【English Translation】 English version 'Anban Shouyi Jing' (安般守意經) Two scrolls (also directly called 'Da Anban Jing' (大安般經), Angong calls it 'Xiao Anban' (小安般), or one scroll). Translated by An Shigao (安世高), a Tripitaka master from Anxi (安息) during the Later Han Dynasty. (The 'Da Zhou Deng Lu' (大周等錄) on the right also contains one scroll of 'Da Anban Jing' (大安般經), which is also said to be translated by An Shigao (安世高). Examining its sentences, it is the upper scroll of 'Anban Shouyi Jing' (安般守意經), and the text is completely the same, so it is not repeated). 'Yin Chi Ru Jing' (陰持入經) Two scrolls (or written as the character 'Chu' (除), which is a mistake, or one scroll). Translated by An Shigao (安世高), a Tripitaka master from Anxi (安息) during the Later Han Dynasty. 'Chuchu Jing' (處處經) One scroll. Translated by An Shigao (安世高), a Tripitaka master from Anxi (安息) during the Later Han Dynasty. 'Ma Yi Jing' (罵意經) One scroll. Translated by An Shigao (安世高), a Tripitaka master from Anxi (安息) during the Later Han Dynasty. (Compiled into 'Shi Yi') 'Fenbie Shanean Suoqi Jing' (分別善惡所起經) One scroll. Translated by An Shigao (安世高), a Tripitaka master from Anxi (安息) during the Later Han Dynasty. (Compiled into 'Shi Yi') 'Chujia Yuan Jing' (出家緣經) One scroll (also named 'Chujia Yinyuan Jing' (出家因緣經)). Translated by An Shigao (安世高), a Tripitaka master from Anxi (安息) during the Later Han Dynasty. 'Ahan Zhengxing Jing' (阿鋡正行經) One scroll (also named 'Zhengyi Jing' (正意經)). Translated by An Shigao (安世高), a Tripitaka master from Anxi (安息) during the Later Han Dynasty. 'Shiba Nili Jing' (十八泥犁經) One scroll (or called 'Shiba Diyu Jing' (十八地獄經)). Translated by An Shigao (安世高), a Tripitaka master from Anxi (安息) during the Later Han Dynasty. 'Fa Shou Chen Jing' (法受塵經) One scroll. Translated by An Shigao (安世高), a Tripitaka master from Anxi (安息) during the Later Han Dynasty. 'Chanxing Faxiang Jing' (禪行法想經) One scroll. Translated by An Shigao (安世高), a Tripitaka master from Anxi (安息) during the Later Han Dynasty. 'Zhangzhe Zi Aonao Sanchu Jing' (長者子懊惱三處經) One scroll (also named 'Zhangzhe Yaonao Jing' (長者夭惱經), also called 'Sanchu Nao Jing' (三處惱經)). Translated by An Shigao (安世高), a Tripitaka master from Anxi (安息) during the Later Han Dynasty. 'Gandha (揵陀) Guowang Jing' (國王經) One scroll (or without the character 'Guo' (國)). Translated by An Shigao (安世高), a Tripitaka master from Anxi (安息) during the Later Han Dynasty. 'Sumati (須摩提) Zhangzhe Jing' (長者經) One scroll. Translated by Zhi Qian (支謙), an Upasaka (優婆塞) from Yuezhi (月支) during the Wu Dynasty. 'Ananda (阿難) Sishi Jing' (四事經) One scroll. Translated by Zhi Qian (支謙), an Upasaka (優婆塞) from Yuezhi (月支) during the Wu Dynasty. 'Weisheng Yuan Jing' (未生怨經) One scroll. Translated by Zhi Qian (支謙), an Upasaka (優婆塞) from Yuezhi (月支) during the Wu Dynasty. 'Si Yuan Jing' (四願經) One scroll. Translated by Zhi Qian (支謙), an Upasaka (優婆塞) from Yuezhi (月支) during the Wu Dynasty. 'Heishi Fanzhi Jing' (黑氏梵志經) One scroll. Translated by Zhi Qian (支謙), an Upasaka (優婆塞) from Yuezhi (月支) during the Wu Dynasty. (Compiled into 'Shi Yi') 'Zhi Gou Jing' (猘狗經) One scroll (Youyun is the same as '𤢴狗').
)
吳月支優婆塞支謙譯(拾遺編入)分別經一卷(舊云與阿難分別經等同本者非也)
西晉三藏竺法護譯(拾遺編入)八關齋經一卷
宋居士沮渠京聲譯(拾遺編入)阿鳩留經一卷
僧祐錄雲安公古經(今附漢錄拾遺編入)孝子經一卷(亦云孝子報恩經)
僧祐錄雲安公失譯經(今附西晉錄拾遺編入)
上二十二經二十四卷同帙。五百弟子自說本起經一卷(或無自說字亦云本末)
西晉三藏竺法護譯大迦葉本經一卷(或無大字)
西晉三藏竺法護譯四自侵經一卷
西晉三藏竺法護譯羅云忍辱經一卷(或直云忍辱經)
西晉沙門釋法炬譯佛為年少比丘說正事經一卷
西晉沙門釋法炬譯沙曷比丘功德經一卷
西晉沙門釋法炬譯時非時經一卷(或直云時經)
外國法師若羅嚴譯(莫知帝代出經後記)
(右此時非時經群錄皆云西晉沙門法炬所譯經后題云外國法師若羅嚴手執胡本口自宣譯涼州道人焊瑱城中寫記今依經記為正既莫知于帝代且附西晉錄中)。自愛經一卷(或云自愛不自愛)
東晉西域沙門竺曇無蘭譯中心經一卷(亦云中心正行經)
東晉西域沙門竺曇無蘭譯(拾遺編入)見正經一卷(一名生死變識經)
【現代漢語翻譯】 現代漢語譯本 吳月支優婆塞支謙翻譯（拾遺編入）《分別經》一卷（舊說與《阿難分別經》等同版本的說法是不對的）。 西晉三藏竺法護翻譯（拾遺編入）《八關齋經》一卷。 宋居士沮渠京聲翻譯（拾遺編入）《阿鳩留經》一卷。 僧祐錄記載安公的古經（現在附在漢錄拾遺編入）《孝子經》一卷（也叫《孝子報恩經》）。 僧祐錄記載安公失譯的經（現在附在西晉錄拾遺編入）。 以上二十二部經共二十四卷，同在一個書帙。《五百弟子自說本起經》一卷（或者沒有『自說』二字，也叫《本末經》）。 西晉三藏竺法護翻譯《大迦葉本經》一卷（或者沒有『大』字）。 西晉三藏竺法護翻譯《四自侵經》一卷。 西晉三藏竺法護翻譯《羅云忍辱經》一卷（或者直接叫《忍辱經》）。 西晉沙門釋法炬翻譯《佛為年少比丘說正事經》一卷。 西晉沙門釋法炬翻譯《沙曷比丘功德經》一卷。 西晉沙門釋法炬翻譯《時非時經》一卷（或者直接叫《時經》）。 外國法師若羅嚴翻譯（不知道是什麼朝代，出自經後記）。 （右邊這部《時非時經》，各經錄都說是西晉沙門法炬所譯，但經后題記說是外國法師若羅嚴手持胡本，口頭宣譯，涼州道人焊瑱在城中記錄。現在依照經文的記載為準，既然不知道是什麼朝代，就暫且附在西晉錄中）。《自愛經》一卷（或者叫《自愛不自愛經》）。 東晉西域沙門竺曇無蘭翻譯《中心經》一卷（也叫《中心正行經》）。 東晉西域沙門竺曇無蘭翻譯（拾遺編入）《見正經》一卷（一名《生死變識經》）。
【English Translation】 English version Translated by Zhi Qian, Upasaka of Yuezhi (Supplemented and included): Fenbie Jing (Distinguishing Sutra), one scroll (The old saying that it is the same version as Anan Fenbie Jing (Ananda Distinguishing Sutra) is incorrect). Translated by Dharmaraksa, Tripitaka Master of the Western Jin Dynasty (Supplemented and included): Baguan Zhai Jing (Eight Precepts Fasting Sutra), one scroll. Translated by Juqu Jingsheng, a layperson of the Song Dynasty (Supplemented and included): Aqiuliu Jing (Aqiuliu Sutra), one scroll. Recorded by Sengyou, the ancient scripture of Angong (Now attached to the Han Record, supplemented and included): Xiaozi Jing (Filial Son Sutra), one scroll (Also called Xiaozi Baoen Jing (Filial Son Repaying Kindness Sutra)). Recorded by Sengyou, the scripture whose translator is lost by Angong (Now attached to the Western Jin Record, supplemented and included). The above twenty-two scriptures, totaling twenty-four scrolls, are in the same case. Wubai Dizi Zishuo Benqi Jing (Five Hundred Disciples Self-Narrating the Origin Sutra), one scroll (Sometimes without the words 'Zishuo' (self-narrating), also called Benmo Jing (Origin and End Sutra)). Translated by Dharmaraksa, Tripitaka Master of the Western Jin Dynasty: Da Jiaye Ben Jing (Great Kasyapa's Original Sutra), one scroll (Sometimes without the word 'Da' (Great)). Translated by Dharmaraksa, Tripitaka Master of the Western Jin Dynasty: Sizi Qin Jing (Four Self-Inflicted Offenses Sutra), one scroll. Translated by Dharmaraksa, Tripitaka Master of the Western Jin Dynasty: Luoyun Renru Jing (Rahula's Patience and Humility Sutra), one scroll (Or simply called Renru Jing (Patience and Humility Sutra)). Translated by Shramana Shi Fajü of the Western Jin Dynasty: Fo Wei Nianshao Biqiu Shuo Zhengshi Jing (The Buddha Speaks the Correct Matters for Young Bhikkhus Sutra), one scroll. Translated by Shramana Shi Fajü of the Western Jin Dynasty: Shahe Biqiu Gongde Jing (Shaha Bhikkhu's Merit Sutra), one scroll. Translated by Shramana Shi Fajü of the Western Jin Dynasty: Shi Fei Shi Jing (Timely and Untimely Sutra), one scroll (Or simply called Shi Jing (Timely Sutra)). Translated by Dharma Master Ruo Luoyan from a foreign country (The postscript of the sutra does not know the dynasty). (Regarding the Shi Fei Shi Jing (Timely and Untimely Sutra) on the right, all records say it was translated by Shramana Fajü of the Western Jin Dynasty, but the postscript of the sutra says that Dharma Master Ruo Luoyan from a foreign country held the barbarian text and orally translated it, and the Taoist Han Tian of Liangzhou recorded it in the city. Now, according to the record in the sutra, since it is not known in which dynasty it was translated, it is temporarily attached to the Western Jin Record). Ziai Jing (Self-Love Sutra), one scroll (Or called Ziai Bu Ziai Jing (Self-Love and Non-Self-Love Sutra)). Translated by Shramana Zhu Tanwulan from the Western Regions of the Eastern Jin Dynasty: Zhongxin Jing (Center Sutra), one scroll (Also called Zhongxin Zhengxing Jing (Center Correct Conduct Sutra)). Translated by Shramana Zhu Tanwulan from the Western Regions of the Eastern Jin Dynasty (Supplemented and included): Jian Zheng Jing (Seeing Correctness Sutra), one scroll (Also named Shengsi Bianshi Jing (Birth, Death, Change, and Cognition Sutra)).
東晉西域沙門竺曇無蘭譯◎◎大魚事經一卷
東晉西域沙門竺曇無蘭譯阿難七夢經一卷(或直云七夢經)
東晉西域沙門竺曇無蘭譯呵雕阿那含經一卷(一名荷雕或作苛字)
東晉西域沙門竺曇無蘭譯燈指因緣經一卷
姚秦三藏鳩摩羅什譯婦人遇辜經一卷(一名婦遇對經)
乞伏秦沙門釋聖堅譯四天王經一卷
宋涼州沙門釋智嚴共寶云譯摩訶迦葉度貧母經一卷
宋天竺三藏求那跋陀羅譯十二品生死經一卷
宋天竺三藏求那跋陀羅譯罪福報應經一卷(一名輪轉五道罪福報應經)
宋天竺三藏求那跋陀羅譯
(右大周錄中更有輪轉五道罪福報應經一卷今撿尋文句與此不殊但立名題廣略有異文既無別但存一本耳)。五無返復經一卷(一名五返覆大義經)
宋居士沮渠京聲譯佛大僧大經一卷
宋居士沮渠京聲譯耶祇經一卷
宋居士沮渠京聲譯末羅王經一卷
宋居士沮渠京聲譯摩達國王經一卷
宋居士沮渠京聲譯旃陀越國王經一卷(或無國王字)
宋居士沮渠京聲譯五恐怖世經一卷(或無世字)
宋居士沮渠京聲譯弟子死復生經一卷(或云死亡更生經)
宋居士沮渠京聲譯(拾遺編入)懈怠耕者經一卷
【現代漢語翻譯】 現代漢語譯本：
東晉西域沙門竺曇無蘭譯《大魚事經》一卷 東晉西域沙門竺曇無蘭譯《阿難七夢經》一卷（或直稱《七夢經》） 東晉西域沙門竺曇無蘭譯《呵雕阿那含經》一卷（一名《荷雕》，或作《苛》字） 東晉西域沙門竺曇無蘭譯《燈指因緣經》一卷 姚秦三藏鳩摩羅什譯《婦人遇辜經》一卷（一名《婦遇對經》） 乞伏秦沙門釋聖堅譯《四天王經》一卷 宋涼州沙門釋智嚴共寶云譯《摩訶迦葉度貧母經》一卷 宋天竺三藏求那跋陀羅譯《十二品生死經》一卷 宋天竺三藏求那跋陀羅譯《罪福報應經》一卷（一名《輪轉五道罪福報應經》） 宋天竺三藏求那跋陀羅譯 （右大周錄中更有《輪轉五道罪福報應經》一卷，今檢尋文句與此不殊，但立名題廣略有異，文既無別，但存一本耳）。《五無返復經》一卷（一名《五返覆大義經》） 宋居士沮渠京聲譯《佛大僧大經》一卷 宋居士沮渠京聲譯《耶祇經》一卷 宋居士沮渠京聲譯《末羅王經》一卷 宋居士沮渠京聲譯《摩達國王經》一卷 宋居士沮渠京聲譯《旃陀越國王經》一卷（或無『國王』二字） 宋居士沮渠京聲譯《五恐怖世經》一卷（或無『世』字） 宋居士沮渠京聲譯《弟子死復生經》一卷（或云《死亡更生經》） 宋居士沮渠京聲譯（拾遺編入）《懈怠耕者經》一卷
【English Translation】 English version:
A scripture in one volume, 'The Sutra of the Great Fish Event', translated by the Shramana Zhu Tan Wu Lan from the Western Regions during the Eastern Jin Dynasty. A scripture in one volume, 'The Sutra of Ananda's Seven Dreams' (or simply 'The Sutra of Seven Dreams'), translated by the Shramana Zhu Tan Wu Lan from the Western Regions during the Eastern Jin Dynasty. A scripture in one volume, 'The Sutra of Kakacha Anagamin' (also known as 'The Sutra of Hediao', with 'Ke' sometimes used instead of 'He'), translated by the Shramana Zhu Tan Wu Lan from the Western Regions during the Eastern Jin Dynasty. A scripture in one volume, 'The Sutra of the Lamp Finger Cause and Condition', translated by the Shramana Zhu Tan Wu Lan from the Western Regions during the Eastern Jin Dynasty. A scripture in one volume, 'The Sutra of a Woman Meeting with Calamity' (also known as 'The Sutra of a Woman Meeting with Confrontation'), translated by the Tripitaka master Kumarajiva during the Yao Qin Dynasty. A scripture in one volume, 'The Sutra of the Four Heavenly Kings', translated by the Shramana Shi Sheng Jian from Qifu Qin. A scripture in one volume, 'The Sutra of Mahakasyapa Saving the Poor Mother', translated jointly by the Shramana Shi Zhi Yan from Liangzhou and Bao Yun during the Song Dynasty. A scripture in one volume, 'The Sutra of the Twelve Categories of Birth and Death', translated by the Tripitaka master Gunabhadra from India during the Song Dynasty. A scripture in one volume, 'The Sutra of Retribution for Sins and Blessings' (also known as 'The Sutra of the Revolving Five Paths of Retribution for Sins and Blessings'), translated by the Tripitaka master Gunabhadra from India during the Song Dynasty. Translated by the Tripitaka master Gunabhadra from India during the Song Dynasty. (In the Great Zhou Record, there is another volume of 'The Sutra of the Revolving Five Paths of Retribution for Sins and Blessings'. Upon examination, the text is not different from this one, but the title is slightly different in scope. Since the text is essentially the same, only one version is kept.) A scripture in one volume, 'The Sutra of Five Non-Reversals' (also known as 'The Sutra of Five Reversals and Great Meaning'). A scripture in one volume, 'The Sutra of the Buddha, the Great Sangha', translated by the Upasaka Juqu Jingsheng during the Song Dynasty. A scripture in one volume, 'The Sutra of Yeqi', translated by the Upasaka Juqu Jingsheng during the Song Dynasty. A scripture in one volume, 'The Sutra of King Mala', translated by the Upasaka Juqu Jingsheng during the Song Dynasty. A scripture in one volume, 'The Sutra of King Modata', translated by the Upasaka Juqu Jingsheng during the Song Dynasty. A scripture in one volume, 'The Sutra of King Chandaka', translated by the Upasaka Juqu Jingsheng during the Song Dynasty (sometimes without the word 'King'). A scripture in one volume, 'The Sutra of Five Terrors of the World', translated by the Upasaka Juqu Jingsheng during the Song Dynasty (sometimes without the word 'World'). A scripture in one volume, 'The Sutra of a Disciple Dying and Being Reborn', translated by the Upasaka Juqu Jingsheng during the Song Dynasty (sometimes called 'The Sutra of Death and Rebirth'). A scripture in one volume, 'The Sutra of the Lazy Farmer' (compiled and included in the Supplements), translated by the Upasaka Juqu Jingsheng during the Song Dynasty.
(或云耕兒)
宋沙門釋慧簡譯辯意長者子經一卷(或云長者辯意經或加所問字)
元魏沙門釋法場譯無垢優婆夷問經一卷
元魏婆羅門瞿曇般若流支譯
上三十經三十卷同帙。賢者五福經一卷
西晉河內沙門白法祖譯天請問經一卷
大唐三藏玄奘譯(出內典錄)
(右賢者五福天請問二經大周等錄皆編大乘經中今尋文理頗涉小宗故移編此)。僧護經一卷(或有因緣字)
失譯(今附東晉錄)護凈經一卷
失譯(今附東晉錄)木槵子經一卷(或作患字又作檈)
失譯(今附東晉錄)無上處經一卷
失譯(今附東晉錄)盧志長者因緣經一卷
失譯(今附東晉錄)五王經一卷
失譯(今附東晉錄)出家功德經一卷
失譯(今附三秦錄拾遺編入)
(右出家功德經有三本流行餘二雖有廣略並從賢愚抄出雲佛在王舍城迦蘭陀竹園中說今並載別生錄中此本佛在毗舍離國為梨車子鞞羅羨那說其中復云鞞羅羨那秦言勇軍雖不知譯人姓名必是秦朝譯也)。栴檀樹經一卷
僧祐錄雲安公古典經(法上錄云羅什譯者非也今附漢錄)頞多和多耆經一卷
僧祐錄雲安公失譯經(今附西晉錄)普達王經一卷
僧祐錄雲安公失譯
【現代漢語翻譯】 現代漢語譯本 (或云耕兒)
宋朝沙門釋慧簡翻譯《辯意長者子經》一卷（或稱《長者辯意經》，或加上『所問』二字）。
元魏沙門釋法場翻譯《無垢優婆夷問經》一卷。
元魏婆羅門瞿曇般若流支翻譯。
以上三十部經共三十卷，同在一個書帙中。《賢者五福經》一卷。
西晉河內沙門白法祖翻譯《天請問經》一卷。
大唐三藏玄奘翻譯（出自《內典錄》）。
（右《賢者五福經》、《天請問經》二經，大周等目錄皆編入大乘經中，今尋其文理，頗涉小乘宗義，故移編於此）。《僧護經》一卷（或有『因緣』二字）。
失譯（今附於東晉目錄）。《護凈經》一卷。
失譯（今附於東晉目錄）。《木槵子經》一卷（或寫作『患』字，又寫作『檈』）。
失譯（今附於東晉目錄）。《無上處經》一卷。
失譯（今附於東晉目錄）。《盧志長者因緣經》一卷。
失譯（今附於東晉目錄）。《五王經》一卷。
失譯（今附於東晉目錄）。《出家功德經》一卷。
失譯（今附於三秦目錄拾遺編入）。
（右《出家功德經》有三個版本流行，其餘兩個版本雖有廣略之分，都從《賢愚經》中抄出，說佛在王舍城（Rājagṛha）迦蘭陀竹園（Kalandaka Venuvana）中宣說。現在都記載在別生錄中。此版本說佛在毗舍離國（Vaiśālī）為梨車子（Licchavi）鞞羅羨那（Vīrasena）宣說，其中又說鞞羅羨那秦言勇軍，雖不知譯人姓名，必是秦朝所譯）。《栴檀樹經》一卷。
僧祐錄記載為安公古典經（法上錄記載為鳩摩羅什（Kumārajīva）翻譯，並非如此，今附於漢錄）。《頞多和多耆經》一卷。
僧祐錄記載為安公失譯經（今附於西晉目錄）。《普達王經》一卷。
僧祐錄記載為安公失譯。
【English Translation】 English version (Or called Geng Er)
Translated by the Song dynasty monk Shi Huijian, one scroll of the 'Bian Yi Elder's Son Sutra' (辯意長者子經) (also called 'Elder Bian Yi Sutra' or with the addition of the word 'Questions').
Translated by the Yuan Wei dynasty monk Shi Fachang, one scroll of the 'Immaculate Upasika's Question Sutra' (無垢優婆夷問經).
Translated by the Yuan Wei dynasty Brahmin Gautama Prajnaruchi.
The above thirty sutras, thirty scrolls in total, are in the same case. One scroll of the 'Worthy One's Five Blessings Sutra' (賢者五福經).
Translated by the Western Jin dynasty monk of Henan, Bai Fazu, one scroll of the 'Heaven's Questions Sutra' (天請問經).
Translated by the Great Tang dynasty Tripitaka Master Xuanzang (from the 'Inner Canon Records').
(The 'Worthy One's Five Blessings Sutra' and 'Heaven's Questions Sutra' are both categorized as Mahayana sutras in the catalogs of the Great Zhou dynasty, etc. However, examining their content, they somewhat involve Hinayana doctrines, so they are moved to this category). One scroll of the 'Sangha Protection Sutra' (僧護經) (or with the word 'Causes and Conditions').
Lost in translation (now attached to the Eastern Jin record). One scroll of the 'Protecting Purity Sutra' (護淨經).
Lost in translation (now attached to the Eastern Jin record). One scroll of the 'Soapberry Seed Sutra' (木槵子經) (or written as 'Suffering' or 'Huan').
Lost in translation (now attached to the Eastern Jin record). One scroll of the 'Supreme Abode Sutra' (無上處經).
Lost in translation (now attached to the Eastern Jin record). One scroll of the 'Elder Lu Zhi's Causes and Conditions Sutra' (盧志長者因緣經).
Lost in translation (now attached to the Eastern Jin record). One scroll of the 'Five Kings Sutra' (五王經).
Lost in translation (now attached to the Eastern Jin record). One scroll of the 'Merit of Renunciation Sutra' (出家功德經).
Lost in translation (now attached to the Sanqin record as a supplement).
(Regarding the 'Merit of Renunciation Sutra', there are three versions in circulation. Although the other two versions vary in length, they are both copied from the 'Sutra of the Wise and Foolish', saying that the Buddha preached in the Kalandaka Venuvana (迦蘭陀竹園) in Rajagrha (王舍城). Now they are all recorded in separate records. This version says that the Buddha preached in the country of Vaishali (毗舍離國) for the Licchavi (梨車子) Vīrasena (鞞羅羨那). It also says that Vīrasena in the Qin language means 'Brave Army'. Although the name of the translator is unknown, it must have been translated during the Qin dynasty). One scroll of the 'Sandalwood Tree Sutra' (栴檀樹經).
Sengyou's record says it is An Gong's Classical Sutra (Fashang's record says it was translated by Kumarajiva (鳩摩羅什), which is incorrect; now attached to the Han record). One scroll of the 'Adhavatagi Sutra' (頞多和多耆經).
Sengyou's record says it is An Gong's lost translation (now attached to the Western Jin record). One scroll of the 'King Puda Sutra' (普達王經).
Sengyou's record says it is An Gong's lost translation.
經(今附西晉錄)佛滅度后棺斂葬送經一卷(一名比丘師經亦名師比丘經)
僧祐錄雲安公失譯經(今附西晉錄)鬼子母經一卷
僧祐錄雲安公失譯經(今附西晉錄拾遺編入)梵摩難國王經一卷
僧祐錄雲安公失譯(今附西晉錄拾遺編入)父母恩難報經一卷(亦云勤報)
後漢安息三藏安世高譯(拾遺編入)孫多耶致經一卷(或上加梵志字)
吳月支優婆塞支謙譯新歲經一卷
東晉西域沙門竺曇無蘭譯
(右父母恩難報等三經大周等錄皆云出中阿含經撿其中含大本無此等經其增一阿含第二十四中雖有受歲緣起文意全異故編於此)。群牛譬經一卷
西晉沙門釋法炬譯
(右群牛譬經大周錄云出增一阿含撿彼中無故編於此)。九橫經一卷
後漢安息三藏安世高譯禪行三十七經一卷(或加品字)
後漢安息三藏安世高譯比丘避女惡名欲自殺經一卷
西晉沙門釋法炬譯比丘聽施經一卷(一名聽施比丘經)
東晉西域沙門竺曇無蘭譯身觀經一卷
西晉三藏竺法護譯(拾遺編入)
(右九橫等四經大周錄云出雜阿含是異譯本其身觀經云是別生檢文並無故編於此)。無常經一卷(亦名三啟經)
大唐天后代三藏義凈譯(新編入
【現代漢語翻譯】 現代漢語譯本 《佛滅度后棺斂葬送經》一卷（一名《比丘師經》，亦名《師比丘經》）（附西晉錄） （僧祐錄記載為安世高所譯，今附西晉錄）《鬼子母經》一卷 （僧祐錄記載為安世高所譯，今附西晉錄拾遺編入）《梵摩難國王經》一卷 （僧祐錄記載為安世高所譯，今附西晉錄拾遺編入）《父母恩難報經》一卷（亦云《勤報》） （後漢安息三藏安世高譯，拾遺編入）《孫多耶致經》一卷（或上加「梵志」二字） 吳月支優婆塞支謙譯《新歲經》一卷 東晉西域沙門竺曇無蘭譯 （右《父母恩難報經》等三經，大周等錄皆云出自《中阿含經》，檢索其中含大本無此等經，其《增一阿含》第二十四中雖有受歲緣起文，意全異，故編於此。）《群牛譬經》一卷 西晉沙門釋法炬譯 （右《群牛譬經》，大周錄云出自《增一阿含》，檢索彼中無，故編於此。）《九橫經》一卷 後漢安息三藏安世高譯《禪行三十七經》一卷（或加「品」字） 後漢安息三藏安世高譯《比丘避女惡名欲自殺經》一卷 西晉沙門釋法炬譯《比丘聽施經》一卷（一名《聽施比丘經》） 東晉西域沙門竺曇無蘭譯《身觀經》一卷 西晉三藏竺法護譯（拾遺編入） （右《九橫經》等四經，大周錄云出自《雜阿含》，是異譯本，其《身觀經》云是別生，檢文並無，故編於此。）《無常經》一卷（亦名《三啟經》） 大唐天后代三藏義凈譯（新編入）
【English Translation】 English version 《Sūtra on Coffin, Collection, Burial, and Sending-off after the Buddha's Parinirvana》, 1 scroll (also named 《Bhiksu Master Sūtra》, or 《Master Bhiksu Sūtra》) (Attached to the Western Jin Record) (Recorded by Sengyou as translated by An Shigao, now attached to the Western Jin Record) 《Hārītī Sūtra》, 1 scroll (Recorded by Sengyou as translated by An Shigao, now attached to the Supplement to the Western Jin Record) 《Brahmananda King Sūtra》, 1 scroll (Recorded by Sengyou as translated by An Shigao, now attached to the Supplement to the Western Jin Record) 《Sūtra on the Difficulty of Repaying Parents' Kindness》, 1 scroll (also called 《Diligent Repayment》) (Translated by An Shigao, An息 Tripiṭaka Master of the Later Han Dynasty, included in the Supplement) 《Sundara-samudra Sūtra》, 1 scroll (sometimes with the characters '梵志' (Brahmin) added above) Translated by Zhi Qian, Upāsaka of Yuezhi during the Wu Dynasty, 《New Year Sūtra》, 1 scroll Translated by Zhu Tannan, Śrāmaṇa from the Western Regions during the Eastern Jin Dynasty (Regarding the above three sūtras, 《Sūtra on the Difficulty of Repaying Parents' Kindness》, etc., the records of the Great Zhou Dynasty, etc., all state that they originate from the 《Madhyama-āgama Sūtra》. However, upon searching the main text, these sūtras are not found. Although there is text on the origin of receiving the year in the twenty-fourth chapter of the 《Ekottara-āgama Sūtra》, the meaning is completely different, so it is included here.) 《Cattle Herd Simile Sūtra》, 1 scroll Translated by Śrāmaṇa Shi Fajü of the Western Jin Dynasty (Regarding the above 《Cattle Herd Simile Sūtra》, the record of the Great Zhou Dynasty states that it originates from the 《Ekottara-āgama Sūtra》. However, upon searching that text, it is not found, so it is included here.) 《Nine Untimely Deaths Sūtra》, 1 scroll Translated by An Shigao, An息 Tripiṭaka Master of the Later Han Dynasty, 《Thirty-Seven Practices of Meditation Sūtra》, 1 scroll (sometimes with the character '品' (section) added) Translated by An Shigao, An息 Tripiṭaka Master of the Later Han Dynasty, 《Bhiksu Avoiding Evil Reputation with Women and Wanting to Commit Suicide Sūtra》, 1 scroll Translated by Śrāmaṇa Shi Fajü of the Western Jin Dynasty, 《Bhiksu Listening to Almsgiving Sūtra》, 1 scroll (also named 《Listening to Almsgiving Bhiksu Sūtra》) Translated by Zhu Tannan, Śrāmaṇa from the Western Regions during the Eastern Jin Dynasty, 《Body Contemplation Sūtra》, 1 scroll Translated by Zhu Fahu, Tripiṭaka Master of the Western Jin Dynasty (included in the Supplement) (Regarding the above four sūtras, 《Nine Untimely Deaths Sūtra》, etc., the record of the Great Zhou Dynasty states that they originate from the 《Saṃyukta-āgama Sūtra》 and are different translations. The 《Body Contemplation Sūtra》 is said to be separately produced, but upon examining the text, it is not found, so it is included here.) 《Impermanence Sūtra》, 1 scroll (also named 《Three Invocations Sūtra》) Translated by Yijing, Tripiṭaka Master during the reign of Empress Wu Zetian of the Great Tang Dynasty (newly included)
錄)八無暇有暇經一卷
大唐天后代三藏義凈譯(新編入錄)長爪梵志請問經一卷
大唐天后代三藏義凈譯(新編入錄)譬喻經一卷
大唐三藏義凈譯(新編入錄)略教誡經一卷
大唐三藏義凈譯(新編入錄)
(右此略教誡經有云出根本說一切有部毗奈耶雜事第十九卷者誤也彼中雖有略教文意與此懸殊既非別生故編於此)。療痔病經一卷(亦云痔瘺)
大唐三藏義凈譯(新編入錄)
(右此療痔病經根本說一切有部尼陀那第二卷中亦有此咒或有編為重譯今謂不然彼云告諸苾芻此痔病經我于余處已曾宣說而所為復別處亦不同此是重說非重譯也)。
上三十經三十卷同帙。
聲聞調伏藏五十四部四百四十六卷四十五帙
調伏藏者。經云。勝故。秘故。佛獨制故。如契經中。諸弟子說法。或諸天說法。律則不爾。一切佛說。自古群錄皆將摩得勒伽善見論等。編為正毗奈耶藏。今者尋思恐將非當。此等並是分部已后諸聖賢等依宗贊述。非佛金口所宣。又非千聖結集。今之撰錄分為二例。初明五部正調伏藏。次明諸論奈耶眷屬。庶根條不雜本末區分。幸諸達人重垂刊正。摩訶僧祇律四十卷(或云三十卷四帙)東晉天竺三藏佛陀跋陀羅共法顯譯(單本)
【現代漢語翻譯】 現代漢語譯本 《八無暇有暇經》一卷 大唐天后時代三藏義凈譯（新編入錄） 《長爪梵志請問經》一卷 大唐天后時代三藏義凈譯（新編入錄） 《譬喻經》一卷 大唐三藏義凈譯（新編入錄） 《略教誡經》一卷 大唐三藏義凈譯（新編入錄） （右：此《略教誡經》有說出自《根本說一切有部毗奈耶雜事》第十九卷，這是錯誤的。彼處雖有略教文意，但與此經文意差異很大。既然不是別生，故編於此。） 《療痔病經》一卷（亦稱《痔瘺經》） 大唐三藏義凈譯（新編入錄） （右：此《療痔病經》在《根本說一切有部尼陀那》第二卷中也有此咒，或有人編為重譯。今認為不然，彼處說：『告訴各位苾芻（bhiksu，比丘），此《痔病經》我于其他地方已經宣說過。』而所為和複述的地點也不同，這是重說，不是重譯。） 以上三十經，共三十卷，同一書帙。 聲聞調伏藏五十四部，共四百四十六卷，四十五書帙。 調伏藏，經中說：殊勝的緣故，秘密的緣故，佛陀獨自製定的緣故。如同契經中，諸弟子說法，或者諸天說法，律則不是這樣，一切都是佛陀所說。自古以來的各種目錄都將摩得勒伽（Matrka，論母）、《善見論》等編為正毗奈耶藏（Vinaya Pitaka，律藏）。現在尋思，恐怕這樣做並不恰當。這些都是分部之後，諸聖賢等依據宗義贊述的，不是佛陀金口所宣，又不是千聖結集。現在撰錄分為兩種情況：首先說明五部正調伏藏，其次說明諸論奈耶（Naya，論）眷屬。希望根源和枝條不混雜，本末區分清楚。希望各位通達的人重新加以校正。 《摩訶僧祇律》四十卷（或說三十卷，四書帙） 東晉天竺三藏佛陀跋陀羅（Buddhabhadra）共法顯譯（單本）
【English Translation】 English version 《A Treatise on the Eight Unfree States and the Free States》, one fascicle Translated by Tripitaka Yijing of the Great Tang Dynasty during the reign of Empress Wu Zetian (newly compiled and recorded) 《The Sutra of Questions by the Brahmin Dirghanakha》, one fascicle Translated by Tripitaka Yijing of the Great Tang Dynasty during the reign of Empress Wu Zetian (newly compiled and recorded) 《The Sutra of Similes》, one fascicle Translated by Tripitaka Yijing of the Great Tang Dynasty (newly compiled and recorded) 《The Sutra of Brief Admonitions》, one fascicle Translated by Tripitaka Yijing of the Great Tang Dynasty (newly compiled and recorded) (Right: It is said that this 'Sutra of Brief Admonitions' comes from the 19th fascicle of the 'Vinaya Miscellaneous Matters of the Mulasarvastivada School', which is incorrect. Although there are brief admonitions in that text, the meaning is very different from this sutra. Since it is not a separate origin, it is compiled here.) 《The Sutra for Curing Hemorrhoids》, one fascicle (also called 'Fistula Sutra') Translated by Tripitaka Yijing of the Great Tang Dynasty (newly compiled and recorded) (Right: This 'Sutra for Curing Hemorrhoids' also contains this mantra in the second fascicle of the 'Mulasarvastivada Nidana'. Some have compiled it as a re-translation, but this is not the case. It says: 'Tell all bhikshus (bhiksu, monks), I have already proclaimed this 'Sutra for Curing Hemorrhoids' in other places.' And the places where it was done and repeated are also different. This is a re-speaking, not a re-translation.) The above thirty sutras, totaling thirty fascicles, are in the same case. The Sravaka Vinaya Pitaka (Vinaya Pitaka, monastic discipline collection) has fifty-four sections, totaling four hundred and forty-six fascicles, in forty-five cases. The Vinaya Pitaka, as the sutras say: because of its superiority, because of its secrecy, because it was uniquely established by the Buddha. Like in the sutras, the disciples preach the Dharma, or the devas (deva, gods) preach the Dharma, but the Vinaya is not like that, everything is spoken by the Buddha. Since ancient times, various catalogs have compiled the Matrka (Matrka, matrix of topics), 'Samantapasadika' (Samantapasadika, Commentary on the Vinaya) and others as the proper Vinaya Pitaka. Now, upon reflection, I fear that this is not appropriate. These are all praises and descriptions by the sages after the division into schools, not proclaimed by the Buddha's golden mouth, nor compiled by a thousand saints. Now, the compilation is divided into two categories: first, to clarify the five-part proper Vinaya Pitaka, and second, to clarify the Naya (Naya, arguments) belonging to the treatises. I hope that the roots and branches are not mixed, and the fundamentals and details are clearly distinguished. I hope that all those who are knowledgeable will re-examine and correct it. 《Mahasamghika Vinaya》, forty fascicles (or thirty fascicles, four cases) Translated by Buddhabhadra (Buddhabhadra), a Tripitaka master from India of the Eastern Jin Dynasty, together with Faxian (single copy)
右一經。是根本調伏藏。即大眾部毗奈耶也。佛圓寂后尊者迦葉集千應真。于王舍城竹林石室之所結也。十誦律六十一卷六帙
(前五十八卷姚秦三藏弗若多羅等共羅什譯后毗尼序三卷東晉三藏卑摩羅叉續譯)。
右一經。即說一切有部毗奈耶藏。佛圓寂后三百年。初從上座部之所出也(此十誦律中毗尼序三卷或有經本編在第九誦后第十誦前從第五十五卷至五十七卷者錯也今檢古本皆在其末今者依古為正)。根本說一切有部(毗奈耶五十卷)五帙 大唐天后代三藏義凈譯(新編入錄)根本說一切有部苾芻尼毗奈耶二十卷
二帙大唐三藏義凈譯(新編入錄)根本說一切有部毗奈耶雜事四十卷四帙大唐三藏義凈譯(新編入錄)根本說一切有部尼陀那目得迦譯(十卷或八卷)
一帙大唐天后代三藏義凈譯(新編入錄)
右四經與十誦律俱是說一切有部然其文理與十誦律非無有異。未詳所以。五分律三十卷(亦云彌沙塞律或三十四卷) 三帙
宋罽賓三藏佛陀什共竺道生等譯(單本)
右一經。即化地部毗奈耶藏。佛圓寂后三百年中。從說一切有部之所出也。四分律六十卷(或四十五或七十卷六帙)
姚秦罽賓三藏佛陀耶舍共竺佛念等譯(單本)
右一經。即法密部
【現代漢語翻譯】 現代漢語譯本 《右一經》：是根本調伏藏，即大眾部《毗奈耶》（Vinaya，戒律）也。佛陀圓寂后，尊者迦葉（Kasyapa）集結一千位阿羅漢，于王舍城（Rajagrha）竹林石室之處結集而成。《十誦律》六十一卷，六帙。
（前五十八卷由姚秦三藏弗若多羅（Punyatara）等與鳩摩羅什（Kumarajiva）共同翻譯，后《毗尼序》三卷由東晉三藏卑摩羅叉（Vimalaksa）續譯）。
《右一經》：即說一切有部《毗奈耶藏》。佛陀圓寂后三百年，最初從上座部（Sthavira）而出。（此《十誦律》中《毗尼序》三卷，或有經本編在第九誦后、第十誦前，從第五十五卷至第五十七卷者，是錯誤的。現在檢查古本，皆在其末尾。今依古本為正）。《根本說一切有部毗奈耶》五十卷，五帙，大唐天后時代三藏義凈（Yijing）譯（新編入錄）。《根本說一切有部苾芻尼毗奈耶》二十卷，二帙，大唐三藏義凈譯（新編入錄）。《根本說一切有部毗奈耶雜事》四十卷，四帙，大唐三藏義凈譯（新編入錄）。《根本說一切有部尼陀那目得迦》譯（十卷或八卷），一帙，大唐天后時代三藏義凈譯（新編入錄）。
右邊這四部經與《十誦律》都是說一切有部的，然而其文理與《十誦律》並非沒有差異，原因尚不清楚。《五分律》三十卷（也稱為《彌沙塞律》，或三十四卷），三帙，宋代罽賓（Kashmir）三藏佛陀什（Buddhasmati）與竺道生等譯（單本）。
《右一經》：即化地部《毗奈耶藏》。佛陀圓寂后三百年中，從說一切有部而出。《四分律》六十卷（或四十五卷，或七十卷），六帙，姚秦罽賓三藏佛陀耶舍（Buddhayasas）與竺佛念等譯（單本）。
《右一經》：即法密部
【English Translation】 English version 'Right One Sutra': This is the Fundamental Vinaya Pitaka (Vinaya, monastic discipline), which belongs to the Mahasanghika school. After the Parinirvana of the Buddha, Venerable Kasyapa (Kasyapa) gathered one thousand Arhats at the Bamboo Grove Stone Chamber in Rajagrha (Rajagrha) to compile it. The 'Dasadhyaya Vinaya' consists of sixty-one fascicles in six cases.
(The first fifty-eight fascicles were jointly translated by Punyatara (Punyatara) and Kumarajiva (Kumarajiva) of the Yao Qin dynasty, and the subsequent three fascicles of 'Vinaya Preface' were translated by Vimalaksa (Vimalaksa) of the Eastern Jin dynasty).
'Right One Sutra': This is the Vinaya Pitaka of the Sarvastivada school. It initially emerged from the Sthavira (Sthavira) school three hundred years after the Parinirvana of the Buddha. (Regarding the three fascicles of the 'Vinaya Preface' in the 'Dasadhyaya Vinaya,' some versions mistakenly place them after the ninth recitation and before the tenth recitation, from fascicle 55 to 57. Upon examining ancient versions, they are all at the end. We now correct it according to the ancient versions.) 'Fundamental Sarvastivada Vinaya' consists of fifty fascicles in five cases, translated by the Tripiṭaka Master Yijing (Yijing) of the Great Tang Empress era (newly compiled and recorded). 'Fundamental Sarvastivada Bhiksuni Vinaya' consists of twenty fascicles in two cases, translated by the Tripiṭaka Master Yijing of the Great Tang dynasty (newly compiled and recorded). 'Fundamental Sarvastivada Vinaya Miscellaneous Matters' consists of forty fascicles in four cases, translated by the Tripiṭaka Master Yijing of the Great Tang dynasty (newly compiled and recorded). 'Fundamental Sarvastivada Nidanamatrika' (ten or eight fascicles), one case, translated by the Tripiṭaka Master Yijing of the Great Tang Empress era (newly compiled and recorded).
These four sutras on the right, along with the 'Dasadhyaya Vinaya,' all belong to the Sarvastivada school. However, there are differences in their content and principles compared to the 'Dasadhyaya Vinaya,' the reason for which is not yet clear. The 'Mahisasaka Vinaya' consists of thirty fascicles (also known as the 'Mahisasaka Vinaya,' or thirty-four fascicles), three cases, translated by Buddhasmati (Buddhasmati), a Tripiṭaka Master from Kashmir (Kashmir) of the Song dynasty, along with Zhu Daosheng and others (single edition).
'Right One Sutra': This is the Vinaya Pitaka of the Dharmaguptaka school. It emerged from the Sarvastivada school three hundred years after the Parinirvana of the Buddha. The 'Caturvarga Vinaya' consists of sixty fascicles (or forty-five fascicles, or seventy fascicles), six cases, translated by Buddhayasas (Buddhayasas), a Tripiṭaka Master from Kashmir of the Yao Qin dynasty, along with Zhu Fonian and others (single edition).
'Right One Sutra': This belongs to the Dharmagupta school.
毗奈耶藏。佛圓寂后三百年中。從化地部之所出也(其飲光部但有戒本律藏未翻)。僧祇比丘戒本一卷(亦云摩訶僧祇戒本)
東晉天竺三藏佛陀跋陀羅譯(第二譯兩譯一闕)僧祇比丘尼戒本一卷(亦云摩訶僧祇戒本)
東晉平陽沙門法顯共覺賢譯(單本)十誦比丘戒本一卷(亦云十誦波羅提木叉戒)
姚秦三藏鳩摩羅什譯(第三譯三譯二闕)十誦比丘尼戒本一卷(亦云十誦比丘尼波羅提木叉戒本)
宋長干寺沙門釋法穎集出根本說一切有部戒經一卷
大唐三藏義凈譯(新編入錄)根本說一切有部苾芻尼戒經一卷
大唐三藏義凈譯(新編入錄)五分比丘戒本一卷(亦云彌沙塞戒本)
宋罽賓三藏佛陀什等譯(單本)
上七經七卷同帙。五分比丘尼戒本一卷(亦云彌沙塞尼戒)
梁沙門釋明徽于建初寺集(出寶唱錄拾遺編入)四分比丘戒本一卷(亦云四分戒本)
大唐西太原寺沙門懷素依律集出(新編入錄)四分比丘尼戒本一卷(亦云四分尼戒本)大唐西太原寺沙門懷素依律集出(新編入錄)四分僧戒本一卷(或云曇無德戒本或無僧字)
姚秦罽賓三藏佛陀耶舍譯(單本)
右此戒本初無稽首頌。有入堂等偈者是。
(其四分僧尼戒
乃有數本流行而皆不依正文妄生增減今留姚秦耶舍譯本及太原祖師依文纂者余皆簡棄不載錄中)。解脫戒本一卷(出迦葉毗部)
元魏婆羅門瞿曇般若流支譯(單本)沙彌十戒法並威儀一卷(亦云沙彌威儀戒本) 失譯(今附東晉錄)沙彌威儀一卷(或有經字與前威儀大同小異)
宋罽賓三藏求那跋摩譯沙彌尼離戒文一卷
失譯(今附東晉錄)沙彌尼戒經一卷
失譯(在後漢錄拾遺編入)舍利弗問經一卷
失譯(今附東晉錄單本)
上十經十卷同帙。根本說一切有部(百一羯磨十卷)一帙
大唐天后代三藏義凈譯(新編入錄)大沙門百一羯磨法一卷(出十誦律)
僧祐錄中失譯經(今附宋錄)十誦羯磨比丘要用一卷(出十誦律或二卷)
宋沙門釋僧璩于楊都中興寺依律撰出優波離問佛經一卷(或云優波離律)
失譯(在後漢錄單本)五分羯磨一卷(題云彌沙塞羯磨本)
大唐大開業寺沙門釋愛同集(新編入錄)四分雜羯磨一卷(題云曇無德律部雜羯磨以結戒場為首)
曹魏天竺三藏康僧鎧譯(拾遺編入)曇無德羯磨一卷(以結大界為首或二卷)
曹魏安息沙門曇諦譯四分比丘尼羯磨法一卷(祐云曇無德羯磨或云雜羯磨)
宋
【現代漢語翻譯】 現代漢語譯本：有幾種流傳的版本，但都不依據正確的文字，隨意增加或刪減。現在保留姚秦鳩摩羅什（Yao Qin Kumarajiva）的耶舍（Yeshe）譯本，以及太原祖師依據原文編纂的版本，其餘的都簡略捨棄，不收錄在此。《解脫戒本》一卷（出自迦葉毗部）。 元魏時期的婆羅門瞿曇般若流支（Gotama Prajnaruchi）翻譯的（單本）《沙彌十戒法並威儀》一卷（也稱為《沙彌威儀戒本》）。失譯（現在附在東晉的記錄中）《沙彌威儀》一卷（或者有「經」字，與前面的《威儀》大同小異）。 宋朝罽賓三藏求那跋摩（Gunabhadra）翻譯的《沙彌尼離戒文》一卷。 失譯（現在附在東晉的記錄中）《沙彌尼戒經》一卷。 失譯（在後漢的記錄拾遺中編入）《舍利弗問經》一卷。 失譯（現在附在東晉的記錄中，單本）。 以上十部經書共十卷，同一書套。《根本說一切有部》（百一羯磨十卷）一套。 大唐天后時代三藏義凈（Yijing）翻譯的（新編入記錄）《大沙門百一羯磨法》一卷（出自《十誦律》）。 僧祐記錄中失譯的經書（現在附在宋朝的記錄中）《十誦羯磨比丘要用》一卷（出自《十誦律》，或者兩卷）。 宋朝沙門釋僧璩（Shi Sengqu）在楊都中興寺依據律藏撰寫的《優波離問佛經》一卷（或者稱為《優波離律》）。 失譯（在後漢的記錄中，單本）《五分羯磨》一卷（題為《彌沙塞羯磨本》）。 大唐大開業寺沙門釋愛同（Shi Aitong）收集的（新編入記錄）《四分雜羯磨》一卷（題為《曇無德律部雜羯磨》，以結戒場為首）。 曹魏天竺三藏康僧鎧（Kang Seng-kai）翻譯的（拾遺編入）《曇無德羯磨》一卷（以結大界為首，或者兩卷）。 曹魏安息沙門曇諦（Dharmasatya）翻譯的《四分比丘尼羯磨法》一卷（僧祐記錄中稱為《曇無德羯磨》，或者稱為《雜羯磨》）。 宋
【English Translation】 English version: There are several circulating versions, but none of them are based on the correct text, arbitrarily adding or subtracting. Now, the translation of Yeshe by Kumarajiva (Yao Qin Kumarajiva) and the version compiled by the Taiyuan Patriarch based on the original text are retained, and the rest are simply discarded and not included here. 'Pratimoksha Sutra of Liberation' one volume (from Kasyapiya school). Translated by the Brahman Gotama Prajnaruchi of the Yuan Wei Dynasty (single copy) 'The Ten Precepts and Rules of Conduct for Sramaneras' one volume (also known as 'Sramanera Vinaya Pratimoksha'). Lost in translation (now attached to the records of the Eastern Jin Dynasty) 'Sramanera Vinaya' one volume (or has the word 'Sutra', which is largely the same as the previous 'Vinaya' with minor differences). Translated by Gunabhadra of Kipin (Kashmir) of the Song Dynasty 'Sramaneri Leaving Precepts' one volume. Lost in translation (now attached to the records of the Eastern Jin Dynasty) 'Sramaneri Precepts Sutra' one volume. Lost in translation (included in the supplementary compilation of the Later Han Dynasty records) 'Sariputra Pariprccha Sutra' one volume. Lost in translation (now attached to the records of the Eastern Jin Dynasty, single copy). The above ten scriptures, ten volumes in total, are in the same case. 'Mulasarvastivada' (Hundred and One Karmas, ten volumes) one set. Translated by the Tripiṭaka Yijing (Yijing) of the Great Tang Dynasty during the reign of Empress Wu Zetian (newly compiled into the records) 'Hundred and One Karma Practices for Great Sramanas' one volume (from the 'Sarvastivada Vinaya'). Lost in translation scriptures in the Sengyou records (now attached to the Song Dynasty records) 'Essential Karma Practices for Bhiksus from the Sarvastivada Vinaya' one volume (from the 'Sarvastivada Vinaya', or two volumes). Compiled by the Sramana Shi Sengqu (Shi Sengqu) of the Song Dynasty at Zhongxing Temple in Yangdu based on the Vinaya Pitaka 'Upali's Questions to the Buddha Sutra' one volume (or called 'Upali Vinaya'). Lost in translation (in the records of the Later Han Dynasty, single copy) 'Five-Part Karma' one volume (titled 'Mahisasaka Karma'). Collected by the Sramana Shi Aitong (Shi Aitong) of Dakaiye Temple of the Great Tang Dynasty (newly compiled into the records) 'Four-Part Miscellaneous Karma' one volume (titled 'Dharmaguptaka Vinaya Miscellaneous Karma', starting with the establishment of the precept-receiving platform). Translated by the Tripiṭaka Kang Seng-kai (Kang Seng-kai) of Tianzhu (India) of the Cao Wei Dynasty (included in the supplementary compilation) 'Dharmaguptaka Karma' one volume (starting with the establishment of the great boundary, or two volumes). Translated by the Sramana Dharmasatya of Anxi (Parthia) of the Cao Wei Dynasty 'Four-Part Bhiksuni Karma Practices' one volume (Sengyou records call it 'Dharmaguptaka Karma', or 'Miscellaneous Karma'). Song
罽賓三藏求那跋摩譯
上七經七卷同帙。四分律刪補隨機羯磨一卷
大唐崇義寺沙門釋道宣集(新編入錄)四分僧羯磨三卷(題云羯磨捲上出四分律)大唐西太原寺
沙門釋懷素依律集出(新編入錄)四分尼羯磨三卷(題云尼羯磨捲上出四分律)
大唐西太原寺沙門釋懷素依律集出(新編入錄)
上三經七卷同帙(上六本羯磨並出四分然文有廣略先後異耳)。大愛道比丘尼經二卷(亦云大愛道受誡經或直云大愛道經)
失譯(僧祐錄雲安公涼土異經今附北涼錄單本)迦葉禁戒經一卷(一名摩訶比丘經亦名真偽沙門經)
宋居士沮渠京聲譯(第二譯兩譯一譯)
(又群錄中更有真偽沙門經一卷云是宋代沙門慧簡所譯與迦葉禁戒經同本檢尋文句與禁戒經首末全同既無異文故不雙出)。犯戒報應輕重經一卷(出目連問毗尼經或云目連問經)
後漢安息三藏安世高譯(拾遺編入單本)戒銷災經一卷(或名戒伏銷災經)
吳月支優婆塞支謙譯(單本)優婆塞五戒相經一卷(一名優婆塞五戒略論)
宋罽賓三藏求那跋摩譯(第一譯兩譯一闕)
右已上經律正調伏藏。已下論等為順前宗故名眷屬。其戒心羯磨但依文纂要。無增減故列之於前。其律攝等據
【現代漢語翻譯】 現代漢語譯本 《四分律刪補隨機羯磨》一卷，罽賓三藏求那跋摩（Guṇabhadra）譯。
《四分僧羯磨》三卷（題云羯磨捲上出四分律），大唐崇義寺沙門釋道宣集(新編入錄)。大唐西太原寺沙門釋懷素依律集出(新編入錄)。
《四分尼羯磨》三卷（題云尼羯磨捲上出四分律），大唐西太原寺沙門釋懷素依律集出(新編入錄)。
以上三經七卷同帙（以上六本羯磨並出四分，然文有廣略先後異耳）。《大愛道比丘尼經》二卷（亦云《大愛道受誡經》或直云《大愛道經》）。
《迦葉禁戒經》一卷（一名《摩訶比丘經》，亦名《真偽沙門經》），失譯(僧祐錄雲安公涼土異經今附北涼錄單本)。
《迦葉禁戒經》一卷，宋居士沮渠京聲譯(第二譯兩譯一譯)。
（又群錄中更有《真偽沙門經》一卷，云是宋代沙門慧簡所譯，與《迦葉禁戒經》同本。檢尋文句與《禁戒經》首末全同，既無異文，故不雙出）。《犯戒報應輕重經》一卷（出《目連問毗尼經》或云《目連問經》）。
《戒銷災經》一卷（或名《戒伏銷災經》），後漢安息三藏安世高（An Shih Kao）譯(拾遺編入單本)。
《優婆塞五戒相經》一卷（一名《優婆塞五戒略論》），吳月支優婆塞支謙譯(單本)。
《優婆塞五戒相經》一卷，宋罽賓三藏求那跋摩（Guṇabhadra）譯(第一譯兩譯一闕)。
右已上經律正調伏藏。已下論等為順前宗故名眷屬。其戒心羯磨但依文纂要。無增減故列之於前。其律攝等據
【English Translation】 English version 《Sarvastivada Vinaya Supplemented Random Karmas》, one scroll, translated by Guṇabhadra (求那跋摩), a Tripitaka master from Kashmir.
《Sarvastivada Bhiksu Karmas》, three scrolls (titled 'Karma Scroll 1 from the Sarvastivada Vinaya'), collected by Śramaṇa Shi Daoxuan (釋道宣) of Chongyi Temple in the Great Tang Dynasty (newly compiled and recorded). Collected and extracted according to the Vinaya by Śramaṇa Shi Huaisu (釋懷素) of Xitaiyuan Temple in the Great Tang Dynasty (newly compiled and recorded).
《Sarvastivada Bhiksuni Karmas》, three scrolls (titled 'Bhiksuni Karma Scroll 1 from the Sarvastivada Vinaya'), collected and extracted according to the Vinaya by Śramaṇa Shi Huaisu (釋懷素) of Xitaiyuan Temple in the Great Tang Dynasty (newly compiled and recorded).
The above three sutras, seven scrolls in the same case (the above six Karmas all come from the Sarvastivada, but the text varies in length and order). 《Mahaprajapati Gautami Sutra》, two scrolls (also called 《Mahaprajapati's Ordination Sutra》 or simply 《Mahaprajapati Sutra》).
《Kasyapa's Prohibitions Sutra》, one scroll (also named 《Mahabhiksu Sutra》, also named 《True and False Shramana Sutra》), translation lost (Sengyou's record says it is An Gong's Liangtu Different Sutra, now attached to the Northern Liang record as a single copy).
《Kasyapa's Prohibitions Sutra》, one scroll, translated by Upasaka Juqu Jingsheng (沮渠京聲) of the Song Dynasty (second translation, two translations, one translation).
(Also, among the group records, there is another scroll of 《True and False Shramana Sutra》, which is said to be translated by Śramaṇa Huijian (慧簡) of the Song Dynasty, which is the same as 《Kasyapa's Prohibitions Sutra》. After examining the sentences, it is completely the same as the beginning and end of the 《Prohibitions Sutra》, and since there are no different sentences, it is not issued twice). 《Sutra on the Light and Heavy Retribution of Breaking Precepts》, one scroll (from 《Maudgalyayana's Questions on the Vinaya Sutra》 or called 《Maudgalyayana's Questions Sutra》).
《Sutra on Eliminating Disasters by Precepts》, one scroll (or named 《Sutra on Subduing and Eliminating Disasters by Precepts》), translated by An Shih Kao (安世高), a Parthian Tripitaka master of the Later Han Dynasty (single copy included in the Supplement).
《Upasaka's Five Precepts》, one scroll (also named 《Upasaka's Five Precepts, Abridged Treatise》), translated by Upasaka Zhi Qian (支謙) of Yuezhi in the Wu Dynasty (single copy).
《Upasaka's Five Precepts》, one scroll, translated by Guṇabhadra (求那跋摩), a Tripitaka master from Kashmir of the Song Dynasty (first translation, two translations, one missing).
The above are the Sutras and Vinayas, the correct collection of discipline. The following treatises, etc., are named relatives to follow the previous tradition. The Karma of the Mind of Precepts is only based on the essentials of the text. Since there are no additions or deletions, it is listed in the front. The Vinaya Samgraha, etc., are based on
其本文。屢有增減輒編於後。根本說一切有部毗奈耶頌五卷(尊者毗舍佉造)
大唐三藏義凈譯(新編入錄單本)根本說一切有部毗奈耶雜事攝頌一卷
大唐三藏義凈譯(新編入錄單本)根本說一切有部毗奈耶尼陀那目得迦攝頌一卷
大唐三藏義凈譯(新編入錄單本)五百問事經一卷 失譯(今附東晉錄拾遺編入)
上九經十四卷同帙。根本薩婆多部律攝二十卷(尊者勝友集或十四卷二帙)
大唐天后代三藏義凈譯(新編入錄單本)毗尼摩得勒伽十卷一帙
宋天竺三藏僧伽跋摩譯(單本)鼻奈耶律十卷(一帙一名戒因緣經)
姚秦涼州沙門竺佛念于符秦代譯(單本)善見律毗婆沙十八卷(或云毗婆沙律亦直云善見律)
蕭齊外國沙門僧伽跋陀羅譯(單本)佛阿毗曇經二卷(亦云佛阿毗曇論)
陳天竺三藏真諦譯(單本)
上二經二十卷二帙(其佛阿毗曇論群錄並云九卷未詳所以今只有二卷舊錄編在大乘論中今者尋其文理多說度人受戒等事與此相應故移編此)。毗尼母經八卷(亦云毗尼母論)
失譯(今附秦錄單本)大比丘三千威儀經二卷(亦云大僧威儀經或四卷)
後漢安息三藏安世高譯(單本)
上二經十卷同帙(其毗尼母經。
【現代漢語翻譯】 現代漢語譯本： 以下是這些文字。屢次有增減，都被編排在後面。 《根本說一切有部毗奈耶頌》五卷（尊者毗舍佉（Venerable Visakha）造） 大唐三藏義凈（Yijing）譯（新編入錄單本）《根本說一切有部毗奈耶雜事攝頌》一卷 大唐三藏義凈（Yijing）譯（新編入錄單本）《根本說一切有部毗奈耶尼陀那目得迦攝頌》一卷 大唐三藏義凈（Yijing）譯（新編入錄單本）《五百問事經》一卷，失譯（今附東晉錄拾遺編入） 以上九經共十四卷同爲一帙。《根本薩婆多部律攝》二十卷（尊者勝友（Jitmitra）集，或十四卷分為兩帙） 大唐天后代三藏義凈（Yijing）譯（新編入錄單本）《毗尼摩得勒伽》十卷一帙 宋天竺三藏僧伽跋摩（Sanghavarman）譯（單本）《鼻奈耶律》十卷（一帙，一名《戒因緣經》） 姚秦涼州沙門竺佛念于符秦代譯（單本）《善見律毗婆沙》十八卷（或云《毗婆沙律》，亦直云《善見律》） 蕭齊外國沙門僧伽跋陀羅（Sanghabhadra）譯（單本）《佛阿毗曇經》二卷（亦云《佛阿毗曇論》） 陳天竺三藏真諦（Paramārtha）譯（單本） 以上二經共二十卷，分為兩帙（其《佛阿毗曇論》群錄並云九卷，未詳所以，今只有二卷，舊錄編在大乘論中，今者尋其文理，多說度人受戒等事，與此相應，故移編此）。《毗尼母經》八卷（亦云《毗尼母論》） 失譯（今附秦錄單本）《大比丘三千威儀經》二卷（亦云《大僧威儀經》，或四卷） 後漢安息三藏安世高（An Shih Kao）譯（單本） 以上二經共十卷同爲一帙（其《毗尼母經》。
【English Translation】 English version: These are the texts. Additions and subtractions have been made repeatedly, and they have been compiled at the end. The Vinaya-sutra of the Mūlasarvāstivāda school, five volumes (composed by Venerable Visakha (Venerable Visakha)) Translated by the Tripitaka Master Yijing (Yijing) of the Great Tang Dynasty (newly compiled and recorded as a single volume): The Summary-sutra of Miscellaneous Matters in the Vinaya of the Mūlasarvāstivāda school, one volume Translated by the Tripitaka Master Yijing (Yijing) of the Great Tang Dynasty (newly compiled and recorded as a single volume): The Summary-sutra of Nidana-matrika in the Vinaya of the Mūlasarvāstivāda school, one volume Translated by the Tripitaka Master Yijing (Yijing) of the Great Tang Dynasty (newly compiled and recorded as a single volume): The Sutra of Five Hundred Questions, one volume, translation lost (now attached to the Supplement to the Eastern Jin Record) The above nine sutras, fourteen volumes in total, are in the same case. The Collection of the Sarvāstivāda Vinaya, twenty volumes (collected by Venerable Jitmitra (Jitmitra), or fourteen volumes in two cases) Translated by the Tripitaka Master Yijing (Yijing) of the Great Tang Dynasty during the reign of Empress Wu Zetian (newly compiled and recorded as a single volume): The Vinaya-matrika, ten volumes in one case Translated by the Tripitaka Master Sanghavarman (Sanghavarman) of Tianzhu (India) during the Song Dynasty (single volume): The Vinaya-sutra, ten volumes (one case, also named 'Sutra on the Causes and Conditions of Precepts') Translated by the Shramana Zhu Fonian of Liangzhou during the Yao Qin Dynasty in the Fu Qin era (single volume): The Samantapasadika, eighteen volumes (or called 'Vibhasa-vinaya', or simply 'Samantapasadika') Translated by the foreign Shramana Sanghabhadra (Sanghabhadra) during the Xiao Qi Dynasty (single volume): The Buddha Abhidhamma Sutra, two volumes (also called 'Buddha Abhidhamma Treatise') Translated by the Tripitaka Master Paramārtha (Paramārtha) of Tianzhu (India) during the Chen Dynasty (single volume) The above two sutras, twenty volumes in total, are in two cases (the collective records of the 'Buddha Abhidhamma Treatise' all say nine volumes, the reason is unknown, now there are only two volumes, the old record was compiled in the Mahayana treatises, now examining its text and reasoning, it mostly speaks of delivering people and receiving precepts, which corresponds to this, so it is moved and compiled here). The Vinaya-matri Sutra, eight volumes (also called 'Vinaya-matri Treatise') Translation lost (now attached to the Qin Record as a single volume): The Sutra on the Three Thousand Rules of Conduct for Great Bhikshus, two volumes (also called 'Sutra on the Rules of Conduct for Great Monks', or four volumes) Translated by the Tripitaka Master An Shih Kao (An Shih Kao) of Parthia during the Later Han Dynasty (single volume) The above two sutras, ten volumes in total, are in the same case (the Vinaya-matri Sutra.
大周錄云。東晉太安年符蘭譯出法上錄。謹按帝王代錄于東晉代無太安年。其太安年乃在西晉惠帝代其法上錄尋之未獲年代既錯未可依憑。又檢文中有翻梵語處皆曰秦言。故是秦時譯也。今為失譯編于秦錄。其三千威儀經。僧祐失譯錄中分為兩部。部各二卷。房等諸錄並云兩本合之成其四卷。今只有二。餘二莫存)。薩婆多毗尼毗婆沙九卷
失譯(今附秦錄單本)律二十二明瞭論一卷(亦直云明瞭論)
陳天竺三藏真諦譯(單本)
上二經十卷同帙(其明瞭論出正量部波羅提木叉論中。其大論未譯凡有六千頌。彼部法師阿那含人厥名覺護依律毗婆沙及是等造于中與律相應者略成一卷謂明瞭論。此論解釋律藏中二十二條真實要義。能除正法人迷闇心。通達律義故稱明瞭。隋沙門法經錄及長房入藏錄中並分為兩部律二十二卷編在律中。明瞭論一卷載於論錄。又律二十二乃是明瞭論半題。彼存二十二卷誤之甚也。誤之甚也)。
聲聞對法藏三十六部六百九十八卷七十二帙
此對法藏諸部不同。流佈此方比諸為眾。今者據其有部根本。身論為初。足論居次。毗婆沙等支派編末。餘部既眾。難以科條。以俟將來。此無先後。阿毗曇八揵度論三十卷(迦旃延子造或二十卷三帙)
符秦罽賓三
【現代漢語翻譯】 現代漢語譯本： 《大周錄》記載，東晉太安年間，符蘭翻譯出了《法上錄》。仔細查閱帝王紀年，東晉時期並沒有太安年號。太安年號屬於西晉惠帝時期。《法上錄》一書尋之未果，年代有誤，不可作為依據。另外，檢視文中翻譯梵語的地方，都說是『秦言』，因此應該是秦朝時期的譯本。現在作為失譯本編入秦朝的記錄中。《三千威儀經》，僧祐在《失譯錄》中分為兩部，每部各兩卷。房等人的記錄都說兩部合起來是四卷，現在只有兩卷，其餘兩卷已經遺失）。《薩婆多毗尼毗婆沙》九卷
失譯（現在附在秦朝的記錄中，單本）《律二十二明瞭論》一卷（也直接稱為《明瞭論》）
陳朝天竺三藏真諦譯（單本）
以上兩部經書共十卷，同一書套（《明瞭論》出自正量部《波羅提木叉論》中。這部大論尚未翻譯，共有六千頌。該部的法師，阿那含人，名叫覺護，依據律藏的《毗婆沙》等著作，將其中與律藏相應的部分，簡略地編成一卷，就是《明瞭論》。此論解釋律藏中二十二條真實的要義，能夠消除修習正法之人的迷惑，通達律藏的意義，所以稱為『明瞭』。隋朝沙門法經的記錄以及長房的入藏目錄中，都將《律二十二》編在律藏中，分為兩部，共二十二卷。《明瞭論》一卷則記載在論藏中。而且《律二十二》只是《明瞭論》的半個標題。他們保留了二十二卷，實在是很大的錯誤）。
聲聞對法藏三十六部，共六百九十八卷，七十二帙
這些對法藏的各個部分有所不同，流傳到這裡，比其他的更為眾多。現在根據有部（Sarvastivada）的根本，以《身論》（Sangiti-paryaya）為開始，《足論》（Dharmaskandha）為其次，《毗婆沙》（Vibhasa）等支派編在最後。其餘的部分眾多，難以逐條列舉，留待將來。這裡沒有先後順序。《阿毗曇八揵度論》三十卷（迦旃延子（Katyayaniputra）所造，或為二十卷，三帙）
符秦時期，罽賓（Kashmir）三藏
【English Translation】 English version: The 'Da Zhou Lu' records that in the Tai'an era of the Eastern Jin Dynasty, Fu Lan translated the 'Fa Shang Lu'. Upon careful examination of the imperial reign records, there was no Tai'an era during the Eastern Jin Dynasty. The Tai'an era belonged to the reign of Emperor Hui of the Western Jin Dynasty. The 'Fa Shang Lu' has not been found, and the era is incorrect, so it cannot be relied upon. Furthermore, examining the places in the text where Sanskrit is translated, they all say 'Qin language', so it should be a translation from the Qin Dynasty. It is now included in the records of the Qin Dynasty as a lost translation. The 'Three Thousand Rules of Conduct Sutra', Sangyou divided it into two parts in the 'Lost Translation Records', each part with two volumes. The records of Fang and others all say that the two parts together make up four volumes, but now there are only two volumes, and the other two volumes have been lost). 'Sarvastada Vinaya Vibhasa' in nine volumes.
Lost translation (now attached to the records of the Qin Dynasty, single copy) 'Vinaya Twenty-Two Mingliao Lun' in one volume (also directly called 'Mingliao Lun').
Translated by the Tripitaka Master Zhen諦 (Paramārtha) from Tianzhu (India) of the Chen Dynasty (single copy).
The above two scriptures, totaling ten volumes, are in the same case (the 'Mingliao Lun' comes from the 'Pratimoksha Sutra' of the Sautrantika school. This great treatise has not yet been translated and contains six thousand verses. The Dharma master of that school, an Anāgāmin named Juehu (Buddha-rakshita), based on the 'Vibhasa' and other works of the Vinaya, briefly compiled a volume of the parts corresponding to the Vinaya, which is the 'Mingliao Lun'. This treatise explains the twenty-two true essentials in the Vinaya, which can eliminate the confusion of those who practice the correct Dharma and understand the meaning of the Vinaya, so it is called 'Mingliao'. In the records of the monk Fajing of the Sui Dynasty and the entry catalog of Changfang, the 'Vinaya Twenty-Two' is compiled in the Vinaya, divided into two parts, totaling twenty-two volumes. The one volume of 'Mingliao Lun' is recorded in the treatise catalog. Moreover, 'Vinaya Twenty-Two' is only half the title of 'Mingliao Lun'. They retained twenty-two volumes, which is a very big mistake).
Sarvastivada Abhidharma Pitaka, thirty-six sections, totaling six hundred and ninety-eight volumes, seventy-two cases.
These various parts of the Abhidharma Pitaka are different, and they are more numerous than others that have been transmitted here. Now, according to the root of the Sarvastivada, the 'Sangiti-paryaya' is the beginning, the 'Dharmaskandha' is the second, and the branches such as the 'Vibhasa' are compiled at the end. The remaining parts are numerous and difficult to list one by one, so they will be left for the future. There is no order here. 'Abhidhamma Eight Skandha Treatise' in thirty volumes (composed by Katyayaniputra, or twenty volumes, three cases).
During the Fu Qin period, the Tripitaka Master from Kashmir
藏僧伽提婆共竺佛念譯(第一譯)阿毗達磨發智論二十卷(迦多衍尼子造)二帙
大唐三藏玄奘譯(出內典錄第二譯)
右上二論同本異譯。即是說一切有部對法藏之根本。佛圓寂后三百年中。論師迦多衍尼子之所造也。後代傳人本有廣略。此發智論文義具足。傳習之者號為身論。以餘六論各辯一支。有異於身故名為足。次編於後諸部繼焉。一阿毗達磨法蘊足論十二卷(尊者大采菽氏造一帙)
大唐三藏玄奘譯(出內典錄單本)二阿毗達磨集異門足論二十卷(尊者舍利子說二帙)
大唐三藏玄奘譯(出內典錄單本)三施設足論。有一萬八千頌
尊者大迦多衍那造(迦多此云剪剃衍此云種那是男聲婆羅門中一姓)其論未譯(上三足論並佛在世時造)四阿毗達磨識身足論十六卷
大唐三藏玄奘譯(出內典錄單本)
右一論佛圓寂后一百年中。尊者提婆設磨(唐雲天寂)阿羅漢造。五阿毗達磨品類足論十八卷
大唐三藏玄奘譯(出內典錄第二譯)
右一論佛圓寂后三百年中尊者筏蘇蜜多羅(唐云世友)造。眾事分阿毗曇論十二卷
宋天竺三藏求那跋陀羅共菩提耶舍譯(第一譯)
右二論同本異譯。
上二論三十卷三帙。六阿毗達磨界身足論三卷
【現代漢語翻譯】 現代漢語譯本： 這是由藏僧伽提婆與竺佛念共同翻譯（第一譯本）的《阿毗達磨發智論》二十卷（由迦多衍尼子（Kātyāyanīputra）所造），共兩帙。
大唐三藏玄奘翻譯（出自內典錄，第二譯本）。
以上兩部論是同本的不同譯本。它們是一切有部（Sarvāstivāda）對法藏的根本。是佛陀圓寂后三百年中，論師迦多衍尼子（Kātyāyanīputra）所造。後代流傳的版本有廣有略。這部《發智論》的論文義理完備充足，學習它的人稱之為『身論』。因為其餘六論各自辨析一支，與『身』不同，所以稱為『足』。依次編排在後面，各部相繼。 一、《阿毗達磨法蘊足論》十二卷（尊者大采菽氏所造，一帙）。
大唐三藏玄奘翻譯（出自內典錄，單本）。 二、《阿毗達磨集異門足論》二十卷（尊者舍利子（Śāriputra）說，兩帙）。
大唐三藏玄奘翻譯（出自內典錄，單本）。 三、《施設足論》，有一萬八千頌。
尊者大迦多衍那（Mahākātyāyana）造（迦多（Kātya）意為剪剃，衍那（yana）意為種，那是婆羅門中的一個姓氏）。此論未翻譯（以上三足論都是佛陀在世時所造）。 四、《阿毗達磨識身足論》十六卷。
大唐三藏玄奘翻譯（出自內典錄，單本）。
這部論是佛陀圓寂后一百年中，尊者提婆設磨（Devaśarman）（唐雲天寂）阿羅漢所造。 五、《阿毗達磨品類足論》十八卷。
大唐三藏玄奘翻譯（出自內典錄，第二譯本）。
這部論是佛陀圓寂后三百年中，尊者筏蘇蜜多羅（Vasumitra）（唐云世友）所造。《眾事分阿毗曇論》十二卷。
宋天竺三藏求那跋陀羅（Guṇabhadra）與菩提耶舍（Bodhiyaśas）共同翻譯（第一譯本）。
以上兩部論是同本的不同譯本。
以上兩部論共三十卷，三帙。 六、《阿毗達磨界身足論》三卷。
【English Translation】 English version: This is the 'Abhidharma Jñānaprasthāna Śāstra' in twenty volumes (composed by Kātyāyanīputra), translated jointly by the monk Saṃghadeva and Zhu Fonian of the Tibetan tradition (first translation), in two fascicles.
Translated by the Great Tang Tripiṭaka Master Xuanzang (from the Inner Canon Records, second translation).
The above two treatises are different translations of the same text. They are the foundation of the Sarvāstivāda's Abhidharma Piṭaka. It was composed by the master Kātyāyanīputra three hundred years after the Buddha's Parinirvana. Later generations have versions that are both extensive and concise. This 'Jñānaprasthāna Śāstra' has complete and sufficient textual meanings, and those who study it call it the 'Body Treatise'. Because the other six treatises each analyze one branch and are different from the 'Body', they are called 'Feet'. They are arranged sequentially after it, with each section following in succession. 1. 'Abhidharma Dharmaskandha Pāda Śāstra', twelve volumes (composed by the venerable Mahātyāga, one fascicle).
Translated by the Great Tang Tripiṭaka Master Xuanzang (from the Inner Canon Records, single copy). 2. 'Abhidharma Saṃgītiparyāya Pāda Śāstra', twenty volumes (spoken by the venerable Śāriputra, two fascicles).
Translated by the Great Tang Tripiṭaka Master Xuanzang (from the Inner Canon Records, single copy). 3. 'Prajñapti Pāda Śāstra', with eighteen thousand verses.
Composed by the venerable Mahākātyāyana (Kātya means 'to cut or shave', yana means 'seed', that is a surname among Brahmins). This treatise has not been translated (the above three 'Feet' treatises were all composed during the Buddha's lifetime). 4. 'Abhidharma Vijñānakāya Pāda Śāstra', sixteen volumes.
Translated by the Great Tang Tripiṭaka Master Xuanzang (from the Inner Canon Records, single copy).
This treatise was composed one hundred years after the Buddha's Parinirvana by the venerable Devaśarman (meaning 'Heavenly Tranquility' in Tang), an Arhat. 5. 'Abhidharma Dhātukāya Pāda Śāstra', eighteen volumes.
Translated by the Great Tang Tripiṭaka Master Xuanzang (from the Inner Canon Records, second translation).
This treatise was composed three hundred years after the Buddha's Parinirvana by the venerable Vasumitra (meaning 'Worldly Friend' in Tang). 'Saṃghabhedavastu Abhidharma', twelve volumes.
Translated jointly by Guṇabhadra and Bodhiyaśas of the Song Dynasty (first translation).
The above two treatises are different translations of the same text.
The above two treatises total thirty volumes, in three fascicles. 6. 'Abhidharma Prakaraṇapāda Śāstra', three volumes.
大唐三藏玄奘譯(出翻經圖單本)
右一論佛圓寂后三百年中。尊者世友造。與上識身足論共十九卷二帙。阿毗曇毗婆沙論六十卷六帙(或八十四卷或一百九卷)
北涼天竺沙門浮陀跋摩共道泰等譯(第一譯)
右此論創譯百卷成部。沙門道挺制序。屬魏並涼失四十卷。今唯六十卷在。但畢第三揵度下五揵度時闕其本。新譯之者八蘊並足。其八十四卷本及一百九卷者。後人分此六十卷成。非是元來不闕。又按涼僧祐法苑云。天監十一年二月敕僧伽婆羅更出婆沙餘五揵度。雖有此說本仍未睹也。阿毗達磨大毗婆沙論二百卷二十帙
大唐三藏玄奘譯(出內典錄第二譯)
右上二論同本異譯。即釋上發智論。佛圓寂后四百年中。五百大阿羅漢等。于迦濕彌羅國造。阿毗達磨俱舍釋論二十二卷(婆藪槃豆造)
陳天竺三藏真諦譯(第一譯)阿毗達磨俱舍論本頌一卷(尊者世親造或二卷)
大唐三藏玄奘譯(出內典錄第二譯真諦譯者闕本)
上二論二十三卷三帙。阿毗達磨俱舍論三十卷(尊者世親造三帙)
大唐三藏玄奘譯(出內典錄第二譯)
右二論及頌同本異譯。阿毗達磨順正理論八十卷(尊者眾賢造八帙)
大唐三藏玄奘譯(出內典錄單本
【現代漢語翻譯】 現代漢語譯本：
大唐三藏玄奘譯（出自《翻經圖單本》）
右一論：《佛圓寂后三百年中》，尊者世友造。與《識身足論》合共十九卷，兩帙。《阿毗曇毗婆沙論》六十卷，六帙（或八十四卷，或一百零九卷）。
北涼天竺沙門浮陀跋摩共道泰等譯（第一譯）
右此論最初翻譯成百卷的完整版本。沙門道挺作序。在魏和北涼時期遺失了四十卷。現在只有六十卷存在。但只完成了第三揵度，下面的五個揵度缺少原本。新譯的版本八蘊完整。八十四卷本和一百零九卷本是後人將這六十卷分割而成，並非原本就不缺失。又根據涼僧祐《法苑》記載，天監十一年二月，梁武帝敕令僧伽婆羅重新翻譯《婆沙》剩餘的五個揵度。雖然有這種說法，但原本仍然沒有出現。《阿毗達磨大毗婆沙論》二百卷，二十帙。
大唐三藏玄奘譯（出自《內典錄》第二譯）
右上二論是同本的不同譯本。即解釋上面的《發智論》。佛圓寂后四百年中，五百大阿羅漢等於迦濕彌羅國造。《阿毗達磨俱舍釋論》二十二卷（婆藪槃豆(Vasubandhu)造）。
陳天竺三藏真諦譯（第一譯）。《阿毗達磨俱舍論本頌》一卷（尊者世親(Vasubandhu)造，或二卷）。
大唐三藏玄奘譯（出自《內典錄》第二譯，真諦譯本缺失）。
上二論共二十三卷，三帙。《阿毗達磨俱舍論》三十卷（尊者世親(Vasubandhu)造，三帙）。
大唐三藏玄奘譯（出自《內典錄》第二譯）
右二論及頌是同本的不同譯本。《阿毗達磨順正理論》八十卷（尊者眾賢造，八帙）。
大唐三藏玄奘譯（出自《內典錄單本》）
【English Translation】 English version:
Translated by the Great Tang Dynasty's Tripitaka Master Xuanzang (From 'Separate Record of Translation Scriptures')
The following is one treatise: 'Three Hundred Years After the Buddha's Nirvana', composed by Venerable Vasumitra (世友). Together with the 'Treatise on the Body of Consciousness' (識身足論), it comprises nineteen volumes in two cases. The 'Abhidharma Vibhasa Treatise' (阿毗曇毗婆沙論) consists of sixty volumes in six cases (or eighty-four volumes, or one hundred and nine volumes).
Translated by the Shramana Buddhabhadra (浮陀跋摩) of Northern Liang and the Indian monk Daotai (道泰) and others (First Translation)
This treatise was initially translated into a complete version of one hundred volumes. The Shramana Daoting (道挺) wrote the preface. During the Wei and Northern Liang periods, forty volumes were lost. Now only sixty volumes remain. Only the third Skandha (揵度) is complete; the original texts of the following five Skandhas are missing. The newly translated version has all eight aggregates complete. The eighty-four-volume and one hundred and nine-volume versions were created later by dividing the sixty volumes; they were not originally complete. Furthermore, according to the 'Dharma Garden' (法苑) by the Liang monk You (祐), in the second month of the eleventh year of the Tianjian era, Emperor Wu of Liang ordered Sanghavarman (僧伽婆羅) to re-translate the remaining five Skandhas of the 'Vibhasa' (婆沙). Although there is this account, the original text has still not been seen. The 'Abhidharma Mahavibhasa Treatise' (阿毗達磨大毗婆沙論) consists of two hundred volumes in twenty cases.
Translated by the Great Tang Dynasty's Tripitaka Master Xuanzang (From the Second Translation in the 'Inner Canon Records')
The above two treatises are different translations of the same text. They explain the 'Jnanaprasthana' (發智論) mentioned above. Four hundred years after the Buddha's Nirvana, five hundred great Arhats composed it in the country of Kashmir (迦濕彌羅國). The 'Abhidharma Kosha Commentary' (阿毗達磨俱舍釋論) consists of twenty-two volumes (composed by Vasubandhu (婆藪槃豆)).
Translated by the Tripitaka Master Paramartha (真諦) of Chen Tianzhu (First Translation). The 'Abhidharma Kosha Karika' (阿毗達磨俱舍論本頌) consists of one volume (composed by Venerable Vasubandhu (世親), or two volumes).
Translated by the Great Tang Dynasty's Tripitaka Master Xuanzang (From the Second Translation in the 'Inner Canon Records', Paramartha's translation is missing).
The above two treatises comprise twenty-three volumes in three cases. The 'Abhidharma Kosha' (阿毗達磨俱舍論) consists of thirty volumes (composed by Venerable Vasubandhu (世親), in three cases).
Translated by the Great Tang Dynasty's Tripitaka Master Xuanzang (From the Second Translation in the 'Inner Canon Records')
The above two treatises and the verses are different translations of the same text. The 'Abhidharma Nyayanusara' (阿毗達磨順正理論) consists of eighty volumes (composed by Venerable Samghabhadra (眾賢), in eight cases).
Translated by the Great Tang Dynasty's Tripitaka Master Xuanzang (From the 'Separate Record of the Inner Canon')
)阿毗達磨顯宗論四十卷(尊者眾賢造四帙)
大唐三藏玄奘譯(出內典錄單本)
右二部論與俱舍論頌同釋異並眾賢造(眾賢尊者先述正理文廣難尋后造顯宗略而易曉所以重釋)。阿毗曇心論四卷(尊者法勝造或無論字)
東晉罽賓三藏瞿曇僧伽提婆譯(單本)法勝阿毗曇心論經六卷(大德優波扇多造或七卷)
高齊天竺三藏那連提耶舍共法智譯(單本)
上二論十卷同帙。雜阿毗曇心論十一卷(亦云雜阿毗曇毗婆沙尊者法救造或十四卷)
宋天竺三藏僧伽跋摩等譯(第四譯四譯三闕)
右上三論俱名阿毗曇心。然其所釋廣略有異(雜阿毗曇心論第一卷初注云。諸師釋法勝。阿毗曇心義廣略不同。法勝所釋最為略也。優波扇多有八千偈釋。又有一師萬二千偈釋。此二論名為廣也和修槃頭以六千偈釋。又論初頌云。敬禮尊法勝。所說我頂受。我達摩多羅說彼未曾說故。上三論初四卷者是法勝本論。次六卷者是優波扇多釋。故彼論末云。大德優波扇多為利益弟子故。造此阿毗曇心論。故知此即釋法勝論。非法勝造而論外題有法勝字者。或恐不然。論卷中題無此二字。群錄皆云法勝阿毗曇。或云別譯法勝阿毗曇。后雜心論是法救造。比前二論文義稍廣)。阿毗曇甘露味論二卷
【現代漢語翻譯】 現代漢語譯本 《阿毗達磨顯宗論》四十卷（尊者眾賢造，共四帙）
大唐三藏玄奘譯（出自內典錄單本）
右邊這兩部論與《俱舍論頌》的解釋相同，差異之處在於都是眾賢所造（眾賢尊者先寫了《正理》，文辭廣博難以尋覓，後來寫了《顯宗》，簡略而容易理解，所以重新解釋）。《阿毗曇心論》四卷（尊者法勝造，或者沒有『論』字）
東晉罽賓三藏瞿曇僧伽提婆譯（單本）《法勝阿毗曇心論》六卷（大德優波扇多造，或者七卷）
高齊天竺三藏那連提耶舍共法智譯（單本）
以上兩部論共十卷，同一帙。《雜阿毗曇心論》十一卷（也叫《雜阿毗曇毗婆沙》，尊者法救造，或者十四卷）
宋天竺三藏僧伽跋摩等譯（第四譯四譯三闕）
以上三部論都名為《阿毗曇心》。然而它們所解釋的內容廣略有所不同（《雜阿毗曇心論》第一卷初注說：『諸位法師解釋法勝的《阿毗曇心》義理，廣略不同。法勝所解釋的最為簡略。優波扇多有八千偈頌的解釋。又有一位法師有一萬二千偈頌的解釋。這兩部論名為廣博。』和修槃頭用六千偈頌解釋。又論的開篇頌詞說：『敬禮尊法勝，所說我頂受。我達摩多羅說他未曾說過的。』以上三部論中，最初的四卷是法勝的原本論著。接下來的六卷是優波扇多的解釋。所以那部論的末尾說：『大德優波扇多爲了利益弟子，造了這部《阿毗曇心論》。』由此可知這實際上是解釋法勝的論著，並非法勝所造，而論的外部標題有法勝的名字，或許是不對的。論卷中的標題沒有這兩個字。群錄都說是法勝《阿毗曇》，或者說是別譯的法勝《阿毗曇》。後面的《雜心論》是法救造的，比前兩部論的文義稍微廣博）。《阿毗曇甘露味論》二卷
【English Translation】 English version 《Abhidharma-prakaranabhidhana-shastra》, Forty fascicles (by Venerable Vasubandhu, in four cases)
Translated by the Great Tang Tripiṭaka Xuanzang (from the internal records, single copy)
The two treatises on the right have the same explanations as the Abhidharmakosha-karika, with differences, and are both created by Vasubandhu (Venerable Vasubandhu first wrote the Nyaya, the text is broad and difficult to find, and later wrote the Abhidharma-prakaranabhidhana, which is brief and easy to understand, so he re-explained it). Abhidharma-hrdaya-shastra, Four fascicles (by Venerable Dharmashri, sometimes without the word 'shastra')
Translated by Tripiṭaka Gautama Sanghadeva of Kashmir during the Eastern Jin Dynasty (single copy). Dharmashri Abhidharma-hrdaya-shastra, Six fascicles (by Great Master Upashanta, or seven fascicles)
Translated by Narendrayashas and Dharmamati of Tianzhu during the Northern Qi Dynasty (single copy)
The above two treatises, totaling ten fascicles, are in the same case. Samjukta-abhidharma-hrdaya-shastra, Eleven fascicles (also called Samjukta-abhidharma-vibhasha, by Venerable Dharmatrata, or fourteen fascicles)
Translated by Tripiṭaka Sanghavarman and others of Tianzhu during the Song Dynasty (fourth translation, four translations, three missing)
The above three treatises are all named Abhidharma-hrdaya. However, the scope of their explanations varies (The initial note in the first fascicle of Samjukta-abhidharma-hrdaya-shastra says: 'The masters' explanations of Dharmashri's Abhidharma-hrdaya differ in scope. Dharmashri's explanation is the most concise. Upashanta has an explanation of eight thousand verses. Another master has an explanation of twelve thousand verses. These two treatises are called broad.' Vasubandhu explained it with six thousand verses. Also, the opening verse of the treatise says: 'I pay homage to Venerable Dharmashri, and respectfully receive what he said. I, Dharmatrata, say what he has never said before.' Among the above three treatises, the first four fascicles are Dharmashri's original treatise. The next six fascicles are Upashanta's explanation. Therefore, the end of that treatise says: 'Great Master Upashanta, for the benefit of his disciples, created this Abhidharma-hrdaya-shastra.' From this, it is known that this is actually an explanation of Dharmashri's treatise, not created by Dharmashri, but the external title of the treatise has Dharmashri's name, which may be incorrect. The title in the fascicles of the treatise does not have these two words. The records all say Dharmashri's Abhidharma, or a separate translation of Dharmashri's Abhidharma. The later Samjukta-hrdaya-shastra was created by Dharmatrata, and its meaning is slightly broader than the previous two treatises). Abhidharma-amrita-rasa-shastra, Two fascicles
(或云甘露味阿毗曇尊者瞿沙造)
曹魏代譯失三藏名(單本)隨相論一卷(或云求那摩諦隨相論德慧法師造或二卷)
陳天竺三藏真諦譯(單本)
上三論十四卷二帙。尊婆須蜜菩薩所集論十卷(尊者婆須蜜造或十四卷或十二卷)
符秦罽賓三藏僧伽跋澄等譯(單本)三法度論二卷(或無論字或云經或三卷或云一卷)
東晉罽賓三藏瞿曇僧伽提婆譯(第二譯兩譯一闕)
(右此三法度論有本有釋本有三章九真度釋亦有九品廬山遠法師序云本是尊者山賢造釋是天竺大乘居士僧伽先撰經後記云大乘比丘釋僧伽先撰二說少殊未詳孰正)。入阿毗達磨論二卷(塞建地羅阿羅漢造)
大唐三藏玄奘譯(出內典錄單本)
上三論十四卷二帙。成實論二十卷(阿梨跋摩造凡二百二品或二十四卷二帙)
姚秦三藏鳩摩羅什譯(單本)立世阿毗曇論十卷(或無論字一帙或云十五卷)
陳天竺三藏真諦譯(單本)解脫道論十二卷(或十三卷) 一帙
梁扶南三藏僧伽婆羅譯(單本)舍利弗阿毗曇論二十二卷(或二十卷或三十卷)
姚秦罽賓三藏曇摩耶舍共曇摩崛多譯(單本)五事毗婆沙論二卷(亦云阿毗達摩五事論尊者法救造)
大唐三藏玄奘譯(出
【現代漢語翻譯】 現代漢語譯本 （或說是甘露味《阿毗曇》的尊者瞿沙所造）
曹魏時期翻譯，譯者姓名已失（單本）。《隨相論》一卷（或說是求那摩諦的《隨相論》，德慧法師所造，或為兩卷）。
陳朝天竺三藏真諦譯（單本）。
以上三論共十四卷，兩帙。《尊婆須蜜菩薩所集論》十卷（尊者婆須蜜造，或十四卷，或十二卷）。
符秦時期，罽賓三藏僧伽跋澄等譯（單本）。《三法度論》二卷（或無『論』字，或稱『經』，或三卷，或一卷）。
東晉時期，罽賓三藏瞿曇僧伽提婆譯（第二次翻譯，兩次翻譯一次缺失）。
（右邊這部《三法度論》，有的版本有解釋，有的版本有三章九真度的解釋，也有九品。廬山遠法師的序言說，原本是尊者山賢所造，解釋是天竺大乘居士僧伽先撰寫經文，後記說大乘比丘釋僧伽先撰寫。兩種說法略有不同，不知哪個正確）。《入阿毗達磨論》二卷（塞建地羅阿羅漢造）。
大唐三藏玄奘譯（出自《內典錄》，單本）。
以上三論共十四卷，兩帙。《成實論》二十卷（阿梨跋摩造，共二百零二品，或二十四卷，兩帙）。
姚秦時期，三藏鳩摩羅什譯（單本）。《立世阿毗曇論》十卷（或無『論』字，一帙，或說是十五卷）。
陳朝天竺三藏真諦譯（單本）。《解脫道論》十二卷（或十三卷），一帙。
梁朝扶南三藏僧伽婆羅譯（單本）。《舍利弗阿毗曇論》二十二卷（或二十卷，或三十卷）。
姚秦時期，罽賓三藏曇摩耶舍與曇摩崛多合譯（單本）。《五事毗婆沙論》二卷（也叫《阿毗達摩五事論》，尊者法救造）。
大唐三藏玄奘譯（出自
【English Translation】 English version (Or said to be created by Venerable Ghosa of the Amrita-flavored Abhidhamma)
Translated during the Cao Wei dynasty, translator's name lost (single volume). Sui Xiang Lun (Treatise on Following Characteristics) one volume (or said to be Sui Xiang Lun by Gunamati, created by Dharma Master Dehui, or two volumes).
Translated by Tripiṭaka Paramārtha of Tianzhu (India) during the Chen dynasty (single volume).
The above three treatises total fourteen volumes, two fascicles. Zun Po Xumi Pusa Suo Ji Lun (Treatise Collected by Venerable Vasumitra Bodhisattva) ten volumes (created by Venerable Vasumitra, or fourteen volumes, or twelve volumes).
Translated by Tripiṭaka Saṃghabhadra of Kashmir during the Fu Qin dynasty, et al. (single volume). San Fa Du Lun (Treatise on the Three Methods of Crossing Over) two volumes (or without the word 'Treatise', or called 'Sutra', or three volumes, or one volume).
Translated by Tripiṭaka Gautama Saṃghadeva of Kashmir during the Eastern Jin dynasty (second translation, one missing from the two translations).
(Regarding this San Fa Du Lun, some versions have explanations, some versions have explanations of the Three Chapters and Nine Realities, and there are also nine sections. Dharma Master Yuan of Mount Lu's preface says that the original was created by Venerable Shanxian, and the explanation was first written by Upasaka Saṃgha of the Mahayana in Tianzhu, and the postscript says that Bhikshu Saṃgha of the Mahayana wrote it first. The two statements are slightly different, and it is not known which is correct). Ru Abhidharma Lun (Treatise on Entering the Abhidharma) two volumes (created by Arhat Sthavira).
Translated by Tripiṭaka Xuanzang of the Great Tang dynasty (from the Catalogue of Inner Canons, single volume).
The above three treatises total fourteen volumes, two fascicles. Cheng Shi Lun (Tattvasiddhi Śāstra) twenty volumes (created by Harivarman, a total of two hundred and two sections, or twenty-four volumes, two fascicles).
Translated by Tripiṭaka Kumārajīva of the Yao Qin dynasty (single volume). Li Shi Abhidharma Lun (Treatise on Establishing the World Abhidharma) ten volumes (or without the word 'Treatise', one fascicle, or said to be fifteen volumes).
Translated by Tripiṭaka Paramārtha of Tianzhu (India) during the Chen dynasty (single volume). Jie Tuo Dao Lun (Vimuttimagga) twelve volumes (or thirteen volumes), one fascicle.
Translated by Tripiṭaka Saṃghapāla of Funan during the Liang dynasty (single volume). Shariputra Abhidharma Lun (Śāriputra Abhidharma Śāstra) twenty-two volumes (or twenty volumes, or thirty volumes).
Translated jointly by Tripiṭaka Dharmayaśas and Dharmagupta of Kashmir during the Yao Qin dynasty (single volume). Wu Shi Pipo Sha Lun (Five-Part Vibhāṣā Treatise) two volumes (also called Abhidharma Wu Shi Lun, created by Venerable Dharmatrāta).
Translated by Tripiṭaka Xuanzang of the Great Tang dynasty (from
翻經圖單本)
上二論二十四卷三帙(大周錄中別載阿毗達磨五事論者誤也)。鞞婆沙論十四卷(亦云鞞婆沙阿毗曇論阿羅漢尸陀槃尼撰)
符秦罽賓三藏僧伽跋澄譯(單本)三彌底部論三卷(或無部字或云四卷)
失譯(三彌底者此云正量即正量部中論也今附秦錄單本)
上二論十七卷二帙。分別功德論四卷(或云分別功德經或三卷或五卷)
失譯(在後漢錄單本)
(右此一論釋增壹阿含經義從初序品至弟子品過半釋王比丘即止法上錄云竺法護譯者不然此中牒經解釋文句並同本經似與增壹阿含同一人譯而余錄並云失源且依此定僧祐錄云迦葉阿難撰者此亦不然如論第一卷中引外國師及薩婆多說故知非是二尊所撰)。四諦論四卷(婆藪摩跋造)
陳天竺三藏真諦譯(單本)辟支佛因緣論二卷
失譯(今附秦錄單本)十八部論一卷
新為失譯(附秦錄第一譯)
(右十八部論。撿尋群錄。並云梁代三藏真諦所譯。今詳真諦三藏已譯十八部論。不合更譯部異執論。其十八部論初首引文殊問經分別部品后。次云羅什法師集後方是論。若是羅什所翻。秦時未有文殊問經。不合引之。置於初也或可準別錄中文殊問經編為失譯。秦時引證此亦無疑。若是真諦再譯。
【現代漢語翻譯】 現代漢語譯本：
《翻經圖單本》
《鞞婆沙論》十四卷（亦稱《鞞婆沙阿毗曇論》，阿羅漢（Arhat）尸陀槃尼（Śītapāṇi）撰）
符秦（Fu Qin）罽賓（Kashmir）三藏（Tripitaka Master）僧伽跋澄（Saṃghabhadra）譯（單本）《三彌底部論》三卷（或無『部』字，或云四卷）
失譯（《三彌底部論》者，此云『正量』，即正量部（Sammitīya）中論也，今附秦錄單本）
以上二論共十七卷二帙。《分別功德論》四卷（或云《分別功德經》，或三卷或五卷）
失譯（在後漢錄單本）
（右此一論解釋《增壹阿含經》（Ekottara Āgama）義，從初序品至弟子品過半，釋王比丘即止。法上錄云竺法護（Dharmarakṣa）譯者不然，此中牒經解釋文句並同本經，似與《增壹阿含》同一人譯，而余錄並云失源，且依此定。僧祐錄云迦葉（Kāśyapa）、阿難（Ānanda）撰者此亦不然，如論第一卷中引外國師及薩婆多（Sarvāstivāda）說，故知非是二尊所撰）。《四諦論》四卷（婆藪摩跋（Vasubandhu）造）
陳（Chen Dynasty）天竺（India）三藏真諦（Paramārtha）譯（單本）《辟支佛因緣論》二卷
失譯（今附秦錄單本）《十八部論》一卷
新為失譯（附秦錄第一譯）
（右《十八部論》。撿尋群錄，並云梁代（Liang Dynasty）三藏真諦所譯。今詳真諦三藏已譯《十八部論》，不合更譯《部異執論》。其《十八部論》初首引《文殊問經》（Mañjuśrīparipṛcchā-sūtra）分別部品后，次云羅什（Kumārajīva）法師集後方是論。若是羅什所翻，秦時未有《文殊問經》，不合引之置於初也。或可準別錄中文殊問經編為失譯，秦時引證此亦無疑。若是真諦再譯。
【English Translation】 English version:
Single Volume from the Translation Catalogue
The Vibhāṣā Treatise, 14 fascicles (also called Vibhāṣā Abhidhamma Treatise, written by Arhat Śītapāṇi)
Translated by Saṃghabhadra, a Tripitaka Master from Kashmir during the Fu Qin Dynasty (single volume): Treatise on the Sammitīya School, 3 fascicles (sometimes without the word 'School', or said to be 4 fascicles)
Lost in translation (The Treatise on the Sammitīya School means 'Correct Measure', which is a treatise from the Sammitīya school; now attached to the Qin catalogue, single volume)
The above two treatises total 17 fascicles in 2 cases. Treatise on the Discrimination of Merits, 4 fascicles (sometimes called Sūtra on the Discrimination of Merits, or 3 or 5 fascicles)
Lost in translation (recorded in the Later Han catalogue, single volume)
(This treatise explains the meaning of the Ekottara Āgama, from the initial Introductory Chapter to halfway through the Disciples Chapter, stopping at the explanation of King Bhikṣu. The Fashang catalogue says it was translated by Dharmarakṣa, but this is incorrect. The explanations and sentences in this treatise are the same as the original sūtra, suggesting it was translated by the same person as the Ekottara Āgama. Other catalogues say the source is lost, so we will follow this determination. The Sengyou catalogue says it was written by Kāśyapa and Ānanda, but this is also incorrect. As the treatise quotes foreign teachers and the Sarvāstivāda school in the first fascicle, it is known that it was not written by those two venerable ones.) Treatise on the Four Noble Truths, 4 fascicles (written by Vasubandhu)
Translated by Paramārtha, a Tripitaka Master from India during the Chen Dynasty (single volume): Treatise on the Causes and Conditions of Pratyekabuddhas, 2 fascicles
Lost in translation (now attached to the Qin catalogue, single volume): Treatise on the Eighteen Schools, 1 fascicle
Newly lost in translation (attached to the first translation in the Qin catalogue)
(Regarding the Treatise on the Eighteen Schools, after examining various catalogues, it is said to be translated by the Tripitaka Master Paramārtha during the Liang Dynasty. However, since Paramārtha has already translated the Treatise on the Eighteen Schools, it is unlikely that he would translate the Treatise on the Different Tenets of the Schools. The Treatise on the Eighteen Schools begins by quoting the Mañjuśrīparipṛcchā-sūtra in the chapter on discrimination, followed by the statement that it was compiled by Dharma Master Kumārajīva. If it was translated by Kumārajīva, the Mañjuśrīparipṛcchā-sūtra did not exist during the Qin Dynasty, so it would not have been quoted at the beginning. Perhaps, according to another catalogue, the Mañjuśrīparipṛcchā-sūtra should be classified as lost in translation, and its citation during the Qin Dynasty is not in doubt. If it was re-translated by Paramārtha...
論中子注不合有秦言之字。詳其文理多是秦時羅什譯出。諸錄脫漏致有疑焉。其真諦十八部疏即部異執疏。是雖有斯理未敢指南后諸博聞請求實錄)。部執異論一卷(亦名部異執論)
陳天竺三藏真諦譯(第二譯)異部宗輪論一卷(世友菩薩造)
大唐三藏玄奘譯(出翻經圖第三譯)
右三論同本異譯。
上六論十三卷同帙。
有譯有本錄中聖賢傳記錄第三
一百八部。五百四十一卷。五十七帙。
傳記錄者。佛圓寂后聖賢弟子之所撰集。雖非三藏正典。然亦助揚玄化。於此之中總為五類。一讚揚佛德。二明法真理。三述僧行軌。四摧邪護法。五外宗異執。贊佛德者。所行贊傳釋迦譜等也。明法理者。修行道地經經律異相等也。述僧行者。龍樹馬鳴法顯玄奘等傳也。摧邪護法者。辯正弘明。破邪辯惑論等也。外宗異計者。數勝二論是也。以類科分莫過此五。五中所辯通大小乘。又於此中更開二例。梵本翻譯者居先。此土傳揚者於後。庶東西不雜。覽者除疑焉。
梵本翻譯集傳。六十八部。一百七十三卷。一十五帙佛所行贊經傳五卷(馬鳴菩薩撰亦云佛本行經)
北涼天竺三藏曇無讖譯(單本)佛本行經七卷(一名佛本行贊傳)
宋涼州沙門釋寶云譯(
【現代漢語翻譯】 現代漢語譯本： 《論中子注》不應該有秦朝的文字。詳細考察其文理，大多是秦朝鳩摩羅什（Kumarajiva）翻譯出來的。各種目錄有所脫漏，導致產生疑問。真諦（Paramārtha）所著的十八部疏，即《部異執疏》，即使有這個道理，我也不敢輕易下結論，希望後來的博學之士能夠尋求真實的記錄。《部執異論》一卷（也名《部異執論》）。
陳朝天竺三藏真諦（Paramārtha）翻譯（第二次翻譯）：《異部宗輪論》一卷（世友菩薩（Vasumitra）造）。
大唐三藏玄奘（Xuanzang）翻譯（出自《翻經圖》第三次翻譯）。
以上三論是同本的不同譯本。
以上六論十三卷在同一書帙中。
有翻譯有原本的《錄中聖賢傳記錄》第三
一百零八部，五百四十一卷，五十七帙。
《傳記錄》是指佛陀圓寂后，聖賢弟子們所撰寫和編輯的。雖然不是三藏（Tripitaka）的正典，但也能夠幫助弘揚佛法。其中總共分為五類：一是讚揚佛德，二是闡明法理，三是敘述僧人的行爲規範，四是摧毀邪說、護衛正法，五是記載外道的不同見解。讚揚佛德的，如《佛所行贊》、《釋迦譜》等。闡明法理的，如《修行道地經》、《經律異相》等。敘述僧人行為的，如龍樹（Nagarjuna）、馬鳴（Asvaghosa）、法顯（Faxian）、玄奘（Xuanzang）等的傳記。摧毀邪說、護衛正法的，如《辯正論》、《弘明集》、《破邪辯惑論》等。記載外道不同見解的，如《數論》、《勝論》等。按照類別劃分，沒有超過這五類的。這五類中所辯論的，貫通大小乘。又在其中再分為兩種情況：梵文字翻譯的放在前面，本土傳揚的放在後面，希望東西方的內容不混雜，讓讀者消除疑惑。
梵文字翻譯的集傳，六十八部，一百七十三卷，一十五帙。《佛所行贊經傳》五卷（馬鳴菩薩（Asvaghosa）撰，也叫《佛本行經》）。
北涼天竺三藏曇無讖（Dharmaksema）翻譯（單本）：《佛本行經》七卷（一名《佛本行贊傳》）。
宋涼州沙門釋寶云譯
【English Translation】 English version: 'Lun Zhong Zi Zhu' (Commentary on the Middle Treatise) should not contain characters from the Qin Dynasty. Examining its text and principles in detail, it was mostly translated by Kumarajiva (鳩摩羅什) during the Qin Dynasty. Various catalogs have omissions, leading to doubts. The eighteen commentaries by Paramārtha (真諦), namely the 'Bu Yi Zhi Shu' (Commentary on the Sectarian Differences), even if there is this principle, I dare not easily draw a conclusion, hoping that later learned individuals can seek the true records. 'Bu Zhi Yi Lun' (Treatise on Sectarian Differences) one volume (also named 'Bu Yi Zhi Lun').
Translated by Paramārtha (真諦), a Tripitaka master from Tianzhu (India) of the Chen Dynasty (second translation): 'Yi Bu Zong Lun Lun' (Treatise on the Schools of Different Sects) one volume (composed by Bodhisattva Vasumitra (世友菩薩)).
Translated by Xuanzang (玄奘), a Tripitaka master of the Great Tang Dynasty (from the third translation in 'Fan Jing Tu' (Illustration of Translation)).
The above three treatises are different translations of the same original.
The above six treatises, thirteen volumes, are in the same case.
'Lu Zhong Sheng Xian Zhuan Ji Lu' (Records of Biographies of Sages and Worthies in the Catalog) Third
One hundred and eight sections, five hundred and forty-one volumes, fifty-seven cases.
'Zhuan Ji Lu' (Records of Biographies) refers to the writings and compilations by the disciples of sages and worthies after the Buddha's Parinirvana. Although not canonical texts of the Tripitaka (三藏), they can also help promote the profound teachings. Among them, they are generally divided into five categories: first, praising the Buddha's virtues; second, clarifying the true principles of the Dharma; third, describing the behavioral norms of monks; fourth, destroying heresies and protecting the Dharma; and fifth, recording the different views of external sects. Those that praise the Buddha's virtues include 'Fo Suo Xing Zan' (Praises of the Buddha's Deeds), 'Shijia Pu' (Genealogy of Shakya), etc. Those that clarify the principles of the Dharma include 'Xiu Xing Dao Di Jing' (Sutra on the Stages of Practice), 'Jing Lu Yi Xiang' (Differences between Sutras and Vinaya), etc. Those that describe the behavior of monks include the biographies of Nagarjuna (龍樹), Asvaghosa (馬鳴), Faxian (法顯), Xuanzang (玄奘), etc. Those that destroy heresies and protect the Dharma include 'Bian Zheng Lun' (Treatise on Distinguishing the Correct), 'Hong Ming Ji' (Collection of Expounding and Clarifying), 'Po Xie Bian Huo Lun' (Treatise on Refuting Heresies and Discriminating Doubts), etc. Those that record the different views of external sects include 'Samkhya' (數論), 'Vaisheshika' (勝論), etc. According to the classification, there is nothing beyond these five categories. What is debated in these five categories penetrates both the Mahayana and Hinayana. Furthermore, within this, two more examples are opened: those translated from Sanskrit texts are placed first, and those propagated locally are placed later, hoping that the contents of the East and West will not be mixed, and that readers will eliminate doubts.
Collected transmissions translated from Sanskrit texts, sixty-eight sections, one hundred and seventy-three volumes, fifteen cases. 'Fo Suo Xing Zan Jing Zhuan' (Sutra and Biography of the Buddha's Deeds) five volumes (composed by Bodhisattva Asvaghosa (馬鳴菩薩), also called 'Fo Ben Xing Jing' (Sutra of the Buddha's Original Deeds)).
Translated by Dharmaksema (曇無讖), a Tripitaka master from Tianzhu (India) of the Northern Liang Dynasty (single edition): 'Fo Ben Xing Jing' (Sutra of the Buddha's Original Deeds) seven volumes (also named 'Fo Ben Xing Zan Zhuan' (Biography and Praise of the Buddha's Original Deeds)).
Translated by the Shramana Shi Baoyun of Liangzhou in the Song Dynasty
單本)
右大周錄編在大乘重譯經中。云與六十卷佛本行集經同本異譯者誤也。
上二集十二卷同帙。撰集百緣經十卷一帙
吳月支優婆塞支謙譯(出內典錄單本拾遺編入)出曜經二十卷(或云出桌論或十九卷)
姚秦涼州沙門竺佛念于符秦代譯(單本)賢愚經十三卷(或十五或十六或十七)
元魏涼州沙門慧覺等在高昌郡譯(出翻經圖單本
謹按梁沙門僧祐賢愚序雲河西慧覺等八僧遊方問道到于闐大寺遇五年大會八人分聽各記所聞還至高昌乃集為一部即上賢愚經是上代群錄皆編經藏今以共集所聞則非慶喜本誦與餘集等亦復何殊編入正經理將未當故今移附集傳錄中其出曜百緣二經亦是別集還非本誦亦附此焉)。
上二集三十三卷四帙(上三帙各八第四帙九卷)。道地經一卷(或加大字是修行經抄元外國略本)
後漢安息三藏安世高譯(拾遺編入第二譯)
右一經是后修行道地經之少分異譯(準安法師序云沙門眾護撰述經要以為一部二十七章世高析護所集者七章以為漢文今以章名與數二種皆同故知即是安高所出此經七章總十八紙群錄皆云二卷者誤也)。修行道地經六卷(或直云修行經或七卷)
西晉三藏竺法護譯(第三譯三譯一闕)
右二經同本
【現代漢語翻譯】 現代漢語譯本 《右大周錄》編入大乘重譯經中。說它與六十卷的《佛本行集經》是同本異譯是錯誤的。
以上兩部經集共十二卷，分為一帙。《撰集百緣經》十卷為一帙。
吳國月支優婆塞支謙翻譯（出自《內典錄》單本拾遺編入）《出曜經》二十卷（或說《出曜論》，或十九卷）。
姚秦涼州沙門竺佛念在符秦時代翻譯（單本）《賢愚經》十三卷（或十五、或十六、或十七）。
元魏涼州沙門慧覺等在高昌郡翻譯（出自《翻經圖》單本）。
謹按梁朝沙門僧祐在《賢愚經序》中說，河西的慧覺等八位僧人遊方問道，到達于闐（Khotan，古代西域國名）大寺，遇到五年一度的大會，八人分別聽講，各自記錄所聞，返回高昌后，共同編整合一部經，就是上面的《賢愚經》。上代各經錄都將此經編入經藏，現在因為是共同記錄所聞，並非阿難（慶喜）親自背誦的版本，與其他的經集沒有什麼區別，編入正經的道理講不通，所以現在移到集傳錄中。其中的《出曜經》和《百緣經》也是別集，並非佛陀親自宣講，也附在此處。
以上兩部經集共三十三卷，分為四帙（前三帙各八卷，第四帙九卷）。《道地經》一卷（或加大字，是《修行經》的抄本，元魏外國的略本）。
後漢安息三藏安世高翻譯（《拾遺》編入第二譯）。
右邊這部經是《后修行道地經》的少部分異譯（根據安法師的序文說，沙門眾護撰述經要，作為一部，共二十七章，安世高分析眾護所集的部分，取其中七章譯為漢文，現在用章節名稱和數量兩種方式來比較，都相同，所以知道這就是安世高所翻譯的。這部經共七章，總共十八紙，各經錄都說是兩卷是錯誤的）。《修行道地經》六卷（或直接稱為《修行經》，或七卷）。
西晉三藏竺法護翻譯（第三譯，三譯缺一）。
以上兩部經是同一個版本。
【English Translation】 English version The 'Right Great Zhou Record' is compiled into the Mahayana Re-translated Sutras. It is a mistake to say that it is a different translation of the same text as the sixty-fascicle 'Buddha's Fundamental Conduct Collection Sutra'.
The above two collections, totaling twelve fascicles, form one case. The 'Collected Hundred Causes Sutra', ten fascicles, forms one case.
Translated by Zhi Qian, an Upasaka (Buddhist layman) from Yuezhi (an ancient people in Central Asia) in the Wu Kingdom (extracted from the single-copy supplements of the 'Catalog of Inner Canons') 'The Sutra of Emerging Lights' (Chūyào jīng) twenty fascicles (or said to be 'The Treatise of Emerging Lights', or nineteen fascicles).
Translated by the Shramana (Buddhist monk) Zhu Fo Nian from Liangzhou (a region in ancient China) during the Yao Qin (a dynasty in ancient China) period (single copy) 'The Sutra of the Wise and the Foolish' (Xián yú jīng) thirteen fascicles (or fifteen, or sixteen, or seventeen).
Translated by the Shramana Hui Jue and others from Liangzhou in the Yuan Wei (a dynasty in ancient China) period in the Gaochang (an ancient kingdom in present-day Xinjiang) region (from the single copy of 'Illustration of Sutra Translation').
According to the preface to the 'Sutra of the Wise and the Foolish' by the Liang Dynasty Shramana Seng You, the eight monks including Hui Jue from Hexi (a region in ancient China) traveled to study the Dharma and arrived at the great temple in Khotan (an ancient kingdom in present-day Xinjiang), where they encountered a grand assembly held every five years. The eight people listened separately, each recording what they heard. After returning to Gaochang, they compiled it into one sutra, which is the above 'Sutra of the Wise and the Foolish'. The records of previous generations all included this sutra in the Sutra Collection. Now, because it is a collective record of what was heard, and not a version personally recited by Ananda (Ānanda, one of the ten principal disciples of Gautama Buddha), it is no different from other collections of sutras. The reasoning for including it in the orthodox sutras is untenable, so it is now moved to the collection of transmitted records. The 'Sutra of Emerging Lights' and the 'Hundred Causes Sutra' are also separate collections and not personally preached by the Buddha, so they are also attached here.
The above two collections, totaling thirty-three fascicles, are divided into four cases (the first three cases each have eight fascicles, the fourth case has nine fascicles). 'The Sutra on the Stages of the Path' (Dào dì jīng) one fascicle (or with large characters, is a copy of the 'Practice Sutra', a brief version from a foreign country during the Yuan Wei period).
Translated by the An息 (Parthian) Tripiṭaka (Buddhist canon) master An Shi Gao (Ān Shìgāo) during the Later Han Dynasty (supplements included in the second translation).
The sutra on the right is a slightly different translation of a small part of the 'Later Sutra on the Stages of the Path of Practice' (According to the preface by Dharma Master An, the Shramana Saṃgharakṣa (眾護) compiled the essentials of the sutras as one part, totaling twenty-seven chapters. An Shi Gao analyzed the part collected by Saṃgharakṣa, taking seven chapters to translate into Chinese. Now, comparing the chapter names and numbers, they are the same, so it is known that this is what An Shi Gao translated. This sutra has seven chapters, totaling eighteen sheets of paper. The records all say it is two fascicles, which is a mistake). 'The Sutra on the Stages of the Path of Practice' (Xiūxíng dào dì jīng) six fascicles (or simply called 'The Practice Sutra', or seven fascicles).
Translated by the Tripiṭaka master Zhu Fa Hu (竺法護) during the Western Jin Dynasty (the third translation, one of the three translations is missing).
The above two sutras are the same version.
異譯。佛圓寂后七百年中。西域沙門眾護所撰(眾護者是此方言天竺梵音名僧伽羅剎)舊錄編入經者理不然也。與后僧伽羅剎集經撰人不殊。何得一載正經一編集內。例既如此故附此中。僧伽羅剎所集經三卷(僧伽羅剎撰或五卷)
符秦罽賓三藏僧伽跋澄等譯(第一譯兩譯一闕)
上三集十卷同帙。百喻經四卷(僧伽斯那撰或五卷)
蕭齊天竺三藏求那毗陀譯(單本)菩薩本緣經三卷(僧伽斯那撰或四卷或三卷)
吳月支優婆塞支謙譯(單本)大乘修行菩薩行門諸經要集三卷
大唐至相寺沙門釋智嚴譯(新編入錄單本)
上三集十卷同帙。付法藏因緣傳六卷(或無因緣字或四卷或三卷)
元魏西域三藏吉迦夜共曇曜譯(第三譯三譯二闕)坐禪三昧經三卷(一名菩薩禪法經或云禪經或二卷)
姚秦三藏鳩摩羅什譯(第一譯兩譯一闕)
又群錄中。復有阿蘭若習禪法經二卷。云與坐禪三昧經同本異譯。亦云羅什法師所出。尋閱文句首末全同。但為殊名分成兩部。既非別譯未可雙行。佛醫經一卷(亦云佛醫王經)吳天竺沙門竺律炎共支越譯(拾遺編入單本)惟日雜難經一卷
吳月支優婆塞支謙譯(拾遺編入單本)佛般泥洹摩訶迦葉赴佛經一卷(亦云迦葉赴佛
【現代漢語翻譯】 現代漢語譯本： 異譯。《百喻經》、《菩薩本緣經》、《付法藏因緣傳》、《坐禪三昧經》、《佛醫經》、《惟日雜難經》、《佛般泥洹摩訶迦葉赴佛經》等。 佛陀圓寂后七百年，西域沙門眾護所撰（眾護者，是此方言，天竺梵音名僧伽羅剎（Saṃgharakṣa））。舊目錄編入此經，道理上是不應該的。因為他和後來的僧伽羅剎（Saṃgharakṣa）集經撰人沒有區別。怎麼能把一部正經和一部彙編放在一起呢？既然慣例如此，所以附在此處。僧伽羅剎（Saṃgharakṣa）所集經三卷（僧伽羅剎（Saṃgharakṣa）撰，或五卷）。 符秦時期，罽賓（Kashmir）三藏僧伽跋澄（Saṃghabhadra）等譯（第一次翻譯，兩次翻譯，一次缺失）。 以上三部合集十卷，同一書套。《百喻經》四卷（僧伽斯那（Saṃghasena）撰，或五卷）。 蕭齊時期，天竺三藏求那毗陀（Guṇavṛddhi）譯（單本）。《菩薩本緣經》三卷（僧伽斯那（Saṃghasena）撰，或四卷或三卷）。 吳國時期，月支優婆塞支謙譯（單本）。《大乘修行菩薩行門諸經要集》三卷。 大唐時期，至相寺沙門釋智嚴譯（新編入目錄，單本）。 以上三部合集十卷，同一書套。《付法藏因緣傳》六卷（或無『因緣』二字，或四卷或三卷）。 元魏時期，西域三藏吉迦夜（Jīvakaya）共曇曜譯（第三次翻譯，三次翻譯，兩次缺失）。《坐禪三昧經》三卷（一名《菩薩禪法經》，或云《禪經》，或二卷）。 姚秦時期，三藏鳩摩羅什（Kumārajīva）譯（第一次翻譯，兩次翻譯，一次缺失）。 另外，在其他目錄中，還有《阿蘭若習禪法經》二卷。說是和《坐禪三昧經》同本異譯。也說是鳩摩羅什（Kumārajīva）法師所出。尋閱文句，首尾完全相同。只是因為名字不同，分成兩部。既然不是不同的翻譯，就不應該同時流通。《佛醫經》一卷（亦云《佛醫王經》）。吳國時期，天竺沙門竺律炎共支越譯（拾遺編入，單本）。《惟日雜難經》一卷。 吳國時期，月支優婆塞支謙譯（拾遺編入，單本）。《佛般泥洹摩訶迦葉赴佛經》一卷（亦云《迦葉赴佛》）。
【English Translation】 English version: Different translations. The Sutra of One Hundred Parables, Sutra of the Bodhisattva's Past Deeds, Transmission of the Dharma Treasury through Causation, Sitting Meditation Samadhi Sutra, Buddha's Medicine Sutra, Vimala's Difficult Questions Sutra, Mahākāśyapa's Journey to the Buddha's Nirvana Sutra etc. Seven hundred years after the Buddha's Parinirvana, compiled by the Śramaṇa Saṃgharakṣa (Saṃgharakṣa) of the Western Regions (Saṃgharakṣa, in the language of this land, is the Sanskrit name of India). It is unreasonable to include this sutra in the old catalog. Because he is no different from the later compiler of sutras, Saṃgharakṣa (Saṃgharakṣa). How can a proper sutra and a compilation be put together? Since this is the custom, it is attached here. Three volumes of sutras collected by Saṃgharakṣa (Saṃgharakṣa) (compiled by Saṃgharakṣa (Saṃgharakṣa), or five volumes). Translated by Saṃghabhadra (Saṃghabhadra) and others, the Tripiṭaka master from Kashmir (Kashmir) during the Fu Qin Dynasty (first translation, two translations, one missing). The above three collections, ten volumes in the same case. The Sutra of One Hundred Parables, four volumes (compiled by Saṃghasena (Saṃghasena), or five volumes). Translated by Guṇavṛddhi (Guṇavṛddhi), the Tripiṭaka master from India during the Xiao Qi Dynasty (single volume). Sutra of the Bodhisattva's Past Deeds, three volumes (compiled by Saṃghasena (Saṃghasena), or four volumes or three volumes). Translated by Zhi Qian, the Upāsaka from Yuezhi during the Wu Dynasty (single volume). Essential Collection of Various Sutras on the Practice of the Bodhisattva Path in the Mahayana, three volumes. Translated by Śramaṇa Shi Zhiyan of Zixiang Temple during the Great Tang Dynasty (newly included in the catalog, single volume). The above three collections, ten volumes in the same case. Transmission of the Dharma Treasury through Causation, six volumes (or without the words 'through Causation', or four volumes or three volumes). Translated by Jīvakaya (Jīvakaya), the Tripiṭaka master from the Western Regions, together with Tán Yào during the Yuan Wei Dynasty (third translation, three translations, two missing). Sitting Meditation Samadhi Sutra, three volumes (also named Bodhisattva Meditation Method Sutra, or called Meditation Sutra, or two volumes). Translated by Kumārajīva (Kumārajīva), the Tripiṭaka master during the Yao Qin Dynasty (first translation, two translations, one missing). In addition, in other catalogs, there is also Aranya Practice Meditation Method Sutra, two volumes. It is said to be a different translation of the same text as the Sitting Meditation Samadhi Sutra. It is also said to be produced by Dharma Master Kumārajīva (Kumārajīva). After examining the text, the beginning and the end are completely the same. It is only because the names are different that they are divided into two parts. Since it is not a different translation, it should not be circulated at the same time. Buddha's Medicine Sutra, one volume (also called Buddha Medicine King Sutra). Translated by Śramaṇa Zhu Liyan and Zhi Yue from India during the Wu Dynasty (included in the supplement, single volume). Vimala's Difficult Questions Sutra, one volume. Translated by Zhi Qian, the Upāsaka from Yuezhi during the Wu Dynasty (included in the supplement, single volume). Mahākāśyapa's Journey to the Buddha's Nirvana Sutra, one volume (also called Kāśyapa's Journey to the Buddha).
般涅槃經)
東晉西域沙門竺曇無蘭譯(單本)菩薩呵色慾法一卷(亦云經)(第一譯二譯一闕)
姚秦三藏鳩摩羅什譯四品學法經一卷(或無經字)
宋天竺三藏求那跋陀羅譯(單本)佛入涅槃密跡金剛力士哀戀經一卷
失譯(今附秦錄單本)迦旃延說法沒盡偈經一卷
僧祐錄雲安公失譯(今附西秦錄單本)佛治身經一卷(或云治意經一)
僧祐錄雲安公失譯經(今附西晉錄單本拾遺編入)治意經一卷(或云佛治身經)
僧祐錄雲安公失譯經(今附西晉錄單本拾遺編入)
上十一集十八卷同帙。雜寶藏經八卷(或云十三卷)
元魏西域三藏吉迦夜共曇曜譯(單本)那先比丘經二卷(或直云那先經三卷)
失譯(在東晉錄第一本兩譯一闕)
上二集十卷同帙。五門禪經要用法一卷(大禪師佛陀蜜多撰)
宋罽賓三藏曇摩蜜多譯(拾遺編入第二譯兩譯一闕)達摩多羅禪經二卷(一名不凈觀禪經修行方便)
東晉天竺三藏佛陀跋陀羅譯(單本)
右達摩多羅及佛大先所造(先罽賓人也彼國禪匠佛陀跋陀羅之師智嚴往游西域亦于先所學禪)從坐禪三昧下一十四經。周錄之中編在經內。今以並非佛說移之於此。其雜寶藏經雖集佛語兼
【現代漢語翻譯】 現代漢語譯本 《般涅槃經》
東晉西域沙門竺曇無蘭譯（單本）菩薩呵**法一卷（亦云經）（第一譯二譯一闕）
姚秦三藏鳩摩羅什譯四品學法經一卷（或無經字）
宋天竺三藏求那跋陀羅譯（單本）佛入涅槃密跡金剛力士哀戀經一卷
失譯（今附秦錄單本）迦旃延（Kātyāyana，佛陀十大弟子之一，以論議著稱）說法沒盡偈經一卷
僧祐錄雲安公失譯（今附西秦錄單本）佛治身經一卷（或云治意經一）
僧祐錄雲安公失譯經（今附西晉錄單本拾遺編入）治意經一卷（或云佛治身經）
僧祐錄雲安公失譯經（今附西晉錄單本拾遺編入）
上十一集十八卷同帙。雜寶藏經八卷（或云十三卷）
元魏西域三藏吉迦夜共曇曜譯（單本）那先比丘經二卷（或直云那先經三卷）
失譯（在東晉錄第一本兩譯一闕）
上二集十卷同帙。五門禪經要用法一卷（大禪師佛陀蜜多撰）
宋罽賓三藏曇摩蜜多譯（拾遺編入第二譯兩譯一闕）達摩多羅禪經二卷（一名不凈觀禪經修行方便）
東晉天竺三藏佛陀跋陀羅譯（單本）
右達摩多羅（Dharmatrāta，佛教論師）及佛大先所造（先罽賓人也彼國禪匠佛陀跋陀羅之師智嚴往游西域亦于先所學禪）從坐禪三昧下一十四經。周錄之中編在經內。今以並非佛說移之於此。其雜寶藏經雖集佛語兼
【English Translation】 English version 'Mahāparinirvāṇa Sūtra'
Translated by the Śrāmaṇa Zhu Tan Wu Lan from the Western Regions during the Eastern Jin Dynasty (single volume): Bodhisattva's Reprimand of the Dharma, one fascicle (also called a Sūtra) (First translation, second translation, one missing).
Translated by Tripiṭaka Kumārajīva of the Yao Qin Dynasty: Four-Section Sūtra on Learning the Dharma, one fascicle (may or may not include the word 'Sūtra').
Translated by Tripiṭaka Guṇabhadra of India during the Song Dynasty (single volume): Sūtra of the Buddha Entering Nirvāṇa, with Vajra-wielding Guardians and Strong Men Lamenting, one fascicle.
Lost in translation (now attached to the Qin Record, single volume): Sūtra of Kātyāyana (one of the Buddha's ten great disciples, known for his skill in debate) Preaching the偈 (gatha) of Extinction, one fascicle.
Sengyou's Record states that An Gong lost the translation (now attached to the Western Qin Record, single volume): Buddha's Sūtra on Curing the Body, one fascicle (or called Sūtra on Curing the Mind, one).
Sengyou's Record states that An Gong lost the translation (now attached to the Western Jin Record, single volume, included in the Supplement): Sūtra on Curing the Mind, one fascicle (or called Buddha's Sūtra on Curing the Body).
Sengyou's Record states that An Gong lost the translation (now attached to the Western Jin Record, single volume, included in the Supplement).
The above eleven collections, eighteen fascicles, are in the same case. Miscellaneous Treasure Store Sūtra, eight fascicles (or said to be thirteen fascicles).
Translated by Tripiṭaka Jīvakaya and Tán Yào from the Western Regions during the Northern Wei Dynasty (single volume): Sūtra of the Bhikṣu Nāgasena, two fascicles (or simply called Nāgasena Sūtra, three fascicles).
Lost in translation (in the Eastern Jin Record, first volume, two translations, one missing).
The above two collections, ten fascicles, are in the same case. Essential Methods for Using the Five Gates of Dhyāna Sūtra, one fascicle (composed by the Great Dhyāna Master Buddhamitra).
Translated by Tripiṭaka Dharmamitra of Kashmir during the Song Dynasty (included in the Supplement, second translation, two translations, one missing): Dharmatrāta's Dhyāna Sūtra, two fascicles (also called Sūtra on Contemplation of Impurity, Expedient Methods for Practice).
Translated by Tripiṭaka Buddhabhadra of India during the Eastern Jin Dynasty (single volume).
The above were created by Dharmatrāta and Buddha the First (the First was a person from Kashmir; the Dhyāna master of that country, Buddhabhadra's teacher, Zhiyan, also traveled to the Western Regions and learned Dhyāna from the First). From Seated Meditation Samādhi, fourteen sūtras. In the Zhou Record, they were included within the sūtras. Now, because they are not spoken by the Buddha, they are moved here. Although the Miscellaneous Treasure Store Sūtra collects the Buddha's words, it also includes
雜余緣。非全佛說故編集內。禪法要解二卷(一名禪要經)
姚秦三藏鳩摩羅什譯(第一譯兩譯一闕)禪要呵欲經一卷(題云禪要經呵欲品)
後漢失譯(拾遺編入單本)內身觀章句經一卷後漢失譯(拾遺編入單本)法觀經一卷
西晉三藏竺法護譯(拾遺編入單本)思惟要略法一卷(或加經字)
姚秦三藏鳩摩羅什譯(拾遺編入第二譯兩譯一闕)十二游經一卷(東晉西域沙門迦留陀伽譯拾遺編入第二譯三譯二闕)舊雜譬喻經二卷(亦云雜譬喻集經)
吳天竺三藏康僧會譯(拾遺編入單本)雜譬喻經一卷
後漢月支三藏支婁迦讖譯(拾遺編入單本)
上十集十三卷同帙。雜譬喻經二卷(一名菩薩度人經)
失譯(在後漢錄單本拾遺編入)雜譬喻經二卷(比丘道略集)
姚秦三藏鳩摩羅什譯(拾遺編入單本)阿育王譬喻經一卷
失譯(今附東晉錄單本拾遺編入)阿育王經十卷(或加大字)
梁扶南三藏僧伽婆羅譯(拾遺編入第二譯)
上四集十五卷同帙。阿育王傳七卷(亦云大阿育王經或五卷)
西晉安息三藏安法欽譯(第一譯)
右二傳同本異譯。佛圓寂后一百年餘。育王出世方有此傳。大周錄中編在大乘經中者誤也(長房等
【現代漢語翻譯】 現代漢語譯本 雜余緣。非全佛說故編集內。禪法要解二卷（一名禪要經）
姚秦三藏鳩摩羅什譯（第一譯兩譯一闕）禪要呵欲經一卷（題云禪要經呵欲品）
後漢失譯（拾遺編入單本）內身觀章句經一卷 後漢失譯（拾遺編入單本）法觀經一卷
西晉三藏竺法護譯（拾遺編入單本）思惟要略法一卷（或加經字）
姚秦三藏鳩摩羅什譯（拾遺編入第二譯兩譯一闕）十二游經一卷（東晉西域沙門迦留陀伽譯 拾遺編入第二譯三譯二闕）舊雜譬喻經二卷（亦云雜譬喻集經）
吳天竺三藏康僧會譯（拾遺編入單本）雜譬喻經一卷
後漢月支三藏支婁迦讖譯（拾遺編入單本）
上十集十三卷同帙。雜譬喻經二卷（一名菩薩度人經）
失譯（在後漢錄單本 拾遺編入）雜譬喻經二卷（比丘道略集）
姚秦三藏鳩摩羅什譯（拾遺編入單本）阿育王譬喻經一卷
失譯（今附東晉錄單本 拾遺編入）阿育王經十卷（或加大字）
梁扶南三藏僧伽婆羅譯（拾遺編入第二譯）
上四集十五卷同帙。阿育王傳七卷（亦云大阿育王經或五卷）
西晉安息三藏安法欽譯（第一譯）
右二傳同本異譯。佛圓寂后一百年餘。育王出世方有此傳。大周錄中編在大乘經中者誤也（長房等
【English Translation】 English version Miscellaneous Causes and Conditions. Compiled because not entirely spoken by the Buddha. Two volumes of 'Essentials of Dhyana' (also known as 'Dhyana Essentials Sutra').
Translated by Tripiṭaka Kumārajīva of the Yao Qin dynasty (First translation, one missing out of two translations). One volume of 'Dhyana Essentials for Reproving Desires' (titled 'Dhyana Essentials, Reproving Desires Chapter').
Lost in translation during the Later Han dynasty (Collected and included as a single volume). One volume of 'Sutra on Contemplation of the Body'. Lost in translation during the Later Han dynasty (Collected and included as a single volume). One volume of 'Sutra on Dharma Contemplation'.
Translated by Tripiṭaka Dharmarakṣa of the Western Jin dynasty (Collected and included as a single volume). One volume of 'Essential Methods of Reflection' (sometimes with the addition of the word 'Sutra').
Translated by Tripiṭaka Kumārajīva of the Yao Qin dynasty (Collected and included as the second translation, one missing out of two translations). One volume of 'Sutra of the Twelve Excursions' (Translated by the Śrāmaṇa Kālodaka from the Western Regions during the Eastern Jin dynasty. Collected and included as the second translation, two missing out of three translations). Two volumes of 'Old Miscellaneous Parables Sutra' (also known as 'Collection of Miscellaneous Parables Sutra').
Translated by Tripiṭaka Kang僧會(Kāng Sēnghuì) of India during the Wu dynasty (Collected and included as a single volume). One volume of 'Miscellaneous Parables Sutra'.
Translated by Tripiṭaka Lokakṣema of the Yuezhi during the Later Han dynasty (Collected and included as a single volume).
The above ten collections, thirteen volumes in the same case. Two volumes of 'Miscellaneous Parables Sutra' (also known as 'Bodhisattva Crossing People Sutra').
Lost in translation (Recorded as a single volume in the Later Han dynasty records, collected and included). Two volumes of 'Miscellaneous Parables Sutra' (Compiled by Bhikṣu Dàolüè).
Translated by Tripiṭaka Kumārajīva of the Yao Qin dynasty (Collected and included as a single volume). One volume of 'Aśoka King Parable Sutra'.
Lost in translation (Now attached to the Eastern Jin dynasty records as a single volume, collected and included). Ten volumes of 'Aśoka King Sutra' (sometimes with the addition of the word 'Great').
Translated by Tripiṭaka Saṃghapāla of Funan during the Liang dynasty (Collected and included as the second translation).
The above four collections, fifteen volumes in the same case. Seven volumes of 'Biography of King Aśoka' (also known as 'Great Aśoka King Sutra' or five volumes).
Translated by Tripiṭaka An Faqin of Parthia during the Western Jin dynasty (First translation).
The two biographies above are different translations of the same text. This biography only appeared more than one hundred years after the Buddha's Parinirvana, when King Aśoka was born. It was a mistake to include it among the Mahayana Sutras in the Great Zhou Records (Chángfáng, et al.).
錄復云僧伽婆羅更出育王傳五卷者誤也前經即傳不合過載)。阿育王息壞目因緣經一卷(一名王子法益懷目因緣經)
符秦天竺三藏曇摩難提于姚秦代譯(拾遺編入第二譯二譯一闕)四阿含暮抄解二卷(阿羅漢婆索跋陀撰)
符秦西域沙門鳩摩羅什佛提等譯(拾遺編入單本)
上三集十卷同帙。法句經二卷(亦云法句集尊者法救撰)
吳天竺沙門維祇難等譯(第二譯兩譯一闕)
阿毗曇毗婆沙論第一云。如法句經。世尊于處處方邑。為眾生故種種演說。尊者達摩多羅(此云法救)于佛滅后種種說中。無常義者立無常品。乃至梵志義者立梵志品。故知此經是法救撰。周入藏錄編在大乘經中及集傳內。前後過載誤之甚也。法句譬喻經四卷(一名法句本末經或五卷或六卷)
西晉沙門釋法立共法炬譯(第二譯兩譯一闕)
右與前法句經明同異者。前經但纂偈句不兼長行。今此後經兼說偈之由起有某因緣世尊方說。比前偈文此略不備。又前後偈文互有增減。周錄編在大乘經中者誤也。迦葉結經一卷
後漢安息三藏安世高譯(拾遺編入第一譯三譯二闕)撰集三藏及雜藏傳一卷
失譯(今附東晉錄單本遺遺編入)三慧經一卷
僧祐錄雲安公涼土異經(今附北涼錄拾
【現代漢語翻譯】 現代漢語譯本： 《阿育王息壞目因緣經》一卷（一名《王子法益懷目因緣經》）
符秦天竺三藏曇摩難提于姚秦代譯（拾遺編入第二譯，二譯一闕）《四阿含暮抄解》二卷（阿羅漢婆索跋陀撰）
符秦西域沙門鳩摩羅什、佛提等譯（拾遺編入單本）
上三集十卷同帙。《法句經》二卷（亦云《法句集》，尊者達摩多羅（Dharmatrata，此云法救）撰）
吳天竺沙門維祇難等譯（第二譯，兩譯一闕）
《阿毗曇毗婆沙論》第一云：『如《法句經》，世尊于處處方邑，為眾生故種種演說。尊者達摩多羅（Dharmatrata，此云法救）于佛滅后種種說中，無常義者立無常品，乃至梵志義者立梵志品。』故知此經是法救撰。周入藏錄編在大乘經中及集傳內，前後過載，誤之甚也。《法句譬喻經》四卷（一名《法句本末經》，或五卷或六卷）
西晉沙門釋法立共法炬譯（第二譯，兩譯一闕）
右與前《法句經》明同異者：前經但纂偈句，不兼長行。今此後經兼說偈之由起，有某因緣世尊方說。比前偈文，此略不備。又前後偈文互有增減。周錄編在大乘經中者誤也。《迦葉結經》一卷
後漢安息三藏安世高譯（拾遺編入第一譯，三譯二闕）《撰集三藏及雜藏傳》一卷
失譯（今附東晉錄單本，遺遺編入）《三慧經》一卷
僧祐錄雲安公涼土異經（今附北涼錄拾
【English Translation】 English version: 《The Sutra on the Cause and Condition of King Ashoka's Eyes Being Destroyed》, one scroll (also known as 《The Sutra on the Cause and Condition of Prince Dharma-vriddhi's Eyes Being Affected》)
Translated by the Tripiṭaka master Dharmānandi from India during the Yao Qin dynasty (included in the Supplemented Collection as the second translation, with one missing out of two translations). 《Commentary on the Evening Recitation of the Four Agamas》, two scrolls (composed by Arhat Vasubhadra)
Translated by the Śrāmaṇas Kumārajīva, Buddhatrāta, etc., from the Western Regions during the Fu Qin dynasty (included in the Supplemented Collection as a single volume)
The above three collections, ten scrolls in total, are in the same case. 《Dharmapada》, two scrolls (also known as 《Collection of Dharmapada》, composed by Venerable Dharmatrāta)
Translated by the Śrāmaṇas Vighna, etc., from India during the Wu dynasty (second translation, with one missing out of two translations)
The first volume of the 《Abhidharma-mahāvibhāṣā-śāstra》 states: 'Like the 《Dharmapada》, the World-Honored One, in various towns and villages, expounded in various ways for the sake of sentient beings. Venerable Dharmatrāta, after the Buddha's Parinirvana, among various teachings, established the chapter on impermanence for those related to the meaning of impermanence, and so on, establishing the chapter on Brahmins for those related to the meaning of Brahmins.' Therefore, it is known that this sutra was composed by Dharmatrāta. The Zhou Catalogue mistakenly included it in the Mahayana Sutras and the Collected Biographies, repeatedly including it, which is a great error. 《Dharmapada-avadāna》, four scrolls (also known as 《The Original and Final Sutra of Dharmapada》, or five or six scrolls)
Translated by the Śrāmaṇas Shi Faliguo and Dharmajyoti during the Western Jin dynasty (second translation, with one missing out of two translations)
Regarding the similarities and differences between the above and the previous 《Dharmapada》: the previous sutra only compiled verses and did not include prose. This later sutra includes the reason for the verses, stating that the World-Honored One spoke them due to certain causes and conditions. Compared to the previous verses, this one is slightly incomplete. Also, the verses before and after have mutual additions and subtractions. It is a mistake that the Zhou Catalogue included it in the Mahayana Sutras. 《Kāśyapīya-saṃyukta》, one scroll
Translated by the Tripiṭaka master An Shigao from Parthia during the Later Han dynasty (included in the Supplemented Collection as the first translation, with two missing out of three translations). 《Collected Biographies of the Three Pitakas and the Miscellaneous Collection》, one scroll
Lost in translation (now attached to the Eastern Jin Catalogue as a single volume, included in the Supplemented Collection). 《Sūtra on the Three Wisdoms》, one scroll
Sengyou's Catalogue states that it is a different sutra from Angong Liangtu (now attached to the Northern Liang Catalogue, Supplemented
遺編入單本)阿毗曇五法行經一卷(亦云阿毗曇苦慧經或無行字)
後漢安息三藏安世高譯(拾遺編入單本)阿含口解十二因緣經一卷(亦直云阿含口解經或名斷十二因緣經)
後漢安息優婆塞安玄共嚴佛調譯(單本)小道地經一卷
後漢西域三藏支曜譯(拾遺編入單本)文殊師利發願經一卷(或加偈字)
東晉天竺三藏佛陀跋陀羅譯(拾遺編入單本)六菩薩名一卷(房入藏錄云六菩薩名亦當誦持)
後漢失譯(拾遺編入單本)一百五十贊佛頌一卷(尊者摩咥利制吒造)
大唐三藏義凈譯(新編入錄單本)贊觀世音菩薩頌一卷
大唐天后代佛授記寺沙門釋慧智譯(出大周錄單本拾遺編入)
上十二集十六卷同帙。無明羅剎集一卷(亦云無明羅剎經或二卷)
失譯(拾遺編入單本今附秦錄)馬鳴菩薩傳一卷
姚秦三藏鳩摩羅什譯(拾遺編入單本)龍樹菩薩傳一卷
姚秦三藏鳩摩羅什譯(拾遺編入單本)提婆菩薩傳一卷
姚秦三藏鳩摩羅什譯(拾遺編入單本)婆藪槃豆法師傳一卷(此曰天親)
陳天竺三藏真諦譯(拾遺編入第二譯兩譯一闕)龍樹菩薩為禪陀迦王說法要偈一卷
宋罽賓三藏求那跋摩譯(出唐舊錄第一譯)勸發諸王
【現代漢語翻譯】 現代漢語譯本 《阿毗曇五法行經》一卷（亦稱《阿毗曇苦慧經》，或無『行』字）。 後漢安息三藏安世高譯。 《阿含口解十二因緣經》一卷（亦直稱《阿含口解經》，或名《斷十二因緣經》）。 後漢安息優婆塞安玄共嚴佛調譯。 《小道地經》一卷。 後漢西域三藏支曜譯。 《文殊師利(Manjusri)發願經》一卷（或加『偈』字）。 東晉天竺三藏佛陀跋陀羅(Buddhabhadra)譯。 《六菩薩名》一卷（房入藏錄云：『六菩薩名亦當誦持』）。 後漢失譯。 《一百五十贊佛頌》一卷（尊者摩咥利制吒(Matrceta)造）。 大唐三藏義凈譯。 《贊觀世音(Avalokitesvara)菩薩頌》一卷。 大唐天后代佛授記寺沙門釋慧智譯。 上十二集十六卷同帙。《無明羅剎集》一卷（亦云《無明羅剎經》，或二卷）。 失譯（今附秦錄）。 《馬鳴(Asvaghosa)菩薩傳》一卷。 姚秦三藏鳩摩羅什(Kumarajiva)譯。 《龍樹(Nagarjuna)菩薩傳》一卷。 姚秦三藏鳩摩羅什(Kumarajiva)譯。 《提婆(Aryadeva)菩薩傳》一卷。 姚秦三藏鳩摩羅什(Kumarajiva)譯。 《婆藪槃豆(Vasubandhu)法師傳》一卷（此曰天親）。 陳天竺三藏真諦(Paramartha)譯。 《龍樹(Nagarjuna)菩薩為禪陀迦(Santaka)王說法要偈》一卷。 宋罽賓三藏求那跋摩(Gunabhadra)譯。 《勸發諸王》
【English Translation】 English version 'Abhidhamma Five Aggregates Practice Sutra', one scroll (also known as 'Abhidhamma Bitter Wisdom Sutra', or without the word 'Practice'). Translated by An Shih-kao, a Tripitaka master from Parthia during the Later Han Dynasty. 'Agama Oral Explanation of the Twelve Nidanas Sutra', one scroll (also directly called 'Agama Oral Explanation Sutra', or named 'Severing the Twelve Nidanas Sutra'). Translated by An Xuan, a lay Buddhist from Parthia, and Yan Fotiao during the Later Han Dynasty. 'Small Stages of the Path Sutra', one scroll. Translated by Zhi Yao, a Tripitaka master from the Western Regions during the Later Han Dynasty. 'Manjusri's Vow Sutra', one scroll (sometimes with the addition of the word 'Gatha'). Translated by Buddhabhadra, a Tripitaka master from India during the Eastern Jin Dynasty. 'Names of Six Bodhisattvas', one scroll (The Fang Ru Zang Record states: 'The names of the six Bodhisattvas should also be recited and upheld'). Translated by an unknown translator during the Later Han Dynasty. 'One Hundred and Fifty Praises of the Buddha', one scroll (composed by Venerable Matrceta). Translated by the Tripitaka master Yijing during the Great Tang Dynasty. 'Verses in Praise of Avalokitesvara Bodhisattva', one scroll. Translated by the Shramana Shi Huizhi of the Buddha-Ordained Temple during the reign of Empress Wu Zetian of the Great Tang Dynasty. The above twelve collections comprise sixteen scrolls in the same case. 'Collection of Ignorance Rakshasa', one scroll (also called 'Sutra of Ignorance Rakshasa', or two scrolls). Translated by an unknown translator (now attached to the Qin Record). 'Biography of Asvaghosa Bodhisattva', one scroll. Translated by Kumarajiva, a Tripitaka master from the Yao Qin Dynasty. 'Biography of Nagarjuna Bodhisattva', one scroll. Translated by Kumarajiva, a Tripitaka master from the Yao Qin Dynasty. 'Biography of Aryadeva Bodhisattva', one scroll. Translated by Kumarajiva, a Tripitaka master from the Yao Qin Dynasty. 'Biography of Master Vasubandhu', one scroll (This refers to Tianqin). Translated by Paramartha, a Tripitaka master from India during the Chen Dynasty. 'Essential Verses of Nagarjuna Bodhisattva's Teachings for King Santaka', one scroll. Translated by Gunabhadra, a Tripitaka master from Kashmir during the Song Dynasty. 'Exhortation to Kings'
要偈一卷(龍樹菩薩撰)
宋天竺三藏僧伽跋摩譯(拾遺編入第二譯)龍樹菩薩勸誡王頌一卷
大唐天后代三藏義凈譯(新編入錄第三譯)
右三集同本異譯(前二本偈諸經藏中連為一卷今分二軸)。賓頭盧突羅阇為優陀延王說法經一卷
宋天竺三藏求那跋陀羅譯(單本)
又有賓頭盧為王說法經一卷。文與此同。故不雙出。請賓頭盧法一卷(或加經字)
宋沙門釋慧簡譯(第二譯兩譯一闕)分別業報略一卷(大勇菩薩撰或加集字)
宋天竺三藏僧伽跋摩譯(拾遺編入單本)迦丁比丘說當來變經一卷
僧祐錄中失譯經(今附宋錄單本拾遺編入)大阿羅漢難提蜜多羅所說法記一卷
大唐三藏玄奘譯(出內典錄單本)金七十論三卷(亦名僧佉論或二卷)
陳天竺三藏真諦譯(單本)
右一論。外道迦毗羅仙人造。明二十五諦所謂數論經中雲迦毗羅論是也(長房內典二錄真諦譯中有金七十論三卷復有僧佉論三卷二目俱存者誤也)。勝宗十句義論一卷
大唐三藏玄奘譯(出翻經圖單本)
右一論勝者慧月造明十句義(鵂鹠仙人本所造論但六句義慧月加四足成十句本末通論故名勝宗十句論也)經中雲衛世師論是也(其數勝二論非是佛法諸外道
【現代漢語翻譯】 現代漢語譯本 《要偈》一卷，龍樹菩薩撰。 宋代天竺三藏僧伽跋摩譯（拾遺編入第二譯），《龍樹菩薩勸誡王頌》一卷。 大唐天后代三藏義凈譯（新編入錄第三譯）。 右三集同本異譯（前二本偈諸經藏中連為一卷今分二軸）。《賓頭盧突羅阇為優陀延王說法經》一卷。 宋代天竺三藏求那跋陀羅譯（單本）。 又有《賓頭盧為王說法經》一卷，文與此同，故不雙出。《請賓頭盧法》一卷（或加經字）。 宋代沙門釋慧簡譯（第二譯兩譯一闕）。《分別業報略》一卷（大勇菩薩撰或加集字）。 宋代天竺三藏僧伽跋摩譯（拾遺編入單本）。《迦丁比丘說當來變經》一卷。 僧祐錄中失譯經（今附宋錄單本拾遺編入）。《大阿羅漢難提蜜多羅所說法記》一卷。 大唐三藏玄奘譯（出內典錄單本）。《金七十論》三卷（亦名《僧佉論》，或二卷）。 陳代天竺三藏真諦譯（單本）。 右一論，外道迦毗羅仙人造，明二十五諦，所謂數論經中雲迦毗羅論是也（長房內典二錄真諦譯中有《金七十論》三卷，復有《僧佉論》三卷，二目俱存者誤也）。《勝宗十句義論》一卷。 大唐三藏玄奘譯（出翻經圖單本）。 右一論，勝者慧月造，明十句義（鵂鹠仙人本所造論但六句義，慧月加四足成十句，本末通論，故名《勝宗十句論》也）。經中雲衛世師論是也（其數勝二論非是佛法諸外道）。
【English Translation】 English version 'Verses' in one fascicle, composed by Longshu Bodhisattva (Nagarjuna). Translated by Saṃghavarman, a Tripiṭaka master from Tianzhu (India) during the Song Dynasty (Collected and included as the second translation). 'Nagarjuna Bodhisattva's Admonitions to the King' in one fascicle. Translated by Yijing, a Tripiṭaka master during the reign of Empress Wu Zetian of the Great Tang Dynasty (Newly compiled and recorded as the third translation). The above three collections are different translations of the same text (The first two versions of verses in various sutra collections were combined into one fascicle, now separated into two scrolls). 'The Sutra of Piṇḍola Bharadvāja Preaching to King Udayana' in one fascicle. Translated by Guṇabhadra, a Tripiṭaka master from Tianzhu (India) during the Song Dynasty (Single edition). Also, 'The Sutra of Piṇḍola Preaching to the King' in one fascicle, the text is the same as this one, so it is not duplicated. 'Inviting Piṇḍola's Dharma' in one fascicle (Sometimes with the addition of the word 'Sutra'). Translated by Śramaṇa Shi Huijian of the Song Dynasty (The second translation is incomplete). 'Brief Account of the Differentiation of Karmic Retribution' in one fascicle (Composed by Bodhisattva Dayong, sometimes with the addition of the word 'Collection'). Translated by Saṃghavarman, a Tripiṭaka master from Tianzhu (India) during the Song Dynasty (Collected and included as a single edition). 'The Sutra of Kātyāyana Bhikṣu Speaking of Future Changes' in one fascicle. A lost translation recorded in Sengyou's Record (Now attached to the Song Record as a single edition, collected and included). 'Record of the Dharma Spoken by the Great Arhat Nandimitra' in one fascicle. Translated by Xuanzang, a Tripiṭaka master of the Great Tang Dynasty (From the Inner Canon Record, single edition). 'The Golden Seventy Treatise' in three fascicles (Also known as 'Sāṃkhya Treatise', or two fascicles). Translated by Paramārtha, a Tripiṭaka master from Tianzhu (India) during the Chen Dynasty (Single edition). The above treatise was created by the heretic Kapila, explaining the twenty-five Tattvas (realities), as mentioned in the Sāṃkhya Sutra, which refers to Kapila's treatise (In Changfang's Inner Canon Records, Paramārtha's translation includes 'The Golden Seventy Treatise' in three fascicles and also 'Sāṃkhya Treatise' in three fascicles; it is an error to list both). 'Treatise on the Ten Categories of Meaning of the Vaiśeṣika School' in one fascicle. Translated by Xuanzang, a Tripiṭaka master of the Great Tang Dynasty (From the Translation Catalogue, single edition). The above treatise was created by Śreṣṭha-mati (Excellent Wisdom), explaining the ten categories of meaning (The original treatise created by Ulūka (Owl) only had six categories of meaning; Śreṣṭha-mati added four to make ten, comprehensively discussing the beginning and the end, hence the name 'Treatise on the Ten Categories of Meaning of the Vaiśeṣika School'). The sutra mentions the Vaiseṣika Sutra (These two treatises, excelling in numbers, are not Buddhist teachings but belong to various heretical paths).
宗此二為上欲令博學之者委悉異道之宗故譯之耳)。
上十五集十七卷同帙。
此方撰述集傳
四十部。三百六十八卷。四十二帙釋迦譜十卷(別有五卷本與此廣略異)
蕭齊建初寺沙門釋僧祐撰(出長房錄新編入藏)釋迦氏略譜一卷(或無略字)
大唐西明寺沙門釋道宣撰(出內典錄新編入藏)釋迦方誌二卷
大唐西明寺沙門釋道宣撰(出內典錄新編入藏)
上三集十三卷二帙(上帙七下帙六)。經律異相五十卷五帙
梁天監十五年敕沙門寶唱等操(出長房錄新編入藏)陀羅尼雜集十卷一帙(未詳撰者今附梁錄)
(右一咒集大周錄中為大乘單本復云失譯者不然尋撿其文乃是此方抄集而非梵本別翻所以知者如七佛神咒經及陀鄰尼缽經等並是入朝所翻護諸童子陀羅尼經元魏菩提留支所譯又陀鄰尼缽經共最勝燈王經二是同本如此等經並皆集入故非梵本所傳必是此方撰集未知的是何人所撰故此述也)。諸經要集
二十卷
大唐西明寺沙門釋玄惲撰
(新編入藏)
上一集二十卷分為三帙(上下各七中帙六卷)。出三藏記集
十五卷
梁建初寺沙門釋僧祐撰
(出長房錄新編入藏)眾經目錄
七卷
隋開
【現代漢語翻譯】 現代漢語譯本：因為重視這兩種（異道）學說，想要讓博學的人詳細瞭解其他學派的宗旨，所以翻譯了它們。
以上十五集，共十七卷，在同一書套中。
此方撰述集傳
共四十部，三百六十八卷，四十二個書套。《釋迦譜》十卷（另有五卷本，與此內容廣略有所不同）
蕭齊建初寺沙門釋僧祐撰寫（出自長房錄，新編入藏）《釋迦氏略譜》一卷（或者沒有『略』字）
大唐西明寺沙門釋道宣撰寫（出自內典錄，新編入藏）《釋迦方誌》二卷
大唐西明寺沙門釋道宣撰寫（出自內典錄，新編入藏）
以上三集，共十三卷，兩個書套（上書套七卷，下書套六卷）。《經律異相》五十卷，五個書套
梁天監十五年，奉敕由沙門寶唱等編纂（出自長房錄，新編入藏）《陀羅尼雜集》十卷，一個書套（未詳細考證撰寫者，現在附於梁錄之後）
（右邊這個咒語合集，在大周錄中被認為是獨立的『大乘單本』，又說是失譯的。但仔細檢查其內容，發現是此地抄集而成，並非梵文字的單獨翻譯。之所以這樣認為，是因為像《七佛神咒經》和《陀鄰尼缽經》等，都是入朝後翻譯的。《護諸童子陀羅尼經》是元魏菩提留支所譯。而且《陀鄰尼缽經》和《最勝燈王經》是同一個版本。像這樣的經典都被收集進去了，所以不是梵文字流傳下來的，必定是此地撰寫而成。但不知道是誰撰寫的，所以在此說明。）《諸經要集》
二十卷
大唐西明寺沙門釋玄惲撰寫
（新編入藏）
以上一集，共二十卷，分為三個書套（上下書套各七卷，中間書套六卷）。《出三藏記集》
十五卷
梁建初寺沙門釋僧祐撰寫
（出自長房錄，新編入藏）《眾經目錄》
七卷
隋開
【English Translation】 English version: Because of valuing these two (heterodox) doctrines, and wanting those who are learned to understand in detail the tenets of other schools, they were translated.
The above fifteen collections, totaling seventeen volumes, are in the same case.
Collections and Commentaries Compiled in This Land
A total of forty works, three hundred and sixty-eight volumes, in forty-two cases. Shijia Pu (釋迦譜, Genealogy of Shakya) ten volumes (there is another five-volume version, which differs in breadth and detail)
Compiled by Shamen Shi Sengyou (沙門釋僧祐, Buddhist monk Sengyou) of Jianchu Temple in Xiao Qi (蕭齊建初寺) (from the Changfang Record, newly included in the collection). Shijia Shi Lue Pu (釋迦氏略譜, Abridged Genealogy of the Shakya Clan) one volume (or without the word 'abridged')
Compiled by Shamen Shi Daoxuan (沙門釋道宣, Buddhist monk Daoxuan) of Ximing Temple in the Great Tang (大唐西明寺) (from the Inner Canon Record, newly included in the collection). Shijia Fang Zhi (釋迦方誌, Records of the Lands of Shakya) two volumes
Compiled by Shamen Shi Daoxuan (沙門釋道宣, Buddhist monk Daoxuan) of Ximing Temple in the Great Tang (大唐西明寺) (from the Inner Canon Record, newly included in the collection)
The above three collections, totaling thirteen volumes, in two cases (the upper case has seven volumes, the lower case has six volumes). Jing Lü Yi Xiang (經律異相, Differences in Sutras and Vinaya) fifty volumes, five cases
In the fifteenth year of Tianjian of Liang (梁天監十五年), by imperial order, compiled by Shamen Baochang (沙門寶唱, Buddhist monk Baochang) and others (from the Changfang Record, newly included in the collection). Tuoluoni Zaji (陀羅尼雜集, Collection of Dharanis) ten volumes, one case (the compiler is not known in detail, now attached after the Liang Record)
(This collection of mantras on the right, in the Great Zhou Record, is considered an independent 'Mahayana single text', and it is also said to be a lost translation. But upon careful examination of its contents, it is found to be a compilation made in this land, not a separate translation of a Sanskrit text. The reason for this is that texts such as the Qifo Shenzhou Jing (七佛神咒經, Sutra of the Divine Mantras of the Seven Buddhas) and the Tuolinipo Jing (陀鄰尼缽經) were translated after entering the court. The Hu Zhu Tongzi Tuoluoni Jing (護諸童子陀羅尼經, Dharani Sutra Protecting All Children) was translated by Bodhiruci of the Yuan Wei (元魏) dynasty. Moreover, the Tuolinipo Jing and the Zuisheng Dengwang Jing (最勝燈王經, Sutra of the Most Victorious King of Lamps) are the same version. Such scriptures have all been collected, so they are not transmitted from Sanskrit texts, but must have been compiled in this land. But it is not known who compiled them, so this is stated here.) Zhu Jing Yao Ji (諸經要集, Essential Collection of Various Sutras)
Twenty volumes
Compiled by Shamen Shi Xuanyun (沙門釋玄惲, Buddhist monk Xuanyun) of Ximing Temple in the Great Tang (大唐西明寺)
(Newly included in the collection)
The above one collection, totaling twenty volumes, divided into three cases (the upper and lower cases each have seven volumes, the middle case has six volumes). Chu San Zang Ji Ji (出三藏記集, Collection of Records on the Translation of the Tripitaka)
Fifteen volumes
Compiled by Shamen Shi Sengyou (沙門釋僧祐, Buddhist monk Sengyou) of Jianchu Temple in Liang (梁建初寺)
(From the Changfang Record, newly included in the collection). Zhong Jing Mulu (眾經目錄, Catalogue of Various Sutras)
Seven volumes
Sui Kai
皇十四年敕翻經沙門法經等撰
(出長房錄新編入藏)
上二集二十二卷二(上帙十卷下帙十二)。開皇三寶錄十五卷(內題云歷代三寶記)
隋開皇十七年翻經學士成都費長房撰(出內典錄新編入藏)眾經目錄五卷
隋仁壽二年敕翻經沙門及學士等撰(出內典錄新編入藏)
上二集二十卷二帙。大唐內典錄十卷(一帙)
大唐西明寺沙門釋道宣撰(出內典錄新編入藏)續大唐內典錄一卷
大唐西崇福寺沙門釋智升撰(新編入藏)古今譯經圖紀四卷
大唐翻經沙門釋靖邁撰(新編入藏)續古今譯經圖紀一卷
大唐西崇福寺沙門釋智升撰(新編入藏)大週刊定眾經目錄
十五卷
大唐天后敕佛授記寺沙門明佺等撰
(新編入藏)
上四集二十一卷二帙(上帙十一下帙十卷)。開元釋教錄二十卷二帙
大唐西崇福寺沙門釋智升撰(新編入藏)一切經音義
二十五卷
大唐翻經沙門釋玄應撰
(新編入藏出內典錄)新釋華嚴音義二卷
大唐凈法寺沙門釋慧苑撰(新編入藏)
上二集二十七卷四帙(第一帙六卷下三帙各七)。大唐西域記
十二卷
大唐三藏玄奘撰
(出內典錄新
編入藏)集古今佛道論衡四卷(或三卷)
大唐西明寺沙門釋道宣撰(出內典錄新編入藏)續集古今佛道論衡一卷
大唐西崇福寺沙門釋智升撰(新編入藏)
上三集十七卷二帙(上帙八下帙九)。東夏三寶感通錄三卷大唐西明寺沙門釋道宣撰(出內典錄新編入藏)集沙門不拜俗議六卷
大唐弘福寺沙門釋彥悰撰(出內典錄新編入藏)
上二集九卷同帙。大唐慈恩寺三藏法師傳十卷一帙
大唐西太原寺沙門釋慧立等撰(新編入藏)大唐西域求法高僧傳二卷
大唐三藏義凈撰(新編入藏)法顯傳一卷(亦云歷游天竺記傳)
東晉沙門釋法顯自記游天竺事(出長房錄新編入藏)高僧傳十四卷(一卷是目錄)
梁會稽嘉祥寺沙門釋慧皎撰(出長房錄新編入錄)
上三集十七卷二帙(上帙九下帙八)。續高僧傳
三十卷
大唐西明寺沙門釋道宣撰
(出內典錄新編入藏)
上一集三十卷分為四帙(第一第二各八第三第四各七)。辯正論八卷一帙
大唐終南山龍田寺釋氏撰(出內典錄新編入藏)破邪論二卷(或一卷)
大唐終南山龍田寺釋氏撰(出內典錄新編入藏)甄正論三卷
大唐天后代佛授記寺沙門釋玄嶷撰(
【現代漢語翻譯】 現代漢語譯本 《集古今佛道論衡》四卷（或三卷），編入藏經。 大唐西明寺沙門釋道宣撰（出自《內典錄》新編入藏）。《續集古今佛道論衡》一卷。 大唐西崇福寺沙門釋智升撰（新編入藏）。 以上三集共十七卷，分兩帙（上帙八卷，下帙九卷）。《東夏三寶感通錄》三卷，大唐西明寺沙門釋道宣撰（出自《內典錄》新編入藏）。《集沙門不拜俗議》六卷。 大唐弘福寺沙門釋彥悰撰（出自《內典錄》新編入藏）。 以上二集共九卷，同帙。《大唐慈恩寺三藏法師傳》十卷，一帙。 大唐西太原寺沙門釋慧立等撰（新編入藏）。《大唐西域求法高僧傳》二卷。 大唐三藏義凈撰（新編入藏）。《法顯傳》一卷（亦稱《歷游天竺記傳》）。 東晉沙門釋法顯自記游天竺事（出自《長房錄》新編入藏）。《高僧傳》十四卷（一卷是目錄）。 梁會稽嘉祥寺沙門釋慧皎撰（出自《長房錄》新編入錄）。 以上三集共十七卷，分兩帙（上帙九卷，下帙八卷）。《續高僧傳》 三十卷 大唐西明寺沙門釋道宣撰 （出自《內典錄》新編入藏） 上一集共三十卷，分為四帙（第一、二帙各八卷，第三、四帙各七卷）。《辯正論》八卷，一帙。 大唐終南山龍田寺釋氏撰（出自《內典錄》新編入藏）。《破邪論》二卷（或一卷）。 大唐終南山龍田寺釋氏撰（出自《內典錄》新編入藏）。《甄正論》三卷。 大唐天后代佛授記寺沙門釋玄嶷撰
【English Translation】 English version 'Collected Essays on Buddhism and Taoism, Ancient and Modern', in four volumes (or three volumes), included in the Tripitaka. Written by Śramaṇa Shi Daoxuan (釋道宣) (釋道宣) of Ximing Temple (西明寺) in the Great Tang Dynasty (大唐) (from the newly compiled and included Tripitaka of the 'Neidianlu' (內典錄)). 'Supplement to Collected Essays on Buddhism and Taoism, Ancient and Modern', in one volume. Written by Śramaṇa Shi Zhisheng (釋智升) (釋智升) of Chongfu Temple (崇福寺) in the Great Tang Dynasty (大唐) (newly compiled and included in the Tripitaka). The above three collections comprise seventeen volumes, divided into two cases (the upper case with eight volumes, the lower case with nine volumes). 'Records of Miraculous Responses of the Three Jewels in the Eastern Xia (東夏)' in three volumes, written by Śramaṇa Shi Daoxuan (釋道宣) (釋道宣) of Ximing Temple (西明寺) in the Great Tang Dynasty (大唐) (from the newly compiled and included Tripitaka of the 'Neidianlu' (內典錄)). 'Collected Discussions on Śramaṇas Not Bowing to the Laity' in six volumes. Written by Śramaṇa Shi Yancong (釋彥悰) (釋彥悰) of Hongfu Temple (弘福寺) in the Great Tang Dynasty (大唐) (from the newly compiled and included Tripitaka of the 'Neidianlu' (內典錄)). The above two collections comprise nine volumes, in the same case. 'Biography of the Tripiṭaka Master of Ci'en Temple (慈恩寺) in the Great Tang Dynasty (大唐)' in ten volumes, in one case. Written by Śramaṇa Shi Huili (釋慧立) (釋慧立) and others of Xitaiyuan Temple (西太原寺) in the Great Tang Dynasty (大唐) (newly compiled and included in the Tripitaka). 'Biographies of Eminent Monks Who Sought the Dharma in the Western Regions During the Great Tang Dynasty (大唐)' in two volumes. Written by Tripiṭaka Yijing (義凈) (義淨) of the Great Tang Dynasty (大唐) (newly compiled and included in the Tripitaka). 'Biography of Faxian (法顯) (法顯)' in one volume (also known as 'Records of Travels in India'). Śramaṇa Shi Faxian (釋法顯) (釋法顯) of the Eastern Jin Dynasty (東晉) (東晉) personally recorded his travels in India (from the newly compiled and included Tripitaka of the 'Changfanglu' (長房錄) (長房錄)). 'Biographies of Eminent Monks' in fourteen volumes (one volume is the table of contents). Written by Śramaṇa Shi Huijiao (釋慧皎) (釋慧皎) of Jiaxiang Temple (嘉祥寺) in Kuaiji (會稽) (會稽) during the Liang Dynasty (梁) (from the newly compiled and included Tripitaka of the 'Changfanglu' (長房錄) (長房錄)). The above three collections comprise seventeen volumes, divided into two cases (the upper case with nine volumes, the lower case with eight volumes). 'Supplement to Biographies of Eminent Monks' Thirty volumes Written by Śramaṇa Shi Daoxuan (釋道宣) (釋道宣) of Ximing Temple (西明寺) in the Great Tang Dynasty (大唐) (From the newly compiled and included Tripitaka of the 'Neidianlu' (內典錄)) The above collection comprises thirty volumes, divided into four cases (the first and second cases each with eight volumes, the third and fourth cases each with seven volumes). 'Treatise on Discriminating the Correct' in eight volumes, in one case. Written by Śramaṇa of Longtian Temple (龍田寺) (龍田寺) on Zhongnan Mountain (終南山) (終南山) in the Great Tang Dynasty (大唐) (from the newly compiled and included Tripitaka of the 'Neidianlu' (內典錄)). 'Treatise on Refuting Heterodoxy' in two volumes (or one volume). Written by Śramaṇa of Longtian Temple (龍田寺) (龍田寺) on Zhongnan Mountain (終南山) (終南山) in the Great Tang Dynasty (大唐) (from the newly compiled and included Tripitaka of the 'Neidianlu' (內典錄)). 'Treatise on Selecting the Correct' in three volumes. Written by Śramaṇa Shi Xuan'yi (釋玄嶷) (釋玄嶷) of the Temple of Buddha-Ordained by Empress Tianhou (天后) (天后) in the Great Tang Dynasty (大唐)
新編入藏)十門辯惑論二卷(或三卷)
大唐大興善寺沙門釋復禮撰(新編入藏)弘明集
十四卷
梁建初寺沙門釋僧祐撰
(出長房錄新編入藏)
上四集二十一卷二帙(上帙十一下帙十卷)。廣弘明集
三十卷
大唐西明寺沙門釋道宣撰
(出內典錄新編入藏)
上一集三十卷分為四帙(第一帙十第二帙七第三帙七第四帙六)。集諸經禮懺儀二卷
大唐西崇福寺沙門釋智升撰(新編入藏)大唐南海寄歸內法傳四卷
大唐三藏義凈撰(新編入藏)比丘尼傳四卷
梁莊嚴寺沙門釋寶唱撰(新編入藏)別說罪要行法一卷(或無別字)
大唐三藏義凈撰(新編入藏)受用三水要法一卷(或云要行法)
大唐三藏義凈撰(新編入藏)護命放生軌儀一卷(或云軌儀法)
大唐三藏義凈撰(新編入藏)
上六集十三卷同帙。
從釋迦譜下四十部。合三百六十八卷。並是此方賢德撰集。然于大法裨助光揚。季代維持寔為綱要。故編此錄繕布流行。若寫藏經隨情取捨。諸餘傳記雖涉釋宗。非護法者此中不錄。
都計小乘經律論及賢聖集傳見流行者。總四百三十八部。合二千三百三卷。二百二十二帙。
開元
【現代漢語翻譯】 現代漢語譯本
《十門辯惑論》二卷（或三卷）(新編入藏) 大唐大興善寺沙門釋復禮 撰 (新編入藏)《弘明集》 十四卷 梁建初寺沙門釋僧祐 撰 (出長房錄 新編入藏) 上四集二十一卷二帙(上帙十一卷，下帙十卷)。《廣弘明集》 三十卷 大唐西明寺沙門釋道宣 撰 (出內典錄 新編入藏) 上一集三十卷分為四帙(第一帙十卷，第二帙七卷，第三帙七卷，第四帙六卷)。《集諸經禮懺儀》二卷 大唐西崇福寺沙門釋智升 撰 (新編入藏)《大唐南海寄歸內法傳》四卷 大唐三藏義凈（Yijing） 撰 (新編入藏)《比丘尼傳》四卷 梁莊嚴寺沙門釋寶唱 撰 (新編入藏)《別說罪要行法》一卷(或無『別』字) 大唐三藏義凈（Yijing） 撰 (新編入藏)《受用三水要法》一卷(或云『要行法』) 大唐三藏義凈（Yijing） 撰 (新編入藏)《護命放生軌儀》一卷(或云『軌儀法』) 大唐三藏義凈（Yijing） 撰 (新編入藏) 上六集十三卷同帙。 從《釋迦譜》下四十部。合三百六十八卷。並是此方賢德撰集。然于大法裨助光揚，季代維持，寔為綱要。故編此錄，繕布流行。若寫藏經，隨情取捨。諸餘傳記，雖涉釋宗，非護法者，此中不錄。 都計小乘經律論及賢聖集傳見流行者。總四百三十八部。合二千三百三卷。二百二十二帙。 開元
【English Translation】 English version
《Tenfold Treatise on Disputing Doubts》, two volumes (or three volumes) (Newly included in the Tripitaka) Composed by Śramaṇa Shishi Fuli of Daxingshan Temple of the Great Tang Dynasty (Newly included in the Tripitaka). 《Hongming Ji》 (Collection of Essays Clarifying Buddhism) Fourteen volumes Composed by Śramaṇa Shishi Sengyou of Jianchu Temple of the Liang Dynasty (Extracted from the Changfang Record, Newly included in the Tripitaka) The above four collections comprise twenty-one volumes in two cases (the upper case has eleven volumes, and the lower case has ten volumes). 《Guang Hongming Ji》 (Expanded Collection of Essays Clarifying Buddhism) Thirty volumes Composed by Śramaṇa Shishi Daoxuan of Ximing Temple of the Great Tang Dynasty (Extracted from the Inner Canon Record, Newly included in the Tripitaka) The above collection of thirty volumes is divided into four cases (the first case has ten volumes, the second case has seven volumes, the third case has seven volumes, and the fourth case has six volumes). 《Collection of Rituals for Repentance and Worship from Various Sutras》, two volumes Composed by Śramaṇa Shishi Zhisheng of Xichongfu Temple of the Great Tang Dynasty (Newly included in the Tripitaka). 《A Record of the Buddhist Practices Sent Home from the Southern Sea》, four volumes Composed by Tripitaka Master Yijing (義淨) of the Great Tang Dynasty (Newly included in the Tripitaka). 《Biqiuni Zhuan》 (Biographies of Bhikkhunis), four volumes Composed by Śramaṇa Shishi Baochang of Zhuangyan Temple of the Liang Dynasty (Newly included in the Tripitaka). 《Bieshuo Zuiyao Xingfa》 (Separate Treatise on the Essential Practices for Atonement), one volume (or without the character 'Bie' (別)) Composed by Tripitaka Master Yijing (義淨) of the Great Tang Dynasty (Newly included in the Tripitaka). 《Shouyong San Shui Yao Fa》 (Essential Methods for Using the Three Waters), one volume (or called 'Yao Xingfa' (要行法)) Composed by Tripitaka Master Yijing (義淨) of the Great Tang Dynasty (Newly included in the Tripitaka). 《Huming Fangsheng Guiyi》 (Rituals for Protecting Life and Releasing Beings), one volume (or called 'Guiyi Fa' (軌儀法)) Composed by Tripitaka Master Yijing (義淨) of the Great Tang Dynasty (Newly included in the Tripitaka) The above six collections comprise thirteen volumes in the same case. From the 《Genealogy of Shakya》 downwards, there are forty works, totaling three hundred and sixty-eight volumes. All of these were composed and collected by virtuous individuals of this land. They greatly assist in illuminating and propagating the Great Dharma, and their maintenance through the ages is truly essential. Therefore, this record is compiled, copied, and circulated. When copying the Tripitaka, one may select according to one's preference. Other biographies, although related to the Buddhist tradition, are not included here if they do not protect the Dharma. In total, there are four hundred and thirty-eight works of Hinayana Sutras, Vinaya, Shastras, and collections of sages and transmissions that are currently circulating, comprising two thousand three hundred and three volumes in two hundred and twenty-two cases. Kaiyuan (開元)
釋教錄卷第十三(別錄之三)漢法本內傳五卷(未詳撰者)沙門法琳傳三卷沙門彥悰撰
右二部傳明敕禁斷不許流行故不編載。 大正藏第 55 冊 No. 2154 開元釋教錄
開元釋教錄卷第十四(別錄之四)
庚午歲西崇福寺沙門智升撰
別錄中有譯無本錄第二之一
有譯無本者。謂三藏教文及聖賢集傳。名存本闕之類也。自聖教東移殆乎千祀。質文亟改鐘鼎屢遷。重以周武陵夷緇徒喪滅。致使法燈藏耀慧日韜光。三藏要文多從散缺。或東都近譯未達西京。或創出本稀。尋求匪獲詎聞精奧。空閱名題引領既勞撫膺奚及。今者討求諸錄備載遺亡。冀望名賢共垂詢訪合大小乘經律論及聖賢集傳闕本者總一千一百四十八部一千九百八十卷。大乘經闕本 四百八部 八百一卷大乘律闕本 二十二部 二十五卷大乘論闕本 二十部 四十八卷小乘經闕本 六百五部 八百一十五卷小乘律闕本 三十七部 四十二卷小乘論闕本 九部 六十五卷賢聖集傳闕本 四十七部 一百八十四卷
大乘經重譯闕本
二百部 四百八十四卷吳品經五卷
(即是小品般若)
吳天竺三藏康僧會譯
(第三譯)新道行經十卷
(亦名小品或七卷祐錄名更出小品
【現代漢語翻譯】 現代漢語譯本 《釋教錄》卷第十三（別錄之三）漢法本內傳五卷（未詳撰者），沙門法琳傳三卷，沙門彥悰撰。
右邊這兩部傳記，因為朝廷下令禁止流傳，所以沒有編入記載。 《大正藏》第55冊 No. 2154 《開元釋教錄》
《開元釋教錄》卷第十四（別錄之四）
庚午年西崇福寺沙門智升撰
別錄中只有譯本而沒有原本的記錄，第二部分的第一節
所謂『有譯無本』，指的是三藏（Sanzang）教文以及聖賢的集傳，只有名稱存在而原本缺失的情況。自從聖教東傳以來，已經經歷了近千年的時間。文字和內容多次更改，鐘鼎也屢次遷移。再加上週武帝時期的衰敗，導致僧侶們喪失殆盡，使得佛法之燈黯淡無光，智慧之日也被遮蔽。三藏（Sanzang）的重要文獻大多散失或殘缺。或者東都（指洛陽）新近翻譯的經典尚未傳到西京（指長安），或者最初出現時原本就稀少，尋求也無法獲得，更不用說了解其中的精妙之處了。只是空看這些經目的名稱，徒勞地翹首以盼，捶胸頓足也無濟於事。現在，我們搜尋各種記錄，詳細記載這些遺失的經典，希望各位賢達之士共同垂詢訪求。總共有大小乘（Mahayana and Hinayana）的經、律、論以及聖賢集傳的缺失原本一千一百四十八部，一千九百八十卷。 大乘經缺失原本 四百八部 八百一卷 大乘律缺失原本 二十二部 二十五卷 大乘論缺失原本 二十部 四十八卷 小乘經缺失原本 六百五部 八百一十五卷 小乘律缺失原本 三十七部 四十二卷 小乘論缺失原本 九部 六十五卷 賢聖集傳缺失原本 四十七部 一百八十四卷
大乘經重譯缺失原本
二百部 四百八十四卷 吳品經五卷
（即是小品般若（Xiaopin Banruo））
吳國天竺三藏（Sanzang）康僧會譯
（第三次翻譯）新道行經十卷
（也叫小品（Xiaopin），或七卷，《祐錄》中名為《更出小品》）
【English Translation】 English version Shijiao Lu, Scroll 13 (Separate Records, Part 3): Han Faben's Internal Biography, 5 scrolls (author unknown); Biography of Monk Falin, 3 scrolls, written by Monk Yancong.
The two biographies on the right were not included because the imperial court issued a decree prohibiting their circulation. Taisho Tripitaka, Volume 55, No. 2154, Kaiyuan Shijiao Lu
Kaiyuan Shijiao Lu, Scroll 14 (Separate Records, Part 4)
Compiled by Monk Zhisheng of Xichongfu Temple in the Gengwu Year
Records in the Separate Records that have translations but no original texts, Section 1 of Part 2
『Translations without originals』 refers to the Tripitaka (Sanzang) teachings and the collected biographies of sages and worthies, where the names exist but the original texts are missing. Since the eastward transmission of the sacred teachings, nearly a thousand years have passed. The writing style and content have been repeatedly altered, and the bronze vessels have been moved many times. Furthermore, the decline during the reign of Emperor Wu of the Northern Zhou dynasty led to the demise of the Sangha, causing the lamp of Dharma to dim and the sun of wisdom to be obscured. Many important texts of the Tripitaka (Sanzang) are scattered and incomplete. Either the newly translated scriptures from the Eastern Capital (Luoyang) have not yet reached the Western Capital (Chang'an), or the original texts were rare when they first appeared, and efforts to find them have been unsuccessful, let alone understanding their profound meaning. Merely looking at the titles of these scriptures is a futile exercise, causing weariness and regret. Now, we are searching through various records to meticulously record these lost scriptures, hoping that virtuous individuals will jointly inquire and seek them out. In total, there are 1,148 missing original texts of Sutras, Vinayas, and Shastras of both Mahayana and Hinayana, as well as collected biographies of sages and worthies, comprising 1,980 scrolls. Missing Original Texts of Mahayana Sutras: 408 texts, 801 scrolls Missing Original Texts of Mahayana Vinayas: 22 texts, 25 scrolls Missing Original Texts of Mahayana Shastras: 20 texts, 48 scrolls Missing Original Texts of Hinayana Sutras: 605 texts, 815 scrolls Missing Original Texts of Hinayana Vinayas: 37 texts, 42 scrolls Missing Original Texts of Hinayana Shastras: 9 texts, 65 scrolls Missing Original Texts of Collected Biographies of Sages and Worthies: 47 texts, 184 scrolls
Missing Original Texts of Re-translated Mahayana Sutras
200 texts, 484 scrolls Wu Pin Jing, 5 scrolls
(Which is the Xiaopin Banruo (Smaller Perfection of Wisdom Sutra))
Translated by Kang Senghui, Tripitaka (Sanzang) Master from India of the Wu Kingdom
(Third translation) Xin Daoxing Jing, 10 scrolls
(Also called Xiaopin (Smaller Perfection of Wisdom Sutra), or 7 scrolls; the You Lu calls it Geng Chu Xiaopin)
)
西晉三藏竺法護譯
(第四譯)
(又按長房等錄。竺法護譯中。更有小品經七卷者不然。護公既有新道行經。不合別出小品。又道行腳註亦名小品。又義善寺錄中有大智度無極經四卷。亦云護公所出。既與道行同本更亦不合別翻。既並繁重故不存也)大智度經四卷
東晉西域三藏祇多蜜譯(第五譯)
右三經與大般若第四會同本。前後八譯。五本在藏。三本闕(長房等錄羅什經數復有放光般若二十卷者不然什公既譯大品不合重出放光有者誤也)。濡首菩薩無上清凈分衛經二卷
(一名決了諸法如幻三昧經或一卷)
後漢臨淮沙門嚴佛調譯(第一譯)
右一經與大般若第八會同本。前後三譯。兩本在藏。一本闕。仁王般若經一卷(或二卷三十一紙)
西晉三藏竺法護譯(第一譯)仁王般若經一卷
梁天竺三藏真諦譯(第三譯)
右前後三譯。一本在藏。二本闕。般若波羅蜜多那經一卷
大唐天后代天竺三藏菩提流志譯(新編入錄第三譯)
右與大明咒經等同本。前後三譯。兩本在藏。一本闕。道行經一卷(安公云是般若抄外國高明者所撰安為之制序)
後漢天竺沙門竺佛朔譯
右一經雖名道行卷部全小。不可與前
【現代漢語翻譯】 現代漢語譯本
西晉三藏竺法護譯
（第四譯）
（又按長房等錄。竺法護譯中。更有小品經七卷者不然。護公既有新道行經。不合別出小品。又道行腳註亦名小品。又義善寺錄中有大智度無極經四卷。亦云護公所出。既與道行同本更亦不合別翻。既並繁重故不存也）大智度經四卷
東晉西域三藏祇多蜜譯（第五譯）
右三經與大般若第四會同本。前後八譯。五本在藏。三本闕（長房等錄羅什經數復有放光般若二十卷者不然什公既譯大品不合重出放光有者誤也）。濡首菩薩（Niruddha Bodhisattva）無上清凈分衛經二卷
（一名決了諸法如幻三昧經或一卷）
後漢臨淮沙門嚴佛調譯（第一譯）
右一經與大般若第八會同本。前後三譯。兩本在藏。一本闕。仁王般若經一卷（或二卷三十一紙）
西晉三藏竺法護譯（第一譯）仁王般若經一卷
梁天竺三藏真諦譯（第三譯）
右前後三譯。一本在藏。二本闕。般若波羅蜜多那經一卷
大唐天后代天竺三藏菩提流志譯（新編入錄第三譯）
右與大明咒經等同本。前後三譯。兩本在藏。一本闕。道行經一卷（安公云是般若抄外國高明者所撰安為之制序）
後漢天竺沙門竺佛朔譯
右一經雖名道行卷部全小。不可與前 English version
Translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty
(Fourth Translation)
(Also, according to the records of Changfang and others, there is another seven-chapter Śūnyatā-ratna-parivarta translated by Dharmarakṣa, which is not correct. Since Dharmarakṣa already has the Aṣṭasāhasrikā Prajñāpāramitā Sūtra, it is not appropriate to separately produce the Śūnyatā-ratna-parivarta. Moreover, the footnotes of the Aṣṭasāhasrikā Prajñāpāramitā Sūtra are also called Śūnyatā-ratna-parivarta. Furthermore, the records of Yishan Temple contain the Mahāprajñāpāramitā-nirdeśa Sūtra in four chapters, which is also said to be produced by Dharmarakṣa. Since it has the same origin as the Aṣṭasāhasrikā Prajñāpāramitā Sūtra, it is not appropriate to translate it separately. Since they are both cumbersome, they are not included.) Mahāprajñāpāramitā Sūtra in four chapters.
Translated by Tripiṭaka Ghitamitra of the Western Regions of the Eastern Jin Dynasty (Fifth Translation)
The above three sutras are the same as the fourth assembly of the Mahāprajñāpāramitā Sūtra. There are eight translations in total, with five copies in the collection and three missing (The records of Changfang and others also mention a twenty-chapter Fangguang Prajñā, which is not correct. Since Kumārajīva has already translated the Mahāprajñāpāramitā Sūtra, it is not appropriate to re-produce the Fangguang. Those who have it are mistaken). Niruddha Bodhisattva's (Niruddha Bodhisattva) Supreme Pure Alms-bowl Sūtra in two chapters
(Also named Sūtra on the Samādhi of Resolving All Dharmas as Illusions, or one chapter)
Translated by Śramaṇa Yan Fotiao of Linhuai in the Later Han Dynasty (First Translation)
The above sutra is the same as the eighth assembly of the Mahāprajñāpāramitā Sūtra. There are three translations in total, with two copies in the collection and one missing. Benevolent King Prajñā Sūtra in one chapter (or two chapters, thirty-one pages)
Translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty (First Translation) Benevolent King Prajñā Sūtra in one chapter
Translated by Tripiṭaka Paramārtha of Tianzhu in the Liang Dynasty (Third Translation)
Of the above three translations, one copy is in the collection and two are missing. Prajñāpāramitānāma Sūtra in one chapter
Translated by Tripiṭaka Bodhiruci of Tianzhu during the reign of Empress Wu Zetian of the Great Tang Dynasty (Newly included in the record, Third Translation)
The above is the same as the Great Light Mantra Sūtra. There are three translations in total, with two copies in the collection and one missing. Aṣṭasāhasrikā Prajñāpāramitā Sūtra in one chapter (Master An said it is a copy of the Prajñā compiled by a foreign wise man, and An wrote a preface for it)
Translated by Śramaṇa Zhu Foshuo of Tianzhu in the Later Han Dynasty
The above sutra, although named Aṣṭasāhasrikā Prajñāpāramitā Sūtra, is small in volume and cannot be compared with the previous one.
【English Translation】 English version
Translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty
(Fourth Translation)
(Also, according to the records of Changfang and others, there is another seven-chapter 'Śūnyatā-ratna-parivarta' translated by Dharmarakṣa, which is not correct. Since Dharmarakṣa already has the 'Aṣṭasāhasrikā Prajñāpāramitā Sūtra', it is not appropriate to separately produce the 'Śūnyatā-ratna-parivarta'. Moreover, the footnotes of the 'Aṣṭasāhasrikā Prajñāpāramitā Sūtra' are also called 'Śūnyatā-ratna-parivarta'. Furthermore, the records of Yishan Temple contain the 'Mahāprajñāpāramitā-nirdeśa Sūtra' in four chapters, which is also said to be produced by Dharmarakṣa. Since it has the same origin as the 'Aṣṭasāhasrikā Prajñāpāramitā Sūtra', it is not appropriate to translate it separately. Since they are both cumbersome, they are not included.) 'Mahāprajñāpāramitā Sūtra' in four chapters.
Translated by Tripiṭaka Ghitamitra of the Western Regions of the Eastern Jin Dynasty (Fifth Translation)
The above three sutras are the same as the fourth assembly of the 'Mahāprajñāpāramitā Sūtra'. There are eight translations in total, with five copies in the collection and three missing (The records of Changfang and others also mention a twenty-chapter 'Fangguang Prajñā', which is not correct. Since Kumārajīva has already translated the 'Mahāprajñāpāramitā Sūtra', it is not appropriate to re-produce the 'Fangguang'. Those who have it are mistaken). 'Niruddha Bodhisattva's' ('Niruddha Bodhisattva') 'Supreme Pure Alms-bowl Sūtra' in two chapters
(Also named 'Sūtra on the Samādhi of Resolving All Dharmas as Illusions', or one chapter)
Translated by Śramaṇa Yan Fotiao of Linhuai in the Later Han Dynasty (First Translation)
The above sutra is the same as the eighth assembly of the 'Mahāprajñāpāramitā Sūtra'. There are three translations in total, with two copies in the collection and one missing. 'Benevolent King Prajñā Sūtra' in one chapter (or two chapters, thirty-one pages)
Translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty (First Translation) 'Benevolent King Prajñā Sūtra' in one chapter
Translated by Tripiṭaka Paramārtha of Tianzhu in the Liang Dynasty (Third Translation)
Of the above three translations, one copy is in the collection and two are missing. 'Prajñāpāramitānāma Sūtra' in one chapter
Translated by Tripiṭaka Bodhiruci of Tianzhu during the reign of Empress Wu Zetian of the Great Tang Dynasty (Newly included in the record, Third Translation)
The above is the same as the 'Great Light Mantra Sūtra'. There are three translations in total, with two copies in the collection and one missing. 'Aṣṭasāhasrikā Prajñāpāramitā Sūtra' in one chapter (Master An said it is a copy of the 'Prajñā' compiled by a foreign wise man, and An wrote a preface for it)
Translated by Śramaṇa Zhu Foshuo of Tianzhu in the Later Han Dynasty
The above sutra, although named 'Aṣṭasāhasrikā Prajñāpāramitā Sūtra', is small in volume and cannot be compared with the previous one.
道行等以為同本。且別記之。摩訶般若波羅蜜咒經一卷(或無摩訶字)
吳月支優婆塞支謙譯摩訶般若隨心經一卷
大唐天后代于闐三藏實叉難陀譯(新編入錄)
從吳品經下十部二十七卷般若部中闕本。無量壽經二卷
後漢安息三藏安世高譯(第一譯)無量清凈平等覺經二卷
曹魏西域三藏帛延譯(第五譯)。又長房等錄帛延譯中更有平等覺經一卷即是前經。無繁過載無量壽經二卷(亦云無量清凈平等覺經)
西晉三藏竺法護譯(第六譯)無量壽至真等正覺經一卷
(一名樂佛土樂經一名極樂佛土經)東晉外國沙門竺法力譯(第七譯)新無量壽經二卷
東晉天竺三藏佛陀跋陀羅譯(亦云宋永初二年出第八譯)新無量壽經二卷
宋涼州沙門釋寶云譯(第九譯)新無量壽經二卷
宋罽賓三藏曇摩蜜多譯(出真寂寺錄第十譯)
右七經與大寶積第五無量壽會同本。此經前後經十一譯。四本在藏七本闕。阿閦佛剎諸菩薩學成品經三卷
東晉沙門支道根譯(第三譯)
右一經與第六不動如來會同本。前後三譯。二存一闕。法界體性無分別經二卷
姚秦三藏鳩摩羅什譯(出法上錄第一譯)
右一經與第八法界體性會同本。前後兩
【現代漢語翻譯】 現代漢語譯本： 道行等認為這些是同一個版本的不同記錄。另外記錄：摩訶般若波羅蜜咒經一卷（或沒有『摩訶』二字）。 吳國月支人優婆塞支謙翻譯的摩訶般若隨心經一卷。 大唐天后時代于闐三藏實叉難陀翻譯（新編入目錄）。 從吳品經以下的十部二十七卷般若部中缺少原本。《無量壽經》二卷。 後漢安息三藏安世高翻譯（第一次翻譯）。《無量清凈平等覺經》二卷。 曹魏西域三藏帛延翻譯（第五次翻譯）。另外，長房等記錄帛延翻譯中還有《平等覺經》一卷，即是前面的經。沒有繁重地記載《無量壽經》二卷（也稱為《無量清凈平等覺經》）。 西晉三藏竺法護翻譯（第六次翻譯）。《無量壽至真等正覺經》一卷。 （一名《樂佛土樂經》，一名《極樂佛土經》）東晉外國沙門竺法力翻譯（第七次翻譯）。《新無量壽經》二卷。 東晉天竺三藏佛陀跋陀羅翻譯（也說是宋永初二年出的第八次翻譯）。《新無量壽經》二卷。 宋涼州沙門釋寶云翻譯（第九次翻譯）。《新無量壽經》二卷。 宋罽賓三藏曇摩蜜多翻譯（出自真寂寺目錄，第十次翻譯）。 以上七部經與《大寶積經》第五《無量壽會》是同一個版本。此經前後共有十一次翻譯，四本在藏，七本缺失。《阿閦(āchù)佛剎諸菩薩學成品經》三卷。 東晉沙門支道根翻譯（第三次翻譯）。 以上一部經與第六《不動如來會》是同一個版本。前後共有三次翻譯，兩本存在，一本缺失。《法界體性無分別經》二卷。 姚秦三藏鳩摩羅什(jiū mó luó shí)翻譯（出自法上目錄，第一次翻譯）。 以上一部經與第八《法界體性會》是同一個版本。前後共有兩次翻譯。
【English Translation】 English version: Daoheng and others consider these to be different records of the same original. Recorded separately: Mahaprajnaparamita Dharani Sutra, one scroll (or without the word 'Mahaprajna'). Mahaprajna Suixin Sutra, one scroll, translated by Upasaka Zhi Qian of Yuezhi in Wu. Translated by Tripiṭaka Śikṣānanda of Khotan during the reign of Empress Wu of the Great Tang Dynasty (newly included in the catalog). Missing original from the ten sections and twenty-seven scrolls of the Prajna section below the Wu Pin Jing. Amitayus Sutra, two scrolls. Translated by Tripiṭaka An Shih-kao of Parthia during the Later Han Dynasty (first translation). Amitabha Pure Equanimity Enlightenment Sutra, two scrolls. Translated by Tripiṭaka Bo Yan of the Western Regions during the Cao Wei Dynasty (fifth translation). Additionally, Changfang and others recorded that there is also an Equanimity Enlightenment Sutra, one scroll, in Bo Yan's translations, which is the same as the previous sutra. Without redundant recording, Amitayus Sutra, two scrolls (also called Amitabha Pure Equanimity Enlightenment Sutra). Translated by Tripiṭaka Zhu Fahu of the Western Jin Dynasty (sixth translation). Amitayus Perfect Enlightenment Sutra, one scroll. (Also named Sutra of the Land of Bliss and Joy, also named Sutra of the Land of Utmost Bliss) Translated by Śramaṇa Zhu Fali of a foreign country during the Eastern Jin Dynasty (seventh translation). New Amitayus Sutra, two scrolls. Translated by Tripiṭaka Buddhabhadra of India during the Eastern Jin Dynasty (also said to be the eighth translation produced in the second year of Yongchu during the Song Dynasty). New Amitayus Sutra, two scrolls. Translated by Śramaṇa Shi Baoyun of Liangzhou during the Song Dynasty (ninth translation). New Amitayus Sutra, two scrolls. Translated by Tripiṭaka Dharmamitra of Kashmir during the Song Dynasty (from the Zhenji Temple catalog, tenth translation). The above seven sutras are the same version as the fifth Amitayus Assembly of the Maharatnakuta Sutra. This sutra has eleven translations in total, four copies are in the collection, and seven are missing. Akshobhya(āchù) Buddha Land Bodhisattva Learning Accomplishment Sutra, three scrolls. Translated by Śramaṇa Zhi Daogen of the Eastern Jin Dynasty (third translation). The above one sutra is the same version as the sixth Akshobhya Tathagata Assembly. There are three translations in total, two exist, and one is missing. Dharmadhatu Nature Non-Discrimination Sutra, two scrolls. Translated by Tripiṭaka Kumarajiva(jiū mó luó shí) of the Yao Qin Dynasty (from the Fa Shang catalog, first translation). The above one sutra is the same version as the eighth Dharmadhatu Nature Assembly. There are two translations in total.
譯。一存一闕。普門品經一卷
東晉西域三藏祇多蜜譯(第二譯)
右一經與第十文殊普門會同本。前後三譯。兩存一闕。嚴凈佛土經二卷(亦云凈土經) 西晉河內沙門白法祖譯(第二譯)
右一經與第十五文殊授記會同本。前後三譯。二存一闕。菩薩藏經三卷
西晉三藏竺法護譯(第一譯)
右一經。與第十七富樓那會同本。前後兩譯。一存一闕。法鏡經二卷(或一卷)
吳月支優婆塞支謙譯(第二譯)。又長房等錄。支謙所譯更有郁伽長者經二卷。即法鏡經是。不繁過載郁伽羅越問菩薩經一卷
西晉河內沙門白法祖譯(第五譯)郁伽長者所問經一卷
宋罽賓三藏曇摩蜜多譯(第六譯)
右三經與第十九郁伽長者會同本。前後六譯。三存三闕。妙慧童女所問經一卷
大唐天后代天竺三藏菩提流志譯(新編入錄第三譯)
右一經與第三十妙慧童女會同本。前後四譯。三存一闕。阿阇世王女阿術達菩薩經一卷
吳月支優婆塞支謙譯(第一譯)阿術達經一卷
東晉西域三藏祇多蜜譯(第三譯)阿述達菩薩經一卷
宋天竺三藏竺法眷譯(第四譯)
右三經與第三十二無畏德菩薩會同本。前後五譯。二存三闕(又長房等錄竺
【現代漢語翻譯】 現代漢語譯本 《普門品經》一卷 東晉西域三藏祇多蜜譯（第二譯） 右一經與第十《文殊普門會》同本。前後三譯，兩存一闕。 《嚴凈佛土經》二卷（亦云《凈土經》） 西晉河內沙門白法祖譯（第二譯） 右一經與第十五《文殊授記會》同本。前後三譯，二存一闕。 《菩薩藏經》三卷 西晉三藏竺法護譯（第一譯） 右一經，與第十七《富樓那會》同本。前後兩譯，一存一闕。 《法鏡經》二卷（或一卷） 吳月支優婆塞支謙譯（第二譯）。又長房等錄，支謙所譯更有《郁伽長者經》二卷，即《法鏡經》是。不繁過載。 《郁伽羅越問菩薩經》一卷 西晉河內沙門白法祖譯（第五譯） 《郁伽長者所問經》一卷 宋罽賓三藏曇摩蜜多譯（第六譯） 右三經與第十九《郁伽長者會》同本。前後六譯，三存三闕。 《妙慧童女所問經》一卷 大唐天后代天竺三藏菩提流志譯（新編入錄第三譯） 右一經與第三十《妙慧童女會》同本。前後四譯，三存一闕。 《阿阇世王女阿術達菩薩經》一卷 吳月支優婆塞支謙譯（第一譯） 《阿術達經》一卷 東晉西域三藏祇多蜜譯（第三譯） 《阿述達菩薩經》一卷 宋天竺三藏竺法眷譯（第四譯） 右三經與第三十二《無畏德菩薩會》同本。前後五譯，二存三闕（又長房等錄竺
【English Translation】 English version 'Pumenpin Sutra' (Universal Gate Chapter) One scroll Translated by Tripiṭaka Jitāmitra of the Western Regions of the Eastern Jin Dynasty (Second Translation) This sutra is the same as the tenth 'Manjushri's Universal Gate Assembly'. Of the three translations made at different times, two survive and one is missing. 'Sutra of Adorning and Purifying the Buddha Land' (also called 'Pure Land Sutra') Two scrolls Translated by Śramaṇa Bai Fazu of Henan in the Western Jin Dynasty (Second Translation) This sutra is the same as the fifteenth 'Manjushri's Prediction Assembly'. Of the three translations made at different times, two survive and one is missing. 'Bodhisattva Treasury Sutra' Three scrolls Translated by Tripiṭaka Zhu Fahu of the Western Jin Dynasty (First Translation) This sutra is the same as the seventeenth 'Purna Assembly'. Of the two translations made at different times, one survives and one is missing. 'Sutra of the Dharma Mirror' Two scrolls (or one scroll) Translated by Upāsaka Zhi Qian of Yuezhi during the Wu Dynasty (Second Translation). Also recorded by Changfang and others, Zhi Qian's translation also includes the 'Sutra of Ugra the Householder' in two scrolls, which is the 'Sutra of the Dharma Mirror'. Not repeated here. 'Ugra the Householder's Questions to the Bodhisattva Sutra' One scroll Translated by Śramaṇa Bai Fazu of Henan in the Western Jin Dynasty (Fifth Translation) 'Sutra of the Questions of Ugra the Householder' One scroll Translated by Tripiṭaka Dharmamitra of Kashmir during the Song Dynasty (Sixth Translation) These three sutras are the same as the nineteenth 'Ugra the Householder Assembly'. Of the six translations made at different times, three survive and three are missing. 'Sutra of the Questions of the Girl of Wondrous Wisdom' One scroll Translated by Tripiṭaka Bodhiruci of India during the reign of Empress Wu Zetian of the Great Tang Dynasty (Newly compiled as the Third Translation) This sutra is the same as the thirtieth 'Girl of Wondrous Wisdom Assembly'. Of the four translations made at different times, three survive and one is missing. 'Sutra of Princess Ajatasatru, the Bodhisattva Asukadatta' One scroll Translated by Upāsaka Zhi Qian of Yuezhi during the Wu Dynasty (First Translation) 'Sutra of Asukadatta' One scroll Translated by Tripiṭaka Jitāmitra of the Western Regions of the Eastern Jin Dynasty (Third Translation) 'Sutra of the Bodhisattva Asudatta' One scroll Translated by Tripiṭaka Dharmaruci of India during the Song Dynasty (Fourth Translation) These three sutras are the same as the thirty-second 'Fearless Virtue Bodhisattva Assembly'. Of the five translations made at different times, two survive and three are missing (also recorded by Changfang and others, Zhu
法護更有阿阇世王女無憂施經一卷。此乃梵晉音異不合重上。阿術達是梵言。無憂施是晉語。二經雙載錄家誤也)。如幻三昧經二卷(或一卷)
後漢安息三藏安世高譯(第一譯)如幻三昧經二卷
東晉西域三藏祇多蜜譯(第三譯)如幼三昧經二卷
前涼月支優婆塞支施侖譯(出首楞嚴後記第四譯新編入)聖善住意天子所問經四卷
隋天竺三藏阇那崛多譯(第六譯)
右四經與第三十六善住意天子會同本。前後七譯。三存四闕。慧上菩薩問大善權經二卷(或無菩薩字或一卷)
後漢臨淮沙門嚴佛調譯(第一譯)大善權經二卷
姚秦三藏鳩摩羅什譯(第四譯)慧上菩薩問大善權經二卷(一名慧上菩薩經。一直名大善權經。一名大乘方便經)
北涼西域三藏僧伽陀譯(第五譯)
右三經與第三十八大乘方便會同本。前後五譯。二存三闕。彌勒所問本願經一卷
東晉西域三藏祇多蜜譯(第二譯)
右一經與第四十二彌勒所問會同本。前後三譯。二存一闕。菩薩凈行經二卷(亦云凈律經)
吳天竺三藏康僧會譯(別品初譯)
右一經與第四十七寶髻菩薩會同本。此是大集寶髻品。除其本經前後兩譯。一存一闕。勝鬘經一卷(亦云勝鬘師子吼
【現代漢語翻譯】 現代漢語譯本 法護翻譯的《阿阇世王女無憂施經》一卷。這本經書因為梵語和漢語的音譯差異太大，不適合重複上傳。（阿術達是梵語，無憂施是漢語。這兩部經書被一起收錄是目錄編纂者的錯誤。）《如幻三昧經》二卷（或一卷）。
後漢時期安息三藏安世高翻譯（第一次翻譯）《如幻三昧經》二卷。
東晉時期西域三藏祇多蜜翻譯（第三次翻譯）《如幻三昧經》二卷。
前涼時期月支優婆塞支施侖翻譯（出自《首楞嚴後記》，第四次翻譯，新編入）《聖善住意天子所問經》四卷。
隋朝時期天竺三藏阇那崛多翻譯（第六次翻譯）。
以上四部經書與第三十六部《善住意天子會》是同一個版本。前後共有七次翻譯，現存三種，缺失四種。《慧上菩薩問大善權經》二卷（或沒有『菩薩』二字，或為一卷）。
後漢時期臨淮沙門嚴佛調翻譯（第一次翻譯）《大善權經》二卷。
姚秦時期三藏鳩摩羅什翻譯（第四次翻譯）《慧上菩薩問大善權經》二卷（又名《慧上菩薩經》，也直接稱為《大善權經》，又名《大乘方便經》）。
北涼時期西域三藏僧伽陀翻譯（第五次翻譯）。
以上三部經書與第三十八部《大乘方便會》是同一個版本。前後共有五次翻譯，現存兩種，缺失三種。《彌勒所問本願經》一卷。
東晉時期西域三藏祇多蜜翻譯（第二次翻譯）。
以上一部經書與第四十二部《彌勒所問會》是同一個版本。前後共有三次翻譯，現存兩種，缺失一種。《菩薩凈行經》二卷（也稱為《凈律經》）。
吳國時期天竺三藏康僧會翻譯（別品，第一次翻譯）。
以上一部經書與第四十七部《寶髻菩薩會》是同一個版本。這是《大集寶髻品》。除去其原本的經書，前後共有兩次翻譯，現存一種，缺失一種。《勝鬘經》一卷（也稱為《勝鬘師子吼》）。
【English Translation】 English version A scripture in one scroll, 'Scripture of Queen Udayi of King Ajatasatru' translated by Dharmaraksa. This scripture is not suitable for re-uploading due to significant differences in transliteration between Sanskrit and Chinese. (Ajatasatru is Sanskrit, and Udayi is Chinese. The inclusion of these two scriptures together is an error by the cataloger.) 'The Samadhi of Illusion Sutra', two scrolls (or one scroll).
Translated by An Shih-kao, a Tripitaka master from Parthia during the Later Han Dynasty (first translation): 'The Samadhi of Illusion Sutra', two scrolls.
Translated by Gিটtamitra, a Tripitaka master from the Western Regions during the Eastern Jin Dynasty (third translation): 'The Samadhi of Illusion Sutra', two scrolls.
Translated by Zhi Shi-lun, an Upasaka from Yuezhi during the Former Liang Dynasty (from the postscript of the Surangama Sutra, fourth translation, newly included): 'Scripture Questioned by the Deva Well-Dwelling-in-Mind', four scrolls.
Translated by Jnanagupta, a Tripitaka master from India during the Sui Dynasty (sixth translation).
The above four scriptures are the same version as the 36th, 'Assembly of the Deva Well-Dwelling-in-Mind'. There were seven translations in total, with three extant and four missing. 'The Great Good Power Sutra Questioned by Bodhisattva Wisdom-Supreme', two scrolls (or without the word 'Bodhisattva', or one scroll).
Translated by Yan Fotiao, a Shramana from Linhuai during the Later Han Dynasty (first translation): 'The Great Good Power Sutra', two scrolls.
Translated by Kumarajiva, a Tripitaka master during the Yao Qin Dynasty (fourth translation): 'The Great Good Power Sutra Questioned by Bodhisattva Wisdom-Supreme', two scrolls (also named 'Wisdom-Supreme Bodhisattva Sutra', directly named 'Great Good Power Sutra', also named 'Mahayana Expedient Sutra').
Translated by Sanghat達, a Tripitaka master from the Western Regions during the Northern Liang Dynasty (fifth translation).
The above three scriptures are the same version as the 38th, 'Mahayana Expedient Assembly'. There were five translations in total, with two extant and three missing. 'The Sutra of the Fundamental Vows Questioned by Maitreya', one scroll.
Translated by Gিটtamitra, a Tripitaka master from the Western Regions during the Eastern Jin Dynasty (second translation).
The above one scripture is the same version as the 42nd, 'Assembly Questioned by Maitreya'. There were three translations in total, with two extant and one missing. 'The Bodhisattva's Pure Conduct Sutra', two scrolls (also called 'Pure Vinaya Sutra').
Translated by Kang僧會, a Tripitaka master from India during the Wu Dynasty (separate chapter, first translation).
The above one scripture is the same version as the 47th, 'Assembly of Bodhisattva Ratnakuta'. This is the 'Ratnakuta Chapter' of the Mahasamgraha. Excluding its original scripture, there were two translations in total, with one extant and one missing. 'The Srimala Sutra', one scroll (also called 'The Lion's Roar of Srimala').
一乘大方便經)
北涼天竺三藏曇無讖譯(第一譯)
右一經與第四十八勝鬘夫人會同本。前後三譯。二存一闕。寶積經三卷
周宇文氏三藏禪師阇那耶舍譯
右一經雖云寶積既無本可校。不知與何會同本。且記于末。
從無量壽經下三十部五十四卷。寶積部中闕本。大方等大集經
二十七卷
後漢月支三藏支婁迦讖譯
(第一譯)大方等大集經三十卷(或有新字或二十四卷)
姚秦三藏鳩摩羅什譯(第二譯)
右二經同本。前後三譯。一本在藏兩本闕。虛空藏菩薩經一卷
宋天竺三藏求那跋陀羅譯(第三譯)
右一經前後四譯。三存一闕。般舟三昧經二卷(或加大字或一卷)
後漢天竺三藏竺佛朔譯(第二譯)般舟三昧經一卷(是后十品重翻。祐有一卷無三卷者)
後漢月支三藏支婁迦讖譯(出靜泰錄第三譯)般舟三昧唸佛章經一卷(是行品別翻)
後漢代失譯(第四譯)般舟三昧經二卷(安公錄云更出般舟三昧經)
西晉三藏竺法護譯(第六譯)
右四經同本。前後七譯。三存四闕(四是全本三是抄譯)。阿差末菩薩經四卷
吳天竺沙門維祇難譯(第一譯)阿差末菩薩經四卷
吳月支優
【現代漢語翻譯】 現代漢語譯本 《一乘大方便經》
北涼天竺三藏曇無讖（Dharmarakṣa）譯（第一譯）
右一經與第四十八《勝鬘夫人會》同本。前後三譯，二存一闕。《寶積經》三卷
周宇文氏三藏禪師阇那耶舍（Jñānayaśas）譯
右一經雖云《寶積》，既無本可校，不知與何會同本，且記于末。
從《無量壽經》下三十部五十四卷。《寶積部》中闕本。《大方等大集經》
二十七卷
後漢月支三藏支婁迦讖（Lokakṣema）譯（第一譯）《大方等大集經》三十卷（或有新字或二十四卷）
姚秦三藏鳩摩羅什（Kumārajīva）譯（第二譯）
右二經同本。前後三譯，一本在藏，兩本闕。《虛空藏菩薩經》一卷
宋天竺三藏求那跋陀羅（Guṇabhadra）譯（第三譯）
右一經前後四譯，三存一闕。《般舟三昧經》二卷（或加大字或一卷）
後漢天竺三藏竺佛朔（Zhu Foshuo）譯（第二譯）《般舟三昧經》一卷（是后十品重翻。祐有一卷無三卷者）
後漢月支三藏支婁迦讖（Lokakṣema）譯（出《靜泰錄》第三譯）《般舟三昧唸佛章經》一卷（是行品別翻）
後漢代失譯（第四譯）《般舟三昧經》二卷（安公錄云更出《般舟三昧經》）
西晉三藏竺法護（Dharmarakṣa）譯（第六譯）
右四經同本。前後七譯，三存四闕（四是全本三是抄譯）。《阿差末菩薩經》四卷
吳天竺沙門維祇難（Vighna）譯（第一譯）《阿差末菩薩經》四卷
吳月支優
【English Translation】 English version 'The Great Means Expansive Sutra'
Translated by Dharmarakṣa (曇無讖), a Tripiṭaka master from Northern Liang, India (First Translation)
This sutra is the same as the 48th section, 'Queen Śrīmālā's Lion's Roar'. There are three translations in total, with two extant and one missing. 'Ratnakūṭa Sutra' (寶積經), 3 fascicles.
Translated by Jñānayaśas (阇那耶舍), a Tripiṭaka master and meditation master from the Yuwen clan of the Zhou dynasty.
Although this sutra is called 'Ratnakūṭa' (寶積), there is no original text to compare it with, so it is unknown which section it corresponds to. It is recorded at the end.
From the 'Amitāyus Sutra' (無量壽經) downwards, there are 30 sections in 54 fascicles. The 'Ratnakūṭa' (寶積部) section is missing. 'Mahāvaipulya Mahāsaṃnipāta Sūtra' (大方等大集經)
27 fascicles
Translated by Lokakṣema (支婁迦讖), a Tripiṭaka master from Yuezhi (月支) during the Later Han dynasty (First Translation). 'Mahāvaipulya Mahāsaṃnipāta Sūtra' (大方等大集經), 30 fascicles (or with new characters, or 24 fascicles)
Translated by Kumārajīva (鳩摩羅什), a Tripiṭaka master from the Yao Qin dynasty (Second Translation)
The above two sutras are the same. There are three translations in total, with one extant in the collection and two missing. 'Ākāśagarbha Bodhisattva Sutra' (虛空藏菩薩經), 1 fascicle
Translated by Guṇabhadra (求那跋陀羅), a Tripiṭaka master from India during the Song dynasty (Third Translation)
The above sutra has four translations in total, with three extant and one missing. 'Pratyutpanna Samādhi Sutra' (般舟三昧經), 2 fascicles (or with large characters, or 1 fascicle)
Translated by Zhu Foshuo (竺佛朔), a Tripiṭaka master from India during the Later Han dynasty (Second Translation). 'Pratyutpanna Samādhi Sutra' (般舟三昧經), 1 fascicle (This is a re-translation of the last ten chapters. You has one fascicle, but not three fascicles)
Translated by Lokakṣema (支婁迦讖), a Tripiṭaka master from Yuezhi (月支) during the Later Han dynasty (From the 'Jingtai Record', Third Translation). 'Pratyutpanna Samādhi Amitābha Chapter Sutra' (般舟三昧唸佛章經), 1 fascicle (This is a separate translation of the 'Practice' chapter)
Translated anonymously during the Later Han dynasty (Fourth Translation). 'Pratyutpanna Samādhi Sutra' (般舟三昧經), 2 fascicles (An Gong's record says it is another version of the 'Pratyutpanna Samādhi Sutra')
Translated by Dharmarakṣa (竺法護), a Tripiṭaka master from the Western Jin dynasty (Sixth Translation)
The above four sutras are the same. There are seven translations in total, with three extant and four missing (four are complete versions, three are excerpts). 'Akṣayamati Bodhisattva Sutra' (阿差末菩薩經), 4 fascicles
Translated by Vighna (維祇難), an Indian Śrāmaṇa (沙門) from Wu (第一譯). 'Akṣayamati Bodhisattva Sutra' (阿差末菩薩經), 4 fascicles
Yuezhi (月支) of Wu
婆塞支謙譯(第二譯)無盡意經十卷
宋天竺三藏竺法眷譯(第五譯)
右三經同本。前後五譯。二本在藏三本闕(又長房等錄竺法護譯中。更有無盡意經四卷。據其法護已。出阿差末經。不合再出無盡意。其阿差末經題云。晉曰無盡意。錄中腳註云。或四卷。此是梵晉名異。理實一經錄存二本。誤之甚也)。小阿差末經二卷
吳月支優婆塞支謙譯
右一經既加小字。與前諸經應非同本。方等主虛空藏經八卷(亦云虛空藏所問或五卷)
乞伏秦沙門釋聖堅譯
右一經是大集虛空藏品異譯。藏中縱有乃是別生。虛空藏品無讖所翻。非異譯者(或即是經是無讖譯。非聖堅出)。定意天子所問經五卷(出大集今疑與善住意經同本)
周宇文氏三藏禪師阇那耶舍譯
從大集經下一十三部九十七卷大集部中闕本。入如來智不思議經三卷
周宇文氏三藏禪師阇那耶舍譯(出翻經圖第二譯)
右一經前後四譯。三存一闕。菩薩十地經一卷(亦云大方廣經亦直云十地經)
西晉三藏竺法護譯(第一譯)大方廣菩薩十地經一卷
西晉清信士聶道真譯(第二譯)十地經一卷
東晉西域三藏祇多蜜譯(第三譯)
右三經同本。前後五譯。二存三闕。
【現代漢語翻譯】 現代漢語譯本 《無盡意經》十卷，婆塞支謙譯（第二譯）
《無盡意經》宋天竺三藏竺法眷譯（第五譯）
右邊這三部經是同一個底本。前後共有五次翻譯。現在藏經中存有兩本，缺失三本（另外，長房等人記錄竺法護的譯本中，還有《無盡意經》四卷。根據竺法護已經翻譯過《阿差末經》來看，不應該再翻譯《無盡意經》。《阿差末經》的題目上說，晉代稱其為《無盡意》。記錄中的腳註說，或許是四卷。這是梵文和晉代名稱不同，實際上是同一部經，記錄中儲存了兩本，這是非常錯誤的）。 《小阿差末經》二卷
吳月支優婆塞支謙譯
右邊這部經既然加上了『小』字，就應該與之前的那些經不是同一個底本。《方等主虛空藏經》八卷（也稱為《虛空藏所問》或者五卷）
乞伏秦沙門釋聖堅譯
右邊這部經是《大集虛空藏品》的異譯本。藏經中即使有，也是單獨產生的。《虛空藏品》沒有無讖的翻譯本，不是異譯本（或許這部經就是無讖翻譯的，不是釋聖堅翻譯的）。《定意天子所問經》五卷（出自《大集經》，現在懷疑與《善住意經》是同一個底本）
周宇文氏三藏禪師阇那耶舍譯
從《大集經》以下十三部，共九十七卷《大集部》中缺失的底本。《入如來智不思議經》三卷
周宇文氏三藏禪師阇那耶舍譯（出自《翻經圖》第二譯）
右邊這部經前後共有四次翻譯。現存三本，缺失一本。《菩薩十地經》一卷（也稱為《大方廣經》，或者直接稱為《十地經》）
西晉三藏竺法護譯（第一譯）《大方廣菩薩十地經》一卷
西晉清信士聶道真譯（第二譯）《十地經》一卷
東晉西域三藏祇多蜜譯（第三譯）
右邊這三部經是同一個底本。前後共有五次翻譯。現存兩本，缺失三本。
【English Translation】 English version 'Wujinyi Sutra' (The Sutra of Infinite Intentions), 10 scrolls, translated by Upasaka Zhi Qian of Po Sai (second translation).
'Wujinyi Sutra', translated by Tripitaka Master Zhu Fajian of Tianzhu (India) during the Song Dynasty (fifth translation).
The above three sutras are based on the same original text. There are five translations in total, with two existing in the collection and three missing (Additionally, Changfang and others recorded a four-scroll version of the 'Wujinyi Sutra' translated by Zhu Fahu. Considering that Zhu Fahu had already translated the 'Achamo Sutra', it is unlikely that he would translate the 'Wujinyi Sutra' again. The title of the 'Achamo Sutra' states that it was called 'Wujinyi' during the Jin Dynasty. The footnote in the record says that it might be four scrolls. This is due to the difference in names between Sanskrit and Jin, but in reality, it is the same sutra. The record preserves two versions, which is a significant error). 'Xiao Achamo Sutra' (The Shorter Achamo Sutra), 2 scrolls.
Translated by Upasaka Zhi Qian of Yuezhi during the Wu Dynasty.
Since the above sutra is labeled with 'Shorter', it should not be based on the same original text as the previous sutras. 'Fangdeng Zhu Xukongzang Sutra' (The Vaipulya Master Akasagarbha Sutra), 8 scrolls (also known as 'Xukongzang Suowen' or 5 scrolls).
Translated by Shramana Shi Shengjian of Qifu Qin.
The above sutra is a different translation of the 'Akasagarbha Chapter' of the 'Mahasamghata Sutra'. Even if it exists in the collection, it is a separate creation. The 'Akasagarbha Chapter' does not have a translation by Wuchen, so it is not a different translation (Perhaps this sutra was translated by Wuchen, not by Shi Shengjian). 'Dingyi Tianzi Suowen Jing' (The Sutra of Questions by the Samadhi-Intent Deva), 5 scrolls (from the 'Mahasamghata Sutra', now suspected to be the same original text as the 'Shanzhuyi Sutra').
Translated by Tripitaka Master Dhyana-teacher She Na Ye She of the Yuwen Zhou Dynasty.
From the 'Mahasamghata Sutra' onwards, thirteen sections, totaling ninety-seven scrolls, are missing from the original text in the 'Mahasamghata Section'. 'Rurulai Zhi Bu Siyi Jing' (The Sutra of the Inconceivable Wisdom of the Tathagata), 3 scrolls.
Translated by Tripitaka Master Dhyana-teacher She Na Ye She of the Yuwen Zhou Dynasty (from the second translation in the 'Illustration of Sutra Translation').
The above sutra has four translations in total. Three exist, and one is missing. 'Bodhisattva Shidi Jing' (The Bodhisattva Bhumi Sutra), 1 scroll (also known as 'Dafangguang Jing' or simply 'Shidi Jing').
Translated by Tripitaka Master Zhu Fahu of the Western Jin Dynasty (first translation). 'Dafangguang Bodhisattva Shidi Jing' (The Mahavaipulya Bodhisattva Bhumi Sutra), 1 scroll.
Translated by Upasaka Nie Daozhen of the Western Jin Dynasty (second translation). 'Shidi Jing' (The Bhumi Sutra), 1 scroll.
Translated by Tripitaka Master Qi Duomi of the Western Regions during the Eastern Jin Dynasty (third translation).
The above three sutras are based on the same original text. There are five translations in total. Two exist, and three are missing.
大方廣不生不滅經一卷
大唐天后代于闐三藏實叉難陀譯(新編入錄單本)大方廣如來難思議境界經一卷
大唐天后代于闐三藏實叉難陀譯(新編入錄單本)佛藏方等經一卷(亦名問明顯經)
宋沙門釋道嚴譯
右一經隋代沙門法經錄云。是華嚴經明難品異譯。今闕此經(舊經在第六卷新經在第十三)。菩薩本業經一卷(是華嚴凈行品亦直云本業經)
東晉天竺三藏佛陀跋陀羅譯(第三譯)
右兼本品前後五譯。四本在藏一本闕(其舊華嚴經既是覺賢所譯。不合別出此本業經。以大周錄入藏中有未見其本。且此述之。又長房錄中支謙再出凈行品經者誤也。其凈行經腳註云。一名菩薩本業經)。菩薩十法住經二卷(是十住品)
西晉清信士聶道真譯(第三譯)
右兼本品前後五譯。四本在藏一本闕(長房等錄更有菩薩十住經一卷。云是東晉佛陀䟦陀羅譯。詳其覺賢既譯大本。不合別出此經。房錄誤也)。十住經十二卷(是十地品)
西晉清信士聶道真譯(第二譯)
右兼本品前後五譯。四本在藏一本闕。羅摩伽經三卷(是入法界品少分)
曹魏西域三藏安法賢譯(第一譯)羅摩伽經一卷(是入法界品少分)
北涼天竺三藏曇無讖譯(第四譯
【現代漢語翻譯】 現代漢語譯本 《大方廣不生不滅經》一卷
大唐天后時代于闐三藏實叉難陀（Śikṣānanda）譯（新編入錄單本）《大方廣如來難思議境界經》一卷
大唐天后時代于闐三藏實叉難陀（Śikṣānanda）譯（新編入錄單本）《佛藏方等經》一卷（亦名《問明顯經》）
宋沙門釋道嚴譯
右一經隋代沙門法經錄云：『是《華嚴經》明難品異譯。』今闕此經（舊經在第六卷，新經在第十三）。《菩薩本業經》一卷（是《華嚴經·凈行品》，亦直云《本業經》）
東晉天竺三藏佛陀跋陀羅（Buddhabhadra）譯（第三譯）
右兼本品前後五譯。四本在藏，一本闕（其舊《華嚴經》既是覺賢所譯，不合別出此《本業經》。以大周錄入藏中有未見其本，且此述之。又長房錄中支謙再出《凈行品經》者誤也。其《凈行經》腳註云：『一名《菩薩本業經》』）。《菩薩十法住經》二卷（是《十住品》）
西晉清信士聶道真譯（第三譯）
右兼本品前後五譯。四本在藏，一本闕（長房等錄更有《菩薩十住經》一卷，云是東晉佛陀䟦陀羅（Buddhabhadra）譯。詳其覺賢既譯大本，不合別出此經，房錄誤也）。《十住經》十二卷（是《十地品》）
西晉清信士聶道真譯（第二譯）
右兼本品前後五譯。四本在藏，一本闕。《羅摩伽經》三卷（是《入法界品》少分）
曹魏西域三藏安法賢譯（第一譯）《羅摩伽經》一卷（是《入法界品》少分）
北涼天竺三藏曇無讖（Dharmakṣema）譯（第四譯） English version 《The Greatly Expansive, Neither-Arising-Nor-Ceasing Sutra》, one scroll.
Translated by Śikṣānanda (實叉難陀), Tripiṭaka Master from Khotan (于闐), during the reign of Empress Wu Zetian (天后) of the Great Tang Dynasty (newly compiled and recorded as a single volume). 《The Greatly Expansive Sutra of the Inconceivable Realm of the Tathāgata》, one scroll.
Translated by Śikṣānanda (實叉難陀), Tripiṭaka Master from Khotan (于闐), during the reign of Empress Wu Zetian (天后) of the Great Tang Dynasty (newly compiled and recorded as a single volume). 《The Buddha-Storehouse Square and Equal Sutra》, one scroll (also known as 《The Sutra of Manifest Questions》).
Translated by Śramaṇa Shi Daoyan (釋道嚴) of the Song Dynasty.
Regarding the above sutra, the record of Śramaṇa Fajing (法經) of the Sui Dynasty states: 'It is a different translation of the 'Chapter on Difficulties to Understand' from the 《Avataṃsaka Sūtra》.' This sutra is now missing (the old version was in the sixth scroll, the new version in the thirteenth). 《The Sutra on the Fundamental Karma of Bodhisattvas》, one scroll (which is the 'Chapter on Pure Conduct' from the 《Avataṃsaka Sūtra》, also simply called 《The Sutra on Fundamental Karma》).
Translated by Buddhabhadra (佛陀跋陀羅), Tripiṭaka Master from India, of the Eastern Jin Dynasty (third translation).
Including the present chapter, there are five translations in total. Four copies are in the collection, and one is missing (since the old 《Avataṃsaka Sūtra》 was translated by Juexian (覺賢), it is inappropriate to separately extract this 《Sutra on Fundamental Karma》. Because the Great Zhou record included it in the collection without having seen the original, it is recorded here. Furthermore, it is a mistake that Zhi Qian (支謙) re-emerged the 《Sutra on Pure Conduct》 in Changfang's record. The footnote of the 《Sutra on Pure Conduct》 says: 'Also known as 《The Sutra on the Fundamental Karma of Bodhisattvas》'). 《The Sutra on the Ten Abidings of Bodhisattvas》, two scrolls (which is the 'Chapter on the Ten Abidings').
Translated by Upāsaka Nie Daozhen (聶道真) of the Western Jin Dynasty (third translation).
Including the present chapter, there are five translations in total. Four copies are in the collection, and one is missing (Changfang's record also includes 《The Sutra on the Ten Abidings of Bodhisattvas》, one scroll, which is said to be translated by Buddhabhadra (佛陀跋陀羅) of the Eastern Jin Dynasty. Considering that Juexian (覺賢) has already translated the complete version, it is inappropriate to separately extract this sutra; Fang's record is mistaken). 《The Sutra on the Ten Abodes》, twelve scrolls (which is the 'Chapter on the Ten Grounds').
Translated by Upāsaka Nie Daozhen (聶道真) of the Western Jin Dynasty (second translation).
Including the present chapter, there are five translations in total. Four copies are in the collection, and one is missing. 《The Rāmagāma Sūtra》, three scrolls (a small portion of the 'Chapter on Entering the Dharma Realm').
Translated by An Faxian (安法賢), Tripiṭaka Master from the Western Regions, of the Cao Wei Dynasty (first translation). 《The Rāmagāma Sūtra》, one scroll (a small portion of the 'Chapter on Entering the Dharma Realm').
Translated by Dharmakṣema (曇無讖), Tripiṭaka Master from India, of the Northern Liang Dynasty (fourth translation).
【English Translation】 《The Greatly Expansive, Neither-Arising-Nor-Ceasing Sutra》, one scroll. Translated by Śikṣānanda (實叉難陀), Tripiṭaka Master from Khotan (于闐), during the reign of Empress Wu Zetian (天后) of the Great Tang Dynasty (newly compiled and recorded as a single volume). 《The Greatly Expansive Sutra of the Inconceivable Realm of the Tathāgata》, one scroll. Translated by Śikṣānanda (實叉難陀), Tripiṭaka Master from Khotan (于闐), during the reign of Empress Wu Zetian (天后) of the Great Tang Dynasty (newly compiled and recorded as a single volume). 《The Buddha-Storehouse Square and Equal Sutra》, one scroll (also known as 《The Sutra of Manifest Questions》). Translated by Śramaṇa Shi Daoyan (釋道嚴) of the Song Dynasty. Regarding the above sutra, the record of Śramaṇa Fajing (法經) of the Sui Dynasty states: 'It is a different translation of the 'Chapter on Difficulties to Understand' from the 《Avataṃsaka Sūtra》.' This sutra is now missing (the old version was in the sixth scroll, the new version in the thirteenth). 《The Sutra on the Fundamental Karma of Bodhisattvas》, one scroll (which is the 'Chapter on Pure Conduct' from the 《Avataṃsaka Sūtra》, also simply called 《The Sutra on Fundamental Karma》). Translated by Buddhabhadra (佛陀跋陀羅), Tripiṭaka Master from India, of the Eastern Jin Dynasty (third translation). Including the present chapter, there are five translations in total. Four copies are in the collection, and one is missing (since the old 《Avataṃsaka Sūtra》 was translated by Juexian (覺賢), it is inappropriate to separately extract this 《Sutra on Fundamental Karma》. Because the Great Zhou record included it in the collection without having seen the original, it is recorded here. Furthermore, it is a mistake that Zhi Qian (支謙) re-emerged the 《Sutra on Pure Conduct》 in Changfang's record. The footnote of the 《Sutra on Pure Conduct》 says: 'Also known as 《The Sutra on the Fundamental Karma of Bodhisattvas》'). 《The Sutra on the Ten Abidings of Bodhisattvas》, two scrolls (which is the 'Chapter on the Ten Abidings'). Translated by Upāsaka Nie Daozhen (聶道真) of the Western Jin Dynasty (third translation). Including the present chapter, there are five translations in total. Four copies are in the collection, and one is missing (Changfang's record also includes 《The Sutra on the Ten Abidings of Bodhisattvas》, one scroll, which is said to be translated by Buddhabhadra (佛陀跋陀羅) of the Eastern Jin Dynasty. Considering that Juexian (覺賢) has already translated the complete version, it is inappropriate to separately extract this sutra; Fang's record is mistaken). 《The Sutra on the Ten Abodes》, twelve scrolls (which is the 'Chapter on the Ten Grounds'). Translated by Upāsaka Nie Daozhen (聶道真) of the Western Jin Dynasty (second translation). Including the present chapter, there are five translations in total. Four copies are in the collection, and one is missing. 《The Rāmagāma Sūtra》, three scrolls (a small portion of the 'Chapter on Entering the Dharma Realm'). Translated by An Faxian (安法賢), Tripiṭaka Master from the Western Regions, of the Cao Wei Dynasty (first translation). 《The Rāmagāma Sūtra》, one scroll (a small portion of the 'Chapter on Entering the Dharma Realm'). Translated by Dharmakṣema (曇無讖), Tripiṭaka Master from India, of the Northern Liang Dynasty (fourth translation).
)
右兼本品前後五譯。三本在藏二本闕從入如來智不思議經下一十二部二十七卷。華嚴部中闕本。梵般泥洹經二卷(舊錄云胡般今改為梵字或一卷)
後漢月支三藏支婁迦讖譯(第一譯)大般涅槃經二卷
曹魏外國三藏安法賢略前品為二卷(第二譯)大般泥洹經二卷
吳優婆塞支謙譯序品哀嘆品為二卷(第三譯)般泥洹經
二十卷
北涼雍州沙門智猛於涼州譯
(第六譯)
右兼涅槃大本及新譯後分前後七譯。三本在藏四本闕(又大周錄中指竺道祖錄云。東晉義熙十三年佛陀䟦陀羅于道場寺譯大般泥洹經一卷。或云十卷。是大本前分十卷。盡大眾問品今尋諸錄及傳記等。其法顯譯。大般泥洹亦是義熙十三年于道場寺譯。其法顯所出諸經並與覺賢共譯。諸錄題注多相參涉。時處既同必非再出。今合為一更不別存)。
從梵般泥洹經下四部二十六卷涅槃部中闕本。蜀普曜經八卷
失譯(似是蜀土所出在魏吳錄第一譯)普曜經八卷(或六卷或五卷)
宋沙門智嚴共寶云譯(第三譯)
右二經與方廣莊嚴經同本。前後四譯。二存二闕。無量義經一卷
宋天竺三藏求那跋陀羅譯(第一譯)
右一經前後兩譯。一存一闕。法華三昧經六
【現代漢語翻譯】 右邊包括本品前後五種譯本。其中三種藏於經藏，兩種缺失。出自《如來智不思議經》下十二部二十七卷。《華嚴部》中缺失此本。《梵般泥洹經》二卷（舊錄記載為『胡般』，現改為梵字，或為一卷）。 後漢月支三藏支婁迦讖（Lokaksema）譯（第一譯）：《大般涅槃經》二卷。 曹魏外國三藏安法賢略譯前品為二卷（第二譯）：《大般泥洹經》二卷。 吳優婆塞支謙譯序品、哀嘆品為二卷（第三譯）：《般泥洹經》。 二十卷 北涼雍州沙門智猛於涼州譯 （第六譯） 右邊包括《涅槃》大本及新譯後分前後七種譯本。其中三種藏於經藏，四種缺失。（又《大周錄》中指出竺道祖錄記載：東晉義熙十三年，佛陀跋陀羅（Buddhabhadra）于道場寺譯《大般泥洹經》一卷，或云十卷。是大本前分十卷，盡《大眾問品》。今尋諸錄及傳記等，其法顯譯《大般泥洹》亦是義熙十三年于道場寺譯。其法顯所出諸經並與覺賢共譯。諸錄題注多相參涉。時處既同必非再出。今合為一更不別存）。 出自《梵般泥洹經》下四部二十六卷。《涅槃部》中缺失此本。《蜀普曜經》八卷。 失譯（似是蜀土所出，在魏吳錄第一譯）：《普曜經》八卷（或六卷或五卷）。 宋沙門智嚴共寶云譯（第三譯）。 右邊兩種經與《方廣莊嚴經》同本。前後四種譯本，兩種存在，兩種缺失。《無量義經》一卷。 宋天竺三藏求那跋陀羅（Gunabhadra）譯（第一譯）。 右邊一種經前後兩種譯本，一種存在，一種缺失。《法華三昧經》六卷。
【English Translation】 This section includes five translations of this chapter, both before and after. Three are stored in the canon, and two are missing. They are from the twelve parts and twenty-seven volumes under the Tathāgata-jñāna-acintya-sūtra (如來智不思議經). This version is missing from the Avatamsaka (華嚴部). Brahma-parinirvana-sūtra (梵般泥洹經), two volumes (the old record says 'Hu Ban,' now changed to Sanskrit, possibly one volume). Translated by Lokaksema (支婁迦讖), a Tripitaka master from Yuezhi (月支) during the Later Han Dynasty (first translation): Mahāparinirvāna-sūtra (大般涅槃經), two volumes. Translated by An Faxian (安法賢), a Tripitaka master from a foreign country during the Cao Wei Dynasty, who abbreviated the previous chapter into two volumes (second translation): Mahāparinirvāna-sūtra (大般泥洹經), two volumes. Translated by Zhi Qian (支謙), an Upasaka (優婆塞) from Wu, who translated the introduction and lamentation chapters into two volumes (third translation): Parinirvana-sūtra (般泥洹經). Twenty volumes. Translated by the Shramana (沙門) Zhimeng (智猛) of Yongzhou (雍州) in Liangzhou (涼州) during the Northern Liang Dynasty. (Sixth translation) This section includes the main text of the Nirvana Sutra (涅槃) and seven translations of the newly translated later sections, both before and after. Three are stored in the canon, and four are missing. (Also, the Da Zhou Lu (大周錄) points out that Zhu Daozu's (竺道祖) record states: In the thirteenth year of the Yixi era (義熙) of the Eastern Jin Dynasty, Buddhabhadra (佛陀跋陀羅) translated one volume of the Mahāparinirvāna-sūtra (大般泥洹經) at the Daochang Temple (道場寺), or it is said to be ten volumes. This is the first ten volumes of the main text, covering the Mass Assembly Question Chapter (大眾問品). Now, searching through various records and biographies, Faxian's (法顯) translation of the Mahāparinirvāna (大般泥洹) was also translated at the Daochang Temple in the thirteenth year of the Yixi era. All the sutras produced by Faxian were translated together with Juexian (覺賢). The annotations in the records are often mixed up. Since the time and place are the same, it must not be a separate publication. Now, they are combined into one and not stored separately). From the four parts and twenty-six volumes under the Brahma-parinirvana-sūtra (梵般泥洹經). This version is missing from the Nirvana section. Buddhavatamsaka-sūtra (蜀普曜經), eight volumes. Lost translation (likely produced in the Shu region, first translation in the Wei-Wu record): Buddhavatamsaka-sūtra (普曜經), eight volumes (or six volumes or five volumes). Translated by the Shramana Zhiyan (智嚴) together with Baoyun (寶云) during the Song Dynasty (third translation). The two sutras on the right are the same as the Fangguangzhuangyan-sūtra (方廣莊嚴經). There are four translations before and after, two existing and two missing. Amitārtha-sūtra (無量義經), one volume. Translated by Gunabhadra (求那跋陀羅), a Tripitaka master from India during the Song Dynasty (first translation). The one sutra on the right has two translations before and after, one existing and one missing. Lotus Samadhi Sutra (法華三昧經), six volumes.
卷(一本加正字)
吳外國三藏支強良接譯(出翻經圖第一譯)薩蕓芬陀利經六卷
西晉三藏竺法護太始年譯(第二譯。謹按長房等錄。其正法華是竺法護。太康七年譯。見聶道真錄復云太始元年譯。薩蕓芬陀利經六卷。出竺道祖錄同是一經不合再出。名目既殊本復存沒。未詳所以。或可薩蕓芬陀利是梵語。正法華是晉名。梵晉俱存。錄家誤也)方等法華經五卷
東晉沙門支道根譯(第四譯)
右三經同本。兼及添品前後六譯。三存三闕。佛以三車喚經一卷
吳月支優婆塞支謙譯
右一經出法華經中異譯。應是譬喻品。古維摩詰經二卷
後漢臨淮沙門嚴佛調譯(第一譯)異毗摩羅詰經三卷(祐云異維摩詰。或作思字或二卷)
西晉西域優婆塞竺叔蘭譯(第三譯)維摩詰所說法門經一卷(或云維摩詰經)
西晉三藏竺法護譯(第四譯謹按僧祐錄中更有刪維摩詰經一卷。亦云竺法護譯。下注云祐意謂先出維摩繁重護刪出逸偈也。今意與前無異故不別存。又周錄中更有毗摩羅詰經二卷。亦云吳黃武年支謙譯。出長房錄撿長房錄無此經名。周錄誤也)維摩詰經四卷
東晉西域三藏祇多蜜譯(第五譯)
右四經同本。前後七譯。三存四闕(其西晉沙門支敏
【現代漢語翻譯】 現代漢語譯本 卷(一本加正字)
吳外國三藏支強良接譯(出翻經圖第一譯)薩蕓芬陀利經(Sad-dharma Pundarika Sutra)六卷
西晉三藏竺法護太始年譯(第二譯。謹按長房等錄。其正法華是竺法護。太康七年譯。見聶道真錄復云太始元年譯。薩蕓芬陀利經(Sad-dharma Pundarika Sutra)六卷。出竺道祖錄同是一經不合再出。名目既殊本復存沒。未詳所以。或可薩蕓芬陀利(Sad-dharma Pundarika)是梵語。正法華是晉名。梵晉俱存。錄家誤也)方等法華經(Vimalakirti Nirdesa Sutra)五卷
東晉沙門支道根譯(第四譯)
右三經同本。兼及添品前後六譯。三存三闕。佛以三車喚經一卷
吳月支優婆塞支謙譯
右一經出法華經(Lotus Sutra)中異譯。應是譬喻品。古維摩詰經(Vimalakirti Nirdesa Sutra)二卷
後漢臨淮沙門嚴佛調譯(第一譯)異毗摩羅詰經(Vimalakirti Nirdesa Sutra)三卷(祐云異維摩詰。或作思字或二卷)
西晉西域優婆塞竺叔蘭譯(第三譯)維摩詰所說法門經(Vimalakirti Nirdesa Sutra)一卷(或云維摩詰經)
西晉三藏竺法護譯(第四譯謹按僧祐錄中更有刪維摩詰經(Vimalakirti Nirdesa Sutra)一卷。亦云竺法護譯。下注云祐意謂先出維摩繁重護刪出逸偈也。今意與前無異故不別存。又周錄中更有毗摩羅詰經(Vimalakirti Nirdesa Sutra)二卷。亦云吳黃武年支謙譯。出長房錄撿長房錄無此經名。周錄誤也)維摩詰經(Vimalakirti Nirdesa Sutra)四卷
東晉西域三藏祇多蜜譯(第五譯)
右四經同本。前後七譯。三存四闕(其西晉沙門支敏
【English Translation】 English version Scroll (One volume with corrected characters)
Translated by Zhi Qianliang, a Tripitaka master from the Wu Kingdom (First translation according to the 'Record of Sutra Translations') Six scrolls of the Sa-yun Fen陀利 Sutra (Sad-dharma Pundarika Sutra).
Translated by Dharmaraksa, a Tripitaka master of the Western Jin Dynasty during the Taishi era (Second translation. According to the records of Changfang and others, the Zheng Fa Hua was translated by Dharmaraksa in the seventh year of the Taikang era. The record of Nie Daozhen also states that it was translated in the first year of the Taishi era. Six scrolls of the Sa-yun Fen陀利 Sutra (Sad-dharma Pundarika Sutra). The record of Zhu Daozu indicates that it is the same sutra and should not be listed again. The names are different, and the original text may or may not exist. The reason is unclear. Perhaps Sa-yun Fen陀利 (Sad-dharma Pundarika) is the Sanskrit name, and Zheng Fa Hua is the Jin Dynasty name. Both Sanskrit and Jin names are preserved, and the recorder made a mistake.) Five scrolls of the Fangdeng Fahua Sutra (Vimalakirti Nirdesa Sutra).
Translated by Zhi Daogen, a Shramana of the Eastern Jin Dynasty (Fourth translation)
The above three sutras are the same text, with six translations in total, including additions and omissions. Three are extant, and three are missing. One scroll of the 'Buddha Calls with Three Carts Sutra'.
Translated by Zhi Qian, an Upasaka from Yuezhi during the Wu Dynasty.
The above one sutra is a different translation from the Lotus Sutra. It should be the Parable chapter. Two scrolls of the ancient Vimalakirti Sutra (Vimalakirti Nirdesa Sutra).
Translated by Yan Fotiao, a Shramana from Linhuai during the Later Han Dynasty (First translation). Three scrolls of the Different Vimalakirti Sutra (Vimalakirti Nirdesa Sutra) (You says 'Different Vimalakirti', sometimes written with the character 'Si', or in two scrolls).
Translated by Zhu Shulan, an Upasaka from the Western Regions during the Western Jin Dynasty (Third translation). One scroll of the Vimalakirti Sutra (Vimalakirti Nirdesa Sutra) (or called Vimalakirti Sutra).
Translated by Dharmaraksa, a Tripitaka master of the Western Jin Dynasty (Fourth translation. According to Sengyou's record, there is also one scroll of the Abridged Vimalakirti Sutra (Vimalakirti Nirdesa Sutra), also said to be translated by Dharmaraksa. The note below says that You believes that the previously published Vimalakirti was lengthy, so Dharmaraksa abridged it and omitted some verses. The current text is no different from the previous one, so it is not listed separately. Also, in the Zhou record, there are two scrolls of the Vimalakirti Sutra (Vimalakirti Nirdesa Sutra), also said to be translated by Zhi Qian during the Huangwu era of the Wu Dynasty. The Changfang record was checked, but there is no such sutra name in the Changfang record. The Zhou record is mistaken.) Four scrolls of the Vimalakirti Sutra (Vimalakirti Nirdesa Sutra).
Translated by Gītāmitra, a Tripitaka master from the Western Regions during the Eastern Jin Dynasty (Fifth translation).
The above four sutras are the same text, with seven translations in total. Three are extant, and four are missing (The Shramana Zhi Min of the Western Jin Dynasty
度。合一支兩竺三本共為五卷者以非別翻又闕其本故不存之)。大方等頂王經一卷
姚秦三藏鳩摩羅什譯(第二譯)
右一經前後四譯。三存一闕。閑居經十卷
西晉三藏竺法護譯(第一譯)悲華經十卷
北涼沙門釋道龔譯(第三譯)
右二經同本。前後四譯。二存二闕。佛升忉利天為母說法經一卷
宋罽賓三藏曇摩蜜多譯(第三譯)
右一經前後三譯。二存一闕。大乘寶云經八卷
陳扶南國沙門須菩提譯(第二譯)
右一經前後三譯。二存一闕。等集三昧經一卷
西晉河內沙門帛法祖譯(第二譯)
右一經前後三譯。二存一闕。持人菩薩經三卷
姚秦涼州沙門竺佛念譯(第二譯)
右一經前後三譯。二存一闕。文殊師利現寶藏經二卷(亦云示現寶藏或三卷)
西晉安息三藏安法欽譯(第二譯)文殊師利現寶藏經二卷
西晉沙門支法度譯(第三譯)
右二經同本前後四譯。二存二闕。楞伽經四卷
北涼天竺三藏曇無讖譯(第一譯)
右一經前後四譯。三存一闕。大方等無相經五卷(一名大方等大云經亦云大云經或四經)
姚秦涼州沙門竺佛念譯(第一譯)
右一經前後兩譯。一存一闕
【現代漢語翻譯】 現代漢語譯本： 《大方等頂王經》一卷 姚秦三藏鳩摩羅什譯（第二譯） 右經前後共有四次翻譯，現存三次，缺失一次。 《閑居經》十卷 西晉三藏竺法護譯（第一譯） 《悲華經》十卷 北涼沙門釋道龔譯（第三譯） 右二經同本，前後共有四次翻譯，現存二次，缺失二次。 《佛升忉利天為母說法經》一卷 宋罽賓三藏曇摩蜜多譯（第三譯） 右經前後共有三次翻譯，現存二次，缺失一次。 《大乘寶云經》八卷 陳扶南國沙門須菩提譯（第二譯） 右經前後共有三次翻譯，現存二次，缺失一次。 《等集三昧經》一卷 西晉河內沙門帛法祖譯（第二譯） 右經前後共有三次翻譯，現存二次，缺失一次。 《持人菩薩經》三卷 姚秦涼州沙門竺佛念譯（第二譯） 右經前後共有三次翻譯，現存二次，缺失一次。 《文殊師利現寶藏經》二卷（亦云示現寶藏或三卷） 西晉安息三藏安法欽譯（第二譯） 《文殊師利現寶藏經》二卷 西晉沙門支法度譯（第三譯） 右二經同本，前後共有四次翻譯，現存二次，缺失二次。 《楞伽經》四卷 北涼天竺三藏曇無讖譯（第一譯） 右經前後共有四次翻譯，現存三次，缺失一次。 《大方等無相經》五卷（一名大方等大云經，亦云大云經或四經） 姚秦涼州沙門竺佛念譯（第一譯） 右經前後共有兩次翻譯，現存一次，缺失一次。
【English Translation】 English version: 'Mahavaipulya Top King Sutra' one scroll Translated by Kumarajiva (Kumarajiva) of the Yao Qin Dynasty (second translation) This sutra has been translated four times, with three extant and one missing. 'Xian Ju Sutra' ten scrolls Translated by Zhu Fahu (竺法護) of the Western Jin Dynasty (first translation) 'Karunapundarika Sutra' ten scrolls Translated by Shidaogong (釋道龔), a monk from Northern Liang (third translation) These two sutras are the same text, translated four times, with two extant and two missing. 'Buddha Ascends to Trayastrimsa Heaven to Preach for His Mother Sutra' one scroll Translated by Dharmamitra (曇摩蜜多), a Tripitaka master from Kashmir of the Song Dynasty (third translation) This sutra has been translated three times, with two extant and one missing. 'Mahayana Ratnamegha Sutra' eight scrolls Translated by Subhuti (須菩提), a monk from Funan of the Chen Dynasty (second translation) This sutra has been translated three times, with two extant and one missing. 'Samadhinirharana Sutra' one scroll Translated by Bo Fazu (帛法祖), a monk from Henei of the Western Jin Dynasty (second translation) This sutra has been translated three times, with two extant and one missing. 'Dharanimbara Bodhisattva Sutra' three scrolls Translated by Zhu Fonian (竺佛念), a monk from Liangzhou of the Yao Qin Dynasty (second translation) This sutra has been translated three times, with two extant and one missing. 'Manjushri Reveals the Treasure Sutra' two scrolls (also called 'Showing the Treasure' or three scrolls) Translated by An Faqin (安法欽), a Tripitaka master from Parthia of the Western Jin Dynasty (second translation) 'Manjushri Reveals the Treasure Sutra' two scrolls Translated by Zhi Fadu (支法度), a monk of the Western Jin Dynasty (third translation) These two sutras are the same text, translated four times, with two extant and two missing. 'Lankavatara Sutra' four scrolls Translated by Gunabhadra (求那跋陀羅), a Tripitaka master from India of the Northern Liang Dynasty (first translation) This sutra has been translated four times, with three extant and one missing. 'Mahavaipulya Nirbhaya Sutra' five scrolls (also called 'Mahavaipulya Mahamegha Sutra', 'Mahamegha Sutra', or 'Four Sutras') Translated by Zhu Fonian (竺佛念), a monk from Liangzhou of the Yao Qin Dynasty (first translation) This sutra has been translated twice, with one extant and one missing.
。諸法無行經一卷
宋天竺三藏求那跋陀羅譯(第二譯)
右一經前後三譯。二存一闕。阿阇世王經二卷
西晉安息三藏安法欽譯(第三譯)更出阿阇世王經二卷
西晉三藏竺法護重譯(第四譯)
右竺法護太康七年譯晉超經。此後再翻故題更出(若準安錄。但有更出阿阇世王經。無普超三昧。對彼支讖。先譯。故云更出祐錄之中二本俱載)。阿阇世經二卷
姚秦三藏鳩摩羅什譯(第五譯)
右三經同本。兼放缽經前後六譯。三存三闕。月燈三昧經一卷(出大月燈經第七)
後漢安息三藏安世高譯(第一別譯)
右兼大本前後三譯。二存一闕。像腋經一卷
後漢月支三藏支婁迦讖譯(出法上錄第一譯)無所悕望經一卷
東晉西域三藏祇多蜜譯(第三譯)
右二經同本前後四譯。二存二闕。上金光首經一卷
前涼月支優婆塞支施侖譯(出首楞嚴後記第二譯新編入)
右一經與大凈法門經等同本前後三譯。二存一闕。阿彌陀佛偈一卷
失譯(在後漢錄第一譯)
右與后出阿彌陀偈同本前後兩譯。一存一闕。觀無量壽佛經一卷
宋罽賓三藏曇摩蜜多譯(出寶唱錄第二譯)
右一經前後兩譯。一存一闕。小
【現代漢語翻譯】 現代漢語譯本 《諸法無行經》一卷 宋代天竺三藏求那跋陀羅譯（第二次翻譯）
右邊這部經總共有三次翻譯，現存兩次，缺失一次。《阿阇世王經》二卷 西晉安息三藏安法欽譯（第三次翻譯） 《更出阿阇世王經》二卷 西晉三藏竺法護重譯（第四次翻譯）
右邊這部經是竺法護在太康七年翻譯的《晉超經》。此後再次翻譯，所以題為《更出》（如果按照安錄的記載，只有《更出阿阇世王經》，沒有《普超三昧》。對照支讖的譯本，竺法護先翻譯，所以說是《更出》，祐錄之中兩部經都有記載）。《阿阇世經》二卷 姚秦三藏鳩摩羅什譯（第五次翻譯）
右邊這三部經是同一個原本。加上《放缽經》，總共有六次翻譯，現存三次，缺失三次。《月燈三昧經》一卷（出自《大月燈經》第七） 後漢安息三藏安世高譯（第一次單獨翻譯）
右邊這部經加上大本，總共有三次翻譯，現存兩次，缺失一次。《象腋經》一卷 後漢月支三藏支婁迦讖譯（出自法上錄，第一次翻譯） 《無所悕望經》一卷 東晉西域三藏祇多蜜譯（第三次翻譯）
右邊這兩部經是同一個原本，總共有四次翻譯，現存兩次，缺失兩次。《上金光首經》一卷 前涼月支優婆塞支施侖譯（出自《首楞嚴後記》，第二次翻譯，新編入）
右邊這部經與《大凈法門經》等是同一個原本，總共有三次翻譯，現存兩次，缺失一次。《阿彌陀佛偈》一卷 失譯（在後漢錄中，第一次翻譯）
右邊這部經與後來出的《阿彌陀偈》是同一個原本，總共有兩次翻譯，現存一次，缺失一次。《觀無量壽佛經》一卷 宋罽賓三藏曇摩蜜多譯（出自寶唱錄，第二次翻譯）
右邊這部經總共有兩次翻譯，現存一次，缺失一次。《小》
【English Translation】 English version 'Zhufa Wuxing Jing' (Sutra of No-Action in All Dharmas), one scroll Translated by Tripiṭaka Guṇabhadra of Tianzhu (India) during the Song Dynasty (Second Translation)
The above sutra has three translations in total, with two extant and one missing. 'Ajatasatru Raja Sutra' (King Ajatasatru Sutra), two scrolls Translated by Tripiṭaka An Faqin of Anxi (Parthia) during the Western Jin Dynasty (Third Translation) 'Geng Chu Ajatasatru Raja Sutra' (Further Translation of the King Ajatasatru Sutra), two scrolls Re-translated by Tripiṭaka Zhu Fahu of the Western Jin Dynasty (Fourth Translation)
The above sutra was translated by Zhu Fahu in the seventh year of the Taikang era as 'Jin Chao Jing'. It was translated again later, hence the title 'Geng Chu' (According to An's record, there is only 'Geng Chu Ajatasatru Raja Sutra', and no 'Pu Chao Samadhi'. Compared to Zhi Qian's translation, Zhu Fahu translated it first, hence the term 'Geng Chu'. Both sutras are recorded in You's record). 'Ajatasatru Sutra', two scrolls Translated by Tripiṭaka Kumarajiva of the Yao Qin Dynasty (Fifth Translation)
The above three sutras are from the same original text. Including the 'Bowl-Releasing Sutra', there are six translations in total, with three extant and three missing. 'Candrapradipa Samadhi Sutra' (Moon Lamp Samadhi Sutra), one scroll (Extracted from the seventh chapter of the 'Maha-Candrapradipa Sutra' (Great Moon Lamp Sutra)) Translated by Tripiṭaka An Shigao of Anxi (Parthia) during the Later Han Dynasty (First Separate Translation)
The above sutra, including the main text, has three translations in total, with two extant and one missing. 'Elephant Axle Sutra', one scroll Translated by Tripiṭaka Zhi Loujiachen of Yuezhi (Kushan) during the Later Han Dynasty (Extracted from Fa Shang's record, First Translation) 'Wu Su Xiwang Jing' (Sutra of No Expectations), one scroll Translated by Tripiṭaka Jiduomi (Gītāmitra) of the Western Regions during the Eastern Jin Dynasty (Third Translation)
The above two sutras are from the same original text, with four translations in total, two extant and two missing. 'Shang Jin Guang Shou Jing' (Upper Golden Light Head Sutra), one scroll Translated by Upasaka Zhishilun of Yuezhi (Kushan) during the Former Liang Dynasty (Extracted from 'Postscript to the Surangama Sutra', Second Translation, newly compiled)
The above sutra, along with the 'Maha-Visuddhi-Dharma-Paryaya Sutra' (Great Pure Dharma Gate Sutra), etc., are from the same original text, with three translations in total, two extant and one missing. 'Amitabha Buddha Gatha', one scroll Lost in translation (Recorded in the Later Han record, First Translation)
The above sutra and the later 'Amitabha Gatha' are from the same original text, with two translations in total, one extant and one missing. 'Guan Wuliangshou Fo Jing' (Contemplation Sutra of the Buddha of Immeasurable Life), one scroll Translated by Tripiṭaka Dharmamitra of Kashmir during the Song Dynasty (Extracted from Baochang's record, Second Translation)
The above sutra has two translations in total, with one extant and one missing. 'Xiao' (Small)
無量壽經一卷(一名阿彌陀經或無小字)
宋天竺三藏求那跋陀羅譯(第三譯)
右與阿彌陀經等同本。前後三譯。二存一闕(大周入藏錄中有小無量壽經其文乃與阿彌陀不異故為闕本)。彌勒成佛經一卷(一名彌勒當來下生經十七紙)
西晉三藏竺法護譯(第一譯)
右一經前後兩譯一存一闕。彌勒當來生經一卷(僧祐錄雲安公錄中失譯經今附西晉錄第一譯)彌勒作佛時事經一卷(祐錄無事字)
失譯(出寶唱錄乃紙今附東晉錄第二譯)彌勒下生經一卷
梁天竺三藏真諦譯(第五譯)
右三經同本前後六譯。三存三闕。諸法勇王經一卷
後漢月支三藏支婁迦讖譯(出法上錄第一譯)
右一經前後三譯。二存一闕。權方便經一卷
吳天竺三藏康僧會譯(第一譯)樂瓔珞莊嚴方便經一卷(一名大乘瓔珞莊嚴經。亦名轉女身菩薩經)
宋沙門法海譯(第四譯)
右二經同本前後四譯。二存二闕(長房等錄中竺法護譯順權方便經二卷。又譯隨權女經二卷。其順權方便經下又注云。亦名順權女經。今以隨權順權二義相似故。僧祐錄云隨權女經。別錄所載安錄中無。故知即是順權經是。多是諸家造錄名差誤耳。隨權女經今刪不立)。睒本起經一卷(
【現代漢語翻譯】 現代漢語譯本 《無量壽經》一卷（一名《阿彌陀經》，又名《無小字》）
宋代天竺三藏求那跋陀羅譯（第三譯）
此經與《阿彌陀經》等同版本。前後共有三次翻譯，現存兩種，缺失一種（《大周入藏錄》中有《小無量壽經》，其內容與《阿彌陀經》無異，故視為缺失版本）。 《彌勒成佛經》一卷（一名《彌勒當來下生經》，共十七紙）
西晉三藏竺法護譯（第一譯）
此經前後共有兩次翻譯，現存一種，缺失一種。《彌勒當來生經》一卷（僧祐錄記載安公錄中為失譯經，今附於西晉錄，為第一譯）。《彌勒作佛時事經》一卷（祐錄中無『事』字）
失譯（出自寶唱錄，乃紙本，今附於東晉錄，為第二譯）。《彌勒下生經》一卷
梁代天竺三藏真諦譯（第五譯）
以上三經為同本，前後共有六次翻譯，現存三種，缺失三種。《諸法勇王經》一卷
後漢月支三藏支婁迦讖譯（出自法上錄，為第一譯）
此經前後共有三次翻譯，現存兩種，缺失一種。《權方便經》一卷
吳代天竺三藏康僧會譯（第一譯）。《樂瓔珞莊嚴方便經》一卷（一名《大乘瓔珞莊嚴經》，亦名《轉女身菩薩經》）
宋代沙門法海譯（第四譯）
以上二經為同本，前後共有四次翻譯，現存兩種，缺失兩種（長房等錄中記載竺法護譯《順權方便經》二卷，又譯《隨權女經》二卷。其《順權方便經》下又註明：亦名《順權女經》。今以《隨權》、《順權》二義相似，故僧祐錄記載為《隨權女經》。別錄所載安錄中沒有，故知即是《順權經》。多是諸家造錄名差誤而已。《隨權女經》今刪除不立）。《睒本起經》一卷
【English Translation】 English version The Sutra of Immeasurable Life, one scroll (also known as the Amitabha Sutra or the Wu Xiao Zi)
Translated by Tripiṭaka Guṇabhadra of Tianzhu (India) during the Song Dynasty (Third Translation)
This sutra is the same version as the Amitabha Sutra. There were three translations in total, with two extant and one missing (the Great Zhou Catalogue of the Canon contains the Smaller Sutra of Immeasurable Life, whose content is no different from the Amitabha Sutra, hence it is considered a missing version). The Sutra of Maitreya's Buddhahood, one scroll (also known as the Sutra of Maitreya's Coming Rebirth, seventeen folios)
Translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty (First Translation)
This sutra had two translations, with one extant and one missing. The Sutra of Maitreya's Coming Birth, one scroll (Sengyou's Record states that it was a lost translation in An Gong's Record, now attached to the Western Jin Record as the first translation). The Sutra of the Events When Maitreya Becomes a Buddha, one scroll (You's Record omits the word 'events')
Lost in translation (from Baochang's Record, a paper manuscript, now attached to the Eastern Jin Record as the second translation). The Sutra of Maitreya's Descent, one scroll
Translated by Tripiṭaka Paramārtha of Tianzhu (India) during the Liang Dynasty (Fifth Translation)
The above three sutras are the same version, with six translations in total, three extant and three missing. The Sutra of the Brave King of All Dharmas, one scroll
Translated by Tripiṭaka Lokakṣema of Yuezhi (Indo-Scythian) during the Later Han Dynasty (from Fa Shang's Record, the first translation)
This sutra had three translations, with two extant and one missing. The Sutra of Expedient Means, one scroll
Translated by Tripiṭaka Kang僧會 of Tianzhu (India) during the Wu Dynasty (First Translation). The Sutra of Adornment with Joyful Necklaces of Expedient Means, one scroll (also known as the Great Vehicle Sutra of Adornment with Necklaces, also known as the Sutra of the Bodhisattva Who Transforms from a Female Body)
Translated by Śrāmaṇa Fa Hai of the Song Dynasty (Fourth Translation)
The above two sutras are the same version, with four translations in total, two extant and two missing (Changfang's Record and others state that Dharmarakṣa translated two scrolls of the Sutra of Following Expedient Means, and also translated two scrolls of the Sutra of Following the Female. The Sutra of Following Expedient Means is also noted as the Sutra of Following the Female. Now, because the meanings of 'following' are similar, Sengyou's Record states it as the Sutra of Following the Female. The separate record does not contain it in An's Record, so it is known to be the Sutra of Following Expedient Means. It is mostly due to errors in the names made by various recorders. The Sutra of Following the Female is now deleted and not established). The Sutra of the Jātaka of Śyāma, one scroll
一名睒經。出六度經)
姚秦三藏鳩摩羅什譯(第三譯)
右兼六度本經前後四譯。三存一闕。無字寶篋經一卷
元魏天竺三藏佛陀扇多譯(第二譯)
右一經前後四譯。三存一闕。失利越經一卷僧祐錄云。安公錄中失譯經(今附西晉錄第二譯)
右一經與月光章子經等同本。前後四譯。三存一闕。長者子誓經一卷
曹魏失譯(第二譯)菩薩誓經一卷
宋居士沮渠京聲譯(第五譯)
右二經同本前後五譯。三存二闕。犢牛經一卷(一云犢子經)
東晉西域沙門竺曇無蘭譯(第三譯)浮光經一卷(或作乳光)
東晉西域三藏祇多蜜譯(第四譯)
右二經同本前後四譯。二存二闕。不莊挍女經一卷
吳月支優婆塞支謙譯(第一譯)腹中女聽經一卷
簫齊沙門釋法化誦出(第五譯)
右二經同本前後五譯。三存二闕。十二因緣經一卷(亦云聞城十二因緣)
後漢安息三藏安世高譯(第一譯)聞城十二因緣經一卷
後漢西域三藏支曜譯(第二譯)十二因緣經一卷(亦云貝多樹下思惟十二因緣)
西晉三藏竺法護譯(第四譯)十二因緣經一卷
簫齊天竺三藏求那毗地譯(第五譯)
右四經同本前後六譯
【現代漢語翻譯】 現代漢語譯本 《一名睒經》（出自《六度經》）
姚秦三藏鳩摩羅什譯（第三譯）
右兼六度本經前後四譯。三存一闕。《無字寶篋經》一卷
元魏天竺三藏佛陀扇多譯（第二譯）
右一經前後四譯。三存一闕。《失利越經》一卷。僧祐錄云：安公錄中失譯經（今附西晉錄第二譯）
右一經與《月光章子經》等同本。前後四譯。三存一闕。《長者子誓經》一卷
曹魏失譯（第二譯）《菩薩誓經》一卷
宋居士沮渠京聲譯（第五譯）
右二經同本前後五譯。三存二闕。《犢牛經》一卷（一云《犢子經》）
東晉西域沙門竺曇無蘭譯（第三譯）《浮光經》一卷（或作《乳光》）
東晉西域三藏祇多蜜譯（第四譯）
右二經同本前後四譯。二存二闕。《不莊挍女經》一卷
吳月支優婆塞支謙譯（第一譯）《腹中女聽經》一卷
簫齊沙門釋法化誦出（第五譯）
右二經同本前後五譯。三存二闕。《十二因緣經》一卷（亦云《聞城十二因緣》）
後漢安息三藏安世高譯（第一譯）《聞城十二因緣經》一卷
後漢西域三藏支曜譯（第二譯）《十二因緣經》一卷（亦云《貝多樹下思惟十二因緣》）
西晉三藏竺法護譯（第四譯）《十二因緣經》一卷
簫齊天竺三藏求那毗地譯（第五譯）
右四經同本前後六譯
【English Translation】 English version 《Eka-Nāma Śyāma Sūtra》 (From the Six Perfections Sutra)
Translated by Tripiṭaka Kumārajīva of the Yao Qin Dynasty (Third Translation)
This sutra, along with the original Six Perfections Sutra, has four translations in total. Three are extant, and one is missing. 《The Unwritten Jewel Casket Sutra》, one scroll.
Translated by Tripiṭaka Buddhasanta of Tianzhu (India) of the Northern Wei Dynasty (Second Translation)
This sutra has four translations in total. Three are extant, and one is missing. 《Śrīmatī Sūtra》, one scroll. The record of Sengyou states: 'A lost translation in the record of An Gong (now attached to the second translation in the Western Jin record)'
This sutra is the same as the 《Moonlight Chapter Sutra》, etc. It has four translations in total. Three are extant, and one is missing. 《The Vow Sutra of the Elder's Son》, one scroll.
Lost translation of the Cao Wei Dynasty (Second Translation). 《Bodhisattva Vow Sutra》, one scroll.
Translated by Upāsaka Jūqú Jīngshēng of the Song Dynasty (Fifth Translation)
These two sutras are the same, with five translations in total. Three are extant, and two are missing. 《Calf Sutra》, one scroll (also called 《Calf Son Sutra》).
Translated by Śramaṇa Zhu Tánwúlán of the Western Regions of the Eastern Jin Dynasty (Third Translation). 《Floating Light Sutra》, one scroll (sometimes written as 《Milk Light》).
Translated by Tripiṭaka Gītāmita of the Western Regions of the Eastern Jin Dynasty (Fourth Translation)
These two sutras are the same, with four translations in total. Two are extant, and two are missing. 《The Sutra of the Unadorned Woman》, one scroll.
Translated by Upāsaka Zhī Qiān of Yuezhi (Kushan) of the Wu Dynasty (First Translation). 《Sutra for the Woman Listening in the Womb》, one scroll.
Recited by Śramaṇa Shì Fǎhuà of the Xiao Qi Dynasty (Fifth Translation)
These two sutras are the same, with five translations in total. Three are extant, and two are missing. 《Sutra of the Twelve Nidānas》, one scroll (also called 《Twelve Nidānas of Hearing the City》).
Translated by Tripiṭaka An Shigao of Parthia of the Later Han Dynasty (First Translation). 《Sutra of the Twelve Nidānas of Hearing the City》, one scroll.
Translated by Tripiṭaka Zhi Yao of the Western Regions of the Later Han Dynasty (Second Translation). 《Sutra of the Twelve Nidānas》, one scroll (also called 《Meditating on the Twelve Nidānas under the Betel Tree》).
Translated by Tripiṭaka Zhu Fahu of the Western Jin Dynasty (Fourth Translation). 《Sutra of the Twelve Nidānas》, one scroll.
Translated by Tripiṭaka Guṇabhadra of Tianzhu (India) of the Xiao Qi Dynasty (Fifth Translation)
These four sutras are the same, with six translations in total.
。二存四闕(其聞城經。藏中雖有其文即與貝多樹下經同。又有十二因緣經一卷。乃出增一阿含第四十六卷。故此二經不寫入藏。別求異本)。異了本生死經一卷(僧祐緣云。安公錄中失譯經。今附西晉錄)
右一經前後三譯。二存一闕。如來獨證自誓三昧經一卷
東晉西域三藏祇多蜜譯(第三譯)
右一經前後三譯。二存一闕。八吉祥經一卷
宋天竺三藏求那跋陀羅譯(第三譯)
右一經前後五譯。四存一闕。不空罥索咒心經一卷
大唐天后代天竺三藏菩提流志譯(出大周錄第三譯)
右一經新舊廣略總經四譯。三存一闕。大孔雀王神咒經一卷
東晉西域三藏帛尸梨蜜多羅譯(第一譯)孔雀王雜神咒經一卷
東晉西域三藏帛尸梨蜜多羅譯(第二譯)孔雀王咒經一卷
東晉西域沙門竺曇無蘭譯(第三譯)
右三經同本前後八譯。五存三闕(前六本略后二本廣。其尸梨蜜再出。雜神咒經應是異本。既未睹其經。難為揩定)。無端底持經一卷(舊錄云總持)
魏吳失譯(第二譯)阿難目佉經一卷
西晉安息三藏安法欽譯(第三譯)無量破魔陀羅尼經一卷
西晉河內沙門白法祖譯(第四譯)
右三經同本前後十一譯。八存三
【現代漢語翻譯】 現代漢語譯本： 《二存四闕》（關於其聞城經，藏經中雖有其文，但與《貝多樹下經》相同。另有《十二因緣經》一卷，出自《增一阿含經》第四十六卷，故這兩部經不收入藏經，另尋其他版本）。《異了本生死經》一卷（僧祐的記載說，安世高目錄中為失譯經，今附於西晉目錄）。 右邊這部經前後共有三次翻譯，現存兩種，缺失一種。《如來獨證自誓三昧經》一卷， 東晉西域三藏祇多蜜(Gitamitra)譯（第三次翻譯）。 右邊這部經前後共有三次翻譯，現存兩種，缺失一種。《八吉祥經》一卷， 宋代天竺三藏求那跋陀羅(Gunabhadra)譯（第三次翻譯）。 右邊這部經前後共有五次翻譯，現存四種，缺失一種。《不空罥索咒心經》一卷， 大唐天后時代天竺三藏菩提流志(Bodhiruci)譯（出自《大周錄》，第三次翻譯）。 右邊這部經，新舊版本廣略總共有四次翻譯，現存三種，缺失一種。《大孔雀王神咒經》一卷， 東晉西域三藏帛尸梨蜜多羅(Sri-Mitra)譯（第一次翻譯）。《孔雀王雜神咒經》一卷， 東晉西域三藏帛尸梨蜜多羅(Sri-Mitra)譯（第二次翻譯）。《孔雀王咒經》一卷， 東晉西域沙門竺曇無蘭(Dharmaraksa)譯（第三次翻譯）。 右邊這三部經同本，前後共有八次翻譯，現存五種，缺失三種（前六本內容簡略，后兩本內容詳細。其中帛尸梨蜜多羅(Sri-Mitra)的翻譯重複出現，雜神咒經應該是異本，因為沒有看到經文，難以考證）。《無端底持經》一卷（舊目錄中記載為《總持經》）， 魏吳時代失譯（第二次翻譯）。《阿難目佉經》一卷， 西晉安息三藏安法欽(An Faqin)譯（第三次翻譯）。《無量破魔陀羅尼經》一卷， 西晉河內沙門白法祖譯（第四次翻譯）。 右邊這三部經同本，前後共有十一次翻譯，現存八種，缺失三種。 English version: 《Two Extant, Four Missing》 (Regarding the Qiwencheng Jing, although its text exists in the collection, it is the same as the Baiduo Tree Sutra. There is also a scroll of the Twelve Nidanas Sutra, which comes from the Ekottara Agama Sutra, volume 46. Therefore, these two sutras are not included in the collection; other versions are being sought). Yiliaoben Shengsi Jing, one scroll (According to Sengyou's record, this was a lost translation in An Shigao's catalog, now attached to the Western Jin catalog). The sutra on the right has three translations in total, with two extant and one missing. Tathagata's Sole Witness Self-Vow Samadhi Sutra, one scroll, Translated by Gitamitra (祇多蜜), a Tripitaka master from the Western Regions during the Eastern Jin Dynasty (third translation). The sutra on the right has three translations in total, with two extant and one missing. Eight Auspicious Sutra, one scroll, Translated by Gunabhadra (求那跋陀羅), a Tripitaka master from India during the Song Dynasty (third translation). The sutra on the right has five translations in total, with four extant and one missing. Amoghapasa Heart Mantra Sutra, one scroll, Translated by Bodhiruci (菩提流志), a Tripitaka master from India during the reign of Empress Wu Zetian of the Great Tang Dynasty (from the Great Zhou Record, third translation). The sutra on the right, in its old and new versions, has a total of four translations, with three extant and one missing. Great Peacock King Spell Sutra, one scroll, Translated by Sri-Mitra (帛尸梨蜜多羅), a Tripitaka master from the Western Regions during the Eastern Jin Dynasty (first translation). Peacock King Miscellaneous Spell Sutra, one scroll, Translated by Sri-Mitra (帛尸梨蜜多羅), a Tripitaka master from the Western Regions during the Eastern Jin Dynasty (second translation). Peacock King Mantra Sutra, one scroll, Translated by Dharmaraksa (竺曇無蘭), a Shramana from the Western Regions during the Eastern Jin Dynasty (third translation). These three sutras are of the same origin and have a total of eight translations, with five extant and three missing (the first six versions are concise, and the last two are detailed. Sri-Mitra's (帛尸梨蜜多羅) translation appears twice; the Miscellaneous Spell Sutra should be a different version, but since I have not seen the sutra, it is difficult to verify). Wuduandi Dharani Sutra, one scroll (The old catalog records it as the Total Retention Sutra), Lost translation from the Wei-Wu period (second translation). Ananda Mukha Sutra, one scroll, Translated by An Faqin (安法欽), a Tripitaka master from Parthia during the Western Jin Dynasty (third translation). Immeasurable Demon-Breaking Dharani Sutra, one scroll, Translated by Bai Fazu (白法祖), a Shramana from Henan during the Western Jin Dynasty (fourth translation). These three sutras are of the same origin and have a total of eleven translations, with eight extant and three missing.
【English Translation】 English version: 《Two Extant, Four Missing》 (Regarding the Qiwencheng Jing, although its text exists in the collection, it is the same as the Baiduo Tree Sutra. There is also a scroll of the Twelve Nidanas Sutra, which comes from the Ekottara Agama Sutra, volume 46. Therefore, these two sutras are not included in the collection; other versions are being sought). Yiliaoben Shengsi Jing, one scroll (According to Sengyou's record, this was a lost translation in An Shigao's catalog, now attached to the Western Jin catalog). The sutra on the right has three translations in total, with two extant and one missing. Tathagata's Sole Witness Self-Vow Samadhi Sutra, one scroll, Translated by Gitamitra (祇多蜜), a Tripitaka master from the Western Regions during the Eastern Jin Dynasty (third translation). The sutra on the right has three translations in total, with two extant and one missing. Eight Auspicious Sutra, one scroll, Translated by Gunabhadra (求那跋陀羅), a Tripitaka master from India during the Song Dynasty (third translation). The sutra on the right has five translations in total, with four extant and one missing. Amoghapasa Heart Mantra Sutra, one scroll, Translated by Bodhiruci (菩提流志), a Tripitaka master from India during the reign of Empress Wu Zetian of the Great Tang Dynasty (from the Great Zhou Record, third translation). The sutra on the right, in its old and new versions, has a total of four translations, with three extant and one missing. Great Peacock King Spell Sutra, one scroll, Translated by Sri-Mitra (帛尸梨蜜多羅), a Tripitaka master from the Western Regions during the Eastern Jin Dynasty (first translation). Peacock King Miscellaneous Spell Sutra, one scroll, Translated by Sri-Mitra (帛尸梨蜜多羅), a Tripitaka master from the Western Regions during the Eastern Jin Dynasty (second translation). Peacock King Mantra Sutra, one scroll, Translated by Dharmaraksa (竺曇無蘭), a Shramana from the Western Regions during the Eastern Jin Dynasty (third translation). These three sutras are of the same origin and have a total of eight translations, with five extant and three missing (the first six versions are concise, and the last two are detailed. Sri-Mitra's (帛尸梨蜜多羅) translation appears twice; the Miscellaneous Spell Sutra should be a different version, but since I have not seen the sutra, it is difficult to verify). Wuduandi Dharani Sutra, one scroll (The old catalog records it as the Total Retention Sutra), Lost translation from the Wei-Wu period (second translation). Ananda Mukha Sutra, one scroll, Translated by An Faqin (安法欽), a Tripitaka master from Parthia during the Western Jin Dynasty (third translation). Immeasurable Demon-Breaking Dharani Sutra, one scroll, Translated by Bai Fazu (白法祖), a Shramana from Henan during the Western Jin Dynasty (fourth translation). These three sutras are of the same origin and have a total of eleven translations, with eight extant and three missing.
闕。無崖際持法門經一卷
宋天竺三藏求那跋陀羅譯(第二譯)
右一經前後三譯。二存一闕。陀羅尼章句經一卷(祐無章字)
東晉失譯(第三譯)
右一經與持句神咒經等同本。前後四譯。三存一闕。離垢凈光陀羅尼經一卷
大唐天后代于闐三藏實叉難陀譯(第一譯。新編入錄)
右一經前後兩譯。一存一闕。請觀世音經一卷
姚秦三藏鳩摩羅什譯(第一譯)
右一經前後兩譯。一存一闕。內藏經一卷(或云內藏百品經或云內藏百寶經)
後漢安息三藏安世高譯(第二譯)
右一經前後兩譯。一存一闕。溫室洗浴眾僧經一卷(或云溫室經)
西晉三藏竺法護譯(第二譯)
右一經前後兩譯。一存一闕。叉須賴經一卷(或無叉字)
曹魏西域三藏白延譯(第一譯)須賴經一卷(或名須賴菩薩經)
吳月支優婆塞支謙譯(第二譯)貧子須賴經一卷
宋天竺三藏求那跋陀羅譯(第四譯)
右三經同本前後四譯。一存三闕。道樹三昧經二卷(安錄云一卷。即應私呵昧經是)
失譯(出支敏度錄。今附東晉錄第二譯)
右一經與私呵昧經同本。前後兩譯。一存一闕(又長房等錄吳代康僧會注道樹經一卷。
【現代漢語翻譯】 現代漢語譯本 《闕。無崖際持法門經》一卷 宋代天竺三藏求那跋陀羅譯（第二譯） 右經前後共有三次翻譯，現存兩次，缺失一次。 《陀羅尼章句經》一卷（祐錄中無『章』字） 東晉失譯（第三譯） 右經與《持句神咒經》等同為一本。前後共有四次翻譯，現存三次，缺失一次。 《離垢凈光陀羅尼經》一卷 大唐天后時代于闐三藏實叉難陀譯（第一譯，新編入錄） 右經前後共有兩次翻譯，現存一次，缺失一次。 《請觀世音經》一卷 姚秦三藏鳩摩羅什（Kumārajīva）譯（第一譯） 右經前後共有兩次翻譯，現存一次，缺失一次。 《內藏經》一卷（或稱《內藏百品經》或稱《內藏百寶經》） 後漢安息三藏安世高譯（第二譯） 右經前後共有兩次翻譯，現存一次，缺失一次。 《溫室洗浴眾僧經》一卷（或稱《溫室經》） 西晉三藏竺法護譯（第二譯） 右經前後共有兩次翻譯，現存一次，缺失一次。 《叉須賴經》一卷（或無『叉』字） 曹魏西域三藏白延譯（第一譯）《須賴經》一卷（或名《須賴菩薩經》） 吳月支優婆塞支謙譯（第二譯）《貧子須賴經》一卷 宋天竺三藏求那跋陀羅譯（第四譯） 右三經同本，前後共有四次翻譯，現存一次，缺失三次。 《道樹三昧經》二卷（安錄記為一卷，即應為《私呵昧經》） 失譯（出自支敏度錄，今附於東晉錄，為第二譯） 右經與《私呵昧經》同本。前後共有兩次翻譯，現存一次，缺失一次（另長房等人的目錄中記載吳代康僧會注《道樹經》一卷）。
【English Translation】 English version 《Missing. Wu Yaji Holds Dharma Method Sutra》, one scroll Translated by Tripiṭaka Guṇabhadra (求那跋陀羅) of Tianzhu (天竺) during the Song Dynasty (second translation) This sutra has three translations in total, with two extant and one missing. 《Dhāraṇī Chapter and Sentence Sutra》, one scroll (the 'Chapter' character is missing in the You record) Lost in translation during the Eastern Jin Dynasty (third translation) This sutra is the same as the 《Holding Sentence Divine Mantra Sutra》. It has four translations in total, with three extant and one missing. 《Immaculate Pure Light Dhāraṇī Sutra》, one scroll Translated by Tripiṭaka Śikṣānanda (實叉難陀) of Khotan (于闐) during the reign of Empress Wu Zetian (天后) of the Great Tang Dynasty (first translation, newly included in the record) This sutra has two translations in total, with one extant and one missing. 《Please Avalokiteśvara (觀世音) Sutra》, one scroll Translated by Tripiṭaka Kumārajīva (鳩摩羅什) of the Yao Qin Dynasty (first translation) This sutra has two translations in total, with one extant and one missing. 《Inner Treasury Sutra》, one scroll (or called 《Inner Treasury Hundred Items Sutra》 or 《Inner Treasury Hundred Treasures Sutra》) Translated by Tripiṭaka An Shih-kao (安世高) of Parthia (安息) during the Later Han Dynasty (second translation) This sutra has two translations in total, with one extant and one missing. 《Hot Room Bathing Sangha Sutra》, one scroll (or called 《Hot Room Sutra》) Translated by Tripiṭaka Dharmarakṣa (竺法護) of the Western Jin Dynasty (second translation) This sutra has two translations in total, with one extant and one missing. 《Cakṣuḥśūra (叉須賴) Sutra》, one scroll (or without the 'Cakṣuḥ (叉)' character) Translated by Bai Yan (白延), Tripiṭaka of the Western Regions during the Cao Wei Dynasty (first translation). 《Śūra (須賴) Sutra》, one scroll (or named 《Śūra Bodhisattva Sutra》) Translated by Zhi Qian (支謙), Upāsaka of Yuezhi (月支) during the Wu Dynasty (second translation). 《Poor Man Śūra Sutra》, one scroll Translated by Tripiṭaka Guṇabhadra (求那跋陀羅) of Tianzhu (天竺) during the Song Dynasty (fourth translation) These three sutras are the same, with four translations in total, one extant and three missing. 《Bodhi Tree Samādhi Sutra》, two scrolls (the An record notes one scroll, which should be the 《Sihemei Sutra》) Lost in translation (from the Zhi Mindu record, now attached to the Eastern Jin record, as the second translation) This sutra is the same as the 《Sihemei Sutra》. It has two translations in total, with one extant and one missing (also, the catalog of Changfang et al. records one scroll of Kang Senghui's commentary on the 《Bodhi Tree Sutra》 from the Wu Dynasty).
今以僧會注者即是支謙所翻。此之注經不可為翻譯之數)。菩薩所生地經一卷(一名摩竭立問)
乞伏秦沙門釋聖堅譯(第二譯)
右一經前後兩譯。一存一闕(大周入藏錄有今尋求未獲)。四不可得經一卷(或無可字)
後漢安息三藏安世高譯(第一譯)
右一經前後兩譯。一存一闕。梵女首意經一卷
宋沙門釋勇公譯(第二譯)
右一經前後兩譯。一存一闕。光明三昧經一卷
後漢月支三藏支婁迦讖譯(出僧祐錄第一譯)
右一經與成具光明定意經同本。前後兩譯。一存一闕。寶網經一卷
姚秦三藏鳩摩羅什譯(第三譯)
右一經前後兩譯。一存一闕。菩薩緣身五十事經一卷
西晉清信士聶道真譯(第二譯)
右一經前後兩譯。一存一闕。菩薩修行經一卷
吳月支優婆塞支謙譯(第一譯)菩薩修行經一卷(一名長者威施所問菩薩修行經一名長者修行經)曹魏西域三藏白延譯(第二譯)
右二經同本前後三譯。一存二闕。福田經一卷(一云諸德福田經)
西晉沙門釋法炬譯(第二譯)
右一經前後兩譯。一存一闕。大方等如來藏經一卷(一名佛藏方等經)
西晉沙門法立共法炬譯(第一譯)大方等如來
【現代漢語翻譯】 現代漢語譯本 現在僧會所注的，就是支謙所翻譯的。（這種注經不能算作翻譯的數量）。《菩薩所生地經》一卷（又名《摩竭立問》）。
乞伏秦的沙門釋聖堅翻譯（第二譯）。
以上一部經有前後兩次翻譯，一次儲存下來，一次缺失（《大周入藏錄》中有記載，現在尋找未獲）。《四不可得經》一卷（或者沒有「無」字）。
後漢安息三藏安世高翻譯（第一譯）。
以上一部經有前後兩次翻譯，一次儲存下來，一次缺失。《梵女首意經》一卷。
宋朝沙門釋勇公翻譯（第二譯）。
以上一部經有前後兩次翻譯，一次儲存下來，一次缺失。《光明三昧經》一卷。
後漢月支三藏支婁迦讖翻譯（出自僧祐錄，第一譯）。
以上這部經與《成具光明定意經》是同一個版本。前後兩次翻譯，一次儲存下來，一次缺失。《寶網經》一卷。
姚秦三藏鳩摩羅什翻譯（第三譯）。
以上這部經有前後兩次翻譯，一次儲存下來，一次缺失。《菩薩緣身五十事經》一卷。
西晉清信士聶道真翻譯（第二譯）。
以上這部經有前後兩次翻譯，一次儲存下來，一次缺失。《菩薩修行經》一卷。
吳月支優婆塞支謙翻譯（第一譯）。《菩薩修行經》一卷（又名《長者威施所問菩薩修行經》，一名《長者修行經》）。曹魏西域三藏白延翻譯（第二譯）。
以上兩部經是同一個版本，前後三次翻譯，一次儲存下來，兩次缺失。《福田經》一卷（一說《諸德福田經》）。
西晉沙門釋法炬翻譯（第二譯）。
以上這部經有前後兩次翻譯，一次儲存下來，一次缺失。《大方等如來藏經》一卷（又名《佛藏方等經》）。
西晉沙門法立與法炬共同翻譯（第一譯）。《大方等如來
【English Translation】 English version The commentary by Seng-hui now is the translation by Zhi Qian. (This kind of commentary on sutras cannot be counted as a translation). 'Bodhisattva's Birthplace Sutra', one volume (also named 'Maga asked').
Translated by Shramana Shi Shengjian of Qifu Qin (second translation).
The above sutra has two translations, one preserved and one missing (recorded in the 'Great Zhou Catalogue', but not found yet). 'Four Unobtainable Sutra', one volume (or without the word 'un').
Translated by An Shigao, Tripitaka Master from Anxi of the Later Han Dynasty (first translation).
The above sutra has two translations, one preserved and one missing. 'Brahmin Girl's Initial Thought Sutra', one volume.
Translated by Shramana Shi Yonggong of the Song Dynasty (second translation).
The above sutra has two translations, one preserved and one missing. 'Light Samadhi Sutra', one volume.
Translated by Zhi Loujiachen, Tripitaka Master from Yuezhi of the Later Han Dynasty (from Sengyou's Record, first translation).
The above sutra is the same version as 'Accomplishing Light Samadhi Sutra'. Two translations, one preserved and one missing. 'Jewel Net Sutra', one volume.
Translated by Kumarajiva, Tripitaka Master from Yao Qin (third translation).
The above sutra has two translations, one preserved and one missing. 'Bodhisattva's Fifty Matters Related to the Body Sutra', one volume.
Translated by Nie Daozhen, a lay believer of the Western Jin Dynasty (second translation).
The above sutra has two translations, one preserved and one missing. 'Bodhisattva Practice Sutra', one volume.
Translated by Zhi Qian, Upasaka from Yuezhi of the Wu Dynasty (first translation). 'Bodhisattva Practice Sutra', one volume (also named 'The Bodhisattva Practice Sutra Asked by the Elder Wei Shi', also named 'The Elder's Practice Sutra'). Translated by Bai Yan, Tripitaka Master from the Western Regions of the Cao Wei Dynasty (second translation).
The above two sutras are the same version, with three translations, one preserved and two missing. 'Field of Merit Sutra', one volume (also called 'Sutra of the Fields of Merit of All Virtues').
Translated by Shramana Shi Fajü of the Western Jin Dynasty (second translation).
The above sutra has two translations, one preserved and one missing. 'Great Vaipulya Tathagatagarbha Sutra', one volume (also named 'Buddha-garbha Vaipulya Sutra').
Translated jointly by Shramana Fa Li and Fa Ju of the Western Jin Dynasty (first translation). 'Great Vaipulya Tathagata
藏經一卷
西晉河內沙門帛法祖譯(第二譯)
右二經同本前後三譯。一存二闕。佛語經一卷
周宇文氏天竺三藏阇那崛多譯(第二譯)
右一經前後兩譯。一存一闕。金色王經一卷
元魏天竺三藏曇摩流支譯(第一譯)
右一經前後兩譯。一存一闕。演道俗業經一卷(一云無業字)
吳月支優婆塞支謙譯(第一譯)
右一經前後兩譯。一存一闕。百佛名經一卷
西晉三藏竺法護譯(第一譯)
右一經前後兩譯。一存一闕。◎◎稱揚諸佛功德經三卷(一名集華)
姚秦三藏鳩摩羅什譯(第一譯)現在佛名經三卷(一名華敷現在佛名)
宋天竺三藏求那跋陀羅譯(第二譯)
右二經同本前後三譯。一存二闕(藏中一本。合是元魏代譯。中有晉言之字。未詳所以)。須真天子經一卷
北涼天竺三藏曇無讖譯(第二譯)
右一經前後兩譯。一存一闕。大摩耶經一卷(或無大字或二卷)
後漢西域三藏支曜譯(第一譯)
右一經前後兩譯。一存一闕。除災患經一卷
曹魏西域三藏帛延譯(第一譯)
右一經前後兩譯。一存一闕。孛本經三卷
後漢月支三藏支婁迦讖譯(第一譯)孛經一卷
【現代漢語翻譯】 現代漢語譯本
藏經一卷
西晉河內沙門帛法祖譯（第二譯）
右二經同本前後三譯。一存二闕。《佛語經》一卷
周宇文氏天竺三藏阇那崛多譯（第二譯）
右一經前後兩譯。一存一闕。《金色王經》一卷
元魏天竺三藏曇摩流支譯（第一譯）
右一經前後兩譯。一存一闕。《演道俗業經》一卷（一云無業字）
吳月支優婆塞支謙譯（第一譯）
右一經前後兩譯。一存一闕。《百佛名經》一卷
西晉三藏竺法護譯（第一譯）
右一經前後兩譯。一存一闕。《稱揚諸佛功德經》三卷（一名集華）
姚秦三藏鳩摩羅什譯（第一譯）。《現在佛名經》三卷（一名華敷現在佛名）
宋天竺三藏求那跋陀羅譯（第二譯）
右二經同本前後三譯。一存二闕（藏中一本。合是元魏代譯。中有晉言之字。未詳所以）。《須真天子經》一卷
北涼天竺三藏曇無讖譯（第二譯）
右一經前後兩譯。一存一闕。《大摩耶經》一卷（或無大字或二卷）
後漢西域三藏支曜譯（第一譯）
右一經前後兩譯。一存一闕。《除災患經》一卷
曹魏西域三藏帛延譯（第一譯）
右一經前後兩譯。一存一闕。《孛本經》三卷
後漢月支三藏支婁迦讖譯（第一譯）。《孛經》一卷 English version
A Volume of Sutras
Translated by the Shramana帛法祖 (Bó Fǎzǔ) of Henei during the Western Jin Dynasty (Second Translation)
Regarding the two sutras above, they are the same text translated three times. One version remains, and two are missing. Fo Yu Jing (佛語經, Buddha's Words Sutra), one volume.
Translated by the Tripitaka Master阇那崛多 (Shé Nà Jué Duō) from India during the Yuwen氏 (Yǔwén shì) of the Zhou Dynasty (Second Translation)
Regarding the sutra above, it has been translated twice. One version remains, and one is missing. Jin Se Wang Jing (金色王經, Golden King Sutra), one volume.
Translated by the Tripitaka Master曇摩流支 (Tán Mó Liú Zhī) from India during the Yuan Wei Dynasty (First Translation)
Regarding the sutra above, it has been translated twice. One version remains, and one is missing. Yan Dao Su Ye Jing (演道俗業經, Sutra on Expounding the Activities of Monastics and Laypeople), one volume (also known as Yan Dao Jing, Sutra on Expounding the Path, without the character 'Ye' (業, karma)).
Translated by the Upasaka支謙 (Zhī Qiān) from Yuezhi (月支) during the Wu Dynasty (First Translation)
Regarding the sutra above, it has been translated twice. One version remains, and one is missing. Bai Fo Ming Jing (百佛名經, Sutra of the Names of One Hundred Buddhas), one volume.
Translated by the Tripitaka Master竺法護 (Zhú Fǎ Hù) during the Western Jin Dynasty (First Translation)
Regarding the sutra above, it has been translated twice. One version remains, and one is missing. Cheng Yang Zhu Fo Gong De Jing (稱揚諸佛功德經, Sutra on Praising the Merits and Virtues of All Buddhas), three volumes (also known as Ji Hua, 集華, Collection of Flowers).
Translated by the Tripitaka Master鳩摩羅什 (Jiū Mó Luó Shí) during the Yao Qin Dynasty (First Translation). Xian Zai Fo Ming Jing (現在佛名經, Sutra of the Names of Present Buddhas), three volumes (also known as Hua Fu Xian Zai Fo Ming, 華敷現在佛名, Flower Adornment of the Names of Present Buddhas).
Translated by the Tripitaka Master求那跋陀羅 (Qiú Nà Bátuóluó) from India during the Song Dynasty (Second Translation)
Regarding the two sutras above, they are the same text translated three times. One version remains, and two are missing (One copy in the collection is likely translated during the Yuan Wei Dynasty, as it contains characters from the Jin language. The reason is unknown). Xu Zhen Tian Zi Jing (須真天子經, Sutra of the Heavenly Son須真 (Xū Zhēn)), one volume.
Translated by the Tripitaka Master曇無讖 (Tán Wú Chèn) from India during the Northern Liang Dynasty (Second Translation)
Regarding the sutra above, it has been translated twice. One version remains, and one is missing. Da Mo Ye Jing (大摩耶經, Great Maya Sutra), one volume (sometimes without the character 'Da' (大, Great) or in two volumes).
Translated by the Tripitaka Master支曜 (Zhī Yào) from the Western Regions during the Later Han Dynasty (First Translation)
Regarding the sutra above, it has been translated twice. One version remains, and one is missing. Chu Zai Huan Jing (除災患經, Sutra on Eliminating Disasters and Calamities), one volume.
Translated by the Tripitaka Master帛延 (Bó Yán) from the Western Regions during the Cao Wei Dynasty (First Translation)
Regarding the sutra above, it has been translated twice. One version remains, and one is missing. Bei Ben Jing (孛本經), three volumes.
Translated by the Tripitaka Master支婁迦讖 (Zhī Lóujiāchèn) from Yuezhi (月支) during the Later Han Dynasty (First Translation). Bei Jing (孛經), one volume.
【English Translation】 A Volume of Sutras Translated by the Shramana帛法祖 (Bó Fǎzǔ) of Henei during the Western Jin Dynasty (Second Translation) Regarding the two sutras above, they are the same text translated three times. One version remains, and two are missing. 'Fo Yu Jing' (佛語經, Buddha's Words Sutra), one volume. Translated by the Tripitaka Master阇那崛多 (Shé Nà Jué Duō) from India during the Yuwen氏 (Yǔwén shì) of the Zhou Dynasty (Second Translation) Regarding the sutra above, it has been translated twice. One version remains, and one is missing. 'Jin Se Wang Jing' (金色王經, Golden King Sutra), one volume. Translated by the Tripitaka Master曇摩流支 (Tán Mó Liú Zhī) from India during the Yuan Wei Dynasty (First Translation) Regarding the sutra above, it has been translated twice. One version remains, and one is missing. 'Yan Dao Su Ye Jing' (演道俗業經, Sutra on Expounding the Activities of Monastics and Laypeople), one volume (also known as 'Yan Dao Jing', Sutra on Expounding the Path, without the character 'Ye' (業, karma)). Translated by the Upasaka支謙 (Zhī Qiān) from Yuezhi (月支) during the Wu Dynasty (First Translation) Regarding the sutra above, it has been translated twice. One version remains, and one is missing. 'Bai Fo Ming Jing' (百佛名經, Sutra of the Names of One Hundred Buddhas), one volume. Translated by the Tripitaka Master竺法護 (Zhú Fǎ Hù) during the Western Jin Dynasty (First Translation) Regarding the sutra above, it has been translated twice. One version remains, and one is missing. 'Cheng Yang Zhu Fo Gong De Jing' (稱揚諸佛功德經, Sutra on Praising the Merits and Virtues of All Buddhas), three volumes (also known as 'Ji Hua', 集華, Collection of Flowers). Translated by the Tripitaka Master鳩摩羅什 (Jiū Mó Luó Shí) during the Yao Qin Dynasty (First Translation). 'Xian Zai Fo Ming Jing' (現在佛名經, Sutra of the Names of Present Buddhas), three volumes (also known as 'Hua Fu Xian Zai Fo Ming', 華敷現在佛名, Flower Adornment of the Names of Present Buddhas). Translated by the Tripitaka Master求那跋陀羅 (Qiú Nà Bátuóluó) from India during the Song Dynasty (Second Translation) Regarding the two sutras above, they are the same text translated three times. One version remains, and two are missing (One copy in the collection is likely translated during the Yuan Wei Dynasty, as it contains characters from the Jin language. The reason is unknown). 'Xu Zhen Tian Zi Jing' (須真天子經, Sutra of the Heavenly Son須真 (Xū Zhēn)), one volume. Translated by the Tripitaka Master曇無讖 (Tán Wú Chèn) from India during the Northern Liang Dynasty (Second Translation) Regarding the sutra above, it has been translated twice. One version remains, and one is missing. 'Da Mo Ye Jing' (大摩耶經, Great Maya Sutra), one volume (sometimes without the character 'Da' (大, Great) or in two volumes). Translated by the Tripitaka Master支曜 (Zhī Yào) from the Western Regions during the Later Han Dynasty (First Translation) Regarding the sutra above, it has been translated twice. One version remains, and one is missing. 'Chu Zai Huan Jing' (除災患經, Sutra on Eliminating Disasters and Calamities), one volume. Translated by the Tripitaka Master帛延 (Bó Yán) from the Western Regions during the Cao Wei Dynasty (First Translation) Regarding the sutra above, it has been translated twice. One version remains, and one is missing. 'Bei Ben Jing' (孛本經), three volumes. Translated by the Tripitaka Master支婁迦讖 (Zhī Lóujiāchèn) from Yuezhi (月支) during the Later Han Dynasty (First Translation). 'Bei Jing' (孛經), one volume.
乞伏秦沙門釋聖堅譯(第三譯)
右二經同本前後三譯。一存二闕。光世音大勢至受決經一卷(亦云觀世音受記)
西晉三藏竺法護譯(第一譯)觀世音授記經一卷
西晉清信士聶道真譯(第二譯)
右二經同本前後三譯。一存二闕。海龍王經四卷(或加新字)
北涼天竺三藏曇無讖譯(第二譯)
右一經前後兩譯。一存一闕。首楞嚴經二卷(或三卷)
後漢月支三藏支婁迦讖譯(第一譯)方等首楞嚴經二卷
吳月支優婆塞支謙譯(第二譯)蜀首楞嚴經二卷(似蜀土出)
曹魏失譯(第三譯)后出首楞嚴經二卷
曹魏失譯(第四譯)首楞嚴經二卷
曹魏西域三藏白延譯(第五譯)勇伏定經二卷(安公云。更出首楞嚴經)
西晉三藏竺法護譯(第六譯)
(又僧祐長房等錄竺法護更有首楞嚴經二卷。今以首楞嚴與勇伏定梵晉名異二經不殊。故勇伏定經後記云。元康元年四月九日燉煌菩薩支法護。手執胡經。口出首楞嚴三昧經。優婆塞聶承遠筆受以此證知。首楞嚴經與勇伏定不合分二。賢劫經亦然。首楞嚴經今廢不立經後記言支法護者。據其本姓耳)首楞嚴經二卷
西晉西域優婆塞竺叔蘭譯(第七譯)首楞嚴經二卷
前
【現代漢語翻譯】 現代漢語譯本 乞伏秦的沙門釋聖堅翻譯（第三次翻譯）
以上兩部經書是同一原本的前後三次翻譯。現存一部，缺失兩部。《光世音大勢至受決經》一卷（也稱為《觀世音受記》）
西晉三藏竺法護翻譯（第一次翻譯）《觀世音授記經》一卷
西晉清信士聶道真翻譯（第二次翻譯）
以上兩部經書是同一原本的前後三次翻譯。現存一部，缺失兩部。《海龍王經》四卷（或加『新』字）
北涼天竺三藏曇無讖翻譯（第二次翻譯）
以上一部經書前後兩次翻譯。現存一部，缺失一部。《首楞嚴經》二卷（或三卷）
後漢月支三藏支婁迦讖翻譯（第一次翻譯）《方等首楞嚴經》二卷
吳月支優婆塞支謙翻譯（第二次翻譯）《蜀首楞嚴經》二卷（像是蜀地流傳出來的）
曹魏失譯（第三次翻譯）《后出首楞嚴經》二卷
曹魏失譯（第四次翻譯）《首楞嚴經》二卷
曹魏西域三藏白延翻譯（第五次翻譯）《勇伏定經》二卷（安公說：是重新翻譯的《首楞嚴經》）
西晉三藏竺法護翻譯（第六次翻譯）
（又僧祐、長房等人的記錄中，竺法護還有《首楞嚴經》二卷。現在因為《首楞嚴經》與《勇伏定經》梵文和晉文名稱不同，但兩部經書內容沒有差別。所以《勇伏定經》的後記中說：元康元年四月九日，敦煌菩薩支法護，手持胡經，口誦《首楞嚴三昧經》，優婆塞聶承遠筆錄。以此證明，《首楞嚴經》與《勇伏定經》不應分為兩部。《賢劫經》也是如此。《首楞嚴經》現在廢棄不立經，後記說支法護，是根據他的本姓。）《首楞嚴經》二卷
西晉西域優婆塞竺叔蘭翻譯（第七次翻譯）《首楞嚴經》二卷
前
【English Translation】 English version Translated by Śramaṇa Shi Shengjian of Qifu Qin (Third Translation)
The above two sutras are three translations, before and after, of the same original text. One survives, and two are missing. Guangshiyin Dasizhi Shoujue Jing (光世音大勢至受決經) one volume (also known as Guanshiyin Shouji (觀世音受記))
Translated by Tripiṭaka Zhu Fahu of the Western Jin Dynasty (First Translation) Guanshiyin Shouji Jing (觀世音授記經) one volume
Translated by Upāsaka Nie Daozhen of the Western Jin Dynasty (Second Translation)
The above two sutras are three translations, before and after, of the same original text. One survives, and two are missing. Hai Longwang Jing (海龍王經) four volumes (possibly with the addition of the word 'new')
Translated by Tripiṭaka Tan Wuchen of Northern Liang, from India (Second Translation)
The above one sutra has two translations, before and after. One survives, and one is missing. Shou Lengyan Jing (首楞嚴經) two volumes (or three volumes)
Translated by Tripiṭaka Zhi Loujiachen of Yuezhi during the Later Han Dynasty (First Translation) Fangdeng Shou Lengyan Jing (方等首楞嚴經) two volumes
Translated by Upāsaka Zhi Qian of Yuezhi during the Wu Dynasty (Second Translation) Shu Shou Lengyan Jing (蜀首楞嚴經) two volumes (seems to have originated in the Shu region)
Lost in translation during the Cao Wei Dynasty (Third Translation) Hou Chu Shou Lengyan Jing (后出首楞嚴經) two volumes
Lost in translation during the Cao Wei Dynasty (Fourth Translation) Shou Lengyan Jing (首楞嚴經) two volumes
Translated by Tripiṭaka Bai Yan of the Western Regions during the Cao Wei Dynasty (Fifth Translation) Yong Fu Ding Jing (勇伏定經) two volumes (Master An said: It is a re-translation of the Shou Lengyan Jing)
Translated by Tripiṭaka Zhu Fahu of the Western Jin Dynasty (Sixth Translation)
(Also, according to the records of Sengyou, Changfang, etc., Zhu Fahu also has two volumes of the Shou Lengyan Jing. Now, because the Sanskrit and Chinese names of the Shou Lengyan Jing and the Yong Fu Ding Jing are different, but the content of the two sutras is the same. Therefore, the postscript of the Yong Fu Ding Jing says: On April 9th of the first year of Yuan Kang, Bodhisattva Zhi Fahu of Dunhuang, holding a foreign sutra in his hand, recited the Shou Lengyan Sanmei Jing, and Upāsaka Nie Chengyuan recorded it. This proves that the Shou Lengyan Jing and the Yong Fu Ding Jing should not be divided into two. The Xianjie Jing (賢劫經) is also the same. The Shou Lengyan Jing is now abandoned and not established as a sutra. The postscript says that Zhi Fahu is based on his original surname.) Shou Lengyan Jing (首楞嚴經) two volumes
Translated by Upāsaka Zhu Shulan of the Western Regions during the Western Jin Dynasty (Seventh Translation) Shou Lengyan Jing (首楞嚴經) two volumes
Previous
涼月支優婆塞支施侖譯(出首楞嚴後記。第八譯。新編入錄)
右八經同本前後九譯。第九本存前八並闕(又撿祐房等錄。西晉惠帝代沙門支敏度合兩支兩竺四本經。共為一部八卷者。既非梵本別翻。不合入傳譯正數。故不別存也)。普賢觀經一卷(一名觀普賢菩薩經)
東晉西域三藏祇多蜜譯(第一譯)觀普賢菩薩經一卷
姚秦三藏鳩摩羅什譯(第二譯)
右二經同本前後三譯。一存二闕。藥王藥上菩薩觀經一卷
後漢安息三藏安世高譯(第一譯)
右一經前後兩譯。一存一闕。無思議光孩童菩薩經一卷(亦名無思議孩童經。亦名無思議兒經。舊錄直云孩童經)
西晉三藏竺法護譯(第一譯)
右一經前後兩譯。一存一闕。十地斷結經八卷(或云十住或四卷)
後漢天竺三藏竺法蘭于白馬寺譯(第一譯)
右一經前後兩譯。一存一闕(又長房等錄竺佛念復譯十地斷結經十卷者誤也。即十住斷結經是。地之與住其義大同。僧祐錄中但有一本。今依祐錄為正)。諸佛要集經二卷
西晉清信士聶道真譯(第二譯)
右一經前後兩譯。一存一闕。未曾有因緣經二卷
姚秦三藏鳩摩羅什譯(出法上錄第一譯)
右一經前後兩譯。一存
【現代漢語翻譯】 現代漢語譯本
涼月支優婆塞支施侖譯（出自《首楞嚴後記》。第八次翻譯。新編入目錄）
右邊這八部經是同一梵本的前後九次翻譯。現存第九本，前八本缺失（又查閱祐房等目錄，西晉惠帝時期沙門支敏度將兩支和兩竺的四種梵本經合為一部，共八卷。既然不是梵本的單獨翻譯，不應計入翻譯的正數，故不另存）。《普賢觀經》一卷（又名《觀普賢菩薩經》）
東晉西域三藏祇多蜜譯（第一次翻譯）《觀普賢菩薩經》一卷
姚秦三藏鳩摩羅什譯（第二次翻譯）
右邊這兩部經是同一梵本的前後三次翻譯。現存一本，缺失兩本。《藥王藥上菩薩觀經》一卷
後漢安息三藏安世高譯（第一次翻譯）
右邊這部經是前後兩次翻譯。現存一本，缺失一本。《無思議光孩童菩薩經》一卷（也名《無思議孩童經》，也名《無思議兒經》。舊目錄直接稱為《孩童經》）
西晉三藏竺法護譯（第一次翻譯）
右邊這部經是前後兩次翻譯。現存一本，缺失一本。《十地斷結經》八卷（或說《十住》，或說四卷）
後漢天竺三藏竺法蘭于白馬寺譯（第一次翻譯）
右邊這部經是前後兩次翻譯。現存一本，缺失一本（又有長房等目錄記載竺佛念又翻譯了《十地斷結經》十卷，這是錯誤的。實際上是《十住斷結經》。『地』與『住』意義相近。僧祐目錄中只有一本，現在依照僧祐目錄為準）。《諸佛要集經》二卷
西晉清信士聶道真譯（第二次翻譯）
右邊這部經是前後兩次翻譯。現存一本，缺失一本。《未曾有因緣經》二卷
姚秦三藏鳩摩羅什譯（出自法上目錄，第一次翻譯）
右邊這部經是前後兩次翻譯。現存一本
【English Translation】 English version
Translated by Upasaka Zhishilun of Liang Yuezhi (From 'Postscript to the Shurangama Sutra'. Eighth translation. Newly included in the catalog)
The eight sutras on the right are nine translations, before and after, of the same original Sanskrit text. The ninth version is extant, while the previous eight are missing (Also, according to the catalogs of Youfang et al., during the reign of Emperor Hui of the Western Jin Dynasty, the monk Zhimindu combined four Sanskrit versions from two 'Zhi' and two 'Zhu' into one work of eight volumes. Since it is not a separate translation from the Sanskrit text, it should not be counted as a proper translation, so it is not separately preserved). 'The Sutra on Contemplating Universal Virtue' (Puxian Guan Jing) one volume (also named 'Sutra on Contemplating the Bodhisattva Universal Virtue' (Guan Puxian Pusa Jing))
Translated by Tripitaka Gitamitra from the Western Regions during the Eastern Jin Dynasty (First translation) 'Sutra on Contemplating the Bodhisattva Universal Virtue' (Guan Puxian Pusa Jing) one volume
Translated by Tripitaka Kumarajiva of the Yao Qin Dynasty (Second translation)
The two sutras on the right are three translations, before and after, of the same original text. One is extant, and two are missing. 'Sutra on Contemplating the Bodhisattvas Bhaisajyaraja and Bhaisajyasamudgata' (Yao Wang Yao Shang Pusa Guan Jing) one volume
Translated by An Shigao, Tripitaka from Parthia during the Later Han Dynasty (First translation)
The sutra on the right has two translations, before and after. One is extant, and one is missing. 'Sutra on the Inconceivable Light Child Bodhisattva' (Wu Siyi Guang Haitong Pusa Jing) one volume (also named 'Sutra on the Inconceivable Child' (Wu Siyi Haitong Jing), also named 'Sutra on the Inconceivable Infant' (Wu Siyi Er Jing). The old catalog simply calls it 'Child Sutra' (Haitong Jing))
Translated by Dharmaraksa, Tripitaka of the Western Jin Dynasty (First translation)
The sutra on the right has two translations, before and after. One is extant, and one is missing. 'Sutra on Severing Bonds in the Ten Grounds' (Shi Di Duan Jie Jing) eight volumes (or said to be 'Ten Abodes' (Shi Zhu), or four volumes)
Translated by Ananda, Tripitaka from India during the Later Han Dynasty, at the White Horse Temple (First translation)
The sutra on the right has two translations, before and after. One is extant, and one is missing (Also, the catalog of Changfang et al. records that Zhu Fonian re-translated the 'Sutra on Severing Bonds in the Ten Grounds' (Shi Di Duan Jie Jing) in ten volumes, which is incorrect. It is actually the 'Sutra on Severing Bonds in the Ten Abodes' (Shi Zhu Duan Jie Jing). 'Ground' (Di) and 'Abode' (Zhu) have similar meanings. There is only one version in the catalog of Sengyou, so we follow the catalog of Sengyou as correct). 'Sutra on the Essential Collection of All Buddhas' (Zhu Fo Yao Ji Jing) two volumes
Translated by Nie Daozhen, a lay believer of the Western Jin Dynasty (Second translation)
The sutra on the right has two translations, before and after. One is extant, and one is missing. 'Sutra on Unprecedented Causes and Conditions' (Wei Ceng You Yinyuan Jing) two volumes
Translated by Kumarajiva, Tripitaka of the Yao Qin Dynasty (From the catalog of Fashang, First translation)
The sutra on the right has two translations, before and after. One is extant.
一闕。瓔珞經十二卷(一名現前報或十四卷)
東晉西域三藏祇多蜜譯(第一譯)
右一經前後兩譯。一存一闕。超日明三昧經二卷(或直云超日明經。或三卷)
西晉三藏竺法護譯(第一譯)
右一經前後兩譯。一存一闕。賢劫經七卷(亦名賢劫定意。亦名賢劫三昧。祐錄云新賢劫經)
姚秦三藏鳩摩羅什譯(第二譯)
右一經前後兩譯。一存一闕(又長房等錄竺法護。經中更有颰陀劫三昧經七卷。今詳此名錄家誤也。颰陀與賢梵晉異耳。故賢劫經初云颰陀劫三昧經。晉曰賢劫定意。祐錄之中但有一本。存為二經誤之甚也。今合為一也)。賢劫千佛名經一卷
後漢失譯(房云。唯有佛名。與曇無蘭所出四諦經千佛名異)
右一佛名出賢劫經中異譯闕本。凈度三昧經一卷
宋沙門釋智嚴譯(第一譯)凈度三昧經二卷
宋沙門釋寶云譯(第二譯)凈度三昧經三卷
宋天竺三藏求那跋陀羅譯(第三譯)凈度三昧經一卷
元魏昭玄統釋曇曜譯(第四譯)
右四經同本異譯並闕(大周入藏錄中有凈度三昧經三卷。尋其文詞疏淺義理差違。事涉人謀難為聖典。故編疑錄。別訪真經)。思意經一卷(亦云益意經)
後漢臨淮沙門嚴佛調譯
【現代漢語翻譯】 現代漢語譯本 一闕。《瓔珞經》十二卷（一名現前報，或十四卷）
東晉西域三藏祇多蜜(Gitamitra)譯（第一譯）
右一經前後兩譯，一存一闕。《超日明三昧經》二卷（或直云《超日明經》，或三卷）
西晉三藏竺法護(Dharmaraksa)譯（第一譯）
右一經前後兩譯，一存一闕。《賢劫經》七卷（亦名《賢劫定意》，亦名《賢劫三昧》。祐錄云《新賢劫經》）
姚秦三藏鳩摩羅什(Kumarajiva)譯（第二譯）
右一經前後兩譯，一存一闕（又長房等錄竺法護(Dharmaraksa)。經中更有《颰陀劫三昧經》七卷。今詳此名錄家誤也。颰陀(Bhadra)與賢梵晉異耳。故《賢劫經》初云《颰陀劫三昧經》。晉曰《賢劫定意》。祐錄之中但有一本。存為二經誤之甚也。今合為一也）。《賢劫千佛名經》一卷
後漢失譯（房云：『唯有佛名，與曇無蘭所出《四諦經》千佛名異』）
右一佛名出《賢劫經》中異譯闕本。《凈度三昧經》一卷
宋沙門釋智嚴譯（第一譯）。《凈度三昧經》二卷
宋沙門釋寶云譯（第二譯）。《凈度三昧經》三卷
宋天竺三藏求那跋陀羅(Gunabhadra)譯（第三譯）。《凈度三昧經》一卷
元魏昭玄統釋曇曜譯（第四譯）
右四經同本異譯並闕（大周入藏錄中有《凈度三昧經》三卷。尋其文詞疏淺義理差違。事涉人謀難為聖典。故編疑錄。別訪真經）。《思意經》一卷（亦云《益意經》）
後漢臨淮沙門嚴佛調譯
【English Translation】 English version One missing. The Garland Sutra (Yingluo Jing) in 12 volumes (also named Present Retribution, or 14 volumes)
Translated by Gitamitra (祇多蜜), a Tripitaka master from the Western Regions during the Eastern Jin Dynasty (first translation)
Of the two translations of this sutra, one exists and one is missing. The Samadhi Sutra of Transcending the Sun's Brightness (Chao Ri Ming Sanmei Jing) in 2 volumes (or simply The Sutra of Transcending the Sun's Brightness (Chao Ri Ming Jing), or 3 volumes)
Translated by Dharmaraksa (竺法護), a Tripitaka master during the Western Jin Dynasty (first translation)
Of the two translations of this sutra, one exists and one is missing. The Sutra of the Bhadra Kalpa (Xianjie Jing) in 7 volumes (also named Samadhi of the Bhadra Kalpa (Xianjie Dingyi), also named Bhadra Kalpa Samadhi (Xianjie Sanmei). The You Record says New Sutra of the Bhadra Kalpa)
Translated by Kumarajiva (鳩摩羅什), a Tripitaka master during the Yao Qin Dynasty (second translation)
Of the two translations of this sutra, one exists and one is missing (Also, the records of Changfang and others mention Dharmaraksa (竺法護). In the sutras, there is also The Bhadra Kalpa Samadhi Sutra (Bhadra Kalpa Sanmei Jing) in 7 volumes. Now, upon detailed examination, this name is a mistake by the recorders. Bhadra (颰陀) and 'virtuous' are different translations of the Sanskrit word 'bhadra'. Therefore, the beginning of The Sutra of the Bhadra Kalpa says The Bhadra Kalpa Samadhi Sutra. The Jin translation says Samadhi of the Bhadra Kalpa. In the You Record, there is only one copy. Preserving it as two sutras is a great mistake. Now, they are combined into one). The Sutra of the Names of the Thousand Buddhas of the Bhadra Kalpa (Xianjie Qianfo Ming Jing) in 1 volume
Lost translation from the Later Han Dynasty (Fang says: 'Only the names of the Buddhas exist, which are different from the names of the thousand Buddhas in The Sutra of the Four Noble Truths (Sidi Jing) translated by Tanwulan')
This one Buddha name is an incomplete translation from The Sutra of the Bhadra Kalpa. The Samadhi Sutra of Pure Deliverance (Jingdu Sanmei Jing) in 1 volume
Translated by the monk Shi Zhiyan (釋智嚴) of the Song Dynasty (first translation). The Samadhi Sutra of Pure Deliverance (Jingdu Sanmei Jing) in 2 volumes
Translated by the monk Shi Baoyun (釋寶云) of the Song Dynasty (second translation). The Samadhi Sutra of Pure Deliverance (Jingdu Sanmei Jing) in 3 volumes
Translated by Gunabhadra (求那跋陀羅), a Tripitaka master from India during the Song Dynasty (third translation). The Samadhi Sutra of Pure Deliverance (Jingdu Sanmei Jing) in 1 volume
Translated by Shi Tanyao (釋曇曜), the head of monks during the Yuan Wei Dynasty (fourth translation)
These four sutras are different translations of the same original and are all incomplete (The Great Zhou Entry Record contains The Samadhi Sutra of Pure Deliverance (Jingdu Sanmei Jing) in 3 volumes. Examining its text, the wording is shallow and the meaning is divergent. The matter involves human schemes and is difficult to be a sacred text. Therefore, it is compiled into the Doubtful Record. Seek out the true sutra separately). The Sutra of Reflection (Siyi Jing) in 1 volume (also called The Sutra of Increasing Thought (Yiyi Jing))
Translated by Yan Fotiao (嚴佛調), a monk from Linhuai during the Later Han Dynasty
(第一譯)益意經三卷
東晉三藏康道和譯(第二譯)
右二經同本異譯並闕(長房等錄並云。簫齊僧法尼譯益意經二卷者。多是錄家相傳誤也。其南齊末年大學博士江泌女小而出家名為僧法閉目誦出二十一部。凡三十五卷。于中有益意經二卷。長房以為熏習有由編在正錄。諸錄以非梵本傳譯。置在偽中存此一經。恐將乖也。其名或云。僧法尼。或云尼僧法。此之尼字或上或下。故使然也。祐是齊人錄中不載。故知余錄並誤。周入藏中有益意經兩卷。尋其文義亦涉人疑下卷初有一紙半許文與前卷末文句全同。其益意菩薩兩重受記。名字國土各異不同。諸經之中皆無此類。故編疑品更訪真經)。照明三昧經一卷
西晉三藏竺法護譯(第一譯)照明三昧經一卷
東晉西域三藏祇多蜜譯(第二譯)
右二經同本異譯並闕。惟明二十偈經一卷(或無經字)
吳月支優婆塞支謙譯(第一譯)惟明二十偈經一卷(或無經字)
西晉三藏竺法護譯(第二譯)
右二經同本異譯並闕。空凈天感應三昧經一卷(亦云空凈三昧經)
後漢安息三藏安世高譯(第一譯)空凈三昧經一卷(亦云空凈天感應三昧經)
宋沙門釋勇公譯(第二譯)
右二經同本異譯並闕。法滅
【現代漢語翻譯】 現代漢語譯本 《益意經》三卷 東晉三藏康道和譯 右二經同本異譯並闕（長房等錄並云：『簫齊僧法尼譯《益意經》二卷者，多是錄家相傳誤也。其南齊末年大學博士江泌女小而出家，名為僧法，閉目誦出二十一部，凡三十五卷。于中有《益意經》二卷。』長房以為熏習有由，編在正錄。諸錄以非梵本傳譯，置在偽中，存此一經，恐將乖也。其名或云僧法尼，或云尼僧法，此之尼字或上或下，故使然也。祐是齊人，錄中不載，故知余錄並誤。周入藏中有《益意經》兩卷，尋其文義亦涉人疑，下卷初有一紙半許文與前卷末文句全同。其益意菩薩（Yi Yi Pusa）兩重受記，名字國土各異不同，諸經之中皆無此類，故編疑品更訪真經）。
《照明三昧經》一卷 西晉三藏竺法護譯 《照明三昧經》一卷 東晉西域三藏祇多蜜譯 右二經同本異譯並闕。
《惟明二十偈經》一卷（或無經字） 吳月支優婆塞支謙譯 《惟明二十偈經》一卷（或無經字） 西晉三藏竺法護譯 右二經同本異譯並闕。
《空凈天感應三昧經》一卷（亦云《空凈三昧經》） 後漢安息三藏安世高譯 《空凈三昧經》一卷（亦云《空凈天感應三昧經》） 宋沙門釋勇公譯 右二經同本異譯並闕。
《法滅》
【English Translation】 English version 《Yi Yi Jing》 (The Sutra of Increasing Meaning) in Three Volumes Translated by Kang Daohé of the Eastern Jin Dynasty These two sutras are different translations of the same original text and are therefore omitted. (The records of Changfang and others state: 『The two volumes of the 《Yi Yi Jing》 (The Sutra of Increasing Meaning) translated by the monk Fani of the Xiao Qi Dynasty are mostly errors passed down by recorders. Jiang Mi's daughter, a university scholar at the end of the Southern Qi Dynasty, became a nun named Sengfa at a young age and recited twenty-one works from memory, totaling thirty-five volumes. Among them were two volumes of the 《Yi Yi Jing》 (The Sutra of Increasing Meaning).』 Changfang believed that the influence was justified and included it in the official record. Other records considered it a non-Brahma translation and placed it in the false category, preserving this one sutra, fearing it would be inconsistent. Its name is sometimes Seng Fani, or Ni Sengfa, the character 'Ni' being either above or below, hence the difference. You was a person of the Qi Dynasty and is not recorded in the records, so it is known that the other records are all wrong. There are two volumes of the 《Yi Yi Jing》 (The Sutra of Increasing Meaning) in the Zhou Dynasty collection, and its meaning is also suspicious. The first half of a sheet of text in the lower volume is exactly the same as the last sentence in the previous volume. The Yi Yi Pusa (Yi Yi Bodhisattva) receives two-fold predictions, with different names and lands, which is not found in any other sutras. Therefore, a chapter of doubt is compiled to further seek the true sutra.)
《Zhao Ming San Mei Jing》 (The Sutra of Illumination Samadhi) in One Volume Translated by Zhu Fahu of the Western Jin Dynasty 《Zhao Ming San Mei Jing》 (The Sutra of Illumination Samadhi) in One Volume Translated by Jiduomi of the Western Regions of the Eastern Jin Dynasty These two sutras are different translations of the same original text and are therefore omitted.
《Wei Ming Er Shi Ji Jing》 (The Sutra of Twenty Verses on Sole Illumination) in One Volume (or without the word 'Jing') Translated by Zhi Qian, Upasaka of Yuezhi of the Wu Dynasty 《Wei Ming Er Shi Ji Jing》 (The Sutra of Twenty Verses on Sole Illumination) in One Volume (or without the word 'Jing') Translated by Zhu Fahu of the Western Jin Dynasty These two sutras are different translations of the same original text and are therefore omitted.
《Kong Jing Tian Gan Ying San Mei Jing》 (The Sutra of Samadhi of Emptiness and Purity, Heavenly Response) in One Volume (also called 《Kong Jing San Mei Jing》 (The Sutra of Samadhi of Emptiness and Purity)) Translated by An Shigao of the Anxi of the Later Han Dynasty 《Kong Jing San Mei Jing》 (The Sutra of Samadhi of Emptiness and Purity) in One Volume (also called 《Kong Jing Tian Gan Ying San Mei Jing》 (The Sutra of Samadhi of Emptiness and Purity, Heavenly Response)) Translated by the monk Shi Yonggong of the Song Dynasty These two sutras are different translations of the same original text and are therefore omitted.
《Fa Mie》 (The Extinction of the Dharma)
盡經一卷(亦云空寂菩薩所問。亦云法沒盡)
吳月支優婆塞支謙譯(第一譯)法沒盡經一卷(或云空寂菩薩所問。或云法滅盡)
西晉三藏竺法護譯(第二譯)
右二經同本異譯並闕。
從蜀普曜經下一百三十一部二百五十三卷。除五大部外諸重譯經闕本。
大乘經單譯闕本
二百八部 三百一十七卷大方便報恩經一卷
後漢月支三藏支婁迦讖譯卒逢賊結衣帶咒經一卷
後漢安息三藏安世高譯咒賊經一卷(一云除辟賊害咒。祐錄更有一本咒賊經)
後漢安息三藏安世高譯十四意經一卷(一名菩薩十四意經)
後漢安息三藏安世高譯七佛神咒經一卷(云與結縷者異本。或無經字。祐錄更有一本名與此同)
吳月支優婆塞支謙譯摩訶精進經一卷(一名大精進經)
吳月支優婆塞支謙譯十二門大方等經一卷
吳月支優婆塞支謙譯佛從上所行三十偈經一卷(或無經字)
吳月支優婆塞支謙譯菩薩二百五十法經一卷(替大僧戒示孫晧者或二卷)
吳西域三藏康僧會譯諸神咒經三卷
西晉三藏竺法護譯文殊師利菩薩經一卷
西晉三藏竺法護譯小郁伽經一卷(與大郁伽經不同或作迦字)
西晉三藏竺法護譯諸方
【現代漢語翻譯】 現代漢語譯本
《盡經》一卷（也稱為《空寂菩薩所問經》，又名《法沒盡經》） 吳國月支人優婆塞支謙翻譯（第一譯）《法沒盡經》一卷（或稱《空寂菩薩所問經》，或稱《法滅盡經》） 西晉三藏竺法護翻譯（第二譯） 以上兩部經是同本不同譯，現已缺失。 從蜀地《普曜經》開始，以下一百三十一部，共二百五十三卷。除去五大部之外，其餘重譯的經典都已缺失。 大乘經典單譯的缺失版本 共二百零八部，三百一十七卷。《大方便報恩經》一卷 後漢月支三藏支婁迦讖翻譯《卒逢賊結衣帶咒經》一卷 後漢安息三藏安世高翻譯《咒賊經》一卷（一說為《除辟賊害咒》。祐錄另有一本《咒賊經》） 後漢安息三藏安世高翻譯《十四意經》一卷（一名《菩薩十四意經》） 後漢安息三藏安世高翻譯《七佛神咒經》一卷（據說與結縷者的版本不同，或者沒有『經』字。祐錄另有一本名字與此相同） 吳國月支優婆塞支謙翻譯《摩訶精進經》一卷（一名《大精進經》） 吳國月支優婆塞支謙翻譯《十二門大方等經》一卷 吳國月支優婆塞支謙翻譯《佛從上所行三十偈經》一卷（或者沒有『經』字） 吳國月支優婆塞支謙翻譯《菩薩二百五十法經》一卷（替代大僧戒，給孫皓看的，或者有兩卷） 吳國西域三藏康僧會翻譯《諸神咒經》三卷 西晉三藏竺法護翻譯《文殊師利菩薩經》一卷 西晉三藏竺法護翻譯《小郁伽經》一卷（與《大郁伽經》不同，或者寫作『迦』字） 西晉三藏竺法護翻譯《諸方[經名待補全]》
【English Translation】 English version
《Jin Jing (盡經)》 One scroll (Also known as 'Kong Ji Pusa Suo Wen Jing (空寂菩薩所問經)' [Sutra of Questions by Bodhisattva Kongji], also known as 'Fa Mo Jin Jing (法沒盡經)' [Sutra of the Exhaustion of Dharma]) Translated by Zhi Qian (支謙), Upasaka from Yuezhi (月支) during the Wu (吳) dynasty (First translation). 《Fa Mo Jin Jing (法沒盡經)》 One scroll (Or known as 'Kong Ji Pusa Suo Wen Jing (空寂菩薩所問經)' [Sutra of Questions by Bodhisattva Kongji], or known as 'Fa Mie Jin Jing (法滅盡經)' [Sutra of the Extinction of Dharma]) Translated by Zhu Fahu (竺法護), Tripitaka Master of the Western Jin (西晉) dynasty (Second translation) The above two sutras are different translations of the same text and are now missing. Starting from the 'Pu Yao Jing (普曜經)' [Universal Radiance Sutra] from Shu (蜀), the following one hundred and thirty-one texts, totaling two hundred and fifty-three scrolls, are missing, excluding the five major sections, and the re-translated sutras are also missing. Missing single translations of Mahayana sutras A total of two hundred and eight texts, three hundred and seventeen scrolls. 《Da Fangbian Baoen Jing (大方便報恩經)》 [Great Expedient Sutra of Repaying Kindness] One scroll Translated by Zhi Loujiachen (支婁迦讖), Tripitaka Master from Yuezhi (月支) during the Later Han (後漢) dynasty. 《Cu Feng Zei Jie Yi Dai Zhou Jing (卒逢賊結衣帶咒經)》 [Sutra of the Incantation for Tying the Belt When Suddenly Encountering Thieves] One scroll Translated by An Shigao (安世高), Tripitaka Master from Anxi (安息) during the Later Han (後漢) dynasty. 《Zhou Zei Jing (咒賊經)》 [Sutra of Incantations Against Thieves] One scroll (One version says 'Chu Bi Zei Hai Zhou (除辟賊害咒)' [Incantation for Removing and Averting Thief Harm]. You Lu (祐錄) has another copy of 《Zhou Zei Jing (咒賊經)》) Translated by An Shigao (安世高), Tripitaka Master from Anxi (安息) during the Later Han (後漢) dynasty. 《Shi Si Yi Jing (十四意經)》 [Sutra of Fourteen Intentions] One scroll (Also named 'Pusa Shi Si Yi Jing (菩薩十四意經)' [Sutra of Fourteen Intentions of the Bodhisattva]) Translated by An Shigao (安世高), Tripitaka Master from Anxi (安息) during the Later Han (後漢) dynasty. 《Qi Fo Shen Zhou Jing (七佛神咒經)》 [Sutra of the Seven Buddhas' Divine Incantations] One scroll (It is said to be a different version from the one with knotted threads, or without the word 'Jing (經)' [Sutra]. You Lu (祐錄) has another copy with the same name) Translated by Zhi Qian (支謙), Upasaka from Yuezhi (月支) during the Wu (吳) dynasty. 《Mohe Jingjin Jing (摩訶精進經)》 [Mahayana Sutra of Vigorous Progress] One scroll (Also named 'Da Jingjin Jing (大精進經)' [Great Vigorous Progress Sutra]) Translated by Zhi Qian (支謙), Upasaka from Yuezhi (月支) during the Wu (吳) dynasty. 《Shi Er Men Da Fangdeng Jing (十二門大方等經)》 [Sutra of the Twelve Gates of Great Vaipulya] Translated by Zhi Qian (支謙), Upasaka from Yuezhi (月支) during the Wu (吳) dynasty. 《Fo Cong Shang Suo Xing San Shi Ji Jing (佛從上所行三十偈經)》 [Sutra of Thirty Verses on the Buddha's Conduct from Above] One scroll (Or without the word 'Jing (經)' [Sutra]) Translated by Zhi Qian (支謙), Upasaka from Yuezhi (月支) during the Wu (吳) dynasty. 《Pusa Er Bai Wu Shi Fa Jing (菩薩二百五十法經)》 [Sutra of the Bodhisattva's Two Hundred and Fifty Dharmas] One scroll (Replacing the Great Sangha precepts, shown to Sun Hao (孫晧), or two scrolls) Translated by Kang Senghui (康僧會), Tripitaka Master from the Western Regions (西域) during the Wu (吳) dynasty. 《Zhu Shen Zhou Jing (諸神咒經)》 [Sutra of Various Divine Incantations] Three scrolls Translated by Zhu Fahu (竺法護), Tripitaka Master of the Western Jin (西晉) dynasty. 《Wenshushili Pusa Jing (文殊師利菩薩經)》 [Manjushri Bodhisattva Sutra] One scroll Translated by Zhu Fahu (竺法護), Tripitaka Master of the Western Jin (西晉) dynasty. 《Xiao Yuqie Jing (小郁伽經)》 [Smaller Ugra Sutra] One scroll (Different from the 'Da Yuqie Jing (大郁伽經)' [Larger Ugra Sutra], or written with the character '迦') Translated by Zhu Fahu (竺法護), Tripitaka Master of the Western Jin (西晉) dynasty. 《Zhu Fang [經名待補全] (諸方[經名待補全])》 [Various Directions [Sutra name to be completed]]
佛名功德經一卷(祐無功德字)
西晉三藏竺法護譯十方佛名經一卷(祐無經字)
西晉三藏竺法護譯慈仁問八十種好經一卷(或直云八十種好經)
西晉三藏竺法護譯三十二相因緣經一卷(或云菩薩三十二相經)
西晉三藏竺法護譯嚴凈定經一卷(一名序世經)
西晉三藏竺法護譯寶施女經一卷(一名須摩提法律三昧經)
西晉三藏竺法護譯金益長者子經一卷
西晉三藏竺法護譯離垢蓋經一卷
西晉三藏竺法護譯慧明經一卷
西晉三藏竺法護譯眾祐經一卷
西晉三藏竺法護譯三轉日明經一卷
西晉三藏竺法護譯十等藏經一卷
西晉三藏竺法護譯決道俗經一卷
西晉三藏竺法護譯殖眾德本經一卷
西晉三藏竺法護譯小法沒盡經一卷
西晉三藏竺法護譯猛施經一卷(一名猛施道地經)
西晉三藏竺法護譯目連上凈居天經一卷(一云出佛本行集一本無天字)
西晉三藏竺法護譯惟逮菩薩經一卷
西晉河內沙門帛法祖譯檀持陀羅尼經一卷
西晉河內沙門帛法祖譯如來興顯經一卷
西晉河內沙門帛法祖譯善權經一卷
西晉河內沙門帛法祖譯海龍王經一卷
西晉河內沙門帛法祖譯持
【現代漢語翻譯】 現代漢語譯本
《佛名功德經》一卷（祐無功德字）
《十方佛名經》一卷（祐無經字），西晉三藏竺法護譯
《慈仁問八十種好經》一卷（或直云《八十種好經》），西晉三藏竺法護譯
《三十二相因緣經》一卷（或云《菩薩三十二相經》），西晉三藏竺法護譯
《嚴凈定經》一卷（一名《序世經》），西晉三藏竺法護譯
《寶施女經》一卷（一名《須摩提法律三昧經》），西晉三藏竺法護譯
《金益長者子經》一卷，西晉三藏竺法護譯
《離垢蓋經》一卷，西晉三藏竺法護譯
《慧明經》一卷，西晉三藏竺法護譯
《眾祐經》一卷，西晉三藏竺法護譯
《三轉日明經》一卷，西晉三藏竺法護譯
《十等藏經》一卷，西晉三藏竺法護譯
《決道俗經》一卷，西晉三藏竺法護譯
《殖眾德本經》一卷，西晉三藏竺法護譯
《小法沒盡經》一卷，西晉三藏竺法護譯
《猛施經》一卷（一名《猛施道地經》），西晉三藏竺法護譯
《目連上凈居天經》一卷（一云出《佛本行集》，一本無天字），西晉三藏竺法護譯
《惟逮菩薩經》一卷，西晉三藏竺法護譯
《檀持陀羅尼經》一卷，西晉河內沙門帛法祖譯
《如來興顯經》一卷，西晉河內沙門帛法祖譯
《善權經》一卷，西晉河內沙門帛法祖譯
《海龍王經》一卷，西晉河內沙門帛法祖譯
《持》
【English Translation】 English version
『Buddha Name Merit Sutra』, one scroll (You without the character for merit)
『Sutra of the Names of Buddhas in the Ten Directions』, one scroll (You without the character for sutra), translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty
『Sutra of Compassionate Inquiry on the Eighty Excellent Marks』, one scroll (or simply 『Sutra of the Eighty Excellent Marks』), translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty
『Sutra on the Causes and Conditions of the Thirty-Two Marks』, one scroll (or 『Sutra of the Thirty-Two Marks of a Bodhisattva』), translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty
『Sutra of Strict Purity and Samadhi』, one scroll (also named 『Sutra of the Order of the World』), translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty
『Sutra of the Jewel-Giving Woman』, one scroll (also named 『Sutra of Sumati's Dharma and Vinaya Samadhi』), translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty
『Sutra of the Son of Golden Increase Elder』, one scroll, translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty
『Sutra of Freedom from Defilement Covering』, one scroll, translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty
『Sutra of Wisdom and Light』, one scroll, translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty
『Sutra of Universal Aid』, one scroll, translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty
『Sutra of the Three Revolutions of the Sun』s Light』, one scroll, translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty
『Sutra of the Ten Equal Treasures』, one scroll, translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty
『Sutra of Discernment between Monastics and Laity』, one scroll, translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty
『Sutra of Planting Roots of Numerous Virtues』, one scroll, translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty
『Sutra of the Exhaustion of Minor Dharmas』, one scroll, translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty
『Sutra of Fierce Giving』, one scroll (also named 『Sutra of the Path-Ground of Fierce Giving』), translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty
『Sutra of Maudgalyayana Ascending to the Pure Abode Heaven』, one scroll (one version says it comes from 『Collected Accounts of the Buddha's Original Conduct』, one version lacks the character for 『heaven』), translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty
『Sutra of Vimalakirti Bodhisattva』, one scroll, translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty
『Dharani Sutra of Dana-pati』, one scroll, translated by Śramaṇa Bo Fazu of Henei during the Western Jin Dynasty
『Sutra of the Buddha's Rising and Manifestation』, one scroll, translated by Śramaṇa Bo Fazu of Henei during the Western Jin Dynasty
『Sutra of Skillful Means』, one scroll, translated by Śramaṇa Bo Fazu of Henei during the Western Jin Dynasty
『Sutra of the Dragon King of the Sea』, one scroll, translated by Śramaṇa Bo Fazu of Henei during the Western Jin Dynasty
『Holding』
心梵志經一卷
西晉河內沙門帛法祖譯諸經菩薩名經二卷
西晉沙門釋法炬譯正意經一卷(房錄注云第二齣未詳初本何者是)
西晉沙門釋法炬譯明帝釋施經一卷
西晉沙門釋法炬譯寂音菩薩愿經一卷
西晉清信士聶道真譯菩薩求五明法經一卷(祐無經字。或云五眼文)
西晉清信士聶道真譯菩薩道行六法經一卷
西晉清信士聶道真譯菩薩初地經一卷
西晉清信士聶道真譯菩薩十道地經一卷
西晉清信士聶道真譯文殊師利與離意女論(議極似維摩經一卷)
西晉清信士聶道真譯菩薩雜行法一卷
西晉清信士聶道真譯菩薩所行四法一卷
西晉清信士聶道真譯菩薩宿命經一卷
西晉清信士聶道真譯七佛所結麻油述咒經一卷(祐失譯錄過載兩本一云異本)
東晉西域沙門竺曇無蘭譯大神母結誓咒經一卷
東晉西域沙門竺曇無蘭譯伊洹法愿神咒經一卷
東晉西域沙門竺曇無蘭譯解日厄神咒經一卷
東晉西域沙門竺曇無蘭譯六神名神咒經一卷
東晉西域沙門竺曇無蘭譯檀持羅麻油述神咒經一卷
東晉西域沙門竺曇無蘭譯麻油述咒經一卷
東晉西域沙門竺曇無蘭譯麻尼羅亶神咒案摩經一卷
【現代漢語翻譯】 現代漢語譯本 《心梵志經》一卷
西晉河內沙門帛法祖譯《諸經菩薩名經》二卷
西晉沙門釋法炬譯《正意經》一卷 (房錄注云第二齣，未詳初本何者是)
西晉沙門釋法炬譯《明帝釋施經》一卷
西晉沙門釋法炬譯《寂音菩薩愿經》一卷
西晉清信士聶道真譯《菩薩求五明法經》一卷 (祐無經字。或云五眼文)
西晉清信士聶道真譯《菩薩道行六法經》一卷
西晉清信士聶道真譯《菩薩初地經》一卷
西晉清信士聶道真譯《菩薩十道地經》一卷
西晉清信士聶道真譯《文殊師利與離意女論》(議極似維摩經一卷)
西晉清信士聶道真譯《菩薩雜行法》一卷
西晉清信士聶道真譯《菩薩所行四法》一卷
西晉清信士聶道真譯《菩薩宿命經》一卷
西晉清信士聶道真譯《七佛所結麻油述咒經》一卷 (祐失譯錄過載兩本，一云異本)
東晉西域沙門竺曇無蘭譯《大神母結誓咒經》一卷
東晉西域沙門竺曇無蘭譯《伊洹法愿神咒經》一卷
東晉西域沙門竺曇無蘭譯《解日厄神咒經》一卷
東晉西域沙門竺曇無蘭譯《六神名神咒經》一卷
東晉西域沙門竺曇無蘭譯《檀持羅麻油述神咒經》一卷
東晉西域沙門竺曇無蘭譯《麻油述咒經》一卷
東晉西域沙門竺曇無蘭譯《麻尼羅亶神咒案摩經》一卷
【English Translation】 English version The Heart Brahman Sutra, one scroll.
Translated by the Shramana帛法祖 (Bó Fǎzǔ) of the Western Jin Dynasty from Henan: 'Sutra of the Names of Bodhisattvas in Various Sutras,' two scrolls.
Translated by the Shramana釋法炬 (Shì Fǎjù) of the Western Jin Dynasty: 'Sutra of Right Intention,' one scroll (Fang Record notes this is the second version; it is unclear which is the original).
Translated by the Shramana釋法炬 (Shì Fǎjù) of the Western Jin Dynasty: 'Sutra of the Offering of 明帝釋 (Míng Dìshì),' one scroll.
Translated by the Shramana釋法炬 (Shì Fǎjù) of the Western Jin Dynasty: 'Vows of the 寂音 (Jìyīn) Bodhisattva Sutra,' one scroll.
Translated by the Upasaka聶道真 (Niè Dàozhēn) of the Western Jin Dynasty: 'Bodhisattva's Sutra on Seeking the Five Vidyas,' one scroll (You does not include the word 'Sutra.' Some say it is the 'Text of the Five Eyes').
Translated by the Upasaka聶道真 (Niè Dàozhēn) of the Western Jin Dynasty: 'Bodhisattva's Sutra on the Six Practices of the Path,' one scroll.
Translated by the Upasaka聶道真 (Niè Dàozhēn) of the Western Jin Dynasty: 'Bodhisattva's Sutra on the First Ground,' one scroll.
Translated by the Upasaka聶道真 (Niè Dàozhēn) of the Western Jin Dynasty: 'Bodhisattva's Sutra on the Ten Grounds of the Path,' one scroll.
Translated by the Upasaka聶道真 (Niè Dàozhēn) of the Western Jin Dynasty: 'Discussion between 文殊師利 (Wénshūshīlì) and the Daughter 離意 (Líyì)' (The discussion is very similar to the Vimalakirti Sutra, one scroll).
Translated by the Upasaka聶道真 (Niè Dàozhēn) of the Western Jin Dynasty: 'Bodhisattva's Miscellaneous Practices,' one scroll.
Translated by the Upasaka聶道真 (Niè Dàozhēn) of the Western Jin Dynasty: 'Bodhisattva's Four Practices,' one scroll.
Translated by the Upasaka聶道真 (Niè Dàozhēn) of the Western Jin Dynasty: 'Bodhisattva's Sutra on Past Lives,' one scroll.
Translated by the Upasaka聶道真 (Niè Dàozhēn) of the Western Jin Dynasty: 'Sutra on the Sesame Oil Mantra Concluded by the Seven Buddhas,' one scroll (You omits the translation record and re-lists two copies, one said to be a different version).
Translated by the Shramana竺曇無蘭 (Zhú Tánwúlán) of the Western Regions during the Eastern Jin Dynasty: 'Great Divine Mother's Sutra on the Vow-Binding Mantra,' one scroll.
Translated by the Shramana竺曇無蘭 (Zhú Tánwúlán) of the Western Regions during the Eastern Jin Dynasty: '伊洹 (Yīhuán) Dharma Wish Divine Mantra Sutra,' one scroll.
Translated by the Shramana竺曇無蘭 (Zhú Tánwúlán) of the Western Regions during the Eastern Jin Dynasty: 'Sutra on the Divine Mantra for Dispelling Solar Eclipse Calamities,' one scroll.
Translated by the Shramana竺曇無蘭 (Zhú Tánwúlán) of the Western Regions during the Eastern Jin Dynasty: 'Sutra on the Divine Mantra of the Names of the Six Gods,' one scroll.
Translated by the Shramana竺曇無蘭 (Zhú Tánwúlán) of the Western Regions during the Eastern Jin Dynasty: '檀持羅 (Tánchíluó) Sesame Oil Recitation Divine Mantra Sutra,' one scroll.
Translated by the Shramana竺曇無蘭 (Zhú Tánwúlán) of the Western Regions during the Eastern Jin Dynasty: 'Sesame Oil Recitation Mantra Sutra,' one scroll.
Translated by the Shramana竺曇無蘭 (Zhú Tánwúlán) of the Western Regions during the Eastern Jin Dynasty: '麻尼羅亶 (Máníluódǎn) Divine Mantra Anointing Sutra,' one scroll.
東晉西域沙門竺曇無蘭譯醫王惟樓延神咒經一卷(一名阿難所問醫王惟樓延神咒經)
東晉西域沙門竺曇無蘭譯龍王咒水浴經一卷
東晉西域沙門竺曇無蘭譯十八龍王神咒經一卷
東晉西域沙門竺曇無蘭譯請雨咒經一卷
東晉西域沙門竺曇無蘭譯止雨咒經一卷
東晉西域沙門竺曇無蘭譯嚫水經一卷
東晉西域沙門竺曇無蘭譯幻師阿夷鄒神咒經一卷(大周入藏錄有今闕)
東晉西域沙門竺曇無蘭譯咒水經一卷
東晉西域沙門竺曇無蘭譯藥咒經一卷
東晉西域沙門竺曇無蘭譯咒毒經一卷
東晉西域沙門竺曇無蘭譯咒時氣病經一卷
東晉西域沙門竺曇無蘭譯咒小兒經一卷
東晉西域沙門竺曇無蘭譯咒齒經一卷(更有一本名與此同云異出本一云蟲齒二云齲齒)
東晉西域沙門竺曇無蘭譯咒牙痛經一卷(更有一本名與此同云異出本或作齒痛)
東晉西域沙門竺曇無蘭譯咒眼痛經一卷 東晉西域沙門竺曇無蘭譯五眼文經一卷(今疑是聶道真所出菩薩求五眼法異名)
東晉西域沙門竺曇無蘭譯凈六波羅蜜經一卷
東晉天竺三藏佛陀跋陀羅譯禪經四卷
東晉西域三藏祇多蜜譯法沒盡經一卷
東晉西域三藏祇多蜜譯菩
【現代漢語翻譯】 現代漢語譯本 東晉時期，來自西域的沙門（佛教出家修行者）竺曇無蘭翻譯了《醫王惟樓延神咒經》一卷（又名《阿難所問醫王惟樓延神咒經》）。 東晉時期，來自西域的沙門竺曇無蘭翻譯了《龍王咒水浴經》一卷。 東晉時期，來自西域的沙門竺曇無蘭翻譯了《十八龍王神咒經》一卷。 東晉時期，來自西域的沙門竺曇無蘭翻譯了《請雨咒經》一卷。 東晉時期，來自西域的沙門竺曇無蘭翻譯了《止雨咒經》一卷。 東晉時期，來自西域的沙門竺曇無蘭翻譯了《嚫水經》一卷。 東晉時期，來自西域的沙門竺曇無蘭翻譯了《幻師阿夷鄒神咒經》一卷（《大周入藏錄》中有記載，現已缺失）。 東晉時期，來自西域的沙門竺曇無蘭翻譯了《咒水經》一卷。 東晉時期，來自西域的沙門竺曇無蘭翻譯了《藥咒經》一卷。 東晉時期，來自西域的沙門竺曇無蘭翻譯了《咒毒經》一卷。 東晉時期，來自西域的沙門竺曇無蘭翻譯了《咒時氣病經》一卷。 東晉時期，來自西域的沙門竺曇無蘭翻譯了《咒小兒經》一卷。 東晉時期，來自西域的沙門竺曇無蘭翻譯了《咒齒經》一卷（另有一本同名，據說是異出本，一說治療蟲齒，一說治療齲齒）。 東晉時期，來自西域的沙門竺曇無蘭翻譯了《咒牙痛經》一卷（另有一本同名，據說是異出本，或稱《齒痛經》）。 東晉時期，來自西域的沙門竺曇無蘭翻譯了《咒眼痛經》一卷。東晉時期，來自西域的沙門竺曇無蘭翻譯了《五眼文經》一卷（現在懷疑是聶道真所出的《菩薩求五眼法》的異名）。 東晉時期，來自西域的沙門竺曇無蘭翻譯了《凈六波羅蜜經》一卷。 東晉時期，來自天竺（古印度）的三藏（精通經、律、論三藏的僧人）佛陀跋陀羅翻譯了《禪經》四卷。 東晉時期，來自西域的三藏祇多蜜翻譯了《法沒盡經》一卷。 東晉時期，來自西域的三藏祇多蜜翻譯了《菩
【English Translation】 English version During the Eastern Jin Dynasty, the Shramana (Buddhist monastic) Zhu Tanwulan from the Western Regions translated the one-volume scripture 'Medical King Vimalayanirbhasa Mantra Sutra' (also known as 'The Medical King Vimalayanirbhasa Mantra Sutra Questioned by Ananda'). During the Eastern Jin Dynasty, the Shramana Zhu Tanwulan from the Western Regions translated the one-volume scripture 'Dragon King Mantra Water Bath Sutra'. During the Eastern Jin Dynasty, the Shramana Zhu Tanwulan from the Western Regions translated the one-volume scripture 'Eighteen Dragon Kings Mantra Sutra'. During the Eastern Jin Dynasty, the Shramana Zhu Tanwulan from the Western Regions translated the one-volume scripture 'Rain-Requesting Mantra Sutra'. During the Eastern Jin Dynasty, the Shramana Zhu Tanwulan from the Western Regions translated the one-volume scripture 'Rain-Stopping Mantra Sutra'. During the Eastern Jin Dynasty, the Shramana Zhu Tanwulan from the Western Regions translated the one-volume scripture 'Dāna Water Sutra'. During the Eastern Jin Dynasty, the Shramana Zhu Tanwulan from the Western Regions translated the one-volume scripture 'Magician Ayi Zhou Mantra Sutra' (recorded in the 'Great Zhou Entry Catalogue', now missing). During the Eastern Jin Dynasty, the Shramana Zhu Tanwulan from the Western Regions translated the one-volume scripture 'Mantra Water Sutra'. During the Eastern Jin Dynasty, the Shramana Zhu Tanwulan from the Western Regions translated the one-volume scripture 'Medicine Mantra Sutra'. During the Eastern Jin Dynasty, the Shramana Zhu Tanwulan from the Western Regions translated the one-volume scripture 'Poison Mantra Sutra'. During the Eastern Jin Dynasty, the Shramana Zhu Tanwulan from the Western Regions translated the one-volume scripture 'Seasonal Disease Mantra Sutra'. During the Eastern Jin Dynasty, the Shramana Zhu Tanwulan from the Western Regions translated the one-volume scripture 'Children's Mantra Sutra'. During the Eastern Jin Dynasty, the Shramana Zhu Tanwulan from the Western Regions translated the one-volume scripture 'Tooth Mantra Sutra' (there is another book with the same name, said to be a different version, one saying it treats tooth worms, the other saying it treats cavities). During the Eastern Jin Dynasty, the Shramana Zhu Tanwulan from the Western Regions translated the one-volume scripture 'Toothache Mantra Sutra' (there is another book with the same name, said to be a different version, or called 'Tooth Pain Sutra'). During the Eastern Jin Dynasty, the Shramana Zhu Tanwulan from the Western Regions translated the one-volume scripture 'Eye Pain Mantra Sutra'. During the Eastern Jin Dynasty, the Shramana Zhu Tanwulan from the Western Regions translated the one-volume scripture 'Five Eyes Text Sutra' (now suspected to be a different name for the 'Bodhisattva Seeking Five Eyes Method' produced by Nie Daozhen). During the Eastern Jin Dynasty, the Shramana Zhu Tanwulan from the Western Regions translated the one-volume scripture 'Pure Six Paramitas Sutra'. During the Eastern Jin Dynasty, the Tripitaka (a monk proficient in the three baskets of Sutra, Vinaya, and Abhidharma) Buddhabhadra from India translated the four-volume 'Dhyana Sutra'. During the Eastern Jin Dynasty, the Tripitaka Gitamitra from the Western Regions translated the one-volume scripture 'Sutra of the Extinction of the Dharma'. During the Eastern Jin Dynasty, the Tripitaka Gitamitra from the Western Regions translated the 'Bodhi
薩普處經一卷
姚秦涼州沙門竺佛念譯善信摩訶神咒經二卷
姚秦三藏鳩摩羅什譯持地經一卷
姚秦三藏鳩摩羅什譯觀佛三昧經一卷
姚秦三藏鳩摩羅什譯差摩經一卷(今疑與差摩婆帝受記經同本)
姚秦罽賓三藏曇摩耶舍于晉代譯功德寶光菩薩經一卷
北涼天竺三藏曇無讖譯無憂王經一卷
宋天竺三藏求那跋陀羅譯本行六波羅蜜經一卷
宋天竺三藏求那跋陀羅譯中陰經一卷
宋居士沮渠京聲譯觀世音觀經一卷
宋居士沮渠京聲譯海意經七卷
宋天竺三藏竺法眷譯如來恩智不思議經五卷
宋天竺三藏竺法眷譯寶頂經五卷
宋天竺三藏竺法眷譯三密底耶經一卷(宋名賢人用律經)
宋天竺三藏竺法眷譯觀世音懺悔除罪咒經一卷
簫齊西域三藏達摩摩提譯菩薩四法經一卷
元魏婆羅門瞿曇般若流支譯寶意貓兒經一卷
元魏婆羅門瞿曇般若流支譯佛頂咒經並功能一卷
周宇文氏天竺三藏阇那耶舍等譯
(右一經大周錄中編為重譯云與佛頂尊勝經同本今以佛頂部中咒法極廣未睹其經不可懸配故為單本)金色仙人問經二卷
周宇文氏天竺三藏阇那崛多譯諸佛護念經十卷
隋天竺三藏阇那崛
【現代漢語翻譯】 現代漢語譯本 《薩普處經》一卷
姚秦涼州沙門竺佛念譯《善信摩訶神咒經》二卷
姚秦三藏鳩摩羅什（Kumārajīva）譯《持地經》一卷
姚秦三藏鳩摩羅什（Kumārajīva）譯《觀佛三昧經》一卷
姚秦三藏鳩摩羅什（Kumārajīva）譯《差摩經》一卷（今疑與《差摩婆帝受記經》同本）
姚秦罽賓三藏曇摩耶舍于晉代譯《功德寶光菩薩經》一卷
北涼天竺三藏曇無讖（Dharmakṣema）譯《無憂王經》一卷
宋天竺三藏求那跋陀羅（Guṇabhadra）譯《本行六波羅蜜經》一卷
宋天竺三藏求那跋陀羅（Guṇabhadra）譯《中陰經》一卷
宋居士沮渠京聲譯《觀世音觀經》一卷
宋居士沮渠京聲譯《海意經》七卷
宋天竺三藏竺法眷譯《如來恩智不思議經》五卷
宋天竺三藏竺法眷譯《寶頂經》五卷
宋天竺三藏竺法眷譯《三密底耶經》一卷（宋名賢人用律經）
宋天竺三藏竺法眷譯《觀世音懺悔除罪咒經》一卷
簫齊西域三藏達摩摩提譯《菩薩四法經》一卷
元魏婆羅門瞿曇般若流支（Gautama Prajñāruci）譯《寶意貓兒經》一卷
元魏婆羅門瞿曇般若流支（Gautama Prajñāruci）譯《佛頂咒經並功能》一卷
周宇文氏天竺三藏阇那耶舍（Jñānayaśas）等譯
（右一經大周錄中編為重譯，云與《佛頂尊勝經》同本，今以佛頂部中咒法極廣，未睹其經，不可懸配，故為單本）《金色仙人問經》二卷
周宇文氏天竺三藏阇那崛多（Jñānagupta）譯《諸佛護念經》十卷
隋天竺三藏阇那崛多（Jñānagupta）
【English Translation】 English version The Saptasthāna Sūtra, one fascicle.
Translated by the Śrāmaṇa Zhu Fonian from Liangzhou during the Yao Qin dynasty: The Śrī Mahāmantra Sūtra of Good Faith, two fascicles.
Translated by the Tripiṭaka master Kumārajīva of the Yao Qin dynasty: The Dharani Sūtra, one fascicle.
Translated by the Tripiṭaka master Kumārajīva of the Yao Qin dynasty: The Sūtra on the Samādhi of Visualizing the Buddha, one fascicle.
Translated by the Tripiṭaka master Kumārajīva of the Yao Qin dynasty: The Chāma Sūtra, one fascicle (now suspected to be the same as the Chāmāvatī Vyākaraṇa Sūtra).
Translated by the Tripiṭaka master Dharmayaśas from Kashmir during the Yao Qin dynasty, translated in the Jin dynasty: The Guṇaratna-tejas Bodhisattva Sūtra, one fascicle.
Translated by the Tripiṭaka master Dharmakṣema from India during the Northern Liang dynasty: The Aśokārāja Sūtra, one fascicle.
Translated by the Tripiṭaka master Guṇabhadra from India during the Song dynasty: The Sūtra on the Fundamental Practices of the Six Pāramitās, one fascicle.
Translated by the Tripiṭaka master Guṇabhadra from India during the Song dynasty: The Antarābhava Sūtra, one fascicle.
Translated by the Upāsaka Qu Jing-sheng during the Song dynasty: The Sūtra on the Contemplation of Avalokiteśvara, one fascicle.
Translated by the Upāsaka Qu Jing-sheng during the Song dynasty: The Sūtra of Ocean Intent, seven fascicles.
Translated by the Tripiṭaka master Zhu Fajian from India during the Song dynasty: The Sūtra on the Inconceivable Grace and Wisdom of the Tathāgata, five fascicles.
Translated by the Tripiṭaka master Zhu Fajian from India during the Song dynasty: The Jewel Peak Sūtra, five fascicles.
Translated by the Tripiṭaka master Zhu Fajian from India during the Song dynasty: The Tri-saṃvara Sūtra, one fascicle (used as a Vinaya Sūtra by virtuous men of the Song dynasty).
Translated by the Tripiṭaka master Zhu Fajian from India during the Song dynasty: The Sūtra of Avalokiteśvara's Repentance and Expunging of Sins Mantra, one fascicle.
Translated by the Tripiṭaka master Dharmamati from the Western Regions during the Xiao Qi dynasty: The Bodhisattva's Four Dharmas Sūtra, one fascicle.
Translated by the Brahmin Gautama Prajñāruci during the Northern Wei dynasty: The Jewel Intent Cat Sūtra, one fascicle.
Translated by the Brahmin Gautama Prajñāruci during the Northern Wei dynasty: The Uṣṇīṣa Mantra Sūtra with Functions, one fascicle.
Translated by the Tripiṭaka master Jñānayaśas from India during the Yuwen Zhou dynasty and others:
(The above one Sūtra is compiled as a retranslation in the Great Zhou Record, saying it is the same as the Uṣṇīṣa Vijaya Sūtra. Now, because the mantra methods in the Uṣṇīṣa section are extremely extensive, and I have not seen that Sūtra, it cannot be definitively matched, so it is treated as a separate text.) The Golden Hermit's Questions Sūtra, two fascicles.
Translated by the Tripiṭaka master Jñānagupta from India during the Yuwen Zhou dynasty: The Sūtra on the Buddhas' Protection and Mindfulness, ten fascicles.
Tripiṭaka master Jñānagupta from India during the Sui dynasty
多等譯清凈觀世音普賢陀羅尼經一卷
大唐總持寺沙門智通譯(大周入藏中有今闕西京縱有非是本經)阿吒那智經一卷(此一經名出續高僧傳)
大唐天竺三藏那提龍朔年慈恩寺譯(周錄中遺今新編入)大乘四法經一卷
大唐永隆元年三藏地婆訶羅譯(大周入藏中有今闕)文殊師利所說不思議佛境界經二卷(或一卷)大唐天后代三藏菩提流志譯(大周入藏中有今闕西京縱有非是本經)妙德婆羅門女問佛轉何法輪經一卷(今疑有德女所問大乘經即是新編入錄)
大唐天后代天竺三藏菩提流志譯(新編入錄)智猛長者問經一卷
大唐天后代天竺三藏菩提流志譯(新編入錄)佛入毗耶離除一切鬼病經一卷
大唐天后代天竺三藏菩提流志譯(新編入錄)那耶經一卷
大唐天后代天竺三藏菩提流志譯(新編入錄)大陀羅尼經一卷
大唐天后代天竺三藏菩提流志譯(新編入錄)文殊師利咒法藏經一卷(今疑是重譯)
大唐天后代天竺三藏菩提流志譯(新編入錄)一字咒王經一卷(今疑與前咒法藏經共是一經)
大唐天后代天竺三藏菩提流志譯(新編入錄)無迦略曳菩薩造廣大摩尼秘密善住經一卷大唐天后代天竺三藏菩提流志譯(新編入錄)菩薩出生四法經一卷
【現代漢語翻譯】 現代漢語譯本： 《多等譯清凈觀世音普賢陀羅尼經》一卷
大唐總持寺沙門智通譯（大周入藏中有今闕西京縱有非是本經）《阿吒那智經》一卷（此一經名出續高僧傳）
大唐天竺三藏那提龍朔年慈恩寺譯（周錄中遺今新編入）《大乘四法經》一卷
大唐永隆元年三藏地婆訶羅譯（大周入藏中有今闕）《文殊師利（Manjusri）所說不思議佛境界經》二卷（或一卷）大唐天后代三藏菩提流志譯（大周入藏中有今闕西京縱有非是本經）《妙德婆羅門女問佛轉何法輪經》一卷（今疑有德女所問大乘經即是新編入錄）
大唐天后代天竺三藏菩提流志譯（新編入錄）《智猛長者問經》一卷
大唐天后代天竺三藏菩提流志譯（新編入錄）《佛入毗耶離除一切鬼病經》一卷
大唐天后代天竺三藏菩提流志譯（新編入錄）《那耶經》一卷
大唐天后代天竺三藏菩提流志譯（新編入錄）《大陀羅尼經》一卷
大唐天后代天竺三藏菩提流志譯（新編入錄）《文殊師利（Manjusri）咒法藏經》一卷（今疑是重譯）
大唐天后代天竺三藏菩提流志譯（新編入錄）《一字咒王經》一卷（今疑與前咒法藏經共是一經）
大唐天后代天竺三藏菩提流志譯（新編入錄）《無迦略曳菩薩（Avikalpita-samadhi）造廣大摩尼秘密善住經》一卷大唐天后代天竺三藏菩提流志譯（新編入錄）《菩薩出生四法經》一卷
【English Translation】 English version: 《Duodengyi Qingjing Guanshiyin Puxian Dharani Sutra》, one scroll.
Translated by the monk Zhitong of the Zongchi Temple of the Great Tang Dynasty (Included in the Great Zhou collection, now missing; even if it exists in Xijing, it is not the original sutra). 《Atana Zhi Jing》, one scroll (The name of this sutra appears in the Continued Biographies of Eminent Monks).
Translated by the Tripitaka Nadhi of India during the Longshuo era of the Great Tang Dynasty at the Ci'en Temple (Lost in the Zhou records, now newly compiled). 《Mahayana Four Dharmas Sutra》, one scroll.
Translated by the Tripitaka Divakara in the first year of Yonglong of the Great Tang Dynasty (Included in the Great Zhou collection, now missing). 《The Inconceivable Buddha Realm Sutra Spoken by Manjusri (Manjusri)》, two scrolls (or one scroll). Translated by the Tripitaka Bodhiruci during the reign of Empress Wu of the Great Tang Dynasty (Included in the Great Zhou collection, now missing; even if it exists in Xijing, it is not the original sutra). 《The Sutra on What Dharma Wheel Was Turned When the Brahman Girl Miaode Asked the Buddha》, one scroll (It is now suspected that the Mahayana Sutra asked by the virtuous girl is the one newly compiled and recorded).
Translated by the Tripitaka Bodhiruci of India during the reign of Empress Wu of the Great Tang Dynasty (Newly compiled and recorded). 《The Sutra on Elder Zhimeng's Questions》, one scroll.
Translated by the Tripitaka Bodhiruci of India during the reign of Empress Wu of the Great Tang Dynasty (Newly compiled and recorded). 《The Sutra on the Buddha Entering Viyali to Remove All Ghost Sicknesses》, one scroll.
Translated by the Tripitaka Bodhiruci of India during the reign of Empress Wu of the Great Tang Dynasty (Newly compiled and recorded). 《Naya Sutra》, one scroll.
Translated by the Tripitaka Bodhiruci of India during the reign of Empress Wu of the Great Tang Dynasty (Newly compiled and recorded). 《Great Dharani Sutra》, one scroll.
Translated by the Tripitaka Bodhiruci of India during the reign of Empress Wu of the Great Tang Dynasty (Newly compiled and recorded). 《Manjusri (Manjusri) Mantra Dharma Treasury Sutra》, one scroll (Now suspected to be a retranslation).
Translated by the Tripitaka Bodhiruci of India during the reign of Empress Wu of the Great Tang Dynasty (Newly compiled and recorded). 《One-Syllable Mantra King Sutra》, one scroll (Now suspected to be the same sutra as the previous Mantra Dharma Treasury Sutra).
Translated by the Tripitaka Bodhiruci of India during the reign of Empress Wu of the Great Tang Dynasty (Newly compiled and recorded). 《The Great Mani Secret Well-Dwelling Sutra Created by Bodhisattva Avikalpita-samadhi (Avikalpita-samadhi)》, one scroll. Translated by the Tripitaka Bodhiruci of India during the reign of Empress Wu of the Great Tang Dynasty (Newly compiled and recorded). 《The Sutra on the Four Dharmas of Bodhisattva's Birth》, one scroll.
(今有一本外題出生四法內是修行四法)
大唐天后代于闐三藏實叉難陀譯(新編入錄)梵本經四卷(似長安中出舊云胡本)
後漢失譯泥洹后千歲變記經四卷(一名千歲變經祐錄云一卷)
後漢失譯諸經佛名二卷(今疑不思議功德經是)
後漢失譯三千佛名經一卷後漢失譯稱揚百七十佛名經一卷(亦直名百七十佛名今疑出稱揚功德經)
後漢失譯南方佛名經一卷(舊云一名治城寺經者誤也)
後漢失譯滅罪得福佛名經一卷後漢失譯觀世音所說行法經一卷(是咒經)
後漢失譯薩陀波侖菩薩求深般若影象經一卷
後漢失譯受持佛名不墮惡道經一卷後漢失譯五龍咒毒經一卷後漢失譯取血氣神咒一卷(舊錄云血咒)
後漢失譯咒賊咒法一卷(異本)
後漢失譯七佛安宅神咒經一卷後漢失譯阿惟越致轉經
十八卷
魏吳失譯摩訶乘經十四卷(或云摩訶衍)
魏吳失譯摩訶衍優波提舍經五卷
魏吳失譯三昧王經五卷
魏吳失譯梵王請問經五卷
魏吳失譯佛從兜率降中陰經四卷
魏吳失譯四天王經四卷(房云疑一部四本)
魏吳失譯魔王請問經四卷
魏吳失譯釋提桓因所問經三卷
魏吳失譯
大梵天王請轉法輪經三卷
魏吳失譯法華光瑞菩薩現壽經三卷(今疑抄正法華)
魏吳失譯普賢菩薩答難二千經三卷
魏吳失譯梵天王請佛千首經二卷(又大梵天王經二卷似此)
魏吳失譯菩薩常行經一卷
魏吳失譯熒火六度經一卷(舊錄有明度經一卷一云亦名熒火明度經)
魏吳失譯內禪波羅蜜經一卷
魏吳失譯六波羅蜜經一卷
魏吳失譯大總持神咒經一卷(或無神字)
魏吳失譯方等陀羅尼經一卷
西晉失譯寶嚴經一卷
西晉失譯五福德經一卷(亦直云五福經)
西晉失譯內藏大方等經一卷(今疑是佛藏大方等經)
僧祐錄雲安公失譯經(附西晉錄)小阿阇世經一卷
僧祐錄雲安公失譯經(附西晉錄)小須賴經一卷
僧祐錄雲安公失譯經(附西晉錄)目佉經一卷(安公云出方等部今疑是阿難目佉經)
僧祐錄雲安公失譯經(附西晉錄)菩薩道地經一卷(安公云出方等部)
僧祐錄雲安公古典經(今附漢錄)菩薩本行經一卷
僧祐錄雲安公關中異經(今附秦錄)大珍寶積惟日經一卷
僧祐錄雲安公關中異經(今附秦錄)墮迦羅問菩薩經一卷
僧祐錄雲安公關中異經(今附秦錄)菩薩
【現代漢語翻譯】 現代漢語譯本
《大梵天王請轉法輪經》三卷 魏吳時期佚名翻譯的《法華光瑞菩薩現壽經》三卷（現在懷疑是抄寫的《正法華經》） 魏吳時期佚名翻譯的《普賢菩薩答難二千經》三卷 魏吳時期佚名翻譯的《梵天王請佛千首經》二卷（又名《大梵天王經》二卷，內容相似） 魏吳時期佚名翻譯的《菩薩常行經》一卷 魏吳時期佚名翻譯的《熒火六度經》一卷（舊目錄有《明度經》一卷，一說也叫《熒火明度經》） 魏吳時期佚名翻譯的《內禪波羅蜜經》一卷 魏吳時期佚名翻譯的《六波羅蜜經》一卷 魏吳時期佚名翻譯的《大總持神咒經》一卷（或無『神』字） 魏吳時期佚名翻譯的《方等陀羅尼經》一卷 西晉時期佚名翻譯的《寶嚴經》一卷 西晉時期佚名翻譯的《五福德經》一卷（也直接稱為《五福經》） 西晉時期佚名翻譯的《內藏大方等經》一卷（現在懷疑是《佛藏大方等經》） 僧祐目錄記載安世高（An Shih Kao） 譯的經（附在西晉目錄中）：《小阿阇世經》（Ajatasatru Sutra）一卷 僧祐目錄記載安世高（An Shih Kao） 譯的經（附在西晉目錄中）：《小須賴經》一卷 僧祐目錄記載安世高（An Shih Kao） 譯的經（附在西晉目錄中）：《目佉經》一卷（安世高（An Shih Kao） 說出自方等部，現在懷疑是《阿難目佉經》（Ananda-mukha Sutra）） 僧祐目錄記載安世高（An Shih Kao） 譯的經（附在西晉目錄中）：《菩薩道地經》一卷（安世高（An Shih Kao） 說出自方等部） 僧祐目錄記載安世高（An Shih Kao） 古典經（現在附在漢目錄中）：《菩薩本行經》一卷 僧祐目錄記載安世高（An Shih Kao） 關中異經（現在附在秦目錄中）：《大珍寶積惟日經》一卷 僧祐目錄記載安世高（An Shih Kao） 關中異經（現在附在秦目錄中）：《墮迦羅問菩薩經》一卷 僧祐目錄記載安世高（An Shih Kao） 關中異經（現在附在秦目錄中）：《菩薩經》
【English Translation】 English version
《Mahabrahma Requests the Wheel of Dharma Sutra》, 3 fascicles. 《Brahma-Kirti Bodhisattva's Present Life Sutra》, 3 fascicles, translated anonymously during the Wei-Wu period (now suspected to be a copy of the 《Correct Dharma Flower Sutra》). 《Two Thousand Questions of Samantabhadra Bodhisattva Sutra》, 3 fascicles, translated anonymously during the Wei-Wu period. 《Brahma King Requests Buddha's Thousand Heads Sutra》, 2 fascicles, translated anonymously during the Wei-Wu period (also known as 《Mahabrahma King Sutra》, 2 fascicles, similar in content). 《Bodhisattva's Constant Practice Sutra》, 1 fascicle, translated anonymously during the Wei-Wu period. 《Firefly Six Perfections Sutra》, 1 fascicle, translated anonymously during the Wei-Wu period (old records have 《Brightness Perfection Sutra》, 1 fascicle, also said to be named 《Firefly Brightness Perfection Sutra》). 《Inner Dhyana Paramita Sutra》, 1 fascicle, translated anonymously during the Wei-Wu period. 《Six Paramitas Sutra》, 1 fascicle, translated anonymously during the Wei-Wu period. 《Great Dharani Mantra Sutra》, 1 fascicle, translated anonymously during the Wei-Wu period (possibly without the word 'Mantra'). 《Vaipulya Dharani Sutra》, 1 fascicle, translated anonymously during the Wei-Wu period. 《Jewel Adornment Sutra》, 1 fascicle, translated anonymously during the Western Jin period. 《Five Blessings and Virtues Sutra》, 1 fascicle, translated anonymously during the Western Jin period (also directly called 《Five Blessings Sutra》). 《Inner Treasury Vaipulya Sutra》, 1 fascicle, translated anonymously during the Western Jin period (now suspected to be 《Buddha Treasury Vaipulya Sutra》). The Sangyou Record states that An Shih Kao translated (attached to the Western Jin record): 《Small Ajatasatru Sutra》, 1 fascicle. The Sangyou Record states that An Shih Kao translated (attached to the Western Jin record): 《Small Susiddhi Sutra》, 1 fascicle. The Sangyou Record states that An Shih Kao translated (attached to the Western Jin record): 《Mukha Sutra》, 1 fascicle (An Shih Kao said it came from the Vaipulya section, now suspected to be 《Ananda-mukha Sutra》). The Sangyou Record states that An Shih Kao translated (attached to the Western Jin record): 《Bodhisattva Path Ground Sutra》, 1 fascicle (An Shih Kao said it came from the Vaipulya section). The Sangyou Record states that An Shih Kao's Classical Sutra (now attached to the Han record): 《Bodhisattva's Original Conduct Sutra》, 1 fascicle. The Sangyou Record states that An Shih Kao's Sutra from Guanzhong (now attached to the Qin record): 《Great Precious Accumulation Vimalakirti Sutra》, 1 fascicle. The Sangyou Record states that An Shih Kao's Sutra from Guanzhong (now attached to the Qin record): 《Dharani Asks Bodhisattva Sutra》, 1 fascicle. The Sangyou Record states that An Shih Kao's Sutra from Guanzhong (now attached to the Qin record): 《Bodhisattva Sutra》
等行經一卷
(僧祐錄雲安公涼土異經今附涼錄)四無畏經一卷(僧祐錄雲安公涼土異經今附涼錄)權變經一卷(舊錄云文殊師利權變三昧經或直云權變三昧經)
僧祐錄雲安公涼土異經(今附涼錄)十漚和經一卷
僧祐錄雲安公涼土異經(今附涼錄)七言禪利經一卷(舊錄云漚和七言禪利經)
僧祐錄雲安公涼土異經(今附涼錄)菩薩十漚和經一卷(今疑與前十漚和同)
僧祐錄雲安公涼土異經(今附涼錄)大忍辱經一卷
北涼失譯金輪王經一卷
北涼失譯賢劫五百佛名一卷
北涼失譯十方佛名經一卷(一本作千方疑錯)華嚴凈經一卷三十七品經一卷(祐載兩本並云異出今且存一)七佛各說偈一卷乳王如來經一卷(或云乳王經今疑與乳光佛經同本)現在十方佛名經一卷過去諸佛名一卷千五百佛名一卷五百七百佛名經一卷(或云五百七十)觀世音成佛經一卷文殊因緣經一卷文殊本願經一卷文殊觀經一卷彌勒須河經一卷導師問佛經一卷颰陀菩薩百二千難經一卷持身菩薩經一卷(或云持身經)賢首菩薩二百問經一卷金剛女菩薩經一卷善意菩薩經一卷菩薩從兜率天降中陰經一卷菩薩行喜經一卷菩薩凈本業經一卷菩薩初業經一卷菩薩四事經一卷菩薩十六愿經一卷菩薩五十德
【現代漢語翻譯】 現代漢語譯本 《等行經》一卷
（僧祐錄記載安公所譯，屬於涼土異經，現在附於涼錄）《四無畏經》一卷（僧祐錄記載安公所譯，屬於涼土異經，現在附於涼錄）《權變經》一卷（舊錄記載為《文殊師利權變三昧經》，或直接稱為《權變三昧經》）
僧祐錄記載安公所譯，屬於涼土異經（現在附於涼錄）《十漚和經》一卷
僧祐錄記載安公所譯，屬於涼土異經（現在附於涼錄）《七言禪利經》一卷（舊錄記載為《漚和七言禪利經》）
僧祐錄記載安公所譯，屬於涼土異經（現在附於涼錄）《菩薩十漚和經》一卷（現在懷疑與前面的《十漚和經》是同一部）
僧祐錄記載安公所譯，屬於涼土異經（現在附於涼錄）《大忍辱經》一卷
北涼時期失譯的《金輪王經》一卷
北涼時期失譯的《賢劫五百佛名》一卷
北涼時期失譯的《十方佛名經》一卷（一本作《千方》，懷疑是錯誤）《華嚴凈經》一卷，《三十七品經》一卷（僧祐錄記載兩本都說是異出，現在暫且保留一本）《七佛各說偈》一卷，《乳王如來經》一卷（或稱《乳王經》，現在懷疑與《乳光佛經》是同一部）《現在十方佛名經》一卷，《過去諸佛名》一卷，《千五百佛名》一卷，《五百七百佛名經》一卷（或稱《五百七十》）《觀世音成佛經》一卷，《文殊因緣經》一卷，《文殊本願經》一卷，《文殊觀經》一卷，《彌勒須河經》一卷，《導師問佛經》一卷，《颰陀菩薩百二千難經》一卷，《持身菩薩經》一卷（或稱《持身經》）《賢首菩薩二百問經》一卷，《金剛女菩薩經》一卷，《善意菩薩經》一卷，《菩薩從兜率天降中陰經》一卷，《菩薩行喜經》一卷，《菩薩凈本業經》一卷，《菩薩初業經》一卷，《菩薩四事經》一卷，《菩薩十六愿經》一卷，《菩薩五十德》
【English Translation】 English version The Sutra of Equal Conduct, one fascicle.
(Sengyou's Record states that this was translated by An Gong and is a different sutra from the Liang region, now attached to the Liang Record.) The Sutra of Four Fearlessnesses, one fascicle. (Sengyou's Record states that this was translated by An Gong and is a different sutra from the Liang region, now attached to the Liang Record.) The Sutra of Expedient Transformations, one fascicle. (Old records state this as the 'Manjushri's Samadhi Sutra of Expedient Transformations' or simply the 'Samadhi Sutra of Expedient Transformations.')
Sengyou's Record states that this was translated by An Gong and is a different sutra from the Liang region (now attached to the Liang Record.) The Sutra of Ten Ouhua, one fascicle.
Sengyou's Record states that this was translated by An Gong and is a different sutra from the Liang region (now attached to the Liang Record.) The Sutra of Seven-Word Chan Benefits, one fascicle. (Old records state this as the 'Ouhua Sutra of Seven-Word Chan Benefits.')
Sengyou's Record states that this was translated by An Gong and is a different sutra from the Liang region (now attached to the Liang Record.) The Bodhisattva Sutra of Ten Ouhua, one fascicle. (Now suspected to be the same as the previous Sutra of Ten Ouhua.)
Sengyou's Record states that this was translated by An Gong and is a different sutra from the Liang region (now attached to the Liang Record.) The Sutra of Great Forbearance, one fascicle.
The lost-in-translation (Northern Liang Dynasty) Golden Wheel King Sutra, one fascicle.
The lost-in-translation (Northern Liang Dynasty) Names of the Five Hundred Buddhas of the Bhadrakalpa (Auspicious Aeon), one fascicle.
The lost-in-translation (Northern Liang Dynasty) Sutra of the Names of Buddhas of the Ten Directions, one fascicle. (One version reads 'Thousand Directions,' suspected to be an error.) The Pure Avatamsaka Sutra, one fascicle. The Sutra of Thirty-Seven Sections, one fascicle. (Sengyou's Record states that both versions are different, but for now, one is retained.) The Verses Spoken by Each of the Seven Buddhas, one fascicle. The Milk King Tathagata Sutra, one fascicle. (Or called the 'Milk King Sutra,' now suspected to be the same as the 'Milk Light Buddha Sutra.') The Sutra of the Names of the Buddhas of the Ten Directions in the Present, one fascicle. The Names of the Buddhas of the Past, one fascicle. The Names of the Fifteen Hundred Buddhas, one fascicle. The Sutra of the Names of the Five Hundred or Seven Hundred Buddhas, one fascicle. (Or called 'Five Hundred and Seventy.') The Sutra of Avalokiteshvara Becoming a Buddha, one fascicle. The Sutra of the Causes and Conditions of Manjushri (Manjusri), one fascicle. The Sutra of the Original Vows of Manjushri, one fascicle. The Sutra of the Contemplation of Manjushri, one fascicle. The Sutra of Maitreya (Maitreya) and Suhe, one fascicle. The Sutra of the Guide's Questions to the Buddha, one fascicle. The Sutra of the One Hundred and Two Thousand Difficulties of Bhadra Bodhisattva, one fascicle. The Sutra of the Bodhisattva Who Upholds the Body, one fascicle. (Or called the 'Sutra of Upholding the Body.') The Sutra of the Two Hundred Questions of the Worthy Head Bodhisattva, one fascicle. The Sutra of the Vajra (Diamond) Woman Bodhisattva, one fascicle. The Sutra of the Well-Intentioned Bodhisattva, one fascicle. The Sutra of the Bodhisattva Descending from Tushita Heaven into the Intermediate State, one fascicle. The Sutra of the Bodhisattva's Joyful Conduct, one fascicle. The Sutra of the Bodhisattva's Pure Fundamental Karma, one fascicle. The Sutra of the Bodhisattva's Initial Karma, one fascicle. The Sutra of the Bodhisattva's Four Matters, one fascicle. The Sutra of the Bodhisattva's Sixteen Vows, one fascicle. The Bodhisattva's Fifty Virtues.
行經一卷菩薩教法經一卷菩薩正行經一卷菩薩出入諸則經一卷菩薩母姓字經一卷菩薩家姓經一卷菩薩比丘經一卷菩薩經一卷(今疑本上脫字)菩薩作六牙象本事經一卷菩薩師子王經一卷浴像功德經一卷(與新譯者梵本未詳同別)浴僧功德經一卷陀鄰尼目佉經一卷(今疑即是阿難陀目佉尼經)禮敬諸塔經一卷般若波羅蜜偈經一卷佛清凈偈經一卷太子出國二十偈一卷佛十力偈一卷十方佛神咒一卷四天王神咒一卷十二因緣結縷神咒一卷摩訶神咒一卷移山神咒一卷降魔神咒一卷威德陀羅神咒一卷(本作成字疑錯也)和摩結神咒一卷
十方佛名下五十二經並是梁僧祐錄中新集失譯經(今附宋錄)從梵本經下失譯諸經。群錄之中但題名目久虧其本無可披。尋大小二乘實難詮定。且粗分判尚多參涉。幸諸明士詳而定之。
大乘律闕本
二十二部 二十五卷梵網經二卷(或三卷)
後漢西域三藏康孟詳譯(第一譯)
右前後兩譯一本在藏一本闕。菩薩瓔珞本業經一卷
宋沙門釋智嚴譯(第二譯)瓔珞本業經二卷(一名菩薩瓔珞經)
宋沙門釋道嚴譯(第三譯)
右前後三譯一本在藏二本闕。菩薩戒本一卷
姚秦三藏鳩摩羅什譯(第一譯)
右前後三譯二存一闕。文殊師
【現代漢語翻譯】 現代漢語譯本 《行經》一卷，《菩薩教法經》一卷，《菩薩正行經》一卷，《菩薩出入諸則經》一卷，《菩薩母姓字經》一卷，《菩薩家姓經》一卷，《菩薩比丘經》一卷，《菩薩經》一卷（今疑本上脫字），《菩薩作六牙象本事經》一卷，《菩薩師子王經》一卷，《浴像功德經》一卷（與新譯者梵本未詳同別），《浴僧功德經》一卷，《陀鄰尼目佉經》一卷（今疑即是《阿難陀目佉尼經》），《禮敬諸塔經》一卷，《般若波羅蜜偈經》一卷，《佛清凈偈經》一卷，《太子出國二十偈》一卷，《佛十力偈》一卷，《十方佛神咒》一卷，《四天王神咒》一卷，《十二因緣結縷神咒》一卷，《摩訶神咒》一卷，《移山神咒》一卷，《降魔神咒》一卷，《威德陀羅神咒》一卷（本作成字疑錯也），《和摩結神咒》一卷。
十方佛名下五十二經並是梁僧祐錄中新集失譯經(今附宋錄)從梵本經下失譯諸經。群錄之中但題名目久虧其本無可披。尋大小二乘實難詮定。且粗分判尚多參涉。幸諸明士詳而定之。
大乘律闕本
二十二部 二十五卷《梵網經》二卷（或三卷）
後漢西域三藏康孟詳譯（第一譯）
右前後兩譯一本在藏一本闕。《菩薩瓔珞本業經》一卷
宋沙門釋智嚴譯（第二譯）《瓔珞本業經》二卷（一名《菩薩瓔珞經》）
宋沙門釋道嚴譯（第三譯）
右前後三譯一本在藏二本闕。《菩薩戒本》一卷
姚秦三藏鳩摩羅什(Kumarajiva)譯（第一譯）
右前後三譯二存一闕。《文殊師
【English Translation】 English version 'Line Sutra' 1 scroll, 'Bodhisattva Teaching Sutra' 1 scroll, 'Bodhisattva Practice Sutra' 1 scroll, 'Bodhisattva Rules of Conduct Sutra' 1 scroll, 'Bodhisattva Mother's Name Sutra' 1 scroll, 'Bodhisattva Family Name Sutra' 1 scroll, 'Bodhisattva Bhikshu Sutra' 1 scroll, 'Bodhisattva Sutra' 1 scroll (suspected missing characters in the original), 'Bodhisattva's Story of Making a Six-Tusked Elephant' 1 scroll, 'Bodhisattva Lion King Sutra' 1 scroll, 'Bathing the Image Merit Sutra' 1 scroll (details of the Sanskrit version by the new translator are unknown), 'Bathing the Sangha Merit Sutra' 1 scroll, 'Dharani Mukha Sutra' 1 scroll (suspected to be the 'Ananda Mukha Dhāraṇī Sutra'), 'Saluting All Stupas Sutra' 1 scroll, 'Prajna Paramita Gatha Sutra' 1 scroll, 'Buddha Pure Gatha Sutra' 1 scroll, 'Twenty Verses on the Crown Prince Leaving the Country' 1 scroll, 'Buddha's Ten Powers Gatha' 1 scroll, 'Mantra of the Buddhas of the Ten Directions' 1 scroll, 'Mantra of the Four Heavenly Kings' 1 scroll, 'Twelve Nidanas Thread-Tying Mantra' 1 scroll, 'Maha Mantra' 1 scroll, 'Mountain-Moving Mantra' 1 scroll, 'Demon-Subduing Mantra' 1 scroll, 'Powerful Deva Dhāraṇī Mantra' 1 scroll (the original text 'making' is suspected to be an error), 'Homa Knot Mantra' 1 scroll.
The fifty-two sutras under the names of the Buddhas of the Ten Directions are newly collected lost translations in the Liang Dynasty Monk You's Record (now attached to the Song Record). These lost translations are from the Sanskrit versions. Among the various records, only the titles remain, and the original texts have long been lost and cannot be examined. It is difficult to definitively categorize them as belonging to the Greater or Lesser Vehicle. Even a rough classification involves much overlap. Hopefully, knowledgeable scholars will examine and determine them in detail.
Missing Original of the Mahayana Vinaya
Twenty-two sections, twenty-five scrolls: 'Brahma Net Sutra' 2 scrolls (or 3 scrolls)
Translated by Tripiṭaka Master Kang Mengxiang of the Western Regions during the Later Han Dynasty (First Translation)
Of the two translations before and after, one is in the collection and one is missing. 'Bodhisattva Garland Fundamental Karma Sutra' 1 scroll
Translated by Śramaṇa Shi Zhiyan of the Song Dynasty (Second Translation): 'Garland Fundamental Karma Sutra' 2 scrolls (also named 'Bodhisattva Garland Sutra')
Translated by Śramaṇa Shi Daoyan of the Song Dynasty (Third Translation)
Of the three translations before and after, one is in the collection and two are missing. 'Bodhisattva Precepts' 1 scroll
Translated by Tripiṭaka Master Kumarajiva (Kumarajiva) of the Yao Qin Dynasty (First Translation)
Of the three translations before and after, two survive and one is missing. 'Manjushri'
利凈律經一卷
西晉清信士聶道真譯(第二譯)
右前後四譯三存一闕。菩薩齋法經一卷(或無經字一名賢首菩薩齋法經一名正齋一名持齋)
西晉三藏竺法護譯(第一譯)菩薩正齋經一卷
東晉西域三藏祇多蜜譯(第三譯)
右與菩薩受齋經同本。前後三譯。一存二闕。文殊悔過經一卷(亦名文殊懺悔經)
姚秦三藏鳩摩羅什譯(第二譯)
右前後兩譯。一存一闕。舍利弗悔過經一卷(亦直云悔過經)
西晉三藏竺法護譯(第二譯)舍利弗悔過經一卷
姚秦三藏鳩摩羅什譯(出法上錄第三譯)
右前後三譯。一存二闕。法律三昧經一卷
後漢安息三藏安世高譯(出法上錄第一譯)
右前後兩譯。一存一闕。佛悔過經一卷
西晉三藏竺法護譯(單本)菩薩戒獨受壇文一卷
西晉清信士聶道真譯(單本)菩薩懺悔法一卷(房錄云異出本)
西晉清信士聶道真譯(單本)離欲優婆塞優婆夷戒文一卷(亦云具行二十二戒文)
東晉西域沙門竺曇無蘭譯(單本)菩薩戒壇文一卷(亦云優婆塞戒壇文)北涼天竺三藏曇無讖譯(單本)善信二十二戒一卷(亦云離欲優婆塞優婆夷具行二十二戒文亦名三歸優婆塞戒)宋罽賓三藏
【現代漢語翻譯】 現代漢語譯本 《利凈律經》一卷 西晉清信士聶道真譯（第二譯）
右前後四譯，三存一闕。《菩薩齋法經》一卷（或無『經』字，一名《賢首菩薩齋法經》，一名《正齋》，一名《持齋》）
西晉三藏竺法護譯（第一譯）。《菩薩正齋經》一卷
東晉西域三藏祇多蜜譯（第三譯）
右與《菩薩受齋經》同本。前後三譯，一存二闕。《文殊悔過經》一卷（亦名《文殊懺悔經》）
姚秦三藏鳩摩羅什（Kumārajīva）譯（第二譯）
右前後兩譯，一存一闕。《舍利弗（Śāriputra）悔過經》一卷（亦直云《悔過經》）
西晉三藏竺法護譯（第二譯）。《舍利弗（Śāriputra）悔過經》一卷
姚秦三藏鳩摩羅什（Kumārajīva）譯（出法上錄第三譯）
右前後三譯，一存二闕。《法律三昧經》一卷
後漢安息三藏安世高譯（出法上錄第一譯）
右前後兩譯，一存一闕。《佛悔過經》一卷
西晉三藏竺法護譯（單本）。《菩薩戒獨受壇文》一卷
西晉清信士聶道真譯（單本）。《菩薩懺悔法》一卷（房錄云異出本）
西晉清信士聶道真譯（單本）。《離欲優婆塞（Upāsaka）優婆夷（Upāsikā）戒文》一卷（亦云《具行二十二戒文》）
東晉西域沙門竺曇無蘭譯（單本）。《菩薩戒壇文》一卷（亦云《優婆塞（Upāsaka）戒壇文》）。北涼天竺三藏曇無讖譯（單本）。《善信二十二戒》一卷（亦云《離欲優婆塞（Upāsaka）優婆夷（Upāsikā）具行二十二戒文》，亦名《三歸優婆塞（Upāsaka）戒》）。宋罽賓三藏
【English Translation】 English version 《Li Jing Lu Jing》 One Scroll Translated by Nie Daozhen, a lay believer of the Western Jin Dynasty (Second Translation)
Of the four translations made before and after, three are extant and one is missing. 《Bodhisattva Fasting Dharma Sutra》 One Scroll (Sometimes without the word 'Sutra', also named 《Virtuous Head Bodhisattva Fasting Dharma Sutra》, 《Righteous Fast》, or 《Holding Fast》)
Translated by Dharmarakṣa, a Tripiṭaka master of the Western Jin Dynasty (First Translation). 《Bodhisattva Righteous Fast Sutra》 One Scroll
Translated by Gītāmitra, a Tripiṭaka master from the Western Regions of the Eastern Jin Dynasty (Third Translation)
This is the same text as the 《Bodhisattva Receiving Fast Sutra》. Of the three translations made before and after, one is extant and two are missing. 《Mañjuśrī Repentance Sutra》 One Scroll (Also named 《Mañjuśrī Confession Sutra》)
Translated by Kumārajīva, a Tripiṭaka master of the Yao Qin Dynasty (Second Translation)
Of the two translations made before and after, one is extant and one is missing. 《Śāriputra Repentance Sutra》 One Scroll (Also simply called 《Repentance Sutra》)
Translated by Dharmarakṣa, a Tripiṭaka master of the Western Jin Dynasty (Second Translation). 《Śāriputra Repentance Sutra》 One Scroll
Translated by Kumārajīva, a Tripiṭaka master of the Yao Qin Dynasty (From the Records of Dharma)
Of the three translations made before and after, one is extant and two are missing. 《Law Samadhi Sutra》 One Scroll
Translated by An Shigao, a Tripiṭaka master from Parthia of the Later Han Dynasty (From the Records of Dharma, First Translation)
Of the two translations made before and after, one is extant and one is missing. 《Buddha Repentance Sutra》 One Scroll
Translated by Dharmarakṣa, a Tripiṭaka master of the Western Jin Dynasty (Single Edition). 《Bodhisattva Precepts Solemn Vow Altar Text》 One Scroll
Translated by Nie Daozhen, a lay believer of the Western Jin Dynasty (Single Edition). 《Bodhisattva Confession Dharma》 One Scroll (Fang's Records say it's a different edition)
Translated by Nie Daozhen, a lay believer of the Western Jin Dynasty (Single Edition). 《Precepts for Upāsaka and Upāsikā Free from Desire》 One Scroll (Also called 《Text of the Twenty-Two Precepts of Complete Practice》)
Translated by Zhu Tanwulan, a Śramaṇa from the Western Regions of the Eastern Jin Dynasty (Single Edition). 《Bodhisattva Precepts Altar Text》 One Scroll (Also called 《Upāsaka Precepts Altar Text》). Translated by Dharmakṣema, a Tripiṭaka master from Northern Liang (Single Edition). 《Twenty-Two Precepts for Good Believers》 One Scroll (Also called 《Text of the Twenty-Two Precepts of Complete Practice for Upāsaka and Upāsikā Free from Desire》, also named 《Three Refuges Upāsaka Precepts》). Tripiṭaka master from Kashmir of the Song Dynasty
求那跋摩譯(單本)菩薩受戒法經一卷(祐錄無經字房云異出本)
後漢失譯受菩薩戒次第十法一卷後漢失譯菩薩懺悔法一卷後漢失譯初發意菩薩常晝夜六時行五事一卷
後漢失譯阿惟越致菩薩戒經一卷(舊錄無菩薩字)
魏吳失譯
大乘論闕本
二十部 四十八卷寶積經論四卷
元魏天竺三藏勒那摩提譯(第二譯)
右前後兩譯一存一闕(周入藏中有今尋本未獲)。金剛般若論一卷(莫知造者單重未悉)
陳天竺三藏真諦譯法華論五卷(莫知造者單重未悉)
大唐三藏義凈譯(新編入錄訪本未獲)大般涅槃經論一卷
陳天竺三藏真諦譯(第二譯)
右前後兩譯。一存一闕(已上四部釋經論)。十七地論五卷
梁天竺三藏真諦譯(重本)
右與瑜伽論同本。異譯既闕其本。十七地中未知與何地相應。中論一卷(未知造者單重未悉)
梁天竺三藏真諦譯寶性論四卷(或五卷)
元魏天竺三藏菩提留支譯(第一譯)
右前後兩譯一存一闕(大周入藏錄有今尋本未獲)。大乘五陰論一卷
(婆藪盤豆菩薩造)
失譯
(出陳朝大乘寺藏錄第一譯新附梁錄)
右陳錄云。陳太建四年五月沙門慧
【現代漢語翻譯】 現代漢語譯本 求那跋摩譯（單本）菩薩受戒法經一卷（祐錄無經字，房云異出本）
後漢失譯受菩薩戒次第十法一卷，後漢失譯菩薩懺悔法一卷，後漢失譯初發意菩薩常晝夜六時行五事一卷
後漢失譯阿惟越致（Avaivartika）菩薩戒經一卷（舊錄無菩薩字）
魏吳失譯
大乘論闕本
二十部 四十八卷寶積經論四卷
元魏天竺三藏勒那摩提（Ratnamati）譯（第二譯）
右前後兩譯一存一闕（周入藏中有今尋本未獲）。金剛般若論一卷（莫知造者，單重未悉）
陳天竺三藏真諦（Paramārtha）譯法華論五卷（莫知造者，單重未悉）
大唐三藏義凈（Yijing）譯（新編入錄訪本未獲）大般涅槃經論一卷
陳天竺三藏真諦（Paramārtha）譯（第二譯）
右前後兩譯。一存一闕（已上四部釋經論）。十七地論五卷
梁天竺三藏真諦（Paramārtha）譯（重本）
右與瑜伽論同本。異譯既闕其本。十七地中未知與何地相應。中論一卷（未知造者，單重未悉）
梁天竺三藏真諦（Paramārtha）譯寶性論四卷（或五卷）
元魏天竺三藏菩提留支（Bodhiruci）譯（第一譯）
右前後兩譯一存一闕（大周入藏錄有今尋本未獲）。大乘五陰論一卷
（婆藪盤豆（Vasubandhu）菩薩造）
失譯
（出陳朝大乘寺藏錄第一譯新附梁錄）
右陳錄云。陳太建四年五月沙門慧
【English Translation】 English version A single scroll of the Bodhisattva Precepts Sutra, translated by Guṇabhadra (祐 record does not include the word 'Sutra'; Fang says it's a different version).
One scroll of Ten Dharmas in Sequence for Receiving Bodhisattva Precepts, translated by an unknown translator during the Later Han Dynasty; one scroll of Bodhisattva Confession Dharma, translated by an unknown translator during the Later Han Dynasty; one scroll of Five Practices of a Bodhisattva with Initial Aspiration, Practiced Six Times Day and Night, translated by an unknown translator during the Later Han Dynasty.
One scroll of the Avaivartika (Non-regressing) Bodhisattva Precepts Sutra, translated by an unknown translator during the Later Han Dynasty (the old record does not include the word 'Bodhisattva').
Translated during the Wei-Wu period by an unknown translator.
Incomplete version of a Mahayana Treatise.
Twenty sections, forty-eight scrolls. Four scrolls of the Ratnakūṭa (Collection of Jewels) Sutra Treatise.
Translated by Ratnamati (Jewel Wisdom), a Tripitaka master from India during the Northern Wei Dynasty (second translation).
Of the two translations, one exists and one is missing (the Zhou Dynasty entered it into the collection, but the current version has not been found). One scroll of the Diamond Prajna (Wisdom) Treatise (author unknown, single or duplicate unknown).
Translated by Paramārtha (Ultimate Meaning), a Tripitaka master from India during the Chen Dynasty. Five scrolls of the Lotus Sutra Treatise (author unknown, single or duplicate unknown).
Translated by Yijing (Meaning Purity), a Tripitaka master from the Great Tang Dynasty (newly compiled into the record, but the original has not been found). One scroll of the Great Nirvana Sutra Treatise.
Translated by Paramārtha (Ultimate Meaning), a Tripitaka master from India during the Chen Dynasty (second translation).
Of the two translations, one exists and one is missing (the above four are treatises on sutras). Five scrolls of the Seventeen Bhūmi (Stages) Treatise.
Translated by Paramārtha (Ultimate Meaning), a Tripitaka master from India during the Liang Dynasty (duplicate version).
This is the same text as the Yogācāra (Yoga Practice) Treatise. The different translation is missing. It is unknown which of the seventeen bhūmis (stages) it corresponds to. One scroll of the Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way) Treatise (author unknown, single or duplicate unknown).
Translated by Paramārtha (Ultimate Meaning), a Tripitaka master from India during the Liang Dynasty. Four scrolls (or five scrolls) of the Ratnagotravibhāga (Treatise on the Jewel Lineage).
Translated by Bodhiruci (Enlightened Taste), a Tripitaka master from India during the Northern Wei Dynasty (first translation).
Of the two translations, one exists and one is missing (the Great Zhou Dynasty entered it into the collection, but the current version has not been found). One scroll of the Mahayana Abhidharma-skandha (Treatise on the Aggregates).
(Composed by Bodhisattva Vasubandhu (Heavenly Relative)).
Translated by an unknown translator.
(Extracted from the collection of the Mahayana Temple of the Chen Dynasty, first translation, newly attached to the Liang record).
The Chen record states: In the fifth month of the fourth year of the Taijian era of the Chen Dynasty, the śrāmaṇa (monk) Hui
布北將來。前後兩譯。一存一闕。方便心論一卷
東晉天竺三藏佛陀跋陀羅譯(第一譯)
右前後兩譯。一存一闕。三世分別論一卷
梁天竺三藏真諦譯(單本)反質論一卷(今疑即藏中如實論是故彼題云如實論反質難品)
陳天竺三藏真諦譯(單本)墮負論一卷
陳天竺三藏真諦譯(單本)成就三乘論一卷
陳天竺三藏真諦譯(單本)正說道理論一卷
陳天竺三藏真諦譯(單本)意業論一卷
陳天竺三藏真諦譯(單本)大空論三卷
陳天竺三藏真諦譯(單本)五明論合一卷(一聲論二醫方論三工巧論四咒術論五符印論)
周宇文氏天竺沙門攘那跋陀羅譯(單本)十住論十卷(龍樹菩薩造)
姚秦三藏鳩摩羅什譯(單本)
右長房錄云。什公弘始年譯未訖。卷末似六度集。見二秦錄(陳朝大乘寺藏錄云一名十住毗婆沙今疑即是藏中十住毗婆沙也)。釋般若六字三句論一卷
大唐天后代南天竺三藏菩提流志譯(新編入錄)(單本)集量論四卷
大唐三藏義凈譯(新編入錄)(單本)
(又法上錄云。梁太清二年真諦三藏譯攝大乘論二十卷者。此應誤也。多是十二。傳寫者錯。今按長房等錄。諦譯攝論在於陳代。梁錄既無
【現代漢語翻譯】 現代漢語譯本 《布北將來》。（前後共有兩個譯本，一個儲存下來，一個缺失。）《方便心論》一卷， 東晉天竺三藏佛陀跋陀羅譯（第一個譯本）。 右邊是前後兩個譯本，一個儲存下來，一個缺失。《三世分別論》一卷， 梁朝天竺三藏真諦譯（單本）。《反質論》一卷（現在懷疑就是藏經中的《如實論》，因此那個題目標註為《如實論反質難品》）。 陳朝天竺三藏真諦譯（單本）。《墮負論》一卷， 陳朝天竺三藏真諦譯（單本）。《成就三乘論》一卷， 陳朝天竺三藏真諦譯（單本）。《正說道理論》一卷， 陳朝天竺三藏真諦譯（單本）。《意業論》一卷， 陳朝天竺三藏真諦譯（單本）。《大空論》三卷， 陳朝天竺三藏真諦譯（單本）。《五明論》合一卷（一聲論、二醫方論、三工巧論、四咒術論、五符印論）。 周朝宇文氏天竺沙門攘那跋陀羅譯（單本）。《十住論》十卷（龍樹菩薩造）。 姚秦三藏鳩摩羅什譯（單本）。 右邊長房的記錄說，鳩摩羅什大師在弘始年間翻譯未完成，卷末類似《六度集》。見於《二秦錄》（陳朝大乘寺藏錄說，又名《十住毗婆沙》，現在懷疑就是藏經中的《十住毗婆沙》）。《釋般若六字三句論》一卷， 大唐天后時代南天竺三藏菩提流志譯（新編入目錄）（單本）。《集量論》四卷， 大唐三藏義凈譯（新編入目錄）（單本）。 （另外法上的記錄說，梁太清二年真諦三藏翻譯的《攝大乘論》二十卷，這應該是錯誤的，多數是十二卷，傳抄的人寫錯了。現在按照長房等人的記錄，真諦翻譯《攝大乘論》是在陳朝，梁朝的記錄沒有。）
【English Translation】 English version 'Bu Bei Jiang Lai'. (Two translations, one preserved, one missing.) 'Convenient Mind Treatise', one volume. Translated by Buddhabhadra, Tripitaka master from Tianzhu (India) of the Eastern Jin Dynasty (first translation). To the right are two translations, one preserved, one missing. 'Treatise on the Differentiation of the Three Times', one volume. Translated by Paramārtha, Tripitaka master from Tianzhu of the Liang Dynasty (single volume). 'Counter-Argument Treatise', one volume (now suspected to be the 'Treatise on Reality' in the collection, hence the title 'Treatise on Reality: Chapter on Counter-Argument'). Translated by Paramārtha, Tripitaka master from Tianzhu of the Chen Dynasty (single volume). 'Defeat Treatise', one volume. Translated by Paramārtha, Tripitaka master from Tianzhu of the Chen Dynasty (single volume). 'Treatise on the Accomplishment of the Three Vehicles', one volume. Translated by Paramārtha, Tripitaka master from Tianzhu of the Chen Dynasty (single volume). 'Treatise on Correctly Explaining the Truth', one volume. Translated by Paramārtha, Tripitaka master from Tianzhu of the Chen Dynasty (single volume). 'Treatise on Mental Karma', one volume. Translated by Paramārtha, Tripitaka master from Tianzhu of the Chen Dynasty (single volume). 'Treatise on Great Emptiness', three volumes. Translated by Paramārtha, Tripitaka master from Tianzhu of the Chen Dynasty (single volume). 'Treatise on the Five Sciences', one volume (1. Science of Sound, 2. Science of Medicine, 3. Science of Crafts, 4. Science of Spells, 5. Science of Talismans). Translated by Jñānabhadra, Śrāmaṇa from Tianzhu of the Yuwen clan of the Zhou Dynasty (single volume). 'Treatise on the Ten Stages', ten volumes (composed by Nāgārjuna Bodhisattva). Translated by Kumārajīva, Tripitaka master of the Yao Qin Dynasty (single volume). To the right, Changfang's record says that Master Kumārajīva's translation was unfinished during the Hongshi era, and the end of the volume resembles the 'Collection of Six Perfections'. See the 'Records of the Two Qin Dynasties' (the record of the Dachengsì Temple in the Chen Dynasty says that it is also named 'Ten Stages Vibhāṣā', now suspected to be the 'Ten Stages Vibhāṣā' in the collection). 'Explanation of the Six-Syllable, Three-Phrase Prajñā Treatise', one volume. Translated by Bodhiruci, Tripitaka master from South Tianzhu of the Great Tang Dynasty during the reign of Empress Wu Zetian (newly included in the catalog) (single volume). 'Compendium on Valid Cognition', four volumes. Translated by Yijing, Tripitaka master of the Great Tang Dynasty (newly included in the catalog) (single volume). (Also, Fa Shang's record says that Paramārtha, Tripitaka master, translated the 'Mahāyānasaṃgraha' in twenty volumes in the second year of the Taiqing era of the Liang Dynasty. This should be a mistake; it is mostly twelve volumes, and the scribe made an error. Now, according to the records of Changfang and others, Paramārtha translated the 'Mahāyānasaṃgraha' in the Chen Dynasty; there is no record of it in the Liang Dynasty.)
。故不存也)。
都計大乘經律論闕本者總四百五十部八百七十四卷。
開元釋教錄卷第十四(別錄之四) 大正藏第 55 冊 No. 2154 開元釋教錄
開元釋教錄卷第十五(別錄之五)
庚午歲西崇福寺沙門智升撰
別錄中有譯無本錄之二
小乘經重譯闕本
一百二十五部 二百六十五卷中阿鋡經
五十九卷
符秦天竺三藏曇摩難提譯
(第一譯)
右一經前後兩譯一本在藏一本闕。增壹阿鋡經五十卷(房云四十卷祐云三十三卷或為二十四卷)符秦天竺三藏曇摩難提譯(第一譯)
右一經前後兩譯。一本在藏一本闕。鳩摩迦葉經一卷(一名童迦葉解難經)
僧祐錄中失譯經(法經錄云出中含第十六卷異譯本)僮迦葉解難經一卷(亦名童迦葉經祐云出長阿含)乞伏秦沙門聖堅譯(房云與羅什迦葉同本什無迦葉經)
右二經同本異譯。出長阿含第七卷。與蔽宿經同本。其本並闕。大六向拜經一卷(一名尸迦羅越六向拜經亦直云六向拜經)
西晉三藏竺法護譯
右兼長阿含第十一中善生經前後三譯。二存一闕。佛開解梵志阿颰經一卷
東晉沙門釋法勇譯
右兼長阿含第十三中阿摩晝經。
【現代漢語翻譯】 現代漢語譯本：因此，這些經書已經不存在了。
總計大乘經、律、論中缺失原本的有四百五十部，共八百七十四卷。
《開元釋教錄》卷第十四（別錄之四） 大正藏第55冊 No. 2154 《開元釋教錄》
《開元釋教錄》卷第十五（別錄之五）
庚午年西崇福寺沙門智升撰
別錄中有譯無本錄之二
小乘經重譯缺失原本
一百二十五部，二百六十五卷。《中阿含經》（Madhyama Agama Sutra）五十九卷
符秦（Fu Qin）天竺（India）三藏（Tripitaka Master）曇摩難提（Dharmanandi）譯
（第一次翻譯）
右邊這部經有前後兩次翻譯，一本在藏，一本缺失。《增一阿含經》（Ekottara Agama Sutra）五十卷（房云（Fang Yun）記為四十卷，祐云（You Yun）記為三十三卷，或為二十四卷）符秦（Fu Qin）天竺（India）三藏（Tripitaka Master）曇摩難提（Dharmanandi）譯（第一次翻譯）
右邊這部經有前後兩次翻譯。一本在藏，一本缺失。《鳩摩迦葉經》（Kumarajiva Sutra）一卷（一名《童迦葉解難經》）
僧祐錄（Sengyou's Record）中失譯經（法經錄（Fajing's Record）云出自《中阿含經》第十六卷的異譯本）《僮迦葉解難經》一卷（亦名《童迦葉經》，祐云（You Yun）出自《長阿含經》）乞伏秦（Qifu Qin）沙門（Shramana）聖堅（Shengjian）譯（房云（Fang Yun）認為與羅什（Kumarajiva）、迦葉（Kasyapa）同本，羅什（Kumarajiva）沒有《迦葉經》）
右邊這兩部經是同本異譯，出自《長阿含經》第七卷，與《蔽宿經》同本。其原本都已缺失。《大六向拜經》（Great Sutra on the Six Directions of Veneration）一卷（一名《尸迦羅越六向拜經》，也直接稱為《六向拜經》）
西晉（Western Jin Dynasty）三藏（Tripitaka Master）竺法護（Dharmaraksa）譯
右邊這部經兼《長阿含經》第十一中的《善生經》（Singalovada Sutra），前後有三次翻譯，兩本存在，一本缺失。《佛開解梵志阿颰經》一卷
東晉（Eastern Jin Dynasty）沙門（Shramana）釋法勇（Shi Fayong）譯
右邊這部經兼《長阿含經》第十三中的《阿摩晝經》（Amavasa Sutra）。
【English Translation】 English version: Therefore, they no longer exist.
In total, there are 450 missing original Mahayana Sutras, Vinayas, and Shastras, comprising 874 volumes.
Kaiyuan Catalogue of Buddhist Teachings, Volume 14 (Separate Record 4) Taisho Tripitaka Volume 55, No. 2154, Kaiyuan Catalogue of Buddhist Teachings
Kaiyuan Catalogue of Buddhist Teachings, Volume 15 (Separate Record 5)
Composed by Shramana Zhisheng of Xichongfu Temple in the Gengwu Year
Separate Record 2: Records of Translations Without Extant Originals
Missing Originals of Re-translated Hinayana Sutras
125 works, 265 volumes. Madhyama Agama Sutra (中阿鋡經) 59 volumes
Translated by Tripitaka Master Dharmanandi (曇摩難提) from India (天竺) during the Fu Qin (符秦) Dynasty
(First Translation)
This Sutra has two translations, one extant and one missing. Ekottara Agama Sutra (增壹阿鋡經) 50 volumes (Fang Yun (房雲) records 40 volumes, You Yun (祐雲) records 33 volumes, or possibly 24 volumes). Translated by Tripitaka Master Dharmanandi (曇摩難提) from India (天竺) during the Fu Qin (符秦) Dynasty (First Translation)
This Sutra has two translations, one extant and one missing. Kumarajiva Sutra (鳩摩迦葉經) 1 volume (also known as the 'Sutra on Kumarajiva's Explanation of Difficulties')
Lost Translations in Sengyou's Record (僧祐錄) (Fajing's Record (法經錄) states it is a different translation from the 16th volume of the Madhyama Agama Sutra). Sutra on Kumarajiva's Explanation of Difficulties (僮迦葉解難經) 1 volume (also named Kumarajiva Sutra (童迦葉經), You Yun (祐雲) states it is from the Dirgha Agama Sutra). Translated by Shramana Shengjian (聖堅) from Qifu Qin (乞伏秦) (Fang Yun (房雲) believes it is the same original as Kumarajiva (羅什) and Kasyapa (迦葉); Kumarajiva (羅什) does not have a Kasyapa Sutra)
These two Sutras are different translations of the same original, from the 7th volume of the Dirgha Agama Sutra, and share the same original as the Sutra on the Overcoming of Conceit. Both originals are missing. Great Sutra on the Six Directions of Veneration (大六向拜經) 1 volume (also named Sigalovada Sutra (尸迦羅越六向拜經), or simply Sutra on the Six Directions of Veneration (六向拜經))
Translated by Tripitaka Master Dharmaraksa (竺法護) from the Western Jin (西晉) Dynasty
This Sutra also includes the Singalovada Sutra (善生經) from the 11th volume of the Dirgha Agama Sutra, with three translations in total, two extant and one missing. Sutra on the Buddha's Explanation to the Brahmin Arad (佛開解梵志阿颰經) 1 volume
Translated by Shramana Shi Fayong (釋法勇) from the Eastern Jin (東晉) Dynasty
This Sutra also includes the Amavasa Sutra (阿摩晝經) from the 13th volume of the Dirgha Agama Sutra.
前後三譯。二存一闕。六十二見經一卷(亦云梵網六十二見經)
西晉三藏竺法護譯
右兼長阿含第十四中梵動經。前後三譯。二存一闕。樓炭經六卷(或五卷或八卷)
西晉三藏竺法護譯(第一譯)樓炭經八卷
西晉沙門釋法炬譯(第三譯)
右兼長阿含第四分中記世經。前後六譯。四存二闕。道意發行經二卷(房錄云出長含或一卷)
後漢安息三藏安世高譯大十二門經一卷(或二卷安公註解房錄云出長含)
後漢安息三藏安世高譯小十二門經一卷(房錄云出長含安公註解)
後漢安息三藏安世高譯七法經一卷(舊錄云阿毗曇七法行經或直云七法行經房云出長含經)
後漢安息三藏安世高譯多增道章經一卷(舊錄無道字異出十報法房云出長含)
後漢安息三藏安世高譯義決律經一卷(或無經字亦云義決律法行經房云出長含)
後漢安息三藏安世高譯彌勒經一卷(安公云出長含)
僧祐錄雲安公失譯(經附西晉錄)
鳩摩迦葉經下一十四部二十八卷並是長含部分闕本。四諦經一卷
後漢西域三藏康孟詳譯
右兼中含第七卷中分別聖諦經。前後四譯。二存二闕。魔王入目揵蘭腹經一卷(亦名弊魔試目連經舊錄云魔王入目
【現代漢語翻譯】 現代漢語譯本 《六十二見經》一卷（也稱為《梵網六十二見經》），先前有三次翻譯，現存兩種版本，缺失一種版本。 西晉三藏竺法護譯 右邊這部經文也兼有《長阿含經》第十四中的《梵動經》。先前有三次翻譯，現存兩種版本，缺失一種版本。《樓炭經》六卷（或五卷或八卷）。 西晉三藏竺法護譯（第一譯）《樓炭經》八卷 西晉沙門釋法炬譯（第三譯） 右邊這部經文也兼有《長阿含經》第四分中的《記世經》。先前有六次翻譯，現存四種版本，缺失兩種版本。《道意發行經》二卷（僧祐錄中記載出自《長阿含經》，或為一卷）。 後漢安息三藏安世高譯《大十二門經》一卷（或二卷，安世高有註解，僧祐錄中記載出自《長阿含經》）。 後漢安息三藏安世高譯《小十二門經》一卷（僧祐錄中記載出自《長阿含經》，安世高有註解）。 後漢安息三藏安世高譯《七法經》一卷（舊錄中記載為《阿毗曇七法行經》或直接稱為《七法行經》，僧祐錄中記載出自《長阿含經》）。 後漢安息三藏安世高譯《多增道章經》一卷（舊錄中沒有『道』字，內容與《十報法》不同，僧祐錄中記載出自《長阿含經》）。 後漢安息三藏安世高譯《義決律經》一卷（或沒有『經』字，也稱為《義決律法行經》，僧祐錄中記載出自《長阿含經》）。 後漢安息三藏安世高譯《彌勒經》一卷（安世高認為出自《長阿含經》）。 僧祐錄記載安世高失譯（此經附在西晉的目錄中）。 鳩摩迦葉經以下的十四部經書，共二十八卷，都是《長阿含經》的部分，是缺失的版本。《四諦經》一卷。 後漢西域三藏康孟詳譯 右邊這部經文也兼有《中阿含經》第七卷中的《分別聖諦經》。先前有四次翻譯，現存兩種版本，缺失兩種版本。《魔王入目揵蘭腹經》一卷（也名《弊魔試目連經》，舊錄中記載為《魔王入目）
【English Translation】 English version 《Sixty-Two Views Sutra》one scroll (also known as 《Brahma Net Sixty-Two Views Sutra》), previously translated three times, with two versions extant and one missing. Translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty The sutra on the right also includes the 《Brahmajāla Sutra》 in the fourteenth of the 《Dīrgha Āgama》. Previously translated three times, with two versions extant and one missing. 《Laukika Sutra》 six scrolls (or five scrolls or eight scrolls). Translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty (first translation) 《Laukika Sutra》 eight scrolls Translated by Śramaṇa Dharmajña of the Western Jin Dynasty (third translation) The sutra on the right also includes the 《Account of the World Sutra》 in the fourth part of the 《Dīrgha Āgama》. Previously translated six times, with four versions extant and two missing. 《Daoyi's Aspiration and Practice Sutra》 two scrolls (Fang's record states that it comes from the 《Dīrgha Āgama》, or one scroll). Translated by An Shigao, Tripiṭaka of Parthia during the Later Han Dynasty, 《Great Twelve Gate Sutra》 one scroll (or two scrolls, with annotations by An Shigao, Fang's record states that it comes from the 《Dīrgha Āgama》). Translated by An Shigao, Tripiṭaka of Parthia during the Later Han Dynasty, 《Small Twelve Gate Sutra》 one scroll (Fang's record states that it comes from the 《Dīrgha Āgama》, with annotations by An Shigao). Translated by An Shigao, Tripiṭaka of Parthia during the Later Han Dynasty, 《Seven Dharmas Sutra》 one scroll (old record states 《Abhidharma Seven Dharmas Practice Sutra》 or directly 《Seven Dharmas Practice Sutra》, Fang's record states that it comes from the 《Dīrgha Āgama》). Translated by An Shigao, Tripiṭaka of Parthia during the Later Han Dynasty, 《Multiple Increasing Paths Chapter Sutra》 one scroll (old record does not have the word 'Path', different from 《Ten Retribution Dharmas》, Fang's record states that it comes from the 《Dīrgha Āgama》). Translated by An Shigao, Tripiṭaka of Parthia during the Later Han Dynasty, 《Sutra of Decisive Meaning on Discipline》 one scroll (or without the word 'Sutra', also called 《Sutra of Decisive Meaning on Discipline and Practice》, Fang's record states that it comes from the 《Dīrgha Āgama》). Translated by An Shigao, Tripiṭaka of Parthia during the Later Han Dynasty, 《Maitreya Sutra》 one scroll (An Shigao believes it comes from the 《Dīrgha Āgama》). Sengyou's record states that An Shigao lost the translation (the sutra is attached to the Western Jin record). The fourteen sutras below the Kumārajīva Sutra, totaling twenty-eight scrolls, are all parts of the 《Dīrgha Āgama》, which are missing versions. 《Four Noble Truths Sutra》 one scroll. Translated by Kang Mengxiang, Tripiṭaka of the Western Regions during the Later Han Dynasty The sutra on the right also includes the 《Discrimination of the Noble Truths Sutra》 in the seventh scroll of the 《Madhyama Āgama》. Previously translated four times, with two versions extant and two missing. 《Demon King Enters Maudgalyāyana's Womb Sutra》 one scroll (also known as 《Evil Demon Tests Maudgalyāyana Sutra》, old record states 《Demon King Enters Maudgalyāyana's
連腹中經)
僧祐錄雲安公古典經今附漢錄
右兼中含第三十卷中降魔經。前後五譯。三存二闕。賴吒和羅經一卷
後漢西域三藏支曜譯
右兼中含第三十一中賴吒和羅經前後四譯。二存二闕。威革長者六向拜經一卷(或作威華)
東晉西域三藏祇多蜜譯(第二譯)威革長者六向拜經一卷
東晉天竺居士竺難提譯(第三譯)善生子經一卷(亦云異出六向拜經)
宋沙門釋慧簡譯(第四譯)
右兼中阿含第三十三中善生經。前後六譯。二存四闕。墮藍經一卷(安公云出中阿含)
祐錄雲安公失譯經(附西晉錄)七事經一卷(安公云出中阿含)
祐錄雲安公失譯經(附西晉錄)賴吒謣羅經一卷(安公云出中阿含)
祐錄雲安公失譯經(附西晉錄)
右一經疑與第三十一中賴吒和羅經同本。歡豫經一卷(法經錄云勸豫云出中含第十二)
祐錄雲安公失譯經(附西晉錄)佛有五百比丘經一卷(安公云出中阿含)
祐錄雲安公古典經(令附漢錄)凡人有三事愚癡不足經一卷(安公云出中阿含)
祐錄雲安公古典經(今附漢錄)佛誡諸比丘言我以天眼視天下人生死好醜尊者 卑者經一卷(安公云出中阿含)
祐錄雲安公古典
【現代漢語翻譯】 現代漢語譯本 《連腹中經》
僧祐（Sengyou）的目錄記載，安世高（An Shigao）翻譯的古典佛經，現在歸入漢朝目錄。
右邊是《兼中含》第三十卷中的《降魔經》。前後共有五次翻譯，現存三種，缺失兩種。《賴吒和羅經》（Rāṣṭrapāla Sūtra，護國經）一卷。
後漢時期西域三藏支曜（Zhi Yao）翻譯。
右邊是《兼中含》第三十一卷中的《賴吒和羅經》（Rāṣṭrapāla Sūtra，護國經）。前後共有四次翻譯，現存兩種，缺失兩種。《威革長者六向拜經》（Vyakraghata，虎傷）一卷（或作《威華》）。
東晉時期西域三藏祇多蜜（Gītāmitra）翻譯（第二次翻譯）。《威革長者六向拜經》（Vyakraghata，虎傷）一卷。
東晉時期天竺居士竺難提（Zhu Nandi）翻譯（第三次翻譯）。《善生子經》（Sigalovada Sutta，教誡善生經）一卷（也稱為《異出六向拜經》）。
宋朝沙門釋慧簡（Shi Huijian）翻譯（第四次翻譯）。
右邊是《兼中阿含》第三十三卷中的《善生經》（Sigalovada Sutta，教誡善生經）。前後共有六次翻譯，現存兩種，缺失四種。《墮藍經》（Duolan Jing）一卷（安世高（An Shigao）說出自《中阿含》）。
僧祐（Sengyou）的目錄記載，安世高（An Shigao）失譯的佛經（歸入西晉目錄）。《七事經》一卷（安世高（An Shigao）說出自《中阿含》）。
僧祐（Sengyou）的目錄記載，安世高（An Shigao）失譯的佛經（歸入西晉目錄）。《賴吒謣羅經》（Rāṣṭrapāla Sūtra，護國經）一卷（安世高（An Shigao）說出自《中阿含》）。
僧祐（Sengyou）的目錄記載，安世高（An Shigao）失譯的佛經（歸入西晉目錄）。
右邊這部經懷疑與第三十一卷中的《賴吒和羅經》（Rāṣṭrapāla Sūtra，護國經）是同一版本。《歡豫經》一卷（法經（Fajing）的目錄記載為《勸豫》，出自《中含》第十二卷）。
僧祐（Sengyou）的目錄記載，安世高（An Shigao）失譯的佛經（歸入西晉目錄）。《佛有五百比丘經》一卷（安世高（An Shigao）說出自《中阿含》）。
僧祐（Sengyou）的目錄記載，安世高（An Shigao）翻譯的古典佛經（現在歸入漢朝目錄）。《凡人有三事愚癡不足經》一卷（安世高（An Shigao）說出自《中阿含》）。
僧祐（Sengyou）的目錄記載，安世高（An Shigao）翻譯的古典佛經（現在歸入漢朝目錄）。《佛誡諸比丘言我以天眼視天下人生死好醜尊者卑者經》一卷（安世高（An Shigao）說出自《中阿含》）。
僧祐（Sengyou）的目錄記載，安世高（An Shigao）翻譯的古典佛經
【English Translation】 English version 《Lian Fu Zhong Jing》(Sutra Spoken in the Womb)
Sengyou's record states that the classical scriptures translated by An Shigao are now included in the Han Dynasty catalog.
To the right is the 'Subduing Mara Sutra' from the 30th scroll of the 'Combined Middle Length Discourses'. There were five translations in total, with three extant and two missing. 'Rāṣṭrapāla Sūtra' (Sutra of Protecting the Country) one scroll.
Translated by Zhi Yao, a Tripitaka master from the Western Regions during the Later Han Dynasty.
To the right is the 'Rāṣṭrapāla Sūtra' (Sutra of Protecting the Country) from the 31st scroll of the 'Combined Middle Length Discourses'. There were four translations in total, with two extant and two missing. 'Vyakraghata' (Tiger-Injured) 'Six Directions of Reverence Sutra' one scroll (sometimes written as 'Wei Hua').
Translated by Gītāmitra, a Tripitaka master from the Western Regions during the Eastern Jin Dynasty (second translation). 'Vyakraghata' (Tiger-Injured) 'Six Directions of Reverence Sutra' one scroll.
Translated by Zhu Nandi, a lay Buddhist from India during the Eastern Jin Dynasty (third translation). 'Sigalovada Sutta' (Discourse to Sigalaka) one scroll (also known as 'Different Version of the Six Directions of Reverence Sutra').
Translated by Shi Huijian, a monk of the Song Dynasty (fourth translation).
To the right is the 'Sigalovada Sutta' (Discourse to Sigalaka) from the 33rd scroll of the 'Combined Middle Āgama'. There were six translations in total, with two extant and four missing. 'Duolan Jing' one scroll (An Shigao said it came from the 'Middle Āgama').
Sengyou's record states that the scriptures lost in translation by An Shigao (included in the Western Jin Dynasty catalog). 'Seven Matters Sutra' one scroll (An Shigao said it came from the 'Middle Āgama').
Sengyou's record states that the scriptures lost in translation by An Shigao (included in the Western Jin Dynasty catalog). 'Rāṣṭrapāla Sūtra' (Sutra of Protecting the Country) one scroll (An Shigao said it came from the 'Middle Āgama').
Sengyou's record states that the scriptures lost in translation by An Shigao (included in the Western Jin Dynasty catalog).
The scripture on the right is suspected to be the same version as the 'Rāṣṭrapāla Sūtra' (Sutra of Protecting the Country) in the 31st scroll. 'Huan Yu Sutra' one scroll (Fajing's catalog records it as 'Quan Yu', from the 12th scroll of the 'Middle Length Discourses').
Sengyou's record states that the scriptures lost in translation by An Shigao (included in the Western Jin Dynasty catalog). 'Sutra of the Buddha with Five Hundred Bhikkhus' one scroll (An Shigao said it came from the 'Middle Āgama').
Sengyou's record states that the classical scriptures translated by An Shigao (now included in the Han Dynasty catalog). 'Sutra of Ordinary People with Three Matters of Foolishness and Insufficiency' one scroll (An Shigao said it came from the 'Middle Āgama').
Sengyou's record states that the classical scriptures translated by An Shigao (now included in the Han Dynasty catalog). 'The Buddha Admonishes the Bhikkhus, Saying I See with My Heavenly Eye the Life and Death, Good and Evil, Honorable and Humble of All Beings Under Heaven' one scroll (An Shigao said it came from the 'Middle Āgama').
Sengyou's record states that the classical scriptures
經(今附漢錄)普法義經一卷(亦云普義經)
西晉三藏竺法護譯(第二譯三譯一闕)
四諦經下一十四部一十四卷並是中含部分闕本。波斯匿王喪母經一卷(或云波斯匿王經祐云波耶匿王經)
宋居士沮渠京聲譯
右兼增一本經前後四譯。二存二闕。出第十八卷。頻婆娑羅王問佛供養經一卷
元魏優禪尼國王子月婆首那譯
右兼增一本經前後四譯二存二闕。出第二十六卷。指鬘經一卷(或作指髻經)
東晉西域三藏祇多蜜譯
右兼增一本經前後五譯。三存二闕。出第三十一卷。舍利弗目連游諸國經一卷(亦云游諸四衢)
西晉三藏竺法護譯
右兼增一本經前後四譯。二存二闕。出第四十一卷。佛母般泥洹經一卷(一名大愛道般泥洹經)
宋居士沮渠京聲譯
右兼增一本經前後五譯。三存二闕。出第五十卷。雜四十四篇經二卷(安公云出增一阿含或云一卷)
後漢安息三藏安世高譯
右或云雜經四十四篇。既不顯別名。未詳出何卷中。百六十品經一卷(舊錄云增一阿含百六十章經)
後漢安息三藏安世高譯
波斯匿王喪母經下七部八卷並是增一阿含部分闕本。轉法輪經一卷(十紙)
後漢安息三藏安世高
【現代漢語翻譯】 現代漢語譯本 《普法義經》一卷（亦稱《普義經》） 西晉三藏竺法護譯（第二次翻譯，第三次翻譯，一次翻譯缺失）
《四諦經》下一十四部一十四卷，都是《中阿含經》的部分，有缺失版本。《波斯匿王喪母經》一卷（或稱《波斯匿王經》，祐云《波耶匿王經》）
宋居士沮渠京聲譯
右邊兼增加一本經，前後共有四次翻譯，現存兩次，缺失兩次。出自第十八卷。《頻婆娑羅王問佛供養經》一卷
元魏優禪尼國王子月婆首那譯
右邊兼增加一本經，前後共有四次翻譯，現存兩次，缺失兩次。出自第二十六卷。《指鬘經》一卷（或作《指髻經》）
東晉西域三藏祇多蜜譯
右邊兼增加一本經，前後共有五次翻譯，現存三次，缺失兩次。出自第三十一卷。《舍利弗目連游諸國經》一卷（亦稱《游諸四衢》）
西晉三藏竺法護譯
右邊兼增加一本經，前後共有四次翻譯，現存兩次，缺失兩次。出自第四十一卷。《佛母般泥洹經》一卷（一名《大愛道般泥洹經》）
宋居士沮渠京聲譯
右邊兼增加一本經，前後共有五次翻譯，現存三次，缺失兩次。出自第五十卷。《雜四十四篇經》二卷（安公說出自《增一阿含經》，或說一卷）
後漢安息三藏安世高譯
右邊或稱《雜經四十四篇》。既然沒有顯示別的名稱，還不清楚出自哪一卷中。《百六十品經》一卷（舊錄記載為《增一阿含百六十章經》）
後漢安息三藏安世高譯
《波斯匿王喪母經》下七部八卷，都是《增一阿含經》的部分，有缺失版本。《轉法輪經》一卷（十紙）
後漢安息三藏安世高譯
【English Translation】 English version 《Pufa Yi Jing》 (普法義經) One scroll (also known as 《Puyi Jing》 (普義經)) Translated by Dharmaraksa (竺法護), a Tripitaka master of the Western Jin Dynasty (second translation, third translation, one translation missing)
《Sati Sutra》 (四諦經) Fourteen sections in fourteen scrolls, all part of the 《Madhyama Agama》 (中阿含經), with missing versions. 《King Pasenadi's (波斯匿王) Mother's Funeral Sutra》 (波斯匿王喪母經) One scroll (also known as 《King Pasenadi Sutra》 (波斯匿王經), You (祐) says 《King Bayenika Sutra》 (波耶匿王經))
Translated by Upasaka Juqu Jingsheng (沮渠京聲) of the Song Dynasty
On the right, one sutra is added, with four translations in total, two extant and two missing. From the 18th scroll. 《King Bimbisara's (頻婆娑羅王) Questions on Offerings to the Buddha Sutra》 (頻婆娑羅王問佛供養經) One scroll
Translated by Prince Yueposhouna (月婆首那) of Ujjeni (優禪尼) during the Northern Wei Dynasty
On the right, one sutra is added, with four translations in total, two extant and two missing. From the 26th scroll. 《Angulimala Sutra》 (指鬘經) One scroll (sometimes written as 《Zhiji Jing》 (指髻經))
Translated by Jiduomi (祇多蜜), a Tripitaka master from the Western Regions during the Eastern Jin Dynasty
On the right, one sutra is added, with five translations in total, three extant and two missing. From the 31st scroll. 《Sariputra (舍利弗) and Maudgalyayana's (目連) Travels Through Various Countries Sutra》 (舍利弗目連游諸國經) One scroll (also known as 《Travels Through Various Crossroads》 (游諸四衢))
Translated by Dharmaraksa (竺法護), a Tripitaka master of the Western Jin Dynasty
On the right, one sutra is added, with four translations in total, two extant and two missing. From the 41st scroll. 《Buddha's Mother's Nirvana Sutra》 (佛母般泥洹經) One scroll (also known as 《Mahaprajapati's (大愛道) Nirvana Sutra》 (大愛道般泥洹經))
Translated by Upasaka Juqu Jingsheng (沮渠京聲) of the Song Dynasty
On the right, one sutra is added, with five translations in total, three extant and two missing. From the 50th scroll. 《Miscellaneous Forty-Four Section Sutra》 (雜四十四篇經) Two scrolls (An Gong (安公) says it comes from the 《Ekottara Agama》 (增一阿含經), or one scroll)
Translated by An Shigao (安世高), a Tripitaka master from Parthia during the Later Han Dynasty
On the right, it is also called 《Miscellaneous Sutra of Forty-Four Sections》 (雜經四十四篇). Since no other name is shown, it is not clear which scroll it comes from. 《One Hundred and Sixty Section Sutra》 (百六十品經) One scroll (old records say 《Ekottara Agama One Hundred and Sixty Chapter Sutra》 (增一阿含百六十章經))
Translated by An Shigao (安世高), a Tripitaka master from Parthia during the Later Han Dynasty
《King Pasenadi's (波斯匿王) Mother's Funeral Sutra》 (波斯匿王喪母經) Seven sections in eight scrolls, all part of the 《Ekottara Agama》 (增一阿含經), with missing versions. 《Turning the Wheel of Dharma Sutra》 (轉法輪經) One scroll (ten sheets)
Translated by An Shigao (安世高), a Tripitaka master from Parthia during the Later Han Dynasty
譯
右一經群錄並云。出雜阿含諸藏中者。非是本經並是轉法輪論。其經闕本。異處七處三觀經一卷(或云異處字出雜阿含)
宋天竺三藏求那跋陀羅譯佛涅槃后諸比丘經一卷(出雜阿含)
宋沙門釋慧簡譯自見自知為能盡結經一卷
僧祐錄雲安公古典經(今附漢錄)有四求經一卷
僧祐錄雲安公古典經(今附漢錄)佛本行經一卷
僧祐錄雲安公古典經(今附漢錄)河中大聚沫經一卷(或雲水沫所漂經或云聚沫譬經)
僧祐錄雲安公古典經(今附漢錄)便賢者坑經一卷(坑字或作旃)
僧祐錄雲安公古典經(今附漢錄)所非汝所經一卷
僧祐錄雲安公古典經(今附漢錄)兩比丘得割經一卷
僧祐錄雲安公古典經(今附漢錄)道德舍利日經一卷
僧祐錄雲安公古典經(今附漢錄)舍利日在王舍國經一卷
僧祐錄雲安公古典經(今附漢錄)獨居思惟自念止經一卷
僧祐錄雲安公古典經(今附漢錄)問所明種經一卷
僧祐錄雲安公古典經(今附漢錄)欲從本相有經一卷(或云欲從本經)
僧祐錄雲安公古典經(今附漢錄)獨坐思惟意中生唸經一卷
僧祐錄雲安公古典經(今附漢錄)佛說如是有諸比丘經一卷
僧
【現代漢語翻譯】 現代漢語譯本 右邊這部經書，在各種目錄中都記載說，出自《雜阿含經》等藏經中。但它並非原本的經書，而是關於轉法輪的論述。這部經書原本已經缺失。另有《異處七處三觀經》一卷（或者說『異處』二字出自《雜阿含經》）。 宋代天竺三藏求那跋陀羅（Gunabhadra）翻譯的《佛涅槃后諸比丘經》一卷（出自《雜阿含經》）。 宋代沙門釋慧簡翻譯的《自見自知為能盡結經》一卷。 僧祐的目錄中記載安世高（An Shih Kao）翻譯的古典經書（現在附在漢代的目錄中）有《四求經》一卷。 僧祐的目錄中記載安世高（An Shih Kao）翻譯的古典經書（現在附在漢代的目錄中）有《佛本行經》一卷。 僧祐的目錄中記載安世高（An Shih Kao）翻譯的古典經書（現在附在漢代的目錄中）有《河中大聚沫經》一卷（或者說《水沫所漂經》，或者說《聚沫譬經》）。 僧祐的目錄中記載安世高（An Shih Kao）翻譯的古典經書（現在附在漢代的目錄中）有《便賢者坑經》一卷（『坑』字或者寫作『旃』）。 僧祐的目錄中記載安世高（An Shih Kao）翻譯的古典經書（現在附在漢代的目錄中）有《所非汝所經》一卷。 僧祐的目錄中記載安世高（An Shih Kao）翻譯的古典經書（現在附在漢代的目錄中）有《兩比丘得割經》一卷。 僧祐的目錄中記載安世高（An Shih Kao）翻譯的古典經書（現在附在漢代的目錄中）有《道德舍利日經》一卷。 僧祐的目錄中記載安世高（An Shih Kao）翻譯的古典經書（現在附在漢代的目錄中）有《舍利日在王舍國經》一卷。 僧祐的目錄中記載安世高（An Shih Kao）翻譯的古典經書（現在附在漢代的目錄中）有《獨居思惟自念止經》一卷。 僧祐的目錄中記載安世高（An Shih Kao）翻譯的古典經書（現在附在漢代的目錄中）有《問所明種經》一卷。 僧祐的目錄中記載安世高（An Shih Kao）翻譯的古典經書（現在附在漢代的目錄中）有《欲從本相有經》一卷（或者說《欲從本經》）。 僧祐的目錄中記載安世高（An Shih Kao）翻譯的古典經書（現在附在漢代的目錄中）有《獨坐思惟意中生唸經》一卷。 僧祐的目錄中記載安世高（An Shih Kao）翻譯的古典經書（現在附在漢代的目錄中）有《佛說如是有諸比丘經》一卷。
【English Translation】 English version This scripture on the right, recorded in various catalogs, is said to be from the Samjukta Agama and other collections. However, it is not the original scripture but a treatise on the turning of the Dharma wheel. The original scripture is missing. There is also one scroll of the Scripture on Different Places, Seven Places, and Three Contemplations (or it is said that the words 'Different Places' are from the Samjukta Agama). One scroll of the Scripture of Various Bhikshus After the Nirvana of the Buddha, translated by Gunabhadra (求那跋陀羅), a Tripitaka master from Tianzhu (India) during the Song Dynasty (from the Samjukta Agama). One scroll of the Scripture on Self-Seeing and Self-Knowing as Being Able to Exhaust Bonds, translated by the Shramana Shi Huijian (釋慧簡) of the Song Dynasty. Sengyou's (僧祐) catalog records that the classical scriptures translated by An Shih Kao (安世高) (now attached to the Han Dynasty catalog) include one scroll of the Scripture on Four Seekings. Sengyou's (僧祐) catalog records that the classical scriptures translated by An Shih Kao (安世高) (now attached to the Han Dynasty catalog) include one scroll of the Scripture on the Buddha's Original Conduct. Sengyou's (僧祐) catalog records that the classical scriptures translated by An Shih Kao (安世高) (now attached to the Han Dynasty catalog) include one scroll of the Great Mass of Foam in the River Scripture (or the Scripture on Being Carried Away by Water Foam, or the Scripture on the Parable of the Mass of Foam). Sengyou's (僧祐) catalog records that the classical scriptures translated by An Shih Kao (安世高) (now attached to the Han Dynasty catalog) include one scroll of the Scripture on the Pit of the Expedient Wise Man (the character 'Pit' may also be written as 'Zhan'). Sengyou's (僧祐) catalog records that the classical scriptures translated by An Shih Kao (安世高) (now attached to the Han Dynasty catalog) include one scroll of the Scripture on What is Not Yours. Sengyou's (僧祐) catalog records that the classical scriptures translated by An Shih Kao (安世高) (now attached to the Han Dynasty catalog) include one scroll of the Scripture on Two Bhikshus Obtaining a Cut. Sengyou's (僧祐) catalog records that the classical scriptures translated by An Shih Kao (安世高) (now attached to the Han Dynasty catalog) include one scroll of the Scripture on the Sun of Moral Relics. Sengyou's (僧祐) catalog records that the classical scriptures translated by An Shih Kao (安世高) (now attached to the Han Dynasty catalog) include one scroll of the Scripture on the Relics Being in the City of Rajagrha. Sengyou's (僧祐) catalog records that the classical scriptures translated by An Shih Kao (安世高) (now attached to the Han Dynasty catalog) include one scroll of the Scripture on Solitary Dwelling, Contemplation, Self-Reflection, and Cessation. Sengyou's (僧祐) catalog records that the classical scriptures translated by An Shih Kao (安世高) (now attached to the Han Dynasty catalog) include one scroll of the Scripture on Asking About the Kind That is Explained. Sengyou's (僧祐) catalog records that the classical scriptures translated by An Shih Kao (安世高) (now attached to the Han Dynasty catalog) include one scroll of the Scripture on Desiring to Have From the Original Appearance (or the Scripture on Desiring From the Original Scripture). Sengyou's (僧祐) catalog records that the classical scriptures translated by An Shih Kao (安世高) (now attached to the Han Dynasty catalog) include one scroll of the Scripture on Sitting Alone, Contemplating, and Thoughts Arising in the Mind. Sengyou's (僧祐) catalog records that the classical scriptures translated by An Shih Kao (安世高) (now attached to the Han Dynasty catalog) include one scroll of the Scripture on the Buddha Saying, 'Thus It Is, There Are These Bhikshus'.
祐錄雲安公古典經(今附漢錄)比丘所求色經一卷
僧祐錄雲安公古典經(今附漢錄)道有比丘經一卷
僧祐錄雲安公古典經(今附漢錄)色為非常唸經一卷
僧祐錄雲安公古典經(今附漢錄)
(安公本錄從自見自知下有二十二經。云是阿含一卷于中五經已備。余錄不復過載。安公云。是阿含一卷者。四種阿含之中而不的指何部。今且附此雜含之錄)。色比丘念本起經一卷
僧祐錄雲安公古典經(今附漢錄)善惡意經一卷
僧祐錄雲安公古典經(今附漢錄)比丘一法相經一卷
僧祐錄雲安公古典經(今附漢錄)有二力本經一卷
僧祐錄雲安公古典經(今附漢錄)有三力經一卷
僧祐錄雲安公古典經(今附漢錄)有四力經一卷
僧祐錄雲安公古典經(今附漢錄)人有五力經一卷
僧祐錄雲安公古典經(今附漢錄)不聞者類相聚經一卷(舊錄云類相聚經)
僧祐錄雲安公古典經(今附漢錄)天上釋為故世在人中經一卷(或作無上釋錯也)
僧祐錄雲安公古典經(今附漢錄)爪頭土經一卷
僧祐錄雲安公古典經(今附漢錄)身為無有反覆經一卷
僧祐錄雲安公古典經(今附漢錄)師子畜生王經一卷
僧祐錄雲安公古
【現代漢語翻譯】 現代漢語譯本 《祐錄》記載安公的古典經（現附於漢錄）《比丘所求色經》一卷。 《僧祐錄》記載安公的古典經（現附於漢錄）《道有比丘經》一卷。 《僧祐錄》記載安公的古典經（現附於漢錄）《色為非常唸經》一卷。 《僧祐錄》記載安公的古典經（現附於漢錄）。 （安公的原本記錄中，從『自見自知』下有二十二部經。說是《阿含經》一卷，其中五部經已經具備。其餘記錄不再重複記載。安公說，是《阿含經》一卷，但在四種《阿含經》中沒有明確指出是哪一部。現在暫且附在此《雜阿含經》的記錄中）。《色比丘念本起經》一卷。 《僧祐錄》記載安公的古典經（現附於漢錄）《善惡意經》一卷。 《僧祐錄》記載安公的古典經（現附於漢錄）《比丘一法相經》一卷。 《僧祐錄》記載安公的古典經（現附於漢錄）《有二力本經》一卷。 《僧祐錄》記載安公的古典經（現附於漢錄）《有三力經》一卷。 《僧祐錄》記載安公的古典經（現附於漢錄）《有四力經》一卷。 《僧祐錄》記載安公的古典經（現附於漢錄）《人有五力經》一卷。 《僧祐錄》記載安公的古典經（現附於漢錄）《不聞者類相聚經》一卷（舊錄記載為《類相聚經》）。 《僧祐錄》記載安公的古典經（現附於漢錄）《天上釋為故世在人中經》一卷（或寫作《無上釋》，是錯誤的）。 《僧祐錄》記載安公的古典經（現附於漢錄）《爪頭土經》一卷。 《僧祐錄》記載安公的古典經（現附於漢錄）《身為無有反覆經》一卷。 《僧祐錄》記載安公的古典經（現附於漢錄）《師子畜生王經》一卷。 《僧祐錄》記載安公的古典經（現附於漢錄）。
【English Translation】 English version 'You Lu' records An Gong's (安公) classical scripture (now attached to the Han Record) 'Bhikshu (比丘, Buddhist monk) Seeks Form Scripture' one volume. 'Seng You Lu' records An Gong's (安公) classical scripture (now attached to the Han Record) 'The Way Has Bhikshu (比丘, Buddhist monk) Scripture' one volume. 'Seng You Lu' records An Gong's (安公) classical scripture (now attached to the Han Record) 'Form is Impermanent Mindfulness Scripture' one volume. 'Seng You Lu' records An Gong's (安公) classical scripture (now attached to the Han Record). (An Gong's (安公) original record, from 'self-seeing, self-knowing' onwards, has twenty-two scriptures. It is said to be one volume of the 'Agama Sutra (阿含經)', of which five scriptures are already complete. The remaining records are not repeated. An Gong (安公) says it is one volume of the 'Agama Sutra (阿含經)', but it does not specifically indicate which part of the four 'Agama Sutras (阿含經)'. Now it is temporarily attached to this record of the 'Samyukta Agama (雜阿含經)'). 'Form Bhikshu (比丘, Buddhist monk) Mindfulness Original Arising Scripture' one volume. 'Seng You Lu' records An Gong's (安公) classical scripture (now attached to the Han Record) 'Good and Evil Intent Scripture' one volume. 'Seng You Lu' records An Gong's (安公) classical scripture (now attached to the Han Record) 'Bhikshu (比丘, Buddhist monk) One Dharma Characteristic Scripture' one volume. 'Seng You Lu' records An Gong's (安公) classical scripture (now attached to the Han Record) 'Having Two Powers Root Scripture' one volume. 'Seng You Lu' records An Gong's (安公) classical scripture (now attached to the Han Record) 'Having Three Powers Scripture' one volume. 'Seng You Lu' records An Gong's (安公) classical scripture (now attached to the Han Record) 'Having Four Powers Scripture' one volume. 'Seng You Lu' records An Gong's (安公) classical scripture (now attached to the Han Record) 'People Having Five Powers Scripture' one volume. 'Seng You Lu' records An Gong's (安公) classical scripture (now attached to the Han Record) 'Those Who Have Not Heard Gather Together Scripture' one volume (Old record says 'Gather Together Scripture'). 'Seng You Lu' records An Gong's (安公) classical scripture (now attached to the Han Record) 'Heavenly Shakya (釋迦) as Former World in Human Realm Scripture' one volume (Or written as 'Supreme Shakya (釋迦)', which is wrong). 'Seng You Lu' records An Gong's (安公) classical scripture (now attached to the Han Record) 'Fingernail Earth Scripture' one volume. 'Seng You Lu' records An Gong's (安公) classical scripture (now attached to the Han Record) 'Body Being Without Repetition Scripture' one volume. 'Seng You Lu' records An Gong's (安公) classical scripture (now attached to the Han Record) 'Lion Animal King Scripture' one volume. 'Seng You Lu' records An Gong's (安公) classical scripture (now attached to the Han Record).
典經(今附漢錄)阿須倫子婆羅門經一卷
僧祐錄雲安公古典經(今附漢錄)婆羅門子名不侵經一卷
僧祐錄雲安公古典經(今附漢錄)生聞婆羅門經一卷(舊錄云生聞梵志經)
僧祐錄雲安公古典經(今附漢錄)有𨻗竭經一卷
僧祐錄雲安公古典經(今附漢錄)暑杜乘婆羅門經一卷
僧祐錄雲安公古典經(今附漢錄)佛在拘薩國經一卷
僧祐錄雲安公古典經(今附漢錄)佛在優墮國經一卷
(經作優隨)
僧祐錄雲安公古典經
(今附漢錄)是時自梵守經一卷
僧祐錄雲安公古典經(今附漢錄)有三方便經一卷(舊錄云三方便經法經錄云出七處三觀)
僧祐錄雲安公古典經(今附漢錄)婆羅門不信重經一卷
僧祐錄雲安公古典經(今附漢錄)佛告含日經一卷
僧祐錄雲安公古典經(今附漢錄)四意止經一卷(舊錄云四意止本行經法經錄云出中阿含)
僧祐錄雲安公古典經(今附漢錄)說人自說人骨不知腐經一卷
僧祐錄雲安公古典經(今附漢錄)
色比丘念本起經下二十五經。安公云並出雜阿含。雜阿含三十章經一卷(法經錄云出雜阿含異本)
僧祐錄雲安公古典經(今附漢錄)
異處三觀經下
【現代漢語翻譯】 現代漢語譯本 《阿須倫子婆羅門經》一卷（今附漢錄） 僧祐錄記載安世高翻譯的古典經（今附漢錄），《婆羅門子名不侵經》一卷 僧祐錄記載安世高翻譯的古典經（今附漢錄），《生聞婆羅門經》一卷（舊錄記載為《生聞梵志經》） 僧祐錄記載安世高翻譯的古典經（今附漢錄），《有𨻗竭經》一卷 僧祐錄記載安世高翻譯的古典經（今附漢錄），《暑杜乘婆羅門經》一卷 僧祐錄記載安世高翻譯的古典經（今附漢錄），《佛在拘薩國經》一卷 僧祐錄記載安世高翻譯的古典經（今附漢錄），《佛在優墮國經》一卷（經本作優隨） 僧祐錄記載安世高翻譯的古典經（今附漢錄），《是時自梵守經》一卷 僧祐錄記載安世高翻譯的古典經（今附漢錄），《有三方便經》一卷（舊錄記載為《三方便經》，法經錄記載為出自《七處三觀》） 僧祐錄記載安世高翻譯的古典經（今附漢錄），《婆羅門不信重經》一卷 僧祐錄記載安世高翻譯的古典經（今附漢錄），《佛告含日經》一卷 僧祐錄記載安世高翻譯的古典經（今附漢錄），《四意止經》一卷（舊錄記載為《四意止本行經》，法經錄記載為出自《中阿含》） 僧祐錄記載安世高翻譯的古典經（今附漢錄），《說人自說人骨不知腐經》一卷 僧祐錄記載安世高翻譯的古典經（今附漢錄），色比丘念本起經下二十五經。安世高說都出自《雜阿含》。《雜阿含三十章經》一卷（法經錄記載為出自《雜阿含》異本） 僧祐錄記載安世高翻譯的古典經（今附漢錄），《異處三觀經》下
【English Translation】 English version 'Asurunzi Brahman Sutra' one scroll (now attached to the Han Record) Sengyou's record states that An Shigao translated the classical scripture (now attached to the Han Record), 'Brahman Son Named Bu Qin Sutra' one scroll. Sengyou's record states that An Shigao translated the classical scripture (now attached to the Han Record), 'Sheng Wen Brahman Sutra' one scroll (old record states 'Sheng Wen Fan Zhi Sutra'). Sengyou's record states that An Shigao translated the classical scripture (now attached to the Han Record), 'You Jie Sutra' one scroll. Sengyou's record states that An Shigao translated the classical scripture (now attached to the Han Record), 'Shu Du Cheng Brahman Sutra' one scroll. Sengyou's record states that An Shigao translated the classical scripture (now attached to the Han Record), 'Buddha in Kosa Country Sutra' one scroll. Sengyou's record states that An Shigao translated the classical scripture (now attached to the Han Record), 'Buddha in You Duo Country Sutra' one scroll (the scripture is written as You Sui). Sengyou's record states that An Shigao translated the classical scripture (now attached to the Han Record), 'At This Time, Self-Brahma Guarding Sutra' one scroll. Sengyou's record states that An Shigao translated the classical scripture (now attached to the Han Record), 'Three Expedient Means Sutra' one scroll (old record states 'Three Expedient Means Sutra', Fa Jing Record states it comes from 'Seven Places Three Contemplations'). Sengyou's record states that An Shigao translated the classical scripture (now attached to the Han Record), 'Brahman Does Not Believe Heavily Sutra' one scroll. Sengyou's record states that An Shigao translated the classical scripture (now attached to the Han Record), 'Buddha Tells Han Ri Sutra' one scroll. Sengyou's record states that An Shigao translated the classical scripture (now attached to the Han Record), 'Four Intentions Sutra' one scroll (old record states 'Four Intentions Original Practice Sutra', Fa Jing Record states it comes from 'Madhyama Agama'). Sengyou's record states that An Shigao translated the classical scripture (now attached to the Han Record), 'Saying People Say People's Bones Do Not Know Decay Sutra' one scroll. Sengyou's record states that An Shigao translated the classical scripture (now attached to the Han Record), 'Color Bhikshu Remembering Original Arising Sutra' below twenty-five sutras. An Shigao said they all come from 'Samyukta Agama'. 'Samyukta Agama Thirty Chapters Sutra' one scroll (Fa Jing Record states it comes from a different version of 'Samyukta Agama'). Sengyou's record states that An Shigao translated the classical scripture (now attached to the Han Record), 'Different Places Three Contemplations Sutra' below.
四十五部四十五卷。並是雜阿含部分闕本。舍頭諫經一卷(亦云舍頭諫太子明二十八宿經亦云太子明星二十八宿經亦云虎耳經)後漢安息三藏安世高譯(第一譯)
右前後五譯。四存一闕(藏中摩鄧女經是世高譯。今復有舍頭諫經。其摩鄧女與舍頭諫既是同本不合雙出。今二本俱載未詳所以。或可此經即是藏中含頭諫經。法護譯者錄家錯上)。雜藏經一卷
宋天竺三藏求那跋陀羅譯(第四譯)
右前後四譯三存一闕。弟子慢為耆域述經一卷(亦云弟子為耆域述慢或羽弟子戲誕經)宋居士沮渠京聲譯(第四譯)
右與阿難問事佛經等同本。前後四譯。三存一闕。小本起經二卷(近加小字或云修行本起或云宿行本起)
後漢西域三藏支曜譯(第一譯)太子本起瑞應經二卷(亦云瑞應本起)
後漢外國三藏康孟詳譯(第三譯)過去因果經四卷
東晉天竺三藏佛陀跋陀羅譯(第五譯)
右前後六譯。三存三闕。法海藏經一卷(或云法海經)
後漢天竺三藏竺法蘭譯(第一譯)
右前後三譯二存一闕。四十二章經一卷(房錄云與摩騰譯者少異)
吳月支優婆塞支謙譯(第二譯)
右前後兩譯一存一闕。柰女耆域經一卷(或云柰女經)
西晉三
【現代漢語翻譯】 現代漢語譯本 《四十五部四十五卷》。這些都是《雜阿含》部分的殘缺版本。《舍頭諫經》一卷（也稱為《舍頭諫太子明二十八宿經》，或《太子明星二十八宿經》，或《虎耳經》），後漢安息三藏安世高譯（第一譯）。 右邊這些總共有五次翻譯，儲存了四次，缺失了一次（藏經中的《摩鄧女經》是安世高翻譯的。現在又有了《舍頭諫經》。《摩鄧女》與《舍頭諫》既然是同一個原本，不應該重複出現。現在兩個版本都收錄了，不知道是什麼原因。或許這部經就是藏經中的《含頭諫經》，法護翻譯的，記錄的人弄錯了）。《雜藏經》一卷， 宋天竺三藏求那跋陀羅（Guṇabhadra）譯（第四譯）。 右邊這些總共有四次翻譯，儲存了三次，缺失了一次。《弟子慢為耆域述經》一卷（也稱為《弟子為耆域述慢》，或《羽弟子戲誕經》），宋居士沮渠京聲譯（第四譯）。 右邊這部經與《阿難問事佛經》等是同一個原本。總共有四次翻譯，儲存了三次，缺失了一次。《小本起經》二卷（最近加上了『小』字，或稱為《修行本起》，或《宿行本起》）， 後漢西域三藏支曜譯（第一譯）。《太子本起瑞應經》二卷（也稱為《瑞應本起》）， 後漢外國三藏康孟詳譯（第三譯）。《過去因果經》四卷， 東晉天竺三藏佛陀跋陀羅（Buddhabhadra）譯（第五譯）。 右邊這些總共有六次翻譯，儲存了三次，缺失了三次。《法海藏經》一卷（或稱為《法海經》）， 後漢天竺三藏竺法蘭譯（第一譯）。 右邊這些總共有三次翻譯，儲存了兩次，缺失了一次。《四十二章經》一卷（房錄說與摩騰翻譯的版本略有不同）， 吳月支優婆塞支謙譯（第二譯）。 右邊這些總共有兩次翻譯，儲存了一次，缺失了一次。《柰女耆域經》一卷（或稱為《柰女經》）， 西晉三
【English Translation】 English version 'Forty-five works in forty-five volumes.' These are incomplete versions of the 'Saṃyukta Āgama' section. 'Śirochedaka Jātaka Sūtra' one volume (also known as 'Śirochedaka Prince's Elucidation of the Twenty-eight Constellations Sūtra', or 'Prince's Star Twenty-eight Constellations Sūtra', or 'Tiger Ear Sūtra'), translated by An Shih-kao (An息三藏安世高) of Parthia during the Later Han Dynasty (first translation). To the right are a total of five translations, four preserved and one missing (the 'Mātaṅgī Sūtra' in the collection was translated by An Shih-kao (安世高). Now there is also the 'Śirochedaka Jātaka Sūtra'. Since 'Mātaṅgī' and 'Śirochedaka' are from the same original, they should not appear twice. Now both versions are included, and the reason is unknown. Perhaps this sūtra is the 'Hantouche Jātaka Sūtra' in the collection, translated by Dharmarakṣa (法護), and the recorder made a mistake). 'Miscellaneous Collection Sūtra' one volume, Translated by Guṇabhadra (求那跋陀羅) of India during the Song Dynasty (fourth translation). To the right are a total of four translations, three preserved and one missing. 'Disciple's Arrogance Narrated for Jīvaka Sūtra' one volume (also known as 'Disciple Narrates Arrogance for Jīvaka', or 'Playful Birth Sūtra of Feather Disciple'), translated by Layman Juqu Jingsheng (沮渠京聲) during the Song Dynasty (fourth translation). To the right, this sūtra and the 'Ānanda's Questions on Serving the Buddha Sūtra' are from the same original. There are a total of four translations, three preserved and one missing. 'Smaller Version of the Origin Sūtra' two volumes (recently added the word 'small', or called 'Practice Origin', or 'Past Practice Origin'), Translated by Zhi Yao (支曜) of the Western Regions during the Later Han Dynasty (first translation). 'Prince's Origin Auspicious Response Sūtra' two volumes (also known as 'Auspicious Response Origin'), Translated by Kang Mengxiang (康孟詳) of a foreign country during the Later Han Dynasty (third translation). 'Past Cause and Effect Sūtra' four volumes, Translated by Buddhabhadra (佛陀跋陀羅) of India during the Eastern Jin Dynasty (fifth translation). To the right are a total of six translations, three preserved and three missing. 'Ocean of Dharma Treasury Sūtra' one volume (or called 'Ocean of Dharma Sūtra'), Translated by Zhu Falan (竺法蘭) of India during the Later Han Dynasty (first translation). To the right are a total of three translations, two preserved and one missing. 'Sūtra of Forty-two Chapters' one volume (Fang's record says it is slightly different from the version translated by Kāśyapa Mātanga (摩騰)), Translated by Zhi Qian (支謙), Upāsaka of Yuezhi during the Wu Dynasty (second translation). To the right are a total of two translations, one preserved and one missing. 'Nairañjanā and Jīvaka Sūtra' one volume (or called 'Nairañjanā Sūtra'), Western Jin Dynasty Three
藏竺法護譯(第二譯)
右前後兩譯。一存一闕。罪業報應經一卷
東晉西域沙門竺曇無蘭譯(第二譯)
右前後兩譯。一存一闕。目連降龍王經一卷(或無王字或云降龍經或云降龍王經)
宋天竺三藏求那跋陀羅譯(第一譯)
右前後兩譯。一存一闕。長者音悅經一卷
宋居士沮渠京聲譯(第二譯)
右前後兩譯。一存一闕。禪秘要經四卷(或無經字)
吳月支優婆塞支謙譯(第一譯)禪秘要經五卷(一名禪法要或三卷或無經字)
宋罽賓三藏曇摩蜜多譯(第三譯)
右前後三譯。一存二闕(今有禪秘要經五卷文極交錯不可流行如刪繁錄中具述)。七女本經一卷
西晉三藏竺法護譯(第二譯)七女本經一卷(亦名女本心明經亦名七女經)
乞伏秦沙門釋聖堅譯(第三譯)
右前後三譯。一存二闕。八師經一卷
東晉西域沙門竺曇無蘭譯(第二譯)
右前後兩譯。一存一闕。日難經一卷(一名越難經)
東晉沙門釋嵩公譯(第二譯)日難經一卷(一名越難經)
宋天竺三藏求那跋陀羅譯(第三譯)
右前後三譯。一存二闕。所欲致患經一卷
東晉西域三藏祇多蜜譯(第二譯)
右前後
【現代漢語翻譯】 現代漢語譯本
藏竺法護譯（第二譯）
右邊前後共有兩次翻譯，現存一次，缺失一次。《罪業報應經》一卷。
東晉西域沙門竺曇無蘭譯（第二譯）
右邊前後共有兩次翻譯，現存一次，缺失一次。《目連降龍王經》一卷（或無『王』字，或稱《降龍經》，或稱《降龍王經》）。
宋天竺三藏求那跋陀羅譯（第一譯）
右邊前後共有兩次翻譯，現存一次，缺失一次。《長者音悅經》一卷。
宋居士沮渠京聲譯（第二譯）
右邊前後共有兩次翻譯，現存一次，缺失一次。《禪秘要經》四卷（或無『經』字）。
吳月支優婆塞支謙譯（第一譯）《禪秘要經》五卷（一名《禪法要》，或三卷，或無『經』字）。
宋罽賓三藏曇摩蜜多譯（第三譯）
右邊前後共有三次翻譯，現存一次，缺失兩次（現在有《禪秘要經》五卷，文字極其錯亂，無法流通，如刪繁錄中具體所述）。《七女本經》一卷。
西晉三藏竺法護譯（第二譯）《七女本經》一卷（亦名《女本心明經》，亦名《七女經》）。
乞伏秦沙門釋聖堅譯（第三譯）
右邊前後共有三次翻譯，現存一次，缺失兩次。《八師經》一卷。
東晉西域沙門竺曇無蘭譯（第二譯）
右邊前後共有兩次翻譯，現存一次，缺失一次。《日難經》一卷（一名《越難經》）。
東晉沙門釋嵩公譯（第二譯）《日難經》一卷（一名《越難經》）。
宋天竺三藏求那跋陀羅譯（第三譯）
右邊前後共有三次翻譯，現存一次，缺失兩次。《所欲致患經》一卷。
東晉西域三藏祇多蜜譯（第二譯）
右邊前後
【English Translation】 English version
Translated by Dharmaraksa (竺法護) of the Western Jin Dynasty (Second Translation)
Of the two translations before and after, one exists and one is missing. The Sutra of Retribution for Sins (罪業報應經) one volume.
Translated by the Shramana Zhu Tanwulan (竺曇無蘭) from the Western Regions of the Eastern Jin Dynasty (Second Translation)
Of the two translations before and after, one exists and one is missing. The Sutra of Maudgalyāyana Subduing the Dragon King (目連降龍王經) one volume (sometimes without the word 'King', or called Subduing the Dragon Sutra, or called Subduing the Dragon King Sutra).
Translated by Guṇabhadra (求那跋陀羅), Tripitaka Master from Tianzhu (天竺, ancient India) of the Song Dynasty (First Translation)
Of the two translations before and after, one exists and one is missing. The Sutra of the Elder Sound Delight (長者音悅經) one volume.
Translated by Upasaka Juqu Jingsheng (沮渠京聲) of the Song Dynasty (Second Translation)
Of the two translations before and after, one exists and one is missing. The Sutra of the Secret Essentials of Dhyana (禪秘要經) four volumes (sometimes without the word 'Sutra').
Translated by Zhi Qian (支謙), the Upasaka from Yuezhi (月支) of the Wu Dynasty (First Translation) The Sutra of the Secret Essentials of Dhyana (禪秘要經) five volumes (also named Essentials of Dhyana Practice (禪法要), or three volumes, or without the word 'Sutra').
Translated by Dharmamitra (曇摩蜜多), Tripitaka Master from Kashmir (罽賓) of the Song Dynasty (Third Translation)
Of the three translations before and after, one exists and two are missing (Now there are five volumes of The Sutra of the Secret Essentials of Dhyana, the text is extremely chaotic and cannot be circulated, as described in detail in Shanjianlu (刪繁錄)). The Original Sutra of the Seven Daughters (七女本經) one volume.
Translated by Dharmaraksa (竺法護), Tripitaka Master of the Western Jin Dynasty (Second Translation) The Original Sutra of the Seven Daughters (七女本經) one volume (also named The Sutra of the Mind Illumination of the Female Original, also named The Sutra of the Seven Daughters).
Translated by Shramana Shi Shengjian (釋聖堅) of Qifu Qin (乞伏秦) (Third Translation)
Of the three translations before and after, one exists and two are missing. The Sutra of the Eight Teachers (八師經) one volume.
Translated by the Shramana Zhu Tanwulan (竺曇無蘭) from the Western Regions of the Eastern Jin Dynasty (Second Translation)
Of the two translations before and after, one exists and one is missing. The Sutra of the Difficult Sun (日難經) one volume (also named The Sutra of Overcoming Difficulties (越難經)).
Translated by Shramana Shi Songgong (釋嵩公) of the Eastern Jin Dynasty (Second Translation) The Sutra of the Difficult Sun (日難經) one volume (also named The Sutra of Overcoming Difficulties (越難經)).
Translated by Guṇabhadra (求那跋陀羅), Tripitaka Master from Tianzhu (天竺, ancient India) of the Song Dynasty (Third Translation)
Of the three translations before and after, one exists and two are missing. The Sutra of Desires Leading to Suffering (所欲致患經) one volume.
Translated by Gītāmitra (祇多蜜), Tripitaka Master from the Western Regions of the Eastern Jin Dynasty (Second Translation)
Of the two translations before and after
兩譯一存一闕。阿阇世王問五逆經一卷(一名阿阇世王經)
後漢月支三藏支婁迦讖譯(第一譯)
右前後兩譯。一存一闕。五苦章句經一卷
宋居士沮渠京聲譯(第二譯)
右前後兩譯。一存一闕。堅意經一卷(亦云堅心經)
吳月支優婆塞支謙譯(第二譯)
右前後兩譯。一存一闕。凈飯王般泥洹經一卷
西晉沙門釋法炬譯(第一譯)
右前後兩譯。一存一闕。勸進學道經一卷(一本無勸字)
吳月支優婆塞支謙譯(第一譯)勸進學道經一卷(亦名勸進經)
宋沙門釋勇公譯(第三譯)
右前後三譯。一存二闕。貧窮老公經一卷
西晉沙門釋法炬譯(出法上錄第一譯)
右前後兩譯。一存一闕。分和檀王經一卷
宋居士沮渠京聲譯(第二譯)
右與三摩竭經同本。前後兩譯。一存一闕。蓱沙王五愿經一卷(一名弗沙迦王經)
東晉西域沙門竺曇無蘭譯(第二譯)蓱沙王五愿經一卷(亦名弗沙王經)
東晉沙門釋嵩公譯(第三譯)
右前後三譯。一存二闕。琉璃王經一卷
後漢安息三藏安世高譯(第一譯)
右前後兩譯。一存一闕。生經五卷
宋涼州沙門釋智嚴譯(第二譯)
【現代漢語翻譯】 現代漢語譯本 兩譯一存一闕。《阿阇世王問五逆經》一卷（一名《阿阇世王經》），後漢月支三藏支婁迦讖譯（第一譯）。 右前後兩譯，一存一闕。《五苦章句經》一卷，宋居士沮渠京聲譯（第二譯）。 右前後兩譯，一存一闕。《堅意經》一卷（亦云《堅心經》），吳月支優婆塞支謙譯（第二譯）。 右前後兩譯，一存一闕。《凈飯王般泥洹經》一卷，西晉沙門釋法炬譯（第一譯）。 右前後兩譯，一存一闕。《勸進學道經》一卷（一本無『勸』字），吳月支優婆塞支謙譯（第一譯）。《勸進學道經》一卷（亦名《勸進經》），宋沙門釋勇公譯（第三譯）。 右前後三譯，一存二闕。《貧窮老公經》一卷，西晉沙門釋法炬譯（出法上錄第一譯）。 右前後兩譯，一存一闕。《分和檀王經》一卷，宋居士沮渠京聲譯（第二譯）。 右與《三摩竭經》同本，前後兩譯，一存一闕。《蓱沙王五愿經》一卷（一名《弗沙迦王經》），東晉西域沙門竺曇無蘭譯（第二譯）。《蓱沙王五愿經》一卷（亦名《弗沙王經》），東晉沙門釋嵩公譯（第三譯）。 右前後三譯，一存二闕。《琉璃王經》一卷，後漢安息三藏安世高譯（第一譯）。 右前後兩譯，一存一闕。《生經》五卷，宋涼州沙門釋智嚴譯（第二譯）。
【English Translation】 English version Two translations, one extant, one missing. 『Ajatasatru Asks About the Five Rebellious Acts Sutra』 one scroll (also named 『Ajatasatru Sutra』), translated by Zhi Loujiachen (Lokaksema), a Yuezhi (Yuezhi refers to an ancient Indo-European people who migrated from the Tarim Basin to Central Asia) Tripitaka master of the Later Han Dynasty (first translation). Of the two translations before and after, one is extant and one is missing. 『The Sutra of the Chapters and Sentences on the Five Sufferings』 one scroll, translated by Juchu Jingsheng, a layperson of the Song Dynasty (second translation). Of the two translations before and after, one is extant and one is missing. 『The Sutra of Firm Intention』 one scroll (also called 『The Sutra of Firm Mind』), translated by Zhi Qian, a Yuezhi Upasaka (Upasaka refers to a male lay follower of Buddhism) of the Wu Dynasty (second translation). Of the two translations before and after, one is extant and one is missing. 『The Sutra of King Suddhodana's Nirvana』 one scroll, translated by Shi Fajü, a Shramana (Shramana refers to a wandering ascetic) of the Western Jin Dynasty (first translation). Of the two translations before and after, one is extant and one is missing. 『The Sutra of Encouraging the Advancement of Learning the Way』 one scroll (one version lacks the word 『Encouraging』), translated by Zhi Qian, a Yuezhi Upasaka of the Wu Dynasty (first translation). 『The Sutra of Encouraging the Advancement of Learning the Way』 one scroll (also named 『The Sutra of Encouragement』), translated by Shi Yonggong, a Shramana of the Song Dynasty (third translation). Of the three translations before and after, one is extant and two are missing. 『The Sutra of the Poor Old Man』 one scroll, translated by Shi Fajü, a Shramana of the Western Jin Dynasty (from the first translation recorded in the Dharma Collection). Of the two translations before and after, one is extant and one is missing. 『The Sutra of King Samvarta-dāna』 one scroll, translated by Juchu Jingsheng, a layperson of the Song Dynasty (second translation). This is the same text as the 『Samakasa Sutra』. Of the two translations before and after, one is extant and one is missing. 『The Sutra of King Bimbisara's Five Wishes』 one scroll (also named 『The Sutra of King Pusaka』), translated by Zhu Tanwulan, a Shramana from the Western Regions of the Eastern Jin Dynasty (second translation). 『The Sutra of King Bimbisara's Five Wishes』 one scroll (also named 『The Sutra of King Pusa』), translated by Shi Songgong, a Shramana of the Eastern Jin Dynasty (third translation). Of the three translations before and after, one is extant and two are missing. 『The Sutra of King Virudhaka』 one scroll, translated by An Shigao, an Arsacide (Arsacide refers to the ruling dynasty of Parthia) Tripitaka master of the Later Han Dynasty (first translation). Of the two translations before and after, one is extant and one is missing. 『The Sutra of Birth』 five scrolls, translated by Shi Zhiyan, a Shramana of Liangzhou of the Song Dynasty (second translation).
右前後兩譯。一存一闕。義足經二卷
東晉西域沙門竺曇無蘭譯(第二譯)
右前後兩譯。一存一闕。五門禪要用法經一卷
後漢安息三藏安世高譯(第一譯)五門禪經要用法一卷
宋罽賓三藏曇摩蜜多譯(第二譯)
右二經同本異譯。二本俱闕。五蓋疑結失行經一卷
西晉三藏竺法護譯(第一譯)五蓋疑結失行經一卷
東晉西域三藏祇多蜜譯(第二譯)
右二經同本異譯。二本俱闕。太子夢經一卷
後漢安息三藏安世高譯(第一譯)佛為菩薩五夢經一卷(一名佛五夢經一名太子五夢經一名仙人五夢經)西晉三藏竺法護譯(第二譯)
右二經同本異譯。二本俱闕。十善十惡經一卷
西晉沙門支法度譯(第一譯)十善十惡經一卷(安公云出阿毗曇)
東晉西域沙門竺曇無蘭譯(第二譯)
右二經同本異譯。二本俱闕。禪經一卷
後漢月支三藏支婁迦讖譯(第一譯)禪經一卷
後漢安息三藏安世高譯(第二譯)
右二經同本異譯。二本俱闕。恒水經一卷(寶唱錄云恒水誡經亦云恒水不說戒經)
後漢安息三藏安世高譯(出法上錄第一譯)恒水戒經一卷(或云恒水經)
吳月支優婆塞支謙譯(第
二譯)
右二經同本異譯其本並闕。
從舍頭諫經下四十三部六十一卷。除四阿含外諸重譯經闕本。
小乘經單譯闕本
四百八十部 五百五十卷佛本行經五卷
後漢天竺三藏竺法蘭譯佛本生經一卷
後漢天竺三藏竺法蘭譯分別善惡所起經一卷
後漢安息三藏安世高譯悔過法經一卷
後漢安息三藏安世高譯五法經一卷
後漢安息三藏安世高譯五行經一卷
後漢安息三藏安世高譯小般泥洹經一卷(祐錄云或名泥洹后諸比丘經或雲泥洹后變記經或雲泥洹后比丘世變經或云佛般泥洹后比丘世變經)
後漢安息三藏安世高譯正齊經一卷
後漢安息三藏安世高譯分明罪福經一卷
後漢安息三藏安世高譯難提迦羅越經一卷
後漢安息三藏安世高譯禪定方便次第法經一卷
後漢安息三藏安世高譯禪法經一卷(祐錄無經字)
後漢安息三藏安世高譯當來變滅經一卷
後漢安息三藏安世高譯墮落優婆塞經一卷(或無優婆塞)
後漢西域三藏支曜譯問地獄事經一卷
後漢外國沙門康巨譯報福經一卷(或云福報經)
後漢外國三藏康孟祥譯梵志經一卷
吳天竺沙門竺律炎譯七漏經一卷(安公古典中有亦
【現代漢語翻譯】 現代漢語譯本
右邊這兩部經是同個梵文底本的不同翻譯，但它們的梵文底本都已缺失。 從《舍頭諫經》開始，共有四十三部經，總計六十一卷。除了四部《阿含經》之外，其他重複翻譯的經典都缺少原本。 小乘經典，單獨翻譯且缺少原本的有： 四百八十部，共五百五十卷。《佛本行經》五卷。 後漢時期，天竺三藏（Tripitaka，佛教經典總稱）竺法蘭（Zhu Falan）翻譯的《佛本生經》一卷。 後漢時期，天竺三藏竺法蘭翻譯的《分別善惡所起經》一卷。 後漢時期，安息（Parthia）三藏安世高（An Shigao）翻譯的《悔過法經》一卷。 後漢時期，安息三藏安世高翻譯的《五法經》一卷。 後漢時期，安息三藏安世高翻譯的《五行經》一卷。 後漢時期，安息三藏安世高翻譯的《小般泥洹經》一卷（祐錄記載或名為《泥洹后諸比丘經》，或云《泥洹后變記經》，或云《泥洹后比丘世變經》，或云《佛般泥洹后比丘世變經》）。 後漢時期，安息三藏安世高翻譯的《正齊經》一卷。 後漢時期，安息三藏安世高翻譯的《分明罪福經》一卷。 後漢時期，安息三藏安世高翻譯的《難提迦羅越經》一卷。 後漢時期，安息三藏安世高翻譯的《禪定方便次第法經》一卷。 後漢時期，安息三藏安世高翻譯的《禪法經》一卷（祐錄中沒有『經』字）。 後漢時期，安息三藏安世高翻譯的《當來變滅經》一卷。 後漢時期，安息三藏安世高翻譯的《墮落優婆塞經》一卷（或沒有『優婆塞』）。 後漢時期，西域三藏支曜（Zhi Yao）翻譯的《問地獄事經》一卷。 後漢時期，外國沙門（Sramana，出家修道者）康巨（Kang Ju）翻譯的《報福經》一卷（或云《福報經》）。 後漢時期，外國三藏康孟祥（Kang Mengxiang）翻譯的《梵志經》一卷。 吳國時期，天竺沙門竺律炎（Zhu Luyan）翻譯的《七漏經》一卷（安公古典中也有）。 English version These two sutras on the right are different translations of the same Sanskrit original, but their Sanskrit originals are both missing. Starting from the 'Shetou Jian Jing', there are forty-three sutras, totaling sixty-one volumes. Apart from the four 'Agama Sutras', the original copies of other repeatedly translated sutras are missing. Small Vehicle (Hinayana) sutras, translated separately and missing the original copies: Four hundred and eighty sutras, totaling five hundred and fifty volumes. 'Buddha's Acts' (Fo Ben Xing Jing) in five volumes. During the Later Han Dynasty, the Tripitaka master Zhu Falan from India translated the 'Sutra of the Buddha's Previous Lives' (Fo Ben Sheng Jing) in one volume. During the Later Han Dynasty, the Tripitaka master Zhu Falan from India translated the 'Sutra on Distinguishing the Origins of Good and Evil' (Fenbie Shan'e Suoqi Jing) in one volume. During the Later Han Dynasty, the Tripitaka master An Shigao from Parthia translated the 'Sutra on Repentance' (Huiguo Fa Jing) in one volume. During the Later Han Dynasty, the Tripitaka master An Shigao from Parthia translated the 'Sutra of Five Dharmas' (Wu Fa Jing) in one volume. During the Later Han Dynasty, the Tripitaka master An Shigao from Parthia translated the 'Sutra of Five Elements' (Wu Xing Jing) in one volume. During the Later Han Dynasty, the Tripitaka master An Shigao from Parthia translated the 'Shorter Sutra on Nirvana' (Xiao Ban Ni Huan Jing) in one volume (You Lu records it as either 'Sutra of the Bhikkhus After Nirvana' (Ni Huan Hou Zhu Biqiu Jing), or 'Record of Changes After Nirvana' (Ni Huan Hou Bianji Jing), or 'Changes in the World of Bhikkhus After Nirvana' (Ni Huan Hou Biqiu Shibiàn Jing), or 'Changes in the World of Bhikkhus After the Buddha's Parinirvana' (Fo Ban Ni Huan Hou Biqiu Shibiàn Jing)). During the Later Han Dynasty, the Tripitaka master An Shigao from Parthia translated the 'Sutra on Proper Conduct' (Zheng Qi Jing) in one volume. During the Later Han Dynasty, the Tripitaka master An Shigao from Parthia translated the 'Sutra on Clearly Distinguishing Merit and Demerit' (Fenming Zuifu Jing) in one volume. During the Later Han Dynasty, the Tripitaka master An Shigao from Parthia translated the 'Nandika-karavada Sutra' (Nanti Jialuoyue Jing) in one volume. During the Later Han Dynasty, the Tripitaka master An Shigao from Parthia translated the 'Sutra on the Gradual Stages of Dhyana Practice' (Chanding Fangbian Cidi Fa Jing) in one volume. During the Later Han Dynasty, the Tripitaka master An Shigao from Parthia translated the 'Sutra on Dhyana Practice' (Chan Fa Jing) in one volume (You Lu does not include the word 'Jing'). During the Later Han Dynasty, the Tripitaka master An Shigao from Parthia translated the 'Sutra on Future Changes and Extinction' (Danglai Bianmie Jing) in one volume. During the Later Han Dynasty, the Tripitaka master An Shigao from Parthia translated the 'Sutra on the Fallen Upasaka' (Duoluo Upasai Jing) in one volume (or without 'Upasaka'). During the Later Han Dynasty, the Tripitaka master Zhi Yao from the Western Regions translated the 'Sutra on Questions about Hell' (Wen Diyu Shi Jing) in one volume. During the Later Han Dynasty, the Sramana Kang Ju from a foreign country translated the 'Sutra on the Reward of Blessings' (Bao Fu Jing) in one volume (or called 'Sutra on Blessings and Rewards' (Fu Bao Jing)). During the Later Han Dynasty, the Tripitaka master Kang Mengxiang from a foreign country translated the 'Brahmin Sutra' (Fanzhi Jing) in one volume. During the Wu Dynasty, the Sramana Zhu Luyan from India translated the 'Sutra on the Seven Leaks' (Qi Lou Jing) in one volume (also found in the classics of An Gong).
【English Translation】 These two sutras on the right are different translations of the same Sanskrit original, but their Sanskrit originals are both missing. Starting from the 'Shetou Jian Jing', there are forty-three sutras, totaling sixty-one volumes. Apart from the four 'Agama Sutras', the original copies of other repeatedly translated sutras are missing. Small Vehicle (Hinayana) sutras, translated separately and missing the original copies: Four hundred and eighty sutras, totaling five hundred and fifty volumes. 'Buddha's Acts' (Fo Ben Xing Jing) in five volumes. During the Later Han Dynasty, the Tripitaka master Zhu Falan from India translated the 'Sutra of the Buddha's Previous Lives' (Fo Ben Sheng Jing) in one volume. During the Later Han Dynasty, the Tripitaka master Zhu Falan from India translated the 'Sutra on Distinguishing the Origins of Good and Evil' (Fenbie Shan'e Suoqi Jing) in one volume. During the Later Han Dynasty, the Tripitaka master An Shigao from Parthia translated the 'Sutra on Repentance' (Huiguo Fa Jing) in one volume. During the Later Han Dynasty, the Tripitaka master An Shigao from Parthia translated the 'Sutra of Five Dharmas' (Wu Fa Jing) in one volume. During the Later Han Dynasty, the Tripitaka master An Shigao from Parthia translated the 'Sutra of Five Elements' (Wu Xing Jing) in one volume. During the Later Han Dynasty, the Tripitaka master An Shigao from Parthia translated the 'Shorter Sutra on Nirvana' (Xiao Ban Ni Huan Jing) in one volume (You Lu records it as either 'Sutra of the Bhikkhus After Nirvana' (Ni Huan Hou Zhu Biqiu Jing), or 'Record of Changes After Nirvana' (Ni Huan Hou Bianji Jing), or 'Changes in the World of Bhikkhus After Nirvana' (Ni Huan Hou Biqiu Shibiàn Jing), or 'Changes in the World of Bhikkhus After the Buddha's Parinirvana' (Fo Ban Ni Huan Hou Biqiu Shibiàn Jing)). During the Later Han Dynasty, the Tripitaka master An Shigao from Parthia translated the 'Sutra on Proper Conduct' (Zheng Qi Jing) in one volume. During the Later Han Dynasty, the Tripitaka master An Shigao from Parthia translated the 'Sutra on Clearly Distinguishing Merit and Demerit' (Fenming Zuifu Jing) in one volume. During the Later Han Dynasty, the Tripitaka master An Shigao from Parthia translated the 'Nandika-karavada Sutra' (Nanti Jialuoyue Jing) in one volume. During the Later Han Dynasty, the Tripitaka master An Shigao from Parthia translated the 'Sutra on the Gradual Stages of Dhyana Practice' (Chanding Fangbian Cidi Fa Jing) in one volume. During the Later Han Dynasty, the Tripitaka master An Shigao from Parthia translated the 'Sutra on Dhyana Practice' (Chan Fa Jing) in one volume (You Lu does not include the word 'Jing'). During the Later Han Dynasty, the Tripitaka master An Shigao from Parthia translated the 'Sutra on Future Changes and Extinction' (Danglai Bianmie Jing) in one volume. During the Later Han Dynasty, the Tripitaka master An Shigao from Parthia translated the 'Sutra on the Fallen Upasaka' (Duoluo Upasai Jing) in one volume (or without 'Upasaka'). During the Later Han Dynasty, the Tripitaka master Zhi Yao from the Western Regions translated the 'Sutra on Questions about Hell' (Wen Diyu Shi Jing) in one volume. During the Later Han Dynasty, the Sramana Kang Ju from a foreign country translated the 'Sutra on the Reward of Blessings' (Bao Fu Jing) in one volume (or called 'Sutra on Blessings and Rewards' (Fu Bao Jing)). During the Later Han Dynasty, the Tripitaka master Kang Mengxiang from a foreign country translated the 'Brahmin Sutra' (Fanzhi Jing) in one volume. During the Wu Dynasty, the Sramana Zhu Luyan from India translated the 'Sutra on the Seven Leaks' (Qi Lou Jing) in one volume (also found in the classics of An Gong).
名七漏鈔云出阿含)
吳月支優婆塞支謙譯悔過法經一卷(一名敘十方禮拜悔過文或無法字)
吳月支優婆塞支謙譯賢者德經一卷
吳月支優婆塞支謙譯梵志結凈經一卷
吳月支優婆塞支謙譯阿質國王經一卷(祐錄無國字)
吳月支優婆塞支謙譯惟婁王師子湩譬喻經一卷(一本無譬喻字)
吳月支優婆塞支謙譯藍達王經一卷(亦云目連因緣功德亦云目連功德)
吳月支優婆塞支謙譯百喻經一卷
吳月支優婆塞支謙譯五陰事經一卷
吳月支優婆塞支謙譯魔化作比丘經一卷
吳月支優婆塞支謙譯優多羅母經一卷(或無母字)
吳月支優婆塞支謙譯人民求愿經一卷
吳月支優婆塞支謙譯坐禪經一卷
吳西域三藏康僧會譯摩目揵連本經一卷(一本有訶字無揵字)
西晉三藏竺法護譯五福施經一卷
西晉三藏竺法護譯觀行不移四事經一卷
西晉三藏竺法護譯四婦喻經一卷
西晉三藏竺法護譯廬夷亙經一卷
西晉三藏竺法護譯廅羅王經一卷
西晉三藏竺法護譯檀若經一卷
西晉三藏竺法護譯龍施經一卷(今疑是龍施菩薩本起經)
西晉三藏竺法護譯給孤獨明德經一卷(亦云給孤獨氏經)
西晉三藏竺法護譯龍王兄弟陀達誡王經一卷
西晉三藏竺法護譯勸化王經一卷
西晉三藏竺法護譯雁王經一卷
西晉三藏竺法護譯雁王五百雁俱經一卷
西晉三藏竺法護譯解無常經一卷
西晉三藏竺法護譯城喻經一卷
西晉三藏竺法護譯降龍經一卷
西晉三藏竺法護譯邪法經一卷
西晉三藏竺法護譯犯罪經一卷
西晉三藏竺法護譯苦應經一卷
西晉三藏竺法護譯三品修行經一卷(一名三品悔過經)
西晉三藏竺法護譯夫那羅經一卷
西晉三藏竺法護譯賈客經二卷
西晉三藏竺法護譯沙門果證經一卷(今疑與寂志果經同本)
西晉三藏竺法護譯貧女為國王夫人經一卷
西晉三藏竺法護譯誡王經一卷
西晉三藏竺法護譯誡具經一卷
西晉三藏竺法護譯誡羅云經一卷
西晉三藏竺法護譯危脆經一卷
西晉沙門釋法炬譯大蛇譬喻經一卷(亦名大蛇經)
西晉沙門釋法炬譯羅漢迦留陀夷經一卷(或無羅漢字)
西晉沙門釋法炬譯爪甲擎土譬經一卷(一名爪甲取土經)
西晉沙門釋法炬譯衰利經一卷
西晉沙門釋法炬譯眾生未然三界經一卷
西晉沙門釋法炬譯求欲說
【現代漢語翻譯】 現代漢語譯本 《龍王兄弟陀達誡王經》一卷，西晉三藏竺法護譯。 《勸化王經》一卷，西晉三藏竺法護譯。 《雁王經》一卷，西晉三藏竺法護譯。 《雁王五百雁俱經》一卷，西晉三藏竺法護譯。 《解無常經》一卷，西晉三藏竺法護譯。 《城喻經》一卷，西晉三藏竺法護譯。 《降龍經》一卷，西晉三藏竺法護譯。 《邪法經》一卷，西晉三藏竺法護譯。 《犯罪經》一卷，西晉三藏竺法護譯。 《苦應經》一卷，西晉三藏竺法護譯。 《三品修行經》一卷（一名《三品悔過經》），西晉三藏竺法護譯。 《夫那羅經》一卷，西晉三藏竺法護譯。 《賈客經》二卷，西晉三藏竺法護譯。 《沙門果證經》一卷（今疑與《寂志果經》同本），西晉三藏竺法護譯。 《貧女為國王夫人經》一卷，西晉三藏竺法護譯。 《誡王經》一卷，西晉三藏竺法護譯。 《誡具經》一卷，西晉三藏竺法護譯。 《誡羅云(Rahula)經》一卷，西晉三藏竺法護譯。 《危脆經》一卷，西晉三藏竺法護譯。 《大蛇譬喻經》一卷（亦名《大蛇經》），西晉沙門釋法炬譯。 《羅漢迦留陀夷(Kāludāyi)經》一卷（或無『羅漢』二字），西晉沙門釋法炬譯。 《爪甲擎土譬經》一卷（一名《爪甲取土經》），西晉沙門釋法炬譯。 《衰利經》一卷，西晉沙門釋法炬譯。 《眾生未然三界經》一卷，西晉沙門釋法炬譯。 《求欲說》，西晉沙門釋法炬譯。
【English Translation】 English version The 'Dragon King Brothers Tota Admonishing King Sutra', one scroll, translated by the Tripiṭaka master竺法護(Zhú Fǎhù) of the Western Jin Dynasty. The 'Exhorting and Transforming King Sutra', one scroll, translated by the Tripiṭaka master竺法護(Zhú Fǎhù) of the Western Jin Dynasty. The 'Goose King Sutra', one scroll, translated by the Tripiṭaka master竺法護(Zhú Fǎhù) of the Western Jin Dynasty. The 'Goose King and Five Hundred Geese Together Sutra', one scroll, translated by the Tripiṭaka master竺法護(Zhú Fǎhù) of the Western Jin Dynasty. The 'Sutra on Understanding Impermanence', one scroll, translated by the Tripiṭaka master竺法護(Zhú Fǎhù) of the Western Jin Dynasty. The 'City Parable Sutra', one scroll, translated by the Tripiṭaka master竺法護(Zhú Fǎhù) of the Western Jin Dynasty. The 'Subduing the Dragon Sutra', one scroll, translated by the Tripiṭaka master竺法護(Zhú Fǎhù) of the Western Jin Dynasty. The 'Evil Dharma Sutra', one scroll, translated by the Tripiṭaka master竺法護(Zhú Fǎhù) of the Western Jin Dynasty. The 'Offense Sutra', one scroll, translated by the Tripiṭaka master竺法護(Zhú Fǎhù) of the Western Jin Dynasty. The 'Suffering Response Sutra', one scroll, translated by the Tripiṭaka master竺法護(Zhú Fǎhù) of the Western Jin Dynasty. The 'Threefold Practice Sutra', one scroll (also named 'Threefold Repentance Sutra'), translated by the Tripiṭaka master竺法護(Zhú Fǎhù) of the Western Jin Dynasty. The 'Funa Luo Sutra', one scroll, translated by the Tripiṭaka master竺法護(Zhú Fǎhù) of the Western Jin Dynasty. The 'Merchant Sutra', two scrolls, translated by the Tripiṭaka master竺法護(Zhú Fǎhù) of the Western Jin Dynasty. The 'Śrāmaṇa Fruit Attainment Sutra', one scroll (now suspected to be the same as the 'Quietude Fruit Sutra'), translated by the Tripiṭaka master竺法護(Zhú Fǎhù) of the Western Jin Dynasty. The 'Poor Woman Becoming the King's Wife Sutra', one scroll, translated by the Tripiṭaka master竺法護(Zhú Fǎhù) of the Western Jin Dynasty. The 'Admonishing the King Sutra', one scroll, translated by the Tripiṭaka master竺法護(Zhú Fǎhù) of the Western Jin Dynasty. The 'Admonishing the Assembly Sutra', one scroll, translated by the Tripiṭaka master竺法護(Zhú Fǎhù) of the Western Jin Dynasty. The 'Admonishing Rāhula Sutra', one scroll, translated by the Tripiṭaka master竺法護(Zhú Fǎhù) of the Western Jin Dynasty. The 'Fragile Sutra', one scroll, translated by the Tripiṭaka master竺法護(Zhú Fǎhù) of the Western Jin Dynasty. The 'Great Snake Parable Sutra', one scroll (also named 'Great Snake Sutra'), translated by the Śrāmaṇa釋法炬(Shì Fǎjù) of the Western Jin Dynasty. The 'Arhat Kāludāyi Sutra', one scroll (sometimes without the word 'Arhat'), translated by the Śrāmaṇa釋法炬(Shì Fǎjù) of the Western Jin Dynasty. The 'Fingernail Supporting Earth Parable Sutra', one scroll (also named 'Fingernail Taking Earth Sutra'), translated by the Śrāmaṇa釋法炬(Shì Fǎjù) of the Western Jin Dynasty. The 'Decline and Benefit Sutra', one scroll, translated by the Śrāmaṇa釋法炬(Shì Fǎjù) of the Western Jin Dynasty. The 'Sentient Beings' Future Three Realms Sutra', one scroll, translated by the Śrāmaṇa釋法炬(Shì Fǎjù) of the Western Jin Dynasty. The 'Explanation of Desires', translated by the Śrāmaṇa釋法炬(Shì Fǎjù) of the Western Jin Dynasty.
法經一卷
西晉沙門釋法炬譯羅旬喻經一卷(今疑是別生中羅彌壽經異名)
西晉沙門釋法炬譯治禪法經一卷
東晉西域沙門竺曇無蘭譯梵天策數經一卷(一名諸天事經)
東晉西域沙門竺曇無蘭譯諸天地經一卷
東晉西域沙門竺曇無蘭譯分衛經一卷
東晉西域三藏祇多密譯撿諸罪福經十卷
姚秦三藏鳩摩羅什譯十二因緣觀經一卷
姚秦三藏鳩摩羅什譯善德優婆塞經一卷
宋涼洲沙門釋智嚴譯阿那含經二卷
宋涼州沙門釋智嚴譯釋六十二見經四卷(祐錄云一卷)
宋天竺三藏求那跋陀羅譯請般特比丘經一卷(或作般持亦云般時)
宋天竺三藏求那跋陀羅譯十二頭陀經一卷
宋天竺三藏求那跋陀羅譯阿那律七念章經一卷
宋天竺三藏求那跋陀羅譯十報法三統略經一卷
宋天竺三藏求那跋陀羅譯弟子事佛吉兇經一卷(祐云弟子問事佛吉兇經)
宋居士沮渠京聲譯生死變識經一卷(今疑是藏中見正經異名)
宋居士沮渠京聲譯譬喻經一卷
宋沙門釋慧簡譯五百本生經一卷
蕭齊西域三藏摩訶乘譯頂生王因緣經一卷(舊錄雲頂生王經)
後漢失譯長者賢首經一卷後漢失譯梵志喪女經一
後漢失譯𤢴狗嚙王經一卷(舊錄云𤢴狗經)
後漢失譯勤苦泥黎經一卷後漢失譯地獄經一卷後漢失譯十一因緣章經一卷(舊錄云十一因緣或作十二)
後漢失譯沙門為十二頭陀經一卷後漢失譯五十五法誡經一卷(或云五十五法行)
僧祐錄雲安公古典經(今附漢錄)一切義要經一卷
僧祐錄雲安公古典經(今附漢錄)說善惡道經一卷
僧祐錄雲安公古典經(今附漢錄)愛慾聲經一卷(一本云愛慾一聲經)
僧祐錄雲安公古典經(今附漢錄)摩訶遮曷從經一卷
僧祐錄雲安公古典經(今附漢錄)天王下作豬經一卷
僧祐錄雲安公古典經(今附漢錄)始造浴佛時經一卷
僧祐錄雲安公古典經(今附漢錄)十二賢者經一卷(舊錄云十二賢經)
僧祐錄雲安公古典經(今附漢錄)佛並父弟調達經一卷(安公云上十經出阿毗曇今移一本入重譯經)
僧祐錄雲安公古典經(今附漢錄)憂墮羅迦葉經一卷 僧祐錄雲安公古典經(今附漢錄)四部本文經一卷(安公云上二經出長阿含一本云出阿毗曇)
僧祐錄雲安公古典經(今附漢錄)讓德經一卷
僧祐錄雲安公古典經(今附漢錄)有賢者法經一卷
僧祐錄雲安公古典經(今附漢錄)摩訶厥彌
【現代漢語翻譯】 現代漢語譯本
《後漢失譯𤢴狗嚙王經》一卷（舊錄云《𤢴狗經》） 《後漢失譯勤苦泥黎經》一卷 《後漢失譯地獄經》一卷 《後漢失譯十一因緣章經》一卷（舊錄云《十一因緣》或作《十二因緣》） 《後漢失譯沙門為十二頭陀經》一卷 《後漢失譯五十五法誡經》一卷（或云《五十五法行》） 僧祐錄雲安世高古典經（今附漢錄）《一切義要經》一卷 僧祐錄雲安世高古典經（今附漢錄）《說善惡道經》一卷 僧祐錄雲安世高古典經（今附漢錄）《愛慾聲經》一卷（一本云《愛慾一聲經》） 僧祐錄雲安世高古典經（今附漢錄）《摩訶遮曷從經》一卷 僧祐錄雲安世高古典經（今附漢錄）《天王下作豬經》一卷 僧祐錄雲安世高古典經（今附漢錄）《始造浴佛時經》一卷 僧祐錄雲安世高古典經（今附漢錄）《十二賢者經》一卷（舊錄云《十二賢經》） 僧祐錄雲安世高古典經（今附漢錄）《佛並父弟調達經》一卷（安世高雲上十經出《阿毗曇》，今移一本入重譯經） 僧祐錄雲安世高古典經（今附漢錄）《憂墮羅迦葉經》一卷 僧祐錄雲安世高古典經（今附漢錄）《四部本文經》一卷（安世高雲上二經出《長阿含》，一本云出《阿毗曇》） 僧祐錄雲安世高古典經（今附漢錄）《讓德經》一卷 僧祐錄雲安世高古典經（今附漢錄）《有賢者法經》一卷 僧祐錄雲安世高古典經（今附漢錄）《摩訶厥彌》
【English Translation】 English version
《𤢴 Gou Nie Wang Sutra》 in one volume, translated during the Later Han Dynasty (old record says 《𤢴 Gou Sutra》) 《Qin Ku Ni Li Sutra》 in one volume, translated during the Later Han Dynasty 《Hell Sutra》 in one volume, translated during the Later Han Dynasty 《Eleven Nidana Chapter Sutra》 in one volume, translated during the Later Han Dynasty (old record says 《Eleven Nidana》 or 《Twelve Nidana》) 《Shramana for Twelve Dhuta Sutra》 in one volume, translated during the Later Han Dynasty 《Fifty-Five Dharma Precepts Sutra》 in one volume, translated during the Later Han Dynasty (or 《Fifty-Five Dharma Practices》) Sengyou's record says An Shih Kao's classical sutra (now attached to the Han record): 《Everything Essential Sutra》 in one volume Sengyou's record says An Shih Kao's classical sutra (now attached to the Han record): 《Sutra on Explaining Good and Evil Paths》 in one volume Sengyou's record says An Shih Kao's classical sutra (now attached to the Han record): 《Sound of Love and Desire Sutra》 in one volume (one version says 《One Sound of Love and Desire Sutra》) Sengyou's record says An Shih Kao's classical sutra (now attached to the Han record): 《Maha Zha He Cong Sutra》 in one volume Sengyou's record says An Shih Kao's classical sutra (now attached to the Han record): 《Heavenly King Descending as a Pig Sutra》 in one volume Sengyou's record says An Shih Kao's classical sutra (now attached to the Han record): 《Sutra on the Beginning of Bathing the Buddha》 in one volume Sengyou's record says An Shih Kao's classical sutra (now attached to the Han record): 《Twelve Wise Men Sutra》 in one volume (old record says 《Twelve Wise Sutra》) Sengyou's record says An Shih Kao's classical sutra (now attached to the Han record): 《Buddha and Father-Brother Devadatta Sutra》 in one volume (An Shih Kao says the above ten sutras are from 《Abhidhamma》, now one copy is moved into the re-translated sutras) Sengyou's record says An Shih Kao's classical sutra (now attached to the Han record): 《Udraka Ramaputra Sutra》 in one volume Sengyou's record says An Shih Kao's classical sutra (now attached to the Han record): 《Four Parts of the Original Text Sutra》 in one volume (An Shih Kao says the above two sutras are from 《Dirgha Agama》, one version says from 《Abhidhamma》) Sengyou's record says An Shih Kao's classical sutra (now attached to the Han record): 《Yielding Virtue Sutra》 in one volume Sengyou's record says An Shih Kao's classical sutra (now attached to the Han record): 《Sutra on the Dharma of the Wise》 in one volume Sengyou's record says An Shih Kao's classical sutra (now attached to the Han record): 《Maha Jue Mi》
難問經一卷(或云大厥彌經)
僧祐錄雲安公古典經(今附漢錄)大本藏經一卷
僧祐錄雲安公古典經(今附漢錄)說阿難持誡經一卷
僧祐錄雲安公古典經(今附漢錄)阿難問何因緣持戒見世間貧亦現道貧經一卷
僧祐錄雲安公古典經(今附漢錄)給孤獨四姓家問應受施經一卷
僧祐錄雲安公古典經(今附漢錄)曉所諍不解經者經一卷(今疑上經字錯)
僧祐錄雲安公古典經(今附漢錄)奇異道家難問住處經一卷
僧祐錄雲安公古典經(今附漢錄)奇異道家難問法本經一卷
僧祐錄雲安公古典經(今附漢錄)賢者手力經一卷
僧祐錄雲安公古典經(今附漢錄)八法行經一卷
僧祐錄雲安公古典經(今附漢錄)憂多羅經一卷(或作夏字)
僧祐錄雲安公古典經(今附漢錄)旃檀調佛經一卷
僧祐錄雲安公古典經(今附漢錄)惡人經一卷
僧祐錄雲安公古典經(今附漢錄)難提和難經一卷(或云難提和羅經)
僧祐錄雲安公古典經(今附漢錄)四姓長者難經一卷(舊錄云四姓長者經)
僧祐錄雲安公古典經(今附漢錄)折佛經一卷
僧祐錄雲安公古典經(今附漢錄)◎◎雜數經
二十卷
魏吳失譯那
【現代漢語翻譯】 現代漢語譯本 《難問經》一卷（或稱《大厥彌經》）
僧祐錄記載安世高所譯古典經（今附於漢錄）：《大本藏經》一卷
僧祐錄記載安世高所譯古典經（今附於漢錄）：《說阿難持戒經》一卷
僧祐錄記載安世高所譯古典經（今附於漢錄）：《阿難問何因緣持戒見世間貧亦現道貧經》一卷
僧祐錄記載安世高所譯古典經（今附於漢錄）：《給孤獨（Anathapindika）四姓家問應受施經》一卷
僧祐錄記載安世高所譯古典經（今附於漢錄）：《曉所諍不解經者經》一卷（今疑上經字錯）
僧祐錄記載安世高所譯古典經（今附於漢錄）：《奇異道家難問住處經》一卷
僧祐錄記載安世高所譯古典經（今附於漢錄）：《奇異道家難問法本經》一卷
僧祐錄記載安世高所譯古典經（今附於漢錄）：《賢者手力經》一卷
僧祐錄記載安世高所譯古典經（今附於漢錄）：《八法行經》一卷
僧祐錄記載安世高所譯古典經（今附於漢錄）：《憂多羅經》一卷（或作夏字）
僧祐錄記載安世高所譯古典經（今附於漢錄）：《旃檀調佛經》一卷
僧祐錄記載安世高所譯古典經（今附於漢錄）：《惡人經》一卷
僧祐錄記載安世高所譯古典經（今附於漢錄）：《難提（Nandi）和難經》一卷（或云《難提和羅經》）
僧祐錄記載安世高所譯古典經（今附於漢錄）：《四姓長者難經》一卷（舊錄云《四姓長者經》）
僧祐錄記載安世高所譯古典經（今附於漢錄）：《折佛經》一卷
僧祐錄記載安世高所譯古典經（今附於漢錄）：《◎◎雜數經》二十卷
魏吳失譯那
【English Translation】 English version 《Nan Wen Jing》One scroll (or called 《Da Jue Mi Jing》)
Seng You's record states that An Shigao's translated classical scriptures (now attached to the Han record): 《Da Ben Zang Jing》One scroll
Seng You's record states that An Shigao's translated classical scriptures (now attached to the Han record): 《Shuo Anan Chi Jie Jing》One scroll
Seng You's record states that An Shigao's translated classical scriptures (now attached to the Han record): 《Anan Wen He Yin Yuan Chi Jie Jian Shi Jian Pin Yi Xian Dao Pin Jing》One scroll
Seng You's record states that An Shigao's translated classical scriptures (now attached to the Han record): 《G孤du (Anathapindika) Si Xing Jia Wen Ying Shou Shi Jing》One scroll
Seng You's record states that An Shigao's translated classical scriptures (now attached to the Han record): 《Xiao Suo Zheng Bu Jie Jing Zhe Jing》One scroll (It is suspected that the word 'Jing' above is wrong)
Seng You's record states that An Shigao's translated classical scriptures (now attached to the Han record): 《Qi Yi Dao Jia Nan Wen Zhu Chu Jing》One scroll
Seng You's record states that An Shigao's translated classical scriptures (now attached to the Han record): 《Qi Yi Dao Jia Nan Wen Fa Ben Jing》One scroll
Seng You's record states that An Shigao's translated classical scriptures (now attached to the Han record): 《Xian Zhe Shou Li Jing》One scroll
Seng You's record states that An Shigao's translated classical scriptures (now attached to the Han record): 《Ba Fa Xing Jing》One scroll
Seng You's record states that An Shigao's translated classical scriptures (now attached to the Han record): 《You Duo Luo Jing》One scroll (or written as Xia)
Seng You's record states that An Shigao's translated classical scriptures (now attached to the Han record): 《Zhan Tan Tiao Fo Jing》One scroll
Seng You's record states that An Shigao's translated classical scriptures (now attached to the Han record): 《E Ren Jing》One scroll
Seng You's record states that An Shigao's translated classical scriptures (now attached to the Han record): 《Nandi (Nandi) He Nan Jing》One scroll (or called 《Nandi He Luo Jing》)
Seng You's record states that An Shigao's translated classical scriptures (now attached to the Han record): 《Si Xing Zhang Zhe Nan Jing》One scroll (Old record says 《Si Xing Zhang Zhe Jing》)
Seng You's record states that An Shigao's translated classical scriptures (now attached to the Han record): 《Zhe Fo Jing》One scroll
Seng You's record states that An Shigao's translated classical scriptures (now attached to the Han record): 《◎◎Za Shu Jing》Twenty scrolls
Lost in translation during the Wei and Wu dynasties
先譬喻經四卷
魏吳失譯太子試藝本起經二卷
魏吳失譯深斷連經二卷
魏吳失譯摩訶目揵連與佛捔能經一卷
魏吳失譯阿難得道經一卷
魏吳失譯阿難般泥洹經一卷
魏吳失譯阿那律念復生經一卷
魏吳失譯沙門分衛見怪異經一卷
魏吳失譯弟子本行經一卷(高僧傳云白法祖譯)
魏吳失譯為壽盡天子說法經一卷(舊錄云命盡天子經)
魏吳失譯魔試佛經一卷
魏吳失譯阿須倫問八事經一卷(舊錄云阿須倫所問八事經)
魏吳失譯摩竭王經一卷(舊錄云摩竭國王經)
魏吳失譯薩波達王經一卷
魏吳失譯年少王經一卷
魏吳失譯是光太子經一卷
魏吳失譯長者難提經一卷
魏吳失譯女利行經一卷
魏吳失譯四婦因緣經一卷
魏吳失譯須多羅經一卷(舊錄雲鬚多羅入胎經)
魏吳失譯墮迦經一卷(晉言堅強合在晉錄)
魏吳失譯槃達龍王經一卷
魏吳失譯牛米自供養經一卷(舊錄無養字)
魏吳失譯行牧食牛經一卷(或作放字)
魏吳失譯墮釋迦牧牛經一卷(或作隨字)
魏吳失譯法嚴經一卷(疑即是等入法嚴經)
魏吳失譯壁四經一卷
【現代漢語翻譯】 現代漢語譯本 《先譬喻經》四卷 魏吳失譯《太子試藝本起經》二卷 魏吳失譯《深斷連經》二卷 魏吳失譯《摩訶目犍連與佛捔能經》一卷 (摩訶目犍連：Mahamudgalyayana，佛的大弟子之一，以神通著稱) 魏吳失譯《阿難得道經》一卷 (阿難：Ananda，佛陀的十大弟子之一，以記憶力超群著稱) 魏吳失譯《阿難般泥洹經》一卷 (阿難：Ananda，般泥洹：Parinirvana，指佛陀或阿羅漢的涅槃) 魏吳失譯《阿那律念復生經》一卷 (阿那律：Aniruddha，佛陀的十大弟子之一，以天眼第一著稱) 魏吳失譯《沙門分衛見怪異經》一卷 (沙門：Sramana，指佛教的出家修行者；分衛：Pindapata，指僧侶乞食) 魏吳失譯《弟子本行經》一卷 (高僧傳云白法祖譯) 魏吳失譯《為壽盡天子說法經》一卷 (舊錄云《命盡天子經》) 魏吳失譯《魔試佛經》一卷 魏吳失譯《阿須倫問八事經》一卷 (舊錄云《阿須倫所問八事經》) (阿須倫：Asura，指一種具有神力但性格暴躁的神) 魏吳失譯《摩竭王經》一卷 (舊錄云《摩竭國王經》) 魏吳失譯《薩波達王經》一卷 魏吳失譯《年少王經》一卷 魏吳失譯《是光太子經》一卷 魏吳失譯《長者難提經》一卷 魏吳失譯《女利行經》一卷 魏吳失譯《四婦因緣經》一卷 魏吳失譯《須多羅經》一卷 (舊錄云《須多羅入胎經》) (須多羅：Sutra，佛經) 魏吳失譯《墮迦經》一卷 (晉言堅強合在晉錄) 魏吳失譯《槃達龍王經》一卷 魏吳失譯《牛米自供養經》一卷 (舊錄無養字) 魏吳失譯《行牧食牛經》一卷 (或作放字) 魏吳失譯《墮釋迦牧牛經》一卷 (或作隨字) (釋迦：Sakya，釋迦牟尼佛的姓氏) 魏吳失譯《法嚴經》一卷 (疑即是《等入法嚴經》) 魏吳失譯《壁四經》一卷
【English Translation】 English version 《Xian Piyu Jing》 (Former Parable Sutra) 4 volumes Wei Wu lost translation 《Taizi Shiyi Benqi Jing》 (Sutra on the Original Events of the Crown Prince's Skill Testing) 2 volumes Wei Wu lost translation 《Shen Duanlian Jing》 (Sutra of Deep Severance) 2 volumes Wei Wu lost translation 《Mohe Muqianlian Yu Fo Jiao Neng Jing》 (Sutra of Mahamudgalyayana Competing in Abilities with the Buddha) 1 volume (Mahamudgalyayana: one of the Buddha's chief disciples, known for his supernatural powers) Wei Wu lost translation 《Anan Deda Jing》 (Sutra of Ananda Attaining the Path) 1 volume (Ananda: one of the Buddha's ten principal disciples, known for his exceptional memory) Wei Wu lost translation 《Anan Ban Ni Huan Jing》 (Sutra of Ananda's Parinirvana) 1 volume (Ananda: Parinirvana: the final nirvana of a Buddha or Arhat) Wei Wu lost translation 《Analü Nian Fu Sheng Jing》 (Sutra of Aniruddha's Recollection and Rebirth) 1 volume (Aniruddha: one of the Buddha's ten principal disciples, known as foremost in divine vision) Wei Wu lost translation 《Shamen Fenwei Jian Guaiyi Jing》 (Sutra of the Sramana Witnessing Strange Occurrences While Begging) 1 volume (Sramana: a Buddhist renunciate; Pindapata: alms-begging by monks) Wei Wu lost translation 《Dizi Benxing Jing》 (Sutra of the Disciples' Fundamental Conduct) 1 volume (The Biographies of Eminent Monks states that it was translated by Bai Fazu) Wei Wu lost translation 《Wei Shoujin Tianzi Shuofa Jing》 (Sutra of Preaching to the Dying Deva) 1 volume (Old record: 《Mingjin Tianzi Jing》 (Sutra of the Deva Whose Life is Ending)) Wei Wu lost translation 《Mo Shi Fo Jing》 (Sutra of the Demon Testing the Buddha) 1 volume Wei Wu lost translation 《Axulun Wen Bashi Jing》 (Sutra of the Asura Asking About Eight Matters) 1 volume (Old record: 《Axulun Suowen Bashi Jing》 (Sutra of the Eight Matters Asked by the Asura)) (Asura: a type of deity with supernatural powers but a violent temperament) Wei Wu lost translation 《Moye Wang Jing》 (Sutra of King Magadha) 1 volume (Old record: 《Moye Guowang Jing》 (Sutra of the King of Magadha)) Wei Wu lost translation 《Sabo Da Wang Jing》 (Sutra of King Sarpada) 1 volume Wei Wu lost translation 《Nianshao Wang Jing》 (Sutra of the Young King) 1 volume Wei Wu lost translation 《Shi Guang Taizi Jing》 (Sutra of Prince Shiguang) 1 volume Wei Wu lost translation 《Zhangzhe Nanti Jing》 (Sutra of the Elder Nandi) 1 volume Wei Wu lost translation 《Nü Lixing Jing》 (Sutra of the Beneficial Conduct for Women) 1 volume Wei Wu lost translation 《Si Fu Yinyuan Jing》 (Sutra of the Causes and Conditions of Four Women) 1 volume Wei Wu lost translation 《Xuduo Luo Jing》 (Sutra) 1 volume (Old record: 《Xuduo Luo Rutai Jing》 (Sutra of Entering the Womb)) (Sutra: Buddhist scripture) Wei Wu lost translation 《Duo Jia Jing》 (Sutra of Fallen Jia) 1 volume (Jin language: 'Strong and Firm', included in the Jin records) Wei Wu lost translation 《Pan Da Longwang Jing》 (Sutra of the Dragon King Pandaka) 1 volume Wei Wu lost translation 《Niu Mi Zi Gongyang Jing》 (Sutra of the Cow and Rice Self-Offering) 1 volume (Old record omits the word 'offering') Wei Wu lost translation 《Xing Mu Shi Niu Jing》 (Sutra of Herding and Feeding Cows) 1 volume (Sometimes written with 'Fang' instead of 'Shi') Wei Wu lost translation 《Duo Shijia Mu Niu Jing》 (Sutra of the Fallen Sakya Cowherd) 1 volume (Sometimes written with 'Sui' instead of 'Duo') (Sakya: the clan name of Sakyamuni Buddha) Wei Wu lost translation 《Fa Yan Jing》 (Sutra of Dharma Solemnity) 1 volume (Suspected to be the 《Deng Ru Fa Yan Jing》 (Sutra of Entering Dharma Solemnity)) Wei Wu lost translation 《Bi Si Jing》 (Sutra of the Four Walls) 1 volume
魏吳失譯止寺中經一卷
魏吳失譯安般行道經一卷
魏吳失譯解慧微妙經一卷
魏吳失譯失道得道經一卷
魏吳失譯心情心識經一卷(云有注)
魏吳失譯撿意向正經一卷
魏吳失譯道得果證經一卷
魏吳失譯父子因緣經一卷
魏吳失譯小觀世樓炭經一卷
魏吳失譯大四諦經一卷
魏吳失譯五方便經一卷
魏吳失譯五惟越羅名解說經一卷
魏吳失譯五陰經一卷
魏吳失譯中五濁世經一卷
魏吳失譯大七車經一卷
魏吳失譯八正邪經一卷(祐云八正八邪)
魏吳失譯八總持經一卷
魏吳失譯八輩經一卷
魏吳失譯大十二因緣經一卷
魏吳失譯十八難經一卷
魏吳失譯五十二章經一卷(別有孝明四十二章經)
魏吳失譯百八愛經一卷(似抄五蓋疑結經)
魏吳失譯小安般舟三昧經一卷
魏吳失譯禪數經一卷
魏吳失譯群生偈經一卷
魏吳失譯十二死經一卷(今疑是十二品生死經)
僧祐錄雲安公失譯經(附西晉錄)七婦經一卷
僧祐錄雲安公失譯經(附西晉錄)阿難邠坻四時施經一卷(舊錄云阿難邠祁四時佈施經)
僧祐錄雲安公失
【現代漢語翻譯】 現代漢語譯本 魏吳失譯止寺中經一卷 魏吳失譯安般（Ānpán，呼吸念）行道經一卷 魏吳失譯解慧微妙經一卷 魏吳失譯失道得道經一卷 魏吳失譯心情心識經一卷（云有注） 魏吳失譯撿意向正經一卷 魏吳失譯道得果證經一卷 魏吳失譯父子因緣經一卷 魏吳失譯小觀世樓炭經一卷 魏吳失譯大四諦經一卷 魏吳失譯五方便經一卷 魏吳失譯五惟越羅名解說經一卷 魏吳失譯五陰經一卷 魏吳失譯中五濁世經一卷 魏吳失譯大七車經一卷 魏吳失譯八正邪經一卷（祐云八正八邪） 魏吳失譯八總持經一卷 魏吳失譯八輩經一卷 魏吳失譯大十二因緣經一卷 魏吳失譯十八難經一卷 魏吳失譯五十二章經一卷（別有孝明四十二章經） 魏吳失譯百八愛經一卷（似抄五蓋疑結經） 魏吳失譯小安般舟三昧經一卷 魏吳失譯禪數經一卷 魏吳失譯群生偈經一卷 魏吳失譯十二死經一卷（今疑是十二品生死經） 僧祐錄雲安公失譯經(附西晉錄)七婦經一卷 僧祐錄雲安公失譯經(附西晉錄)阿難邠坻（Ānán bīnchí）四時施經一卷（舊錄云阿難邠祁四時佈施經） 僧祐錄雲安公失
【English Translation】 English version One scroll of Sutra from Zhi Temple, translated by an unknown translator during the Wei-Wu period. One scroll of Ānpān (mindfulness of breathing) Practice Sutra, translated by an unknown translator during the Wei-Wu period. One scroll of Sutra on the Subtle Meaning of Wisdom and Insight, translated by an unknown translator during the Wei-Wu period. One scroll of Sutra on Losing the Path and Gaining the Path, translated by an unknown translator during the Wei-Wu period. One scroll of Sutra on the Mind's Feelings and Consciousness, translated by an unknown translator during the Wei-Wu period (annotated as having commentary). One scroll of Sutra on Examining Intentions and Directing Towards Righteousness, translated by an unknown translator during the Wei-Wu period. One scroll of Sutra on Attaining the Fruit of the Path, translated by an unknown translator during the Wei-Wu period. One scroll of Sutra on the Causal Conditions between Father and Son, translated by an unknown translator during the Wei-Wu period. One scroll of Shorter Sutra on Contemplating the World-Voice in the Charcoal Pit, translated by an unknown translator during the Wei-Wu period. One scroll of the Great Sutra on the Four Noble Truths, translated by an unknown translator during the Wei-Wu period. One scroll of Sutra on the Five Expedient Means, translated by an unknown translator during the Wei-Wu period. One scroll of Sutra on Explaining the Names of the Five Transcendental Realms, translated by an unknown translator during the Wei-Wu period. One scroll of Sutra on the Five Skandhas, translated by an unknown translator during the Wei-Wu period. One scroll of Sutra on the Five Turbid Worlds in the Middle, translated by an unknown translator during the Wei-Wu period. One scroll of the Great Sutra on the Seven Chariots, translated by an unknown translator during the Wei-Wu period. One scroll of Sutra on the Eight Right and Wrong Paths (Yòu states: Eight Right and Eight Wrong), translated by an unknown translator during the Wei-Wu period. One scroll of Sutra on the Eight Dhāraṇīs, translated by an unknown translator during the Wei-Wu period. One scroll of Sutra on the Eight Categories of Beings, translated by an unknown translator during the Wei-Wu period. One scroll of the Great Sutra on the Twelve Nidānas, translated by an unknown translator during the Wei-Wu period. One scroll of Sutra on the Eighteen Difficult Questions, translated by an unknown translator during the Wei-Wu period. One scroll of Sutra on the Forty-Two Chapters, translated by an unknown translator during the Wei-Wu period (separately, there is the Sutra on the Forty-Two Chapters of Emperor Xiaoming). One scroll of Sutra on the Hundred and Eight Loves (resembles a copy of the Sutra on the Five Coverings and Doubts), translated by an unknown translator during the Wei-Wu period. One scroll of Shorter Ānpān Boat Samādhi Sutra, translated by an unknown translator during the Wei-Wu period. One scroll of Sutra on Dhyāna and Numbers, translated by an unknown translator during the Wei-Wu period. One scroll of Sutra on Verses for All Living Beings, translated by an unknown translator during the Wei-Wu period. One scroll of Sutra on the Twelve Deaths (now suspected to be the Sutra on the Twelve Aspects of Birth and Death), translated by an unknown translator during the Wei-Wu period. Sengyou's Record states: Sutra translated by An Gong (attached to the Western Jin Record): One scroll of Sutra on the Seven Women. Sengyou's Record states: Sutra translated by An Gong (attached to the Western Jin Record): One scroll of Sutra on Ānán Bīnchí's (Ananda Bhinri) Four Seasonal Offerings (Old record states: Sutra on Ananda Binqi's Four Seasonal Almsgiving). Sengyou's Record states: Sutra translated by An Gong
譯經(附西晉錄)七車經一卷(今疑是中阿含中七重譬喻經)
僧祐錄雲安公失譯經(附西晉錄)海有八事經一卷
僧祐錄雲安公失譯經(附西晉錄)難等各第一經一卷(舊錄云阿難迦葉各說第一經)
僧祐錄雲安公失譯(附西晉錄)惟留經一卷(舊錄云惟留王經)
僧祐錄雲安公失譯經(附西晉錄)理家難經一卷
僧祐錄雲安公失譯經(附西晉錄)迦留多王經一卷
僧祐錄雲安公失譯經(附西晉錄)梵志阇孫經一卷(古錄云梵志阇遜經)
僧祐錄雲安公失譯經(附西晉錄)波達王經一卷
僧祐錄雲安公失譯經(附西晉錄)悲心悒悒經一卷
僧祐錄雲安公失譯經(附西晉錄)趣度世道經一卷
僧祐錄雲安公失譯經(附西晉錄)長者威勢經一卷
僧祐錄雲安公失譯經(附西晉錄)癡注經一卷
僧祐錄雲安公失譯經(附西晉錄)調達經一卷
僧祐錄雲安公失譯經(附西晉錄)和達經一卷
僧祐錄雲安公失譯經(附西晉錄)缽呿沙經一卷
僧祐錄雲安公失譯經(附西晉錄)分八舍利經一卷(或作分身)
僧祐錄雲安公失譯經(附西晉錄)薩和薩王經一卷
三秦失譯阿多三昧經一卷(或作阿陀)
三秦失譯
【現代漢語翻譯】 現代漢語譯本 《七車經》一卷（附西晉記錄），僧祐錄記載為安世高（An Shigao）失譯，今人懷疑是《中阿含經》中的《七重譬喻經》。
《海有八事經》一卷（附西晉記錄），僧祐錄記載為安世高（An Shigao）失譯。
《難等各第一經》一卷（附西晉記錄），僧祐錄記載為安世高（An Shigao）失譯（舊錄記載為《阿難迦葉各說第一經》）。
《惟留經》一卷（附西晉記錄），僧祐錄記載為安世高（An Shigao）失譯（舊錄記載為《惟留王經》）。
《理家難經》一卷（附西晉記錄），僧祐錄記載為安世高（An Shigao）失譯。
《迦留多王經》一卷（附西晉記錄），僧祐錄記載為安世高（An Shigao）失譯。
《梵志阇孫經》一卷（附西晉記錄），僧祐錄記載為安世高（An Shigao）失譯（古錄記載為《梵志阇遜經》）。
《波達王經》一卷（附西晉記錄），僧祐錄記載為安世高（An Shigao）失譯。
《悲心悒悒經》一卷（附西晉記錄），僧祐錄記載為安世高（An Shigao）失譯。
《趣度世道經》一卷（附西晉記錄），僧祐錄記載為安世高（An Shigao）失譯。
《長者威勢經》一卷（附西晉記錄），僧祐錄記載為安世高（An Shigao）失譯。
《癡注經》一卷（附西晉記錄），僧祐錄記載為安世高（An Shigao）失譯。
《調達經》一卷（附西晉記錄），僧祐錄記載為安世高（An Shigao）失譯。
《和達經》一卷（附西晉記錄），僧祐錄記載為安世高（An Shigao）失譯。
《缽呿沙經》一卷（附西晉記錄），僧祐錄記載為安世高（An Shigao）失譯。
《分八舍利經》一卷（附西晉記錄），僧祐錄記載為安世高（An Shigao）失譯（或作《分身》）。
《薩和薩王經》一卷（附西晉記錄），僧祐錄記載為安世高（An Shigao）失譯。
《阿多三昧經》一卷，三秦失譯（或作《阿陀》）。
三秦失譯
【English Translation】 English version 『Seven Chariots Sutra』, one scroll (with records from the Western Jin Dynasty), recorded by Sengyou as lost in translation by An Shigao (安世高). It is now suspected to be the 『Saptaratha-sutra』 in the 『Madhyama-āgama』.
『The Sutra of Eight Things in the Sea』, one scroll (with records from the Western Jin Dynasty), recorded by Sengyou as lost in translation by An Shigao (安世高).
『The Sutra of Each Being Foremost in Difficulty』, one scroll (with records from the Western Jin Dynasty), recorded by Sengyou as lost in translation by An Shigao (安世高) (Old records say 『The Sutra of Ananda and Kasyapa Each Speaking of Being Foremost』).
『The Sutra of Only Leaving』, one scroll (with records from the Western Jin Dynasty), recorded by Sengyou as lost in translation by An Shigao (安世高) (Old records say 『The Sutra of King Only Leaving』).
『The Sutra of the Difficulty of Managing a Household』, one scroll (with records from the Western Jin Dynasty), recorded by Sengyou as lost in translation by An Shigao (安世高).
『The Sutra of King Kaludayin』, one scroll (with records from the Western Jin Dynasty), recorded by Sengyou as lost in translation by An Shigao (安世高).
『The Sutra of the Brahmin Jāṇussoṇi』, one scroll (with records from the Western Jin Dynasty), recorded by Sengyou as lost in translation by An Shigao (安世高) (Old records say 『The Sutra of the Brahmin Jāṇussoni』).
『The Sutra of King Bimbisāra』, one scroll (with records from the Western Jin Dynasty), recorded by Sengyou as lost in translation by An Shigao (安世高).
『The Sutra of Sorrowful Compassion』, one scroll (with records from the Western Jin Dynasty), recorded by Sengyou as lost in translation by An Shigao (安世高).
『The Sutra of the Path to Transcend the World』, one scroll (with records from the Western Jin Dynasty), recorded by Sengyou as lost in translation by An Shigao (安世高).
『The Sutra of the Power of the Elder』, one scroll (with records from the Western Jin Dynasty), recorded by Sengyou as lost in translation by An Shigao (安世高).
『The Sutra of Foolish Commentary』, one scroll (with records from the Western Jin Dynasty), recorded by Sengyou as lost in translation by An Shigao (安世高).
『The Sutra of Devadatta』, one scroll (with records from the Western Jin Dynasty), recorded by Sengyou as lost in translation by An Shigao (安世高).
『The Sutra of Hada』, one scroll (with records from the Western Jin Dynasty), recorded by Sengyou as lost in translation by An Shigao (安世高).
『The Sutra of Pukkusa』, one scroll (with records from the Western Jin Dynasty), recorded by Sengyou as lost in translation by An Shigao (安世高).
『The Sutra of Dividing the Eight Relics』, one scroll (with records from the Western Jin Dynasty), recorded by Sengyou as lost in translation by An Shigao (安世高) (or 『Dividing the Body』)
『The Sutra of King Sarvasattva』, one scroll (with records from the Western Jin Dynasty), recorded by Sengyou as lost in translation by An Shigao (安世高).
『The Sutra of Atasrāmaṇa-samādhi』, one scroll, lost in translation by the Three Qin (or 『Ātapa』)
Lost in translation by the Three Qin
陀賢王經一卷
三秦失譯颰陀悔過經一卷
三秦失譯方等決經一卷
三秦失譯比丘二事經一卷(祐錄云三事)
三秦失譯阿難為蠱道咒經一卷(舊錄云阿難為蠱道所咒經今疑是藏中摩鄧女經)
僧祐錄雲安公關中異經(今附秦錄)王舍城靈鷲山經一卷(舊錄云王舍城靈鷲山要直經)
僧祐錄雲安公關中異經(今附秦錄)思道經一卷
僧祐錄雲安公關中異經(今附秦錄)佛在竹園經一卷
僧祐錄雲安公關中異經(今附秦錄)法為人經一卷
僧祐錄雲安公關中異經(今附秦錄)道意經一卷
僧祐錄雲安公關中異經(今附秦錄)阿夷比丘經一卷
僧祐錄雲安公關中異經(今附秦錄)八德經一卷(今疑是海八德經)
僧祐錄雲安公關中異經(今附秦錄)善德經一卷
僧祐錄雲安公關中異經(今附秦錄)摩訶揵陀惟衛羅盡信比丘等度經一卷(舊錄云盡信比丘經)
僧祐錄雲安公關中異經(今附秦錄)瓶沙王經一卷
僧祐錄雲安公關中異經(今附涼錄)有無經一卷
僧祐錄雲安公涼土異經(今附涼錄)五百偈經一卷
僧祐錄雲安公涼土異經(今附涼錄)須耶越國貧人經一卷(舊錄雲鬚邪越國貧人賃剔頭經)
僧
【現代漢語翻譯】 現代漢語譯本 《陀賢王經》一卷 《颰陀悔過經》一卷，三秦失譯 《方等決經》一卷，三秦失譯 《比丘二事經》一卷（祐錄云三事），三秦失譯 《阿難為蠱道咒經》一卷（舊錄云阿難為蠱道所咒經，今疑是藏中《摩鄧女經》），三秦失譯 僧祐錄雲安公關中異經（今附秦錄）：《王舍城靈鷲山經》一卷（舊錄云《王舍城靈鷲山要直經》） 僧祐錄雲安公關中異經（今附秦錄）：《思道經》一卷 僧祐錄雲安公關中異經（今附秦錄）：《佛在竹園經》一卷 僧祐錄雲安公關中異經（今附秦錄）：《法為人經》一卷 僧祐錄雲安公關中異經（今附秦錄）：《道意經》一卷 僧祐錄雲安公關中異經（今附秦錄）：《阿夷比丘經》一卷 僧祐錄雲安公關中異經（今附秦錄）：《八德經》一卷（今疑是《海八德經》） 僧祐錄雲安公關中異經（今附秦錄）：《善德經》一卷 僧祐錄雲安公關中異經（今附秦錄）：《摩訶揵陀惟衛羅盡信比丘等度經》一卷（舊錄云《盡信比丘經》） 僧祐錄雲安公關中異經（今附秦錄）：《瓶沙王經》一卷 僧祐錄雲安公關中異經（今附涼錄）：《有無經》一卷 僧祐錄雲安公涼土異經（今附涼錄）：《五百偈經》一卷 僧祐錄雲安公涼土異經（今附涼錄）：《須耶越國貧人經》一卷（舊錄云《須邪越國貧人賃剔頭經》）
【English Translation】 English version 《Tuoxian Wang Jing》 (陀賢王經 - Tuoxian Wang Jing, Sutra of King Tuoxian) One scroll 《Batuo Huiguo Jing》 (颰陀悔過經 - Batuo Huiguo Jing, Sutra of Batuo's Repentance) One scroll, translated in the Three Qin period (三秦) 《Fangdeng Jue Jing》 (方等決經 - Fangdeng Jue Jing, Sutra of Fangdeng Decision) One scroll, translated in the Three Qin period 《Biqiu Ershi Jing》 (比丘二事經 - Biqiu Ershi Jing, Sutra of Two Matters for Bhikkhus) One scroll (You Lu says three matters), translated in the Three Qin period 《Anan Wei Gu Dao Zhou Jing》 (阿難為蠱道咒經 - Anan Wei Gu Dao Zhou Jing, Sutra of Ananda Cursed by Gu Magic) One scroll (Old record says Ananda Cursed by Gu Magic, now suspected to be the 《Modeng Nu Jing》 (摩鄧女經 - Modeng Nu Jing, Sutra of Matangi) in the collection), translated in the Three Qin period Sengyou's record says An Gong's different sutras from Guanzhong (關中), now attached to the Qin record: 《Wangshecheng Lingjiu Shan Jing》 (王舍城靈鷲山經 - Wangshecheng Lingjiu Shan Jing, Sutra of Vulture Peak at Rajagriha) One scroll (Old record says 《Wangshecheng Lingjiu Shan Yaozhi Jing》 (王舍城靈鷲山要直經, Essential Sutra of Vulture Peak at Rajagriha)) Sengyou's record says An Gong's different sutras from Guanzhong, now attached to the Qin record: 《Sidao Jing》 (思道經 - Sidao Jing, Sutra of Thinking the Way) One scroll Sengyou's record says An Gong's different sutras from Guanzhong, now attached to the Qin record: 《Fo Zai Zhuyuan Jing》 (佛在竹園經 - Fo Zai Zhuyuan Jing, Sutra of the Buddha in the Bamboo Garden) One scroll Sengyou's record says An Gong's different sutras from Guanzhong, now attached to the Qin record: 《Fa Wei Ren Jing》 (法為人經 - Fa Wei Ren Jing, Sutra of Dharma for People) One scroll Sengyou's record says An Gong's different sutras from Guanzhong, now attached to the Qin record: 《Dao Yi Jing》 (道意經 - Dao Yi Jing, Sutra of the Meaning of the Way) One scroll Sengyou's record says An Gong's different sutras from Guanzhong, now attached to the Qin record: 《Ayi Biqiu Jing》 (阿夷比丘經 - Ayi Biqiu Jing, Sutra of Bhikkhu Ayi) One scroll Sengyou's record says An Gong's different sutras from Guanzhong, now attached to the Qin record: 《Bade Jing》 (八德經 - Bade Jing, Sutra of Eight Virtues) One scroll (Now suspected to be the 《Hai Bade Jing》 (海八德經 - Hai Bade Jing, Sutra of Eight Virtues of the Sea)) Sengyou's record says An Gong's different sutras from Guanzhong, now attached to the Qin record: 《Shande Jing》 (善德經 - Shande Jing, Sutra of Good Virtue) One scroll Sengyou's record says An Gong's different sutras from Guanzhong, now attached to the Qin record: 《Mohe Qiantuo Weiweiluo Jinxin Biqiu Deng Du Jing》 (摩訶揵陀惟衛羅盡信比丘等度經 - Mohe Qiantuo Weiweiluo Jinxin Biqiu Deng Du Jing, Sutra of Maha Gandharva Vairochana, Bhikkhus of Complete Faith, and Deliverance) One scroll (Old record says 《Jinxin Biqiu Jing》 (盡信比丘經 - Jinxin Biqiu Jing, Sutra of Bhikkhus of Complete Faith)) Sengyou's record says An Gong's different sutras from Guanzhong, now attached to the Qin record: 《Pingsha Wang Jing》 (瓶沙王經 - Pingsha Wang Jing, Sutra of King Bimbisara) One scroll Sengyou's record says An Gong's different sutras from Guanzhong, now attached to the Liang record: 《Youwu Jing》 (有無經 - Youwu Jing, Sutra of Existence and Non-existence) One scroll Sengyou's record says An Gong's different sutras from Liangtu, now attached to the Liang record: 《Wubai Ji Jing》 (五百偈經 - Wubai Ji Jing, Sutra of Five Hundred Verses) One scroll Sengyou's record says An Gong's different sutras from Liangtu, now attached to the Liang record: 《Xu Ye Yue Guo Pinren Jing》 (須耶越國貧人經 - Xu Ye Yue Guo Pinren Jing, Sutra of the Poor Man from the Country of Xu Ye Yue) One scroll (Old record says 《Xu Xie Yue Guo Pinren Lin Titou Jing》 (須邪越國貧人賃剔頭經, Sutra of the Poor Man from the Country of Xu Xie Yue Hired to Shave Heads))
祐錄雲安公涼土異經(今附涼錄)浮木經一經
僧祐錄雲安公涼土異經(今附涼錄)壞喻經一卷
僧祐錄雲安公涼土異經(今附涼錄)妖怪經一卷
僧祐錄雲安公涼土異經(今附涼錄)阿般計泥洹經一卷(一本作陶射計泥洹經)
僧祐錄雲安公涼土異經(今附涼錄)四非常經一卷
僧祐錄雲安公涼土異經(今附涼錄)五失蓋經一卷
僧祐錄雲安公涼土異經(今附涼錄)要真經一卷
僧祐錄雲安公涼土異經(今附涼錄)本無經一卷
僧祐錄雲安公涼土異經(今附涼錄)勸德經一卷
僧祐錄雲安公涼土異經(今附涼錄)十五德經一卷
僧祐錄雲安公涼土異經(今附涼錄)父母因緣經一卷(今疑與父子因緣同)
僧祐錄雲安公涼土異經(今附涼錄)慧行經一卷
僧祐錄雲安公涼土異經(今附涼錄)未生王經一卷(今疑是未生怨經)
僧祐錄雲安公涼土異經(今附涼錄)內外無為經一卷
僧祐錄雲安公涼土異經(今附涼錄)道凈經一卷
僧祐錄雲安公涼土異經(今附涼錄)七事本末經一卷(舊錄云七事行本經)
僧祐錄雲安公涼土異經(今附涼錄)百寶三昧經一卷
僧祐錄雲安公涼土異經(今附涼錄)三乘經一卷
【現代漢語翻譯】 現代漢語譯本： 《僧祐錄》記載安公涼土所譯的異經（現在附在涼錄中）：《浮木經》一卷
《僧祐錄》記載安公涼土所譯的異經（現在附在涼錄中）：《壞喻經》一卷
《僧祐錄》記載安公涼土所譯的異經（現在附在涼錄中）：《妖怪經》一卷
《僧祐錄》記載安公涼土所譯的異經（現在附在涼錄中）：《阿般計泥洹經》（Aban Ji Ni Huan Jing）一卷（一本作《陶射計泥洹經》（Tao She Ji Ni Huan Jing））
《僧祐錄》記載安公涼土所譯的異經（現在附在涼錄中）：《四非常經》一卷
《僧祐錄》記載安公涼土所譯的異經（現在附在涼錄中）：《五失蓋經》一卷
《僧祐錄》記載安公涼土所譯的異經（現在附在涼錄中）：《要真經》一卷
《僧祐錄》記載安公涼土所譯的異經（現在附在涼錄中）：《本無經》一卷
《僧祐錄》記載安公涼土所譯的異經（現在附在涼錄中）：《勸德經》一卷
《僧祐錄》記載安公涼土所譯的異經（現在附在涼錄中）：《十五德經》一卷
《僧祐錄》記載安公涼土所譯的異經（現在附在涼錄中）：《父母因緣經》一卷（現在懷疑與《父子因緣經》相同）
《僧祐錄》記載安公涼土所譯的異經（現在附在涼錄中）：《慧行經》一卷
《僧祐錄》記載安公涼土所譯的異經（現在附在涼錄中）：《未生王經》一卷（現在懷疑是《未生怨經》）
《僧祐錄》記載安公涼土所譯的異經（現在附在涼錄中）：《內外無為經》一卷
《僧祐錄》記載安公涼土所譯的異經（現在附在涼錄中）：《道凈經》一卷
《僧祐錄》記載安公涼土所譯的異經（現在附在涼錄中）：《七事本末經》一卷（舊錄記載為《七事行本經》）
《僧祐錄》記載安公涼土所譯的異經（現在附在涼錄中）：《百寶三昧經》一卷
《僧祐錄》記載安公涼土所譯的異經（現在附在涼錄中）：《三乘經》一卷
【English Translation】 English version: The 'Seng You Lu' records the different scriptures translated by An Gong of Liang Tu (now attached to the Liang Records): 'Floating Wood Sutra', one volume.
The 'Seng You Lu' records the different scriptures translated by An Gong of Liang Tu (now attached to the Liang Records): 'Ruin Analogy Sutra', one volume.
The 'Seng You Lu' records the different scriptures translated by An Gong of Liang Tu (now attached to the Liang Records): 'Monster Sutra', one volume.
The 'Seng You Lu' records the different scriptures translated by An Gong of Liang Tu (now attached to the Liang Records): 'Aban Ji Ni Huan Jing' (Aban Ji Ni Huan Jing), one volume (one version is 'Tao She Ji Ni Huan Jing' (Tao She Ji Ni Huan Jing)).
The 'Seng You Lu' records the different scriptures translated by An Gong of Liang Tu (now attached to the Liang Records): 'Four Impermanence Sutra', one volume.
The 'Seng You Lu' records the different scriptures translated by An Gong of Liang Tu (now attached to the Liang Records): 'Five Lost Coverings Sutra', one volume.
The 'Seng You Lu' records the different scriptures translated by An Gong of Liang Tu (now attached to the Liang Records): 'Essential Truth Sutra', one volume.
The 'Seng You Lu' records the different scriptures translated by An Gong of Liang Tu (now attached to the Liang Records): 'Original Non-Being Sutra', one volume.
The 'Seng You Lu' records the different scriptures translated by An Gong of Liang Tu (now attached to the Liang Records): 'Exhortation to Virtue Sutra', one volume.
The 'Seng You Lu' records the different scriptures translated by An Gong of Liang Tu (now attached to the Liang Records): 'Fifteen Virtues Sutra', one volume.
The 'Seng You Lu' records the different scriptures translated by An Gong of Liang Tu (now attached to the Liang Records): 'Parents' Karma Sutra', one volume (now suspected to be the same as 'Father and Son Karma Sutra').
The 'Seng You Lu' records the different scriptures translated by An Gong of Liang Tu (now attached to the Liang Records): 'Wisdom Practice Sutra', one volume.
The 'Seng You Lu' records the different scriptures translated by An Gong of Liang Tu (now attached to the Liang Records): 'Unborn King Sutra', one volume (now suspected to be the 'Ajatasattu Sutra').
The 'Seng You Lu' records the different scriptures translated by An Gong of Liang Tu (now attached to the Liang Records): 'Internal and External Non-Action Sutra', one volume.
The 'Seng You Lu' records the different scriptures translated by An Gong of Liang Tu (now attached to the Liang Records): 'Path Purity Sutra', one volume.
The 'Seng You Lu' records the different scriptures translated by An Gong of Liang Tu (now attached to the Liang Records): 'Seven Matters Origin and End Sutra', one volume (old record says 'Seven Matters Practice Origin Sutra').
The 'Seng You Lu' records the different scriptures translated by An Gong of Liang Tu (now attached to the Liang Records): 'Hundred Treasures Samadhi Sutra', one volume.
The 'Seng You Lu' records the different scriptures translated by An Gong of Liang Tu (now attached to the Liang Records): 'Three Vehicles Sutra', one volume.
僧祐錄雲安公涼土異經(今附涼錄)耆域術經一卷(舊錄云耆域四術經)
僧祐錄雲安公涼土異經(今附涼錄)五蓋離疑經一卷(今疑是五蓋疑結失行經)
僧祐錄雲安公涼土異經(今附涼錄)太子智止經一卷
僧祐錄雲安公涼土異經(今附涼錄)道德章一卷
僧祐錄雲安公涼土異經(今附涼錄)苦相經一卷
僧祐錄雲安公涼土異經(今附涼錄)須佛得度經一卷
僧祐錄雲安公涼土異經(今附涼錄)由經一卷
僧祐錄雲安公涼土異經(今附涼錄)分然洹國迦羅越經一卷
僧祐錄雲安公涼土異經(今附涼錄)五陰事經一卷
僧祐錄雲安公涼土異經(今附涼錄)義決法事經一卷
僧祐錄雲安公涼土異經(今附涼錄)十思惟經一卷
僧祐錄雲安公涼土異經(今附涼錄)分別六情經一卷
僧祐錄雲安公涼土異經(今附涼錄)三失蓋經一卷
僧祐錄雲安公涼土異經(今附涼錄)佛寶三昧經一卷
僧祐錄雲安公涼土異經(今附涼錄)法志女經一卷
僧祐錄雲安公涼土異經(今附涼錄)出要經二十卷行道經七卷長阿含經三卷(祐云疑是殘缺長阿含經)弘道經二卷四天王經一卷(祐云後有咒似人所附)諸天阿須倫斗經一卷金色
【現代漢語翻譯】 現代漢語譯本 《僧祐錄》記載安公（An Gong）在涼土（Liang Tu）翻譯的異經（今附於涼錄）：《耆域術經》（Ji Yu Shu Jing）一卷（舊錄記載為《耆域四術經》）。 《僧祐錄》記載安公在涼土翻譯的異經（今附於涼錄）：《五蓋離疑經》（Wu Gai Li Yi Jing）一卷（現在懷疑是《五蓋疑結失行經》）。 《僧祐錄》記載安公在涼土翻譯的異經（今附於涼錄）：《太子智止經》（Tai Zi Zhi Zhi Jing）一卷。 《僧祐錄》記載安公在涼土翻譯的異經（今附於涼錄）：《道德章》（Dao De Zhang）一卷。 《僧祐錄》記載安公在涼土翻譯的異經（今附於涼錄）：《苦相經》（Ku Xiang Jing）一卷。 《僧祐錄》記載安公在涼土翻譯的異經（今附於涼錄）：《須佛得度經》（Xu Fo De Du Jing）一卷。 《僧祐錄》記載安公在涼土翻譯的異經（今附於涼錄）：《由經》（You Jing）一卷。 《僧祐錄》記載安公在涼土翻譯的異經（今附於涼錄）：《分然洹國迦羅越經》（Fen Ran Huan Guo Jia Luo Yue Jing）一卷。 《僧祐錄》記載安公在涼土翻譯的異經（今附於涼錄）：《五陰事經》（Wu Yin Shi Jing）一卷。 《僧祐錄》記載安公在涼土翻譯的異經（今附於涼錄）：《義決法事經》（Yi Jue Fa Shi Jing）一卷。 《僧祐錄》記載安公在涼土翻譯的異經（今附於涼錄）：《十思惟經》（Shi Si Wei Jing）一卷。 《僧祐錄》記載安公在涼土翻譯的異經（今附於涼錄）：《分別六情經》（Fen Bie Liu Qing Jing）一卷。 《僧祐錄》記載安公在涼土翻譯的異經（今附於涼錄）：《三失蓋經》（San Shi Gai Jing）一卷。 《僧祐錄》記載安公在涼土翻譯的異經（今附於涼錄）：《佛寶三昧經》（Fo Bao San Mei Jing）一卷。 《僧祐錄》記載安公在涼土翻譯的異經（今附於涼錄）：《法志女經》（Fa Zhi Nv Jing）一卷。 《僧祐錄》記載安公在涼土翻譯的異經（今附於涼錄）：《出要經》（Chu Yao Jing）二十卷，《行道經》（Xing Dao Jing）七卷，《長阿含經》（Chang A Han Jing）三卷（僧祐認為可能是殘缺的《長阿含經》），《弘道經》（Hong Dao Jing）二卷，《四天王經》（Si Tian Wang Jing）一卷（僧祐認為後面有咒語，像是後人附加的），《諸天阿須倫斗經》（Zhu Tian A Xiu Lun Dou Jing）一卷，《金色
【English Translation】 English version 'Seng You Lu' records that An Gong's translated different scriptures in Liang Tu (now attached to Liang Lu): 'Ji Yu Shu Jing' (耆域術經) one volume (old record says 'Ji Yu Si Shu Jing' (耆域四術經)). 'Seng You Lu' records that An Gong's translated different scriptures in Liang Tu (now attached to Liang Lu): 'Wu Gai Li Yi Jing' (五蓋離疑經) one volume (now suspected to be 'Wu Gai Yi Jie Shi Xing Jing' (五蓋疑結失行經)). 'Seng You Lu' records that An Gong's translated different scriptures in Liang Tu (now attached to Liang Lu): 'Tai Zi Zhi Zhi Jing' (太子智止經) one volume. 'Seng You Lu' records that An Gong's translated different scriptures in Liang Tu (now attached to Liang Lu): 'Dao De Zhang' (道德章) one volume. 'Seng You Lu' records that An Gong's translated different scriptures in Liang Tu (now attached to Liang Lu): 'Ku Xiang Jing' (苦相經) one volume. 'Seng You Lu' records that An Gong's translated different scriptures in Liang Tu (now attached to Liang Lu): 'Xu Fo De Du Jing' (須佛得度經) one volume. 'Seng You Lu' records that An Gong's translated different scriptures in Liang Tu (now attached to Liang Lu): 'You Jing' (由經) one volume. 'Seng You Lu' records that An Gong's translated different scriptures in Liang Tu (now attached to Liang Lu): 'Fen Ran Huan Guo Jia Luo Yue Jing' (分然洹國迦羅越經) one volume. 'Seng You Lu' records that An Gong's translated different scriptures in Liang Tu (now attached to Liang Lu): 'Wu Yin Shi Jing' (五陰事經) one volume. 'Seng You Lu' records that An Gong's translated different scriptures in Liang Tu (now attached to Liang Lu): 'Yi Jue Fa Shi Jing' (義決法事經) one volume. 'Seng You Lu' records that An Gong's translated different scriptures in Liang Tu (now attached to Liang Lu): 'Shi Si Wei Jing' (十思惟經) one volume. 'Seng You Lu' records that An Gong's translated different scriptures in Liang Tu (now attached to Liang Lu): 'Fen Bie Liu Qing Jing' (分別六情經) one volume. 'Seng You Lu' records that An Gong's translated different scriptures in Liang Tu (now attached to Liang Lu): 'San Shi Gai Jing' (三失蓋經) one volume. 'Seng You Lu' records that An Gong's translated different scriptures in Liang Tu (now attached to Liang Lu): 'Fo Bao San Mei Jing' (佛寶三昧經) one volume. 'Seng You Lu' records that An Gong's translated different scriptures in Liang Tu (now attached to Liang Lu): 'Fa Zhi Nv Jing' (法志女經) one volume. 'Seng You Lu' records that An Gong's translated different scriptures in Liang Tu (now attached to Liang Lu): 'Chu Yao Jing' (出要經) twenty volumes, 'Xing Dao Jing' (行道經) seven volumes, 'Chang A Han Jing' (長阿含經) three volumes (Seng You thinks it may be incomplete 'Chang A Han Jing'), 'Hong Dao Jing' (弘道經) two volumes, 'Si Tian Wang Jing' (四天王經) one volume (Seng You thinks there are mantras at the end, which seem to be added by later people), 'Zhu Tian A Xiu Lun Dou Jing' (諸天阿須倫斗經) one volume, 'Jin Se'
女經一卷(雜譬喻中有祐云異出本)治禪鬼魅不安經一卷瞻波國佛說戒經一卷佛在誓枝山說法經一卷佛三毒事經一卷佛七事經一卷佛開和伏經一卷佛意行經一卷因佛生三心經一卷佛聚經一卷七佛本緣經一卷釋迦文榰缽經一卷佛袈裟緣一卷佛大衣經一卷迦葉解經一卷迦葉因緣經一卷舍利弗問暑經一卷迦葉獨證自誓經一卷舍利弗嘆度女人經一卷舍利弗生西方經一卷舍利弗目連泥洹經一卷(今疑是生經中舍利弗般泥洹經)目連所問經一卷目連因緣經一卷阿難見變經一卷難陀經一卷阿那含七唸經一卷羅漢菩子經一卷賓頭盧取缽經一卷愛行比丘經一卷愛身比丘經一卷旃比丘經一卷善星比丘經一卷六群比丘經一卷自在王比丘經一卷羅耶達比丘經一卷比丘和須蜜經一卷玄戒未來比丘經一卷(今疑玄字錯)比丘法相經一卷釋種子經一卷尊者婆蹉律經一卷罽賓二沙彌經一卷沙彌持戒經一卷海洲優婆塞會經一卷賢者雜事經一卷弟子修學經一卷弟子行澤中遇賊劫經一卷弟子精進經一卷迦提羅越問五戒經一卷那羅延天王經一卷毗沙門天王經一卷四大天王經一卷諸天壽經一卷魔現成佛經一卷魔王誡(疑是試字)經一卷凈飯王經一卷佛葬閱頭檀王經一卷阿育王作小兒時經一卷(今疑出育王傳)小阿育王經一卷優填王照逝心女經一卷(今疑是大乘藏中
【現代漢語翻譯】 現代漢語譯本 《女經》一卷（雜譬喻中有祐云異出本） 《治禪鬼魅不安經》一卷 《瞻波國佛說戒經》一卷 《佛在誓枝山說法經》一卷 《佛三毒事經》一卷 《佛七事經》一卷 《佛開和伏經》一卷 《佛意行經》一卷 《因佛生三心經》一卷 《佛聚經》一卷 《七佛本緣經》一卷 《釋迦文榰缽經》一卷 《佛袈裟緣》一卷 《佛大衣經》一卷 《迦葉解經》一卷 《迦葉因緣經》一卷 《舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）問暑經》一卷 《迦葉獨證自誓經》一卷 《舍利弗嘆度女人經》一卷 《舍利弗生西方經》一卷 《舍利弗目連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）泥洹（Nirvana，涅槃）經》一卷（今疑是生經中舍利弗般泥洹經） 《目連所問經》一卷 《目連因緣經》一卷 《阿難（Ānanda，佛陀十大弟子之一，以記憶力著稱）見變經》一卷 《難陀（Nanda，佛陀的堂弟）經》一卷 《阿那含（Anāgāmin，佛教修行果位之一，不還果）七唸經》一卷 《羅漢（Arhat，阿羅漢，佛教修行果位之一）菩子經》一卷 《賓頭盧（Pindola，十六羅漢之一）取缽經》一卷 《愛行比丘（bhikkhu，佛教出家男眾）經》一卷 《愛身比丘經》一卷 《旃比丘經》一卷 《善星比丘經》一卷 《六群比丘經》一卷 《自在王比丘經》一卷 《羅耶達比丘經》一卷 《比丘和須蜜經》一卷 《玄戒未來比丘經》一卷（今疑玄字錯） 《比丘法相經》一卷 《釋種子經》一卷 《尊者婆蹉律經》一卷 《罽賓（Kashmir）二沙彌（Śrāmaṇera，佛教出家男眾見習生）經》一卷 《沙彌持戒經》一卷 《海洲優婆塞（Upāsaka，在家男居士）會經》一卷 《賢者雜事經》一卷 《弟子修學經》一卷 《弟子行澤中遇賊劫經》一卷 《弟子精進經》一卷 《迦提羅越問五戒經》一卷 《那羅延（Nārāyaṇa，印度教神祇，毗濕奴的化身）天王經》一卷 《毗沙門（Vaiśravaṇa，佛教護法神，四大天王之一，北方守護神）天王經》一卷 《四大天王經》一卷 《諸天壽經》一卷 《魔現成佛經》一卷 《魔王誡（疑是試字）經》一卷 《凈飯王（Śuddhodana，釋迦牟尼佛的父親）經》一卷 《佛葬閱頭檀王經》一卷 《阿育王（Aśoka，印度孔雀王朝國王）作小兒時經》一卷（今疑出育王傳） 《小阿育王經》一卷 《優填王（Udayana，古代印度憍賞彌國國王）照逝心女經》一卷（今疑是大乘藏中）
【English Translation】 English version 'Nü Jing' (Sutra of Women) - 1 scroll (There is a different version in Miscellaneous Parables by Youyun) 'Zhi Chan Gui Mei Bu An Jing' (Sutra for Curing Meditation-Related Demonic Disturbances) - 1 scroll 'Zhan Po Guo Fo Shuo Jie Jing' (Sutra of Precepts Spoken by the Buddha in Champa) - 1 scroll 'Fo Zai Shi Zhi Shan Shuo Fa Jing' (Sutra of the Buddha Preaching on Mount Shishi) - 1 scroll 'Fo San Du Shi Jing' (Sutra of the Three Poisons of the Buddha) - 1 scroll 'Fo Qi Shi Jing' (Sutra of the Seven Matters of the Buddha) - 1 scroll 'Fo Kai He Fu Jing' (Sutra of the Buddha's Opening, Harmonizing, and Subduing) - 1 scroll 'Fo Yi Xing Jing' (Sutra of the Buddha's Intentional Conduct) - 1 scroll 'Yin Fo Sheng San Xin Jing' (Sutra of Generating Three Minds Because of the Buddha) - 1 scroll 'Fo Ju Jing' (Sutra of the Buddha's Gathering) - 1 scroll 'Qi Fo Ben Yuan Jing' (Sutra of the Original Vows of the Seven Buddhas) - 1 scroll 'Shi Jia Wen Zhi Bo Jing' (Sutra of Shakyamuni's Bowl) - 1 scroll 'Fo Jia Sha Yuan' (Sutra of the Buddha's Robe's Origin) - 1 scroll 'Fo Da Yi Jing' (Sutra of the Buddha's Great Robe) - 1 scroll 'Jia Ye Jie Jing' (Sutra of Kashyapa's Explanation) - 1 scroll 'Jia Ye Yin Yuan Jing' (Sutra of Kashyapa's Conditions) - 1 scroll 'She Li Fu (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom) Wen Shu Jing' (Sutra of Shariputra Asking About Heat) - 1 scroll 'Jia Ye Du Zheng Zi Shi Jing' (Sutra of Kashyapa's Solitary Attainment and Self-Vow) - 1 scroll 'She Li Fu Tan Du Nü Ren Jing' (Sutra of Shariputra Praising the Salvation of Women) - 1 scroll 'She Li Fu Sheng Xi Fang Jing' (Sutra of Shariputra's Birth in the West) - 1 scroll 'She Li Fu Mu Lian (Mahāmaudgalyāyana, one of the ten great disciples of the Buddha, known for his supernatural powers) Ni Huan (Nirvana) Jing' (Sutra of Shariputra and Maudgalyayana's Nirvana) - 1 scroll (Now suspected to be the Sutra of Shariputra's Parinirvana in the Sutra of Birth) 'Mu Lian Suo Wen Jing' (Sutra of Maudgalyayana's Questions) - 1 scroll 'Mu Lian Yin Yuan Jing' (Sutra of Maudgalyayana's Conditions) - 1 scroll 'A Nan (Ānanda, one of the ten great disciples of the Buddha, known for his memory) Jian Bian Jing' (Sutra of Ananda Seeing Changes) - 1 scroll 'Nan Tuo (Nanda, Buddha's cousin) Jing' (Sutra of Nanda) - 1 scroll 'A Na Han (Anāgāmin, one of the stages of Buddhist practice, the non-returner) Qi Nian Jing' (Sutra of the Seven Thoughts of Anagamin) - 1 scroll 'Luo Han (Arhat, one of the stages of Buddhist practice) Pu Zi Jing' (Sutra of Arhat's Bodhi Seed) - 1 scroll 'Bin Tou Lu (Pindola, one of the Sixteen Arhats) Qu Bo Jing' (Sutra of Pindola Taking the Bowl) - 1 scroll 'Ai Xing Bi Qiu (bhikkhu, Buddhist monk) Jing' (Sutra of the Loving Conduct Bhikkhu) - 1 scroll 'Ai Shen Bi Qiu Jing' (Sutra of the Loving Body Bhikkhu) - 1 scroll 'Zhan Bi Qiu Jing' (Sutra of the Zhan Bhikkhu) - 1 scroll 'Shan Xing Bi Qiu Jing' (Sutra of the Good Star Bhikkhu) - 1 scroll 'Liu Qun Bi Qiu Jing' (Sutra of the Six Groups of Bhikkhus) - 1 scroll 'Zi Zai Wang Bi Qiu Jing' (Sutra of the Free King Bhikkhu) - 1 scroll 'Luo Ye Da Bi Qiu Jing' (Sutra of the Loya Da Bhikkhu) - 1 scroll 'Bi Qiu He Xu Mi Jing' (Sutra of the Bhikkhu and Xu Mi) - 1 scroll 'Xuan Jie Wei Lai Bi Qiu Jing' (Sutra of the Mysterious Precepts Future Bhikkhu) - 1 scroll (Now suspected that the character 'Xuan' is wrong) 'Bi Qiu Fa Xiang Jing' (Sutra of the Bhikkhu's Dharma Characteristics) - 1 scroll 'Shi Zhong Zi Jing' (Sutra of the Shakya Seed) - 1 scroll 'Zun Zhe Po Cuo Lü Jing' (Sutra of the Venerable Vatsalya) - 1 scroll 'Ji Bin (Kashmir) Er Sha Mi (Śrāmaṇera, novice monk) Jing' (Sutra of the Two Shramanas of Kashmir) - 1 scroll 'Sha Mi Chi Jie Jing' (Sutra of the Shramana Holding Precepts) - 1 scroll 'Hai Zhou You Po Sai (Upāsaka, lay Buddhist man) Hui Jing' (Sutra of the Gathering of Upasakas in Haizhou) - 1 scroll 'Xian Zhe Za Shi Jing' (Sutra of Miscellaneous Matters of the Wise) - 1 scroll 'Di Zi Xiu Xue Jing' (Sutra of Disciples' Learning) - 1 scroll 'Di Zi Xing Ze Zhong Yu Zei Jie Jing' (Sutra of Disciples Encountering Robbers in the Marsh) - 1 scroll 'Di Zi Jing Jin Jing' (Sutra of Disciples' Diligence) - 1 scroll 'Jia Ti Luo Yue Wen Wu Jie Jing' (Sutra of Katiravat Asking About the Five Precepts) - 1 scroll 'Na Luo Yan (Nārāyaṇa, a Hindu deity, an incarnation of Vishnu) Tian Wang Jing' (Sutra of Narayana Deva King) - 1 scroll 'Pi Sha Men (Vaiśravaṇa, a Buddhist guardian deity, one of the Four Heavenly Kings, the guardian of the North) Tian Wang Jing' (Sutra of Vaishravana Deva King) - 1 scroll 'Si Da Tian Wang Jing' (Sutra of the Four Heavenly Kings) - 1 scroll 'Zhu Tian Shou Jing' (Sutra of the Lifespan of the Devas) - 1 scroll 'Mo Xian Cheng Fo Jing' (Sutra of the Demon Appearing as a Buddha) - 1 scroll 'Mo Wang Jie (Suspected to be the character 'Shi', test) Jing' (Sutra of the Demon King's Warning (or Test)) - 1 scroll 'Jing Fan Wang (Śuddhodana, father of Shakyamuni Buddha) Jing' (Sutra of King Shuddhodana) - 1 scroll 'Fo Zang Yue Tou Tan Wang Jing' (Sutra of the Buddha's Funeral and King Yuetoutan) - 1 scroll 'A Yu Wang (Aśoka, King of the Mauryan Dynasty of India) Zuo Xiao Er Shi Jing' (Sutra of King Ashoka as a Child) - 1 scroll (Now suspected to be from the Biography of King Ashoka) 'Xiao A Yu Wang Jing' (Sutra of Little King Ashoka) - 1 scroll 'You Tian Wang (Udayana, King of Kausambi in ancient India) Zhao Shi Xin Nü Jing' (Sutra of King Udayana Illuminating the Deceased Heart Woman) - 1 scroll (Now suspected to be in the Mahayana Collection)
優填王經)迦夷王頭佈施經一卷果尊王經一卷佛居士經一卷降恐王經一卷(今疑恐字錯)摩羅王經一卷摩登王經一卷舍夷國經一卷羅提坻王經一卷(或作國王羅提[土*(華-山+甲)]經)摩訶惟越王經一卷流沙王經一卷十四王經一卷王以竹施經一卷勸王持五戒經一卷太子旃舍羅差經一卷長者盛德經一卷長者法心經一卷長者仁賢經一卷長者洹羅越經一卷佛問淳陀長者受樂凈行經一卷婆羅門問事經一卷婆羅門等爭說經一卷六師詣波斯匿王經一卷尼揵齋經一卷明星梵志經一卷兜率梵志經一卷梵志拔陀經一卷梵志計火凈經一卷梵志問疑經一卷梵志意經一卷梵志好母經一卷梵志淫女經一卷梵志六師經一卷天后賢女經一卷德女問經一卷貧女少施獲弘報經一卷彌家女經一卷二人作沙門弟斷兄舌經一卷氣噓殺旃陀羅經一卷眼能視殺人經一卷孤獨三兄弟經一卷阿劍他經一卷不蘭伽經一卷小申日經一卷波羅奈媈四姓經一卷(或作婦字)大姓家主叩書不經一卷提謂經一卷強羅經一卷金轉龍王經一卷蘇曷龍王經一卷三龍王經一卷虎王經一卷蝎王經一卷毒龍蛇施經一卷放牛法經一卷(今疑是藏中放牛經)養牛經一卷閻羅王經一卷(今疑是藏中閻羅王五天使者經)餓鬼經一卷鐵杵泥犁經一卷緣經一卷藥經一卷苦慧經一卷慧達經一卷法足經一卷身
數經一卷選福經一卷佈施經一卷助善經一卷古來經一卷(今疑是藏中古來世時經)孝順經一卷緣本經一卷(今疑是藏中緣本致經)度世經一卷法藏經一卷明住經一卷善憩經一卷植質經一卷名相經一卷怪異經一卷滅怪經一卷本缽經一卷案缽經一卷諸法經一卷與脫經一卷伏願經一卷寶見經一卷真提經一卷明義經一卷見在經一卷釋論經一卷(祐云疑是大智度論抄之一卷)雜事經一卷旨解經一卷(祐云疑即義旨雜解)釋學經一卷度道俗經一卷諸福德經一卷說人身經一卷施色力經一卷色入施經一卷戒法律經一卷未生火經一卷未生災經一卷唸佛品經一卷須彌山經一卷成敗品經一卷(經目或云成敗品第四似是樓炭經之一品今撿樓炭無此品)世間珍寶經一卷(舊錄云世間所望珍寶經)現道神足經一卷成行無想經一卷悔過除罪經一卷深自僥倖經一卷佈施持戒經一卷生西方齋經一卷造浴室法經一卷有疑往解經一卷長阿含方法經一卷令人孝有德經一卷人于出家者經一卷心應深貪慕經一卷地水火風空經一卷求欲者除意經一卷持戒教人不殺生經一卷七月十五日臘法經一卷功高憍慢有二輩經一卷歡喜佈施有五事經一卷(本作歡字誤)三夢經一卷三悔處經一卷三乘無當經一卷四署經一卷四等意經一卷四政斷經一卷四厚經一卷五署經一卷五穀世經一卷五
亂經一卷五邪經一卷六禪經一卷六度六十行經一卷六輩阿惟越致經一卷七眾經一卷七流經一卷七使經一卷七輩人橫死經一卷七歲作善經一卷八方萬物無常經一卷八雙經一卷九結經一卷九惱經一卷九道觀身經一卷十部僧經一卷十二意經一卷十二阿練若高行經一卷十二部經名一卷三十二僧那經一卷三十四意經一卷五十德相經一卷六十品經一卷六十二疑經一卷七十二觀經一卷百法經一卷惟日三昧經一卷月電三昧經一卷無言三昧經一卷阿和三昧經一卷禪行法經一卷(今疑是藏中禪行法想經)須彌山譬經一卷日月譬經一卷海水譬經一卷藥草喻經一卷功德天譬經一卷賢劫譬經一卷金剛譬經一卷寶藏譬經一卷明珠譬經一卷聚木譬經一卷四大譬經一卷
出要經下二百三十七經。並是梁僧祐錄中新集失譯經(今附宋錄)。
從頂生王因緣經下諸失譯經。群錄之中但題名目久虧其本無可披尋。大小二乘實難詮定。且粗分判尚多參涉幸諸明士詳而正之。
小乘律闕本
三十七部四十二卷僧祇戒本一卷
曹魏天竺沙門曇柯迦羅譯(第一譯)
右前後兩譯一本在藏一本闕。十誦比丘戒本一卷(或云十誦大比丘戒)
苻秦西域沙門曇摩持共竺佛念譯(第一譯)十誦比丘戒本一卷
東晉西域沙門竺
【現代漢語翻譯】 現代漢語譯本 《亂經》一卷，《五邪經》一卷，《六禪經》一卷，《六度六十行經》一卷，《六輩阿惟越致經》（Aviyeyazhi Sutra，六種不會退轉的修行者）一卷，《七眾經》一卷，《七流經》一卷，《七使經》一卷，《七輩人橫死經》一卷，《七歲作善經》一卷，《八方萬物無常經》一卷，《八雙經》一卷，《九結經》一卷，《九惱經》一卷，《九道觀身經》一卷，《十部僧經》一卷，《十二意經》一卷，《十二阿練若高行經》（Twelve Aranya High Practices Sutra，關於在阿蘭若修行的十二種高尚行為的經）一卷，《十二部經名》一卷，《三十二僧那經》（Thirty-two Sangha Sutra，關於僧團的經）一卷，《三十四意經》一卷，《五十德相經》一卷，《六十品經》一卷，《六十二疑經》一卷，《七十二觀經》一卷，《百法經》一卷，《惟日三昧經》（Only Sun Samadhi Sutra，只觀想太陽的三昧）一卷，《月電三昧經》（Moon Lightning Samadhi Sutra，觀想月亮和閃電的三昧）一卷，《無言三昧經》（Wordless Samadhi Sutra，無言的三昧）一卷，《阿和三昧經》（Ahe Samadhi Sutra，阿和三昧）一卷，《禪行法經》（Meditation Practice Methods Sutra，禪修方法）一卷（今疑是藏中《禪行法想經》），《須彌山譬經》（Mount Sumeru Parable Sutra，以須彌山為比喻的經）一卷，《日月譬經》（Sun and Moon Parable Sutra，以太陽和月亮為比喻的經）一卷，《海水譬經》（Ocean Water Parable Sutra，以海水為比喻的經）一卷，《藥草喻經》（Medicinal Herbs Parable Sutra，以藥草為比喻的經）一卷，《功德天譬經》（Gongde Tian Parable Sutra，以功德天為比喻的經）一卷，《賢劫譬經》（Bhadrakalpa Parable Sutra，以賢劫為比喻的經）一卷，《金剛譬經》（Vajra Parable Sutra，以金剛為比喻的經）一卷，《寶藏譬經》（Treasure Trove Parable Sutra，以寶藏為比喻的經）一卷，《明珠譬經》（Bright Pearl Parable Sutra，以明珠為比喻的經）一卷，《聚木譬經》（Gathered Wood Parable Sutra，以聚集的木頭為比喻的經）一卷，《四大譬經》（Four Elements Parable Sutra，以四大元素為比喻的經）一卷。
《出要經》下二百三十七經。這些都是梁代僧祐目錄中新收集的已遺失翻譯的經典（現在附在宋代的目錄中）。
從《頂生王因緣經》以下的這些已遺失翻譯的經典，各目錄中只記錄了經名，原本已經遺失，無法查閱。大小乘的歸屬實在難以確定。暫且粗略地進行劃分，但其中可能有很多交叉混雜的情況，希望各位明智之士詳細審查並加以糾正。
小乘律典缺失原本。
三十七部四十二卷，《僧祇戒本》（Sanghika Vinaya，大眾部的戒本）一卷
曹魏時期天竺沙門曇柯迦羅（Dharmakala）譯（第一次翻譯）
右邊前後兩次翻譯的版本，一個在藏經中，一個缺失。《十誦比丘戒本》（Sarvastivada Bhiksu Pratimoksha，說一切有部比丘戒本）一卷（或說《十誦大比丘戒》）
苻秦時期西域沙門曇摩持（Dharmadhara）與竺佛念共同翻譯（第一次翻譯）。《十誦比丘戒本》一卷
東晉時期西域沙門竺
【English Translation】 English version 'Luan Jing' (Disorderly Sutra) one scroll, 'Wu Xie Jing' (Five Evils Sutra) one scroll, 'Liu Chan Jing' (Six Dhyanas Sutra) one scroll, 'Liu Du Liu Shi Xing Jing' (Six Perfections and Sixty Practices Sutra) one scroll, 'Liu Bei Awei Yue Zhi Jing' (Aviyeyazhi Sutra, Six Types of Non-Regressing Practitioners) one scroll, 'Qi Zhong Jing' (Seven Assemblies Sutra) one scroll, 'Qi Liu Jing' (Seven Flows Sutra) one scroll, 'Qi Shi Jing' (Seven Messengers Sutra) one scroll, 'Qi Bei Ren Heng Si Jing' (Seven Types of People Who Die Prematurely Sutra) one scroll, 'Qi Sui Zuo Shan Jing' (Seven-Year-Old Doing Good Deeds Sutra) one scroll, 'Ba Fang Wan Wu Wu Chang Jing' (Impermanence of All Things in Eight Directions Sutra) one scroll, 'Ba Shuang Jing' (Eight Pairs Sutra) one scroll, 'Jiu Jie Jing' (Nine Bonds Sutra) one scroll, 'Jiu Nao Jing' (Nine Annoyances Sutra) one scroll, 'Jiu Dao Guan Shen Jing' (Nine Ways of Observing the Body Sutra) one scroll, 'Shi Bu Seng Jing' (Ten Monastic Sutras) one scroll, 'Shi Er Yi Jing' (Twelve Intentions Sutra) one scroll, 'Shi Er A Lian Ruo Gao Xing Jing' (Twelve Aranya High Practices Sutra, Twelve Noble Practices in Aranya) one scroll, 'Shi Er Bu Jing Ming' (Twelve Sutra Titles) one scroll, 'San Shi Er Seng Na Jing' (Thirty-two Sangha Sutra, Sutra on Sangha) one scroll, 'San Shi Si Yi Jing' (Thirty-four Intentions Sutra) one scroll, 'Wu Shi De Xiang Jing' (Fifty Virtues Sutra) one scroll, 'Liu Shi Pin Jing' (Sixty Chapters Sutra) one scroll, 'Liu Shi Er Yi Jing' (Sixty-two Doubts Sutra) one scroll, 'Qi Shi Er Guan Jing' (Seventy-two Contemplations Sutra) one scroll, 'Bai Fa Jing' (Hundred Dharmas Sutra) one scroll, 'Wei Ri San Mei Jing' (Only Sun Samadhi Sutra, Samadhi of Only Contemplating the Sun) one scroll, 'Yue Dian San Mei Jing' (Moon Lightning Samadhi Sutra, Samadhi of Contemplating Moon and Lightning) one scroll, 'Wu Yan San Mei Jing' (Wordless Samadhi Sutra, Wordless Samadhi) one scroll, 'A He San Mei Jing' (Ahe Samadhi Sutra, Ahe Samadhi) one scroll, 'Chan Xing Fa Jing' (Meditation Practice Methods Sutra, Methods of Meditation Practice) one scroll (now suspected to be the 'Chan Xing Fa Xiang Jing' in the Tibetan canon), 'Xu Mi Shan Pi Jing' (Mount Sumeru Parable Sutra, Sutra with the Parable of Mount Sumeru) one scroll, 'Ri Yue Pi Jing' (Sun and Moon Parable Sutra, Sutra with the Parable of Sun and Moon) one scroll, 'Hai Shui Pi Jing' (Ocean Water Parable Sutra, Sutra with the Parable of Ocean Water) one scroll, 'Yao Cao Yu Jing' (Medicinal Herbs Parable Sutra, Sutra with the Parable of Medicinal Herbs) one scroll, 'Gong De Tian Pi Jing' (Gongde Tian Parable Sutra, Sutra with the Parable of Gongde Tian) one scroll, 'Xian Jie Pi Jing' (Bhadrakalpa Parable Sutra, Sutra with the Parable of Bhadrakalpa) one scroll, 'Jin Gang Pi Jing' (Vajra Parable Sutra, Sutra with the Parable of Vajra) one scroll, 'Bao Zang Pi Jing' (Treasure Trove Parable Sutra, Sutra with the Parable of Treasure Trove) one scroll, 'Ming Zhu Pi Jing' (Bright Pearl Parable Sutra, Sutra with the Parable of Bright Pearl) one scroll, 'Ju Mu Pi Jing' (Gathered Wood Parable Sutra, Sutra with the Parable of Gathered Wood) one scroll, 'Si Da Pi Jing' (Four Elements Parable Sutra, Sutra with the Parable of Four Elements).
Two hundred and thirty-seven sutras under the 'Chu Yao Jing'. These are newly collected lost translations of sutras from the Liang Dynasty's Sengyou catalog (now attached to the Song Dynasty's catalog).
These lost translations of sutras from the 'Ding Sheng Wang Yin Yuan Jing' onwards, only have their titles recorded in various catalogs. The original texts have been lost for a long time and cannot be consulted. It is really difficult to determine their affiliation to the Mahayana or Hinayana. A rough division is made for the time being, but there may be many overlaps and mixtures. I hope that all wise scholars will examine them in detail and correct them.
The original texts of the Hinayana Vinaya are missing.
Thirty-seven parts, forty-two scrolls, 'Sanghika Vinaya' (Sanghika Vinaya, Vinaya of the Mahasanghika school) one scroll.
Translated by the Indian monk Dharmakala during the Cao Wei period (first translation).
Of the two versions translated earlier and later, one is in the collection and one is missing. 'Sarvastivada Bhiksu Pratimoksha' (Sarvastivada Bhiksu Pratimoksha, Pratimoksha of the Sarvastivada school) one scroll (or 'Sarvastivada Mahabhiksu Pratimoksha').
Translated jointly by the Western Region monk Dharmadhara and Zhu Fonian during the Fu Qin period (first translation). 'Sarvastivada Bhiksu Pratimoksha' one scroll.
Western Region monk Zhu during the Eastern Jin period.
曇無蘭合出(第二譯右長房錄云太元六年曇無蘭合僧純曇摩持竺僧舒三家本以為一卷見寶唱錄謹按群錄僧純于拘夷國得十誦尼戒梵本將來令曇摩持等譯出唯此僧純與曇摩持同是一本其竺僧舒群錄無名不知合本從何而得未詳所以)
右兼合本前後三譯一存二闕。比丘尼戒一卷(或云比丘尼戒經出十誦律)
西晉三藏竺法護譯(第一譯)比丘尼大戒一卷(亦云十誦比丘尼戒)
苻秦西域沙門曇摩持共佛念等譯(第二譯)十誦比丘尼戒所出本末一卷
姚秦涼州沙門竺佛念譯(第三譯)
(右長房錄云僧純于拘夷國得梵本佛念為譯文繁后竺法汰刪改正之見寶唱錄今疑佛念譯者與曇摩持同是尼戒所出何異而別存之)。
前後三譯其本並闕。彌沙塞羯磨一卷(出彌沙塞律)
宋罽賓三藏佛陀什等譯(單本)彌沙塞律抄一卷
師子國沙門僧伽跋彌譯(不知年代出寶唱錄單本附宋)迦葉禁戒經一卷(一名摩訶比丘經一名真偽沙門經)
東晉沙門釋退公譯(第一譯)
右前後兩譯一存一闕。優婆塞五戒經一卷(一名五相經)
宋居士沮渠京聲譯(第二譯)
右前後兩譯。一存一闕。雜問律事二卷
東晉西域沙門曇摩譯(第一譯)雜問律事二卷
【現代漢語翻譯】 現代漢語譯本 曇無蘭合出（第二譯右長房錄記載，太元六年，曇無蘭合、僧純、曇摩持、竺僧舒三家版本原為一卷，見於寶唱錄。根據各處記錄，僧純在拘夷國獲得《十誦尼戒》梵文字，帶回後由曇摩持等人翻譯。只有僧純與曇摩持同出一本，而竺僧舒的版本在各處記錄中均無名，不知其合本從何而來，具體情況不明。）
右側兼合本前後共有三次翻譯，現存一次，缺失兩次。《比丘尼戒》一卷（或稱《比丘尼戒經》，出自《十誦律》）。
西晉三藏竺法護譯（第一譯）：《比丘尼大戒》一卷（亦稱《十誦比丘尼戒》）。
苻秦西域沙門曇摩持與佛念等譯（第二譯）：《十誦比丘尼戒所出本末》一卷。
姚秦涼州沙門竺佛念譯（第三譯）。
（右長房錄記載，僧純在拘夷國獲得梵文字，佛念翻譯，因譯文繁瑣，后竺法汰刪改訂正，見於寶唱錄。現在懷疑佛唸的譯本與曇摩持的譯本同是尼戒的來源，為何要單獨儲存？）
前後三次翻譯，其版本均已缺失。《彌沙塞羯磨》一卷（出自《彌沙塞律》）。
宋代罽賓（今克什米爾地區）三藏佛陀什等譯（單本）：《彌沙塞律抄》一卷。
師子國（今斯里蘭卡）沙門僧伽跋彌譯（不知年代，出自寶唱錄，單本，附於宋代）：《迦葉禁戒經》一卷（一名《摩訶比丘經》，一名《真偽沙門經》）。
東晉沙門釋退公譯（第一譯）。
右側前後兩次翻譯，現存一次，缺失一次。《優婆塞五戒經》一卷（一名《五相經》）。
宋代居士沮渠京聲譯（第二譯）。
右側前後兩次翻譯，現存一次，缺失一次。《雜問律事》二卷。
東晉西域沙門曇摩譯（第一譯）：《雜問律事》二卷。
【English Translation】 English version Tānwúlán Hé Chū (曇無蘭合) (The Second Translation, recorded in the Right Chángfáng (長房) Records, states that in the sixth year of the Tàiyuán (太元) era, the versions of Tānwúlán Hé (曇無蘭合), Sēngchún (僧純), Tánmóchí (曇摩持), and Zhú Sēngshū (竺僧舒) were originally in one volume, as seen in the Bǎochàng (寶唱) Records. According to various records, Sēngchún (僧純) obtained the Sanskrit text of the 'Ten Recitation Bhikṣuṇī Vinaya' from the country of Kūyí (拘夷), and brought it back to be translated by Tánmóchí (曇摩持) and others. Only Sēngchún (僧純) and Tánmóchí (曇摩持) have the same source, while Zhú Sēngshū's (竺僧舒) version is unnamed in various records, and it is unknown where his combined version came from, so the specific situation is unclear.)
On the right, the combined version has three translations in total, with one extant and two missing. 'Bhikṣuṇī Vinaya' one volume (or 'Bhikṣuṇī Vinaya Sūtra', from the 'Ten Recitation Vinaya').
Translated by Zhú Fǎhù (竺法護), Tripiṭaka of the Western Jìn (西晉) Dynasty (First Translation): 'Great Bhikṣuṇī Vinaya' one volume (also called 'Ten Recitation Bhikṣuṇī Vinaya').
Translated by Tánmóchí (曇摩持), Śramaṇa (沙門) from the Western Regions of the Fú Qín (苻秦) Dynasty, together with Fóniàn (佛念) and others (Second Translation): 'Origins and Endings of the Ten Recitation Bhikṣuṇī Vinaya' one volume.
Translated by Zhú Fóniàn (竺佛念), Śramaṇa (沙門) from Liángzhōu (涼州) of the Yáo Qín (姚秦) Dynasty (Third Translation).
(The Right Chángfáng (長房) Records state that Sēngchún (僧純) obtained the Sanskrit text in the country of Kūyí (拘夷), and Fóniàn (佛念) translated it. Because the translation was cumbersome, Zhú Fǎtà (竺法汰) later deleted and corrected it, as seen in the Bǎochàng (寶唱) Records. Now it is suspected that Fóniàn's (佛念) translation and Tánmóchí's (曇摩持) translation have the same source of the Bhikṣuṇī Vinaya, so why should it be preserved separately?)
All three translations before and after are missing. 'Mahāsāṃghika Karmavācanā' one volume (from the 'Mahāsāṃghika Vinaya').
Translated by Buddhashe (佛陀什), Tripiṭaka of Kasmir (罽賓) of the Sòng (宋) Dynasty, and others (Single Version): 'Excerpts from the Mahāsāṃghika Vinaya' one volume.
Translated by Saṃghavarman (僧伽跋彌), Śramaṇa (沙門) from the country of Lion (師子國) (present-day Sri Lanka) (Date unknown, from the Bǎochàng (寶唱) Records, Single Version, attached to the Sòng (宋) Dynasty): 'Kāśyapa's Prohibitions and Precepts Sūtra' one volume (also called 'Mahābhikṣu Sūtra', also called 'True and False Śramaṇa Sūtra').
Translated by Shì Tuìgōng (釋退公), Śramaṇa (沙門) of the Eastern Jìn (東晉) Dynasty (First Translation).
On the right, of the two translations before and after, one is extant and one is missing. 'Upāsaka Five Precepts Sūtra' one volume (also called 'Five Aspects Sūtra').
Translated by Jūqú Jīngshēng (沮渠京聲), Upāsaka (居士) of the Sòng (宋) Dynasty (Second Translation).
On the right, of the two translations before and after, one is extant and one is missing. 'Miscellaneous Questions on Vinaya Matters' two volumes.
Translated by Tánmó (曇摩), Śramaṇa (沙門) from the Western Regions of the Eastern Jìn (東晉) Dynasty (First Translation): 'Miscellaneous Questions on Vinaya Matters' two volumes.
東晉罽賓沙門卑摩羅叉譯(第二譯)
右二雜事同本異譯其本並闕(靜泰錄云。後秦曇摩蜱譯十誦律。譯雜事問二卷。寶唱錄云。後秦罽賓沙門曇摩耶舍譯十誦律雜事一卷。此之二說多是錄家人名差誤。或即是前第一譯者。長房內典二錄並云東晉所翻。非秦代譯。依此二錄為正。房錄又云曇摩譯者明佛法僧物互相交涉分齊差殊甚要須善防護。今藏中有五百問事經一卷有三十三紙亦明佛法僧物不得參涉。事然名目不同莫知所以。余錄云出十誦律者即五百問經中明三十九夜受日等事。即與十誦符同。但以名目有殊。未為克定。后諸博見詳而正之)。教授比丘尼法一卷
東晉罽賓三藏瞿曇僧伽提婆譯(單本)教授比丘尼二歲檀文一卷(或無尼字)
苻秦西域沙門曇摩持共竺佛念譯(單本)二百六十戒三部合異二卷(序加大比丘字)
東晉西域沙門竺曇無蘭撰
(右合戒序云。晉太元六年辛巳六月二十五日。比丘竺曇無蘭在謝鎮西寺合此三戒到七月十八日訖。故記之。又長房內典二錄及靖邁經圖之中並雲漢明帝時沙門竺法蘭譯二百六十戒合異二卷。今詳此說。理定不然。當佛法初興。戒律未備。戒之合異從何而來。今愚見所裁只是竺曇無蘭所合之者。二人名姓俱同。錄家誤上曇無即法還是法蘭
【現代漢語翻譯】 現代漢語譯本
東晉罽賓沙門卑摩羅叉譯（第二譯）
右二雜事同本異譯，其本並闕（靜泰錄云：後秦曇摩蜱譯《十誦律》，譯《雜事問》二卷。寶唱錄云：後秦罽賓沙門曇摩耶舍譯《十誦律雜事》一卷。此之二說多是錄家人名差誤，或即是前第一譯者。長房內典二錄並云東晉所翻，非秦代譯。依此二錄為正。房錄又云曇摩譯者明佛法僧物互相交涉分齊差殊，甚要須善防護。今藏中有《五百問事經》一卷，有三十三紙，亦明佛法僧物不得參涉，事然名目不同，莫知所以。余錄云出《十誦律》者即《五百問經》中明三十九夜受日等事，即與《十誦》符同，但以名目有殊，未為克定。后諸博見詳而正之）。《教授比丘尼法》一卷。
東晉罽賓三藏瞿曇僧伽提婆譯（單本）《教授比丘尼二歲檀文》一卷（或無尼字）。
苻秦西域沙門曇摩持共竺佛念譯（單本）《二百六十戒三部合異》二卷（序加大比丘字）。
東晉西域沙門竺曇無蘭撰
（右合戒序云：晉太元六年辛巳六月二十五日，比丘竺曇無蘭在謝鎮西寺合此三戒到七月十八日訖，故記之。又長房內典二錄及靖邁經圖之中並雲漢明帝時沙門竺法蘭譯《二百六十戒合異》二卷。今詳此說，理定不然。當佛法初興，戒律未備，戒之合異從何而來？今愚見所裁只是竺曇無蘭所合之者。二人名姓俱同，錄家誤上曇無即法還是法蘭。） 現代漢語譯本
《教授比丘尼法》一卷 現代漢語譯本
《教授比丘尼二歲檀文》一卷（或無尼字） 現代漢語譯本
《二百六十戒三部合異》二卷（序加大比丘字）
【English Translation】 English version
Translated by Bhiksu Vimalaksa (Vimalaksa) from Kipin (Kipin, an ancient region in present-day Kashmir) during the Eastern Jin Dynasty (second translation).
The two miscellaneous matters on the right are different translations of the same text, but the original text is missing (Jingtai's record says: Dharmapi (Dharmapi) of the Later Qin Dynasty translated the 'Ten Recitation Vinaya' (Ten Recitation Vinaya), translating two volumes of 'Questions on Miscellaneous Matters' (Questions on Miscellaneous Matters). Baochang's record says: Dharmayasa (Dharmayasa), a Shramana (monk) from Kipin (Kipin) during the Later Qin Dynasty, translated one volume of 'Miscellaneous Matters of the Ten Recitation Vinaya' (Miscellaneous Matters of the Ten Recitation Vinaya). These two statements are mostly errors in the names of the recorders' families, or perhaps it is the first translator. The two records of Changfang's Inner Canon both say that it was translated during the Eastern Jin Dynasty, not during the Qin Dynasty. Follow these two records as correct. Fang's record also says that the translator Dharmapi (Dharmapi) clarified the differences in the boundaries of the properties of the Buddha, Dharma, and Sangha, which must be carefully protected. Now, there is one volume of the 'Five Hundred Questions Sutra' (Five Hundred Questions Sutra) in the collection, with thirty-three leaves, which also clarifies that the properties of the Buddha, Dharma, and Sangha should not be mixed. The matter is the same, but the names are different, and the reason is unknown. Other records say that what comes from the 'Ten Recitation Vinaya' (Ten Recitation Vinaya) is the matter of receiving the sun for thirty-nine nights, etc., in the 'Five Hundred Questions Sutra' (Five Hundred Questions Sutra), which is consistent with the 'Ten Recitation Vinaya' (Ten Recitation Vinaya), but the names are different, and it is not yet definitively determined. Later, those with broad knowledge will examine and correct it). One volume of 'The Method of Instructing Bhiksunis' (The Method of Instructing Bhiksunis).
Translated by Tripitaka (Tripitaka) Master Gautama Sanghadeva (Gautama Sanghadeva) from Kipin (Kipin) during the Eastern Jin Dynasty (single volume): One volume of 'Two-Year Alms Text for Instructing Bhiksunis' (Two-Year Alms Text for Instructing Bhiksunis) (or without the word 'Bhiksunis').
Translated by Shramana (monk) Dharmadhara (Dharmadhara) from the Western Regions (present-day Xinjiang and Central Asia) during the Fu Qin Dynasty, together with Buddhanandi (Buddhanandi) (single volume): Two volumes of 'Differences in the Combined Three Sections of the Two Hundred and Sixty Precepts' (Differences in the Combined Three Sections of the Two Hundred and Sixty Precepts) (with the words 'Great Bhiksu' added in the preface).
Compiled by Shramana (monk) Zhu Tanwulan (Zhu Tanwulan) from the Western Regions (present-day Xinjiang and Central Asia) during the Eastern Jin Dynasty.
(The preface to the combined precepts on the right says: On the 25th day of the sixth month of the year Xinsi (辛巳) of the Taiyuan (太元) era of the Jin Dynasty, Bhiksu (monk) Zhu Tanwulan (Zhu Tanwulan) combined these three precepts at Xie Zhenxi Temple (謝鎮西寺) until the 18th day of the seventh month, so it is recorded. Also, the two records of Changfang's Inner Canon and Jingmai's Sutra Diagram both say that Shramana (monk) Zhu Falan (Zhu Falan) translated two volumes of 'Differences in the Combined Two Hundred and Sixty Precepts' (Differences in the Combined Two Hundred and Sixty Precepts) during the reign of Emperor Ming of the Han Dynasty. Now, upon detailed examination, this statement is definitely not correct. When Buddhism was first flourishing, the precepts were not yet complete. Where would the combination of differences in the precepts come from? In my humble opinion, it was only Zhu Tanwulan (Zhu Tanwulan) who combined them. The two people have the same name and surname. The recorder mistakenly put Tanwu (曇無) above, which is still Falan (法蘭).) English version
One volume of 'The Method of Instructing Bhiksunis' (The Method of Instructing Bhiksunis). English version
One volume of 'Two-Year Alms Text for Instructing Bhiksunis' (Two-Year Alms Text for Instructing Bhiksunis) (or without the word 'Bhiksunis'). English version
Two volumes of 'Differences in the Combined Three Sections of the Two Hundred and Sixty Precepts' (Differences in the Combined Three Sections of the Two Hundred and Sixty Precepts) (with the words 'Great Bhiksu' added in the preface).
故高僧傳法蘭所譯但標餘部無此戒名。今此錄中廢之不立。其曇無所合非是正翻。此錄之中亦不合載。但以二說差誤。故存而記之)。他毗利律一卷(齊言宿德律)
簫齊西域三藏摩訶乘譯(單本)僧澀多律一卷(陳言總攝)
陳天竺三藏真諦譯(單本)遺教法律經三卷(或云遺教法律三昧。亦云遺教三昧。或二卷)
西晉沙門譯法炬譯(單本)六齋八戒經一卷
宋天竺三藏求那跋陀羅譯(單本)賢者律儀經一卷(亦云威儀)
宋居士沮渠京聲譯(單本)僧名數事行一卷
後漢失譯比丘諸禁律一卷
後漢失譯摩訶僧祇律比丘要集一卷(一名摩訶僧祇部比丘隨用要集法)
後漢失譯沙彌十戒經一卷(舊錄云沙彌戒)
後漢失譯比丘尼十戒經一卷
後漢失譯賢者五戒經一卷
後漢失譯優婆塞威儀經一卷
後漢失譯大戒經一卷
魏吳失譯衣服制經一卷
魏吳失譯沙彌離威儀一卷
魏吳失譯道本五戒經一卷
魏吳失譯威儀經一卷(法經錄中無經字)
魏吳失譯應行律一卷
僧祐錄雲安公失譯經(附西晉錄)五部威儀所服經一卷(或云五部僧服經高僧傳云白法祖譯)
僧祐錄中失譯經(今附宋錄)結界
【現代漢語翻譯】 現代漢語譯本：因此，《高僧傳》中法蘭所翻譯的只標明了其餘部分，沒有這個戒律的名稱。現在這個目錄中廢除了它，不再設立。曇無讖所合譯的並非是正確的翻譯。這個目錄中也不應該收錄。但因為兩種說法有差異和錯誤，所以保留並記錄下來）。《他毗利律》一卷（齊朝時稱為《宿德律》）。
蕭齊時期西域三藏摩訶乘翻譯（單本）：《僧澀多律》一卷（陳朝時稱為《總攝》）。
陳朝天竺三藏真諦翻譯（單本）：《遺教法律經》三卷（或稱《遺教法律三昧》，也稱《遺教三昧》，或為兩卷）。
西晉沙門法炬翻譯（單本）：《六齋八戒經》一卷。
宋朝天竺三藏求那跋陀羅翻譯（單本）：《賢者律儀經》一卷（也稱《威儀》）。
宋朝居士沮渠京聲翻譯（單本）：《僧名數事行》一卷。
後漢時期失譯：《比丘諸禁律》一卷。
後漢時期失譯：《摩訶僧祇律比丘要集》一卷（一名《摩訶僧祇部比丘隨用要集法》）。
後漢時期失譯：《沙彌十戒經》一卷（舊目錄中稱為《沙彌戒》）。
後漢時期失譯：《比丘尼十戒經》一卷。
後漢時期失譯：《賢者五戒經》一卷。
後漢時期失譯：《優婆塞威儀經》一卷。
後漢時期失譯：《大戒經》一卷。
魏吳時期失譯：《衣服制經》一卷。
魏吳時期失譯：《沙彌離威儀》一卷。
魏吳時期失譯：《道本五戒經》一卷。
魏吳時期失譯：《威儀經》一卷（《法經錄》中沒有『經』字）。
魏吳時期失譯：《應行律》一卷。
僧祐的目錄中記載安世高失譯的經（附在西晉目錄中）：《五部威儀所服經》一卷（或稱《五部僧服經》，《高僧傳》中說是白法祖翻譯）。
僧祐的目錄中失譯的經（現在附在宋目錄中）：《結界》
【English Translation】 English version: Therefore, in the 'Biographies of Eminent Monks' translated by Fa Lan, only the remaining parts were marked, without this precept's name. Now, in this catalog, it is abolished and not established. The combined translation by Tan Wuchen is not a correct translation. It should not be included in this catalog either. However, because there are differences and errors in the two versions, it is preserved and recorded). 'Ta Pili Vinaya' one scroll (called 'Su De Vinaya' during the Qi Dynasty).
Translated by Tripitaka Mahayana of the Western Regions during the Xiao Qi Dynasty (single copy): 'Seng Se Duo Vinaya' one scroll (called 'General Collection' during the Chen Dynasty).
Translated by Tripitaka Paramartha of India during the Chen Dynasty (single copy): 'Scripture of Last Instructions on Law' three scrolls (or called 'Samadhi of Last Instructions on Law', also called 'Samadhi of Last Instructions', or two scrolls).
Translated by Shramana Fa Ju of the Western Jin Dynasty (single copy): 'Sutra of Six Fasts and Eight Precepts' one scroll.
Translated by Tripitaka Gunabhadra of India during the Song Dynasty (single copy): 'Vinaya of the Wise' one scroll (also called 'Dignified Conduct').
Translated by Upasaka Juqu Jingsheng of the Song Dynasty (single copy): 'Matters Concerning the Names and Numbers of Monks' one scroll.
Lost in translation during the Later Han Dynasty: 'Various Prohibitions for Bhikshus' one scroll.
Lost in translation during the Later Han Dynasty: 'Essential Collection of the Mahasamghika Vinaya for Bhikshus' one scroll (also named 'Essential Collection of Methods for Bhikshus of the Mahasamghika School').
Lost in translation during the Later Han Dynasty: 'Sutra of the Ten Precepts for Shramaneras' one scroll (called 'Shramanera Precepts' in the old catalog).
Lost in translation during the Later Han Dynasty: 'Sutra of the Ten Precepts for Bhikshunis' one scroll.
Lost in translation during the Later Han Dynasty: 'Sutra of the Five Precepts for the Wise' one scroll.
Lost in translation during the Later Han Dynasty: 'Sutra of the Dignified Conduct for Upasakas' one scroll.
Lost in translation during the Later Han Dynasty: 'Great Precepts Sutra' one scroll.
Lost in translation during the Wei and Wu Dynasties: 'Sutra on the Regulations of Clothing' one scroll.
Lost in translation during the Wei and Wu Dynasties: 'Shramanera's Departure from Dignified Conduct' one scroll.
Lost in translation during the Wei and Wu Dynasties: 'Dao Ben's Sutra of the Five Precepts' one scroll.
Lost in translation during the Wei and Wu Dynasties: 'Sutra of Dignified Conduct' one scroll (the word 'Sutra' is missing in the 'Fa Jing Lu').
Lost in translation during the Wei and Wu Dynasties: 'Vinaya of Proper Conduct' one scroll.
Recorded in Sengyou's catalog as a sutra lost in translation by An Shigao (attached to the Western Jin catalog): 'Sutra on the Clothing Worn According to the Dignified Conduct of the Five Divisions' one scroll (or called 'Sutra on the Monastic Clothing of the Five Divisions', the 'Biographies of Eminent Monks' says it was translated by Bai Fazhu).
Sutra lost in translation in Sengyou's catalog (now attached to the Song catalog): 'Establishing Boundaries'
文經一卷
僧祐錄中失譯經(今附宋錄)沙彌離戒一卷
僧祐錄中失譯經(今附宋錄)五戒報應經一卷
僧祐錄中失譯經(今附宋錄)
小乘論闕本
九部六十五卷俱舍論偈一卷
陳天竺三藏真諦譯(第二譯)
右前後兩譯一存一闕。俱舍論本
十六卷
陳天竺三藏真諦譯
右據俱捨本論即前偈是。今復言論本一十六卷。未詳所以。阿毗曇心十六卷(或十三卷)
苻秦罽賓三藏僧伽提婆譯(第一譯)雜阿毗曇心
十三卷
東晉沙門法顯共覺賢譯
(第二譯)雜阿毗曇心十三卷(根本十卷。續成十三卷。或十四卷)
宋外國沙門伊葉波羅等譯(第三譯)
(右長房錄云。宋文帝代外國沙門伊葉波羅譯至擇品緣礙未竟遂輟。后求那跋摩續譯都計成十三卷。見高僧傳。房錄之中伊葉波羅及求那跋摩各存其本。唐內典錄及翻經圖同此。今以求那䟦摩但續前闕更不再翻。前後俱存。理為未當。今合為一。本其第四譯見流行者長房錄云。宋文帝代天竺沙門僧伽䟦摩元嘉十年屆自建善業律藏明雜心道場慧觀以跋摩妙解雜心諷誦通利先三藏等雖復譯出。未及繕寫。更請重翻。寶云傳語觀自筆受。一週乃訖。故知見行之者是其後本
【現代漢語翻譯】 現代漢語譯本 《文經》一卷
僧祐錄中失譯經（今附宋錄）《沙彌離戒》一卷
僧祐錄中失譯經（今附宋錄）《五戒報應經》一卷
僧祐錄中失譯經（今附宋錄）
小乘論 闕本
《九部六十五卷俱舍論偈》一卷
陳天竺三藏 真諦（Paramārtha）譯（第二譯）
右前後兩譯，一存一闕。《俱舍論本》
十六卷
陳天竺三藏 真諦（Paramārtha）譯
右據《俱捨本論》，即前偈是。今復言論本一十六卷，未詳所以。《阿毗曇心》十六卷（或十三卷）
苻秦罽賓三藏 僧伽提婆（Saṃghadeva）譯（第一譯）《雜阿毗曇心》
十三卷
東晉沙門 法顯（Faxian）共 覺賢（Buddhabhadra）譯
（第二譯）《雜阿毗曇心》十三卷（根本十卷，續成十三卷，或十四卷）
宋 外國沙門 伊葉波羅（Iśvarapāla）等譯（第三譯）
（右長房錄云：宋文帝代，外國沙門 伊葉波羅（Iśvarapāla）譯至擇品緣礙未竟遂輟。后 求那跋摩（Guṇabhadra）續譯，都計成十三卷，見《高僧傳》。房錄之中，伊葉波羅（Iśvarapāla）及 求那跋摩（Guṇabhadra）各存其本。唐內典錄及翻經圖同此。今以 求那跋摩（Guṇabhadra）但續前闕，更不再翻，前後俱存，理為未當。今合為一。本其第四譯見流行者。長房錄云：宋文帝代，天竺沙門 僧伽䟦摩（Saṃghavarman）元嘉十年屆自建善業律藏，明雜心道場 慧觀（Huiguan）以 跋摩（Varman）妙解雜心諷誦通利，先三藏等雖復譯出，未及繕寫，更請重翻。寶云（Baoyun）傳語，觀（Huiguan）自筆受，一週乃訖。故知見行之者是其後本。）
【English Translation】 English version 'Wen Jing' (Text Sutra), one fascicle.
Lost translation in Sengyou's Record (now attached to the Song Record): 'Śrāmaṇera's Renunciation of Precepts,' one fascicle.
Lost translation in Sengyou's Record (now attached to the Song Record): 'Karma and Retribution of the Five Precepts,' one fascicle.
Lost translation in Sengyou's Record (now attached to the Song Record).
Small Vehicle Treatise, missing original.
'Verses of the Nine Sections, Sixty-Five Fascicles of the Abhidharma-kośa-śāstra,' one fascicle.
Translated by Tripiṭaka Paramārtha (Zhendi) of Tianzhu (India) during the Chen dynasty (second translation).
Of the two translations, one exists and one is missing. 'Original Treatise of the Abhidharma-kośa-śāstra,'
Sixteen fascicles.
Translated by Tripiṭaka Paramārtha (Zhendi) of Tianzhu (India) during the Chen dynasty.
According to the 'Original Treatise of the Abhidharma-kośa-śāstra,' this is the previous verse. Now it is said that there is an original treatise of sixteen fascicles, the reason for which is unknown. 'Abhidharma-hṛdaya,' sixteen fascicles (or thirteen fascicles).
Translated by Tripiṭaka Saṃghadeva (Sengqietipo) of Kashmir during the Fu Qin dynasty (first translation): 'Saṃyukta-abhidharma-hṛdaya,'
Thirteen fascicles.
Translated by Śramaṇa Faxian (Fa-hsien) and Buddhabhadra (Juexian) of the Eastern Jin dynasty.
(Second translation) 'Saṃyukta-abhidharma-hṛdaya,' thirteen fascicles (ten fundamental fascicles, continued to thirteen fascicles, or fourteen fascicles).
Translated by foreign Śramaṇa Iśvarapāla (Yiyeboluo) and others of the Song dynasty (third translation).
(The Record of Changfang states: During the Song dynasty under Emperor Wen, the foreign Śramaṇa Iśvarapāla (Yiyeboluo)'s translation was discontinued due to obstacles in the 'Selection Chapter'. Later, Guṇabhadra (Qiunabamo) continued the translation, totaling thirteen fascicles, as seen in the 'Biographies of Eminent Monks'. In Changfang's Record, the original texts of both Iśvarapāla (Yiyeboluo) and Guṇabhadra (Qiunabamo) are preserved. The Tang Inner Canon Record and the Translation Chart are the same. Now, Guṇabhadra (Qiunabamo) only continued the previous incomplete translation and did not re-translate it, so preserving both the previous and subsequent parts is unreasonable. Now they are combined into one. The fourth translation is seen in the popular version. Changfang's Record states: During the Song dynasty under Emperor Wen, the Indian Śramaṇa Saṃghavarman (Sengqiebamo) arrived in the tenth year of the Yuanjia era, bringing the Vinaya of Establishing Good Karma. Huiguan (Hui-kuan) of the Ming Zaxin (Understanding the Mixed Abhidharma) Dharma Assembly, with Varman's (Bamo) wonderful understanding of the Mixed Abhidharma, recited it fluently. Although the previous Tripiṭaka masters had translated it, they had not yet transcribed it, so they requested a re-translation. Baoyun (Bao-yun) conveyed the words, and Huiguan (Hui-kuan) personally wrote it down, completing it in one week. Therefore, it is known that the version in circulation is the later one.)
也)。
前後四譯一存三闕。三法度論二卷(或云三法度無論字)
苻秦天竺三藏曇摩難提譯(第一譯)
右前後兩譯一存一闕。犢子道人問論一卷
元魏婆羅門瞿曇般若流支譯(單本)須跋陀羅因緣論二卷
周宇文氏天竺三藏耶舍崛多等譯(單本)六足阿毗曇一卷
僧祐錄中失譯論(今附宋錄)
聖賢集傳闕本
四十七部一百八十四卷修行道地經七卷(或云順道行經或六卷)
後漢安息三藏安世高譯(第一譯)
右前後三譯二存一闕。僧伽羅剎集二卷
苻秦天竺三藏曇摩難提譯(第二譯)
右前後兩譯一存一闕。付法藏經六卷
宋涼州沙門釋寶云譯(第一譯)付法藏傳四卷
元魏昭玄統釋曇曜譯(第二譯)
右前後三譯一存二闕。阿蘭若習禪經二卷
宋天竺三藏求那跋陀羅譯(第二譯)
右與坐禪三昧經同本前後兩譯一存一闕。菩薩呵欲經一卷
宋天竺三藏求那跋陀羅譯(第二譯)
右前後兩譯一存一闕。那先經一卷
宋天竺三藏求那跋陀羅譯(第二譯)
右前後兩譯一存一闕。五門禪要用法經一卷
後漢安息三藏安世高譯(第一譯)
右前後兩譯一存一闕。修
【現代漢語翻譯】 現代漢語譯本 （也）。
前後四次翻譯，現存一次，缺失三次。《三法度論》二卷（或說《三法度無論字》）。
苻秦時期，天竺三藏曇摩難提譯（第一次翻譯）。
以上前後兩次翻譯，現存一次，缺失一次。《犢子道人問論》一卷。
元魏時期，婆羅門瞿曇般若流支譯（單本）。《須跋陀羅因緣論》二卷。
周宇文氏時期，天竺三藏耶舍崛多（Yashegupta）等譯（單本）。《六足阿毗曇》一卷。
僧祐（Sengyou）的目錄中已遺失翻譯的論著（今附於宋代的目錄中）。
《聖賢集傳》缺失原本。
四十七部，一百八十四卷。《修行道地經》七卷（或稱《順道行經》，或六卷）。
後漢時期，安息三藏安世高（An Shih-kao）譯（第一次翻譯）。
以上前後三次翻譯，現存兩次，缺失一次。《僧伽羅剎集》二卷。
苻秦時期，天竺三藏曇摩難提譯（第二次翻譯）。
以上前後兩次翻譯，現存一次，缺失一次。《付法藏經》六卷。
宋代，涼州沙門釋寶云（Shi Baoyun）譯（第一次翻譯）。《付法藏傳》四卷。
元魏時期，昭玄統釋曇曜（Shi Tan Yao）譯（第二次翻譯）。
以上前後三次翻譯，現存一次，缺失兩次。《阿蘭若習禪經》二卷。
宋代，天竺三藏求那跋陀羅（Gunabhadra）譯（第二次翻譯）。
以上與《坐禪三昧經》同本，前後兩次翻譯，現存一次，缺失一次。《菩薩呵欲經》一卷。
宋代，天竺三藏求那跋陀羅（Gunabhadra）譯（第二次翻譯）。
以上前後兩次翻譯，現存一次，缺失一次。《那先經》一卷。
宋代，天竺三藏求那跋陀羅（Gunabhadra）譯（第二次翻譯）。
以上前後兩次翻譯，現存一次，缺失一次。《五門禪要用法經》一卷。
後漢時期，安息三藏安世高（An Shih-kao）譯（第一次翻譯）。
以上前後兩次翻譯，現存一次，缺失一次。《修》
【English Translation】 English version (also).
Four translations in total, one extant and three missing. San Fa Du Lun (Treatise on the Three Dharmas) in two volumes (or said San Fa Du Wu Lun Zi).
Translated by the Tripitaka master Dharmānandi (Dharmānandi) from India during the Fu Qin Dynasty (first translation).
Of the two translations before and after, one is extant and one is missing. Du Zi Dao Ren Wen Lun (Treatise on Questions by the Pudgalavadin) in one volume.
Translated by the Brahmin Gautama Prajñāruci (Gautama Prajñāruci) during the Northern Wei Dynasty (single edition). Śubhadra-kāraṇa-śāstra (Treatise on the Causes and Conditions of Śubhadra) in two volumes.
Translated by the Tripitaka master Yaśogupta (Yaśogupta) from India during the Zhou Yuwen clan (single edition). Abhidharma-ṣaṭpāda-śāstra (Six Sections of the Abhidharma) in one volume.
Lost translations in Sengyou's (Sengyou) catalogue (now attached to the Song catalogue).
Missing original of Sages Collection Biography.
Forty-seven sections, one hundred and eighty-four volumes. Yoga-kriyā-bhūmi-sūtra (Sutra on the Stages of Practice) in seven volumes (or called Sutra on Following the Path, or six volumes).
Translated by the Parthian Tripitaka master An Shih-kao (An Shih-kao) during the Later Han Dynasty (first translation).
Of the three translations before and after, two are extant and one is missing. Saṃgharakṣa Compilation in two volumes.
Translated by the Tripitaka master Dharmānandi (Dharmānandi) from India during the Fu Qin Dynasty (second translation).
Of the two translations before and after, one is extant and one is missing. Fu Fa Zang Jing (Sutra of the Transmission of the Dharma Treasury) in six volumes.
Translated by the śrāmaṇa Shi Baoyun (Shi Baoyun) from Liangzhou during the Song Dynasty (first translation). Fu Fa Zang Zhuan (Biography of the Transmission of the Dharma Treasury) in four volumes.
Translated by the Zhaoxuan Tong Shi Tan Yao (Shi Tan Yao) during the Northern Wei Dynasty (second translation).
Of the three translations before and after, one is extant and two are missing. Araṇya-dhyāna-sūtra (Sutra on Practicing Dhyana in the Wilderness) in two volumes.
Translated by the Tripitaka master Guṇabhadra (Guṇabhadra) from India during the Song Dynasty (second translation).
The same as Sitting Dhyana Samadhi Sutra, of the two translations before and after, one is extant and one is missing. Bodhisattva's Reproach of Desire Sutra in one volume.
Translated by the Tripitaka master Guṇabhadra (Guṇabhadra) from India during the Song Dynasty (second translation).
Of the two translations before and after, one is extant and one is missing. Nāgasena Sutra in one volume.
Translated by the Tripitaka master Guṇabhadra (Guṇabhadra) from India during the Song Dynasty (second translation).
Of the two translations before and after, one is extant and one is missing. Five Gates of Dhyana Essential Usages Sutra in one volume.
Translated by the Parthian Tripitaka master An Shih-kao (An Shih-kao) during the Later Han Dynasty (first translation).
Of the two translations before and after, one is extant and one is missing. Practice
行方便經二卷(亦云修行方便禪經)
吳月支優婆塞支謙譯(單本)
右此修行方便經。詳其名目與達摩多羅禪經合是同本。而彼禪經亦名修行方便經。是東晉代覺賢所譯佛大先造。先罽賓人也覺賢之師。賢與支謙相去一百四十餘年。恐佛大先彼時未出。配為同本或將未當。故為單譯。禪法要解二卷
北涼安陽侯沮渠京聲譯(第二譯)
右前後兩譯。一存一闕。思惟要略經一卷(或直云思惟經)
後漢安息三藏安世高譯(第一譯)
右前後兩譯。一存一闕。十二游經一卷
西晉西域沙門強梁婁至譯(第一譯)十二游經一卷
宋天竺三藏求那跋陀羅譯(第三譯)
右前後三譯一存二闕。阿育王太子壞目因緣經一卷(或無經字)
後漢月支三藏支婁迦讖譯(第一譯)王子法益壞目因緣經一卷(或云阿育王息壞目因緣經)
姚秦涼州沙門竺佛念譯(第三譯)
右前後三譯。一存二闕(姚秦建初六年辛卯佛念共難提出壞目因緣經二人共出合是一本二處俱存或恐誤也)。法句經二卷(或云法句集)
吳月支優婆塞支謙譯(第二譯)
右前後兩譯一存一闕。法句經四卷
後漢安息三藏安世高譯(第一譯)
右與法句喻經同本
【現代漢語翻譯】 現代漢語譯本 《行方便經》二卷（亦名《修行方便禪經》）
吳國月支人優婆塞支謙翻譯（單本）
右邊這部《修行方便經》，詳細考察其名稱和達摩多羅（Dharmatrata）的《禪經》合在一起，是同一個版本。而那部《禪經》也名為《修行方便經》，是東晉時代覺賢（Buddhabhadra）所翻譯，佛大先（Buddhatrata）所造。佛大先是罽賓（Kashmir）人，是覺賢的老師。覺賢與支謙相隔一百四十多年。恐怕佛大先那時還未出現，配為同一版本或許不妥當。所以作為單本翻譯。《禪法要解》二卷
北涼安陽侯沮渠京聲翻譯（第二譯）
右邊前後兩次翻譯，一次儲存，一次缺失。《思惟要略經》一卷（或直接稱為《思惟經》）
後漢安息三藏安世高翻譯（第一譯）
右邊前後兩次翻譯，一次儲存，一次缺失。《十二游經》一卷
西晉西域沙門強梁婁至翻譯（第一譯）《十二游經》一卷
宋朝天竺三藏求那跋陀羅（Guṇabhadra）翻譯（第三譯）
右邊前後三次翻譯，一次儲存，兩次缺失。《阿育王太子壞目因緣經》一卷（或沒有『經』字）
後漢月支三藏支婁迦讖（Lokakṣema）翻譯（第一譯）《王子法益壞目因緣經》一卷（或稱《阿育王息壞目因緣經》）
姚秦涼州沙門竺佛念翻譯（第三譯）
右邊前後三次翻譯，一次儲存，兩次缺失（姚秦建初六年辛卯年，竺佛念共同校對提出《壞目因緣經》，二人共同整理合為一本，兩處都儲存，或許是錯誤）。《法句經》二卷（或稱《法句集》）
吳國月支優婆塞支謙翻譯（第二譯）
右邊前後兩次翻譯，一次儲存，一次缺失。《法句經》四卷
後漢安息三藏安世高翻譯（第一譯）
右邊與《法句喻經》是同一個版本
【English Translation】 English version 《The Sutra of Expedient Conduct》, Two Volumes (Also known as 《The Sutra of Meditational Expedient Conduct》)
Translated by Zhi Qian (Lokakṣema), Upāsaka from Yuezhi (a region in ancient Central Asia) during the Wu Dynasty (Single copy)
This 《Sutra of Expedient Conduct》 on the right, upon detailed examination of its title, together with the 《Meditation Sutra》 by Dharmatrata (達摩多羅), are the same version. And that 《Meditation Sutra》 is also named 《Sutra of Meditational Expedient Conduct》, translated by Buddhabhadra (覺賢) during the Eastern Jin Dynasty, created by Buddhatrata (佛大先). Buddhatrata was a person from Kashmir (罽賓), and was the teacher of Buddhabhadra. Buddhabhadra and Zhi Qian were separated by more than one hundred and forty years. It is feared that Buddhatrata had not yet appeared at that time, so it may not be appropriate to match them as the same version. Therefore, it is translated as a single copy. 《Essential Explanation of Meditation Methods》, Two Volumes
Translated by Juqu Jingsheng (沮渠京聲), Marquis of Anyang of the Northern Liang Dynasty (Second translation)
The two translations on the right, one is preserved and one is missing. 《Essentials of Contemplation Sutra》, One Volume (Or simply called 《Contemplation Sutra》)
Translated by An Shigao (安世高), An息 (Parthia) Tripiṭaka Master of the Later Han Dynasty (First translation)
The two translations on the right, one is preserved and one is missing. 《Sutra of Twelve Excursions》, One Volume
Translated by Qiangliang Louzhi (強梁婁至), Śrāmaṇa from the Western Regions during the Western Jin Dynasty (First translation) 《Sutra of Twelve Excursions》, One Volume
Translated by Guṇabhadra (求那跋陀羅), Tripiṭaka Master from India during the Song Dynasty (Third translation)
The three translations on the right, one is preserved and two are missing. 《Sutra on the Cause and Condition of Prince of King Ashoka with Injured Eyes》, One Volume (Or without the word 'Sutra')
Translated by Lokakṣema (支婁迦讖), Tripiṭaka Master from Yuezhi during the Later Han Dynasty (First translation) 《Sutra on the Cause and Condition of Prince Fayi with Injured Eyes》, One Volume (Or called 《Sutra on the Cause and Condition of the Son of King Ashoka with Injured Eyes》)
Translated by Zhu Fonian (竺佛念), Śrāmaṇa from Liangzhou during the Yao Qin Dynasty (Third translation)
The three translations on the right, one is preserved and two are missing (In the year Xinmao, the sixth year of Jianchu of the Yao Qin Dynasty, Zhu Fonian jointly collated and presented the 《Sutra on the Cause and Condition of Injured Eyes》, the two jointly compiled it into one volume, both places are preserved, perhaps it is a mistake). 《Dharmapada》, Two Volumes (Or called 《Collection of Dharmapada》)
Translated by Zhi Qian (支謙), Upāsaka from Yuezhi during the Wu Dynasty (Second translation)
The two translations on the right, one is preserved and one is missing. 《Dharmapada》, Four Volumes
Translated by An Shigao (安世高), Tripiṭaka Master from An息 during the Later Han Dynasty (First translation)
The one on the right is the same version as the 《Dharmapada Parable Sutra》
。前後兩譯一存一闕。迦葉結集傳經一卷(或無傳字亦云迦葉結經或云結集戒經)
西晉三藏竺法護譯(第二譯)迦葉結集戒經一卷
東晉沙門釋嵩公譯(第三譯)
右前後三譯。一存二闕。婆藪盤豆傳一卷
後秦三藏鳩摩羅什譯(出翻經圖第一譯)
右前後兩譯。一存一闕。請賓頭盧法一卷
後漢安息三藏安世高譯(出內典錄第一譯)
右前後兩譯。一存一闕。阿毗曇九十八結經一卷
後漢安息三藏安世高譯(單本)耆阇崛山解一卷
西晉三藏竺法護譯(單本)佛游天竺記一卷
東晉沙門釋法顯譯(單本出僧祐錄)經律分異記一卷(或云戒律)
宋罽賓三藏求那跋摩譯(單本)請聖僧浴文一卷
宋天竺三藏僧伽跋摩譯(單本)第一義五相略集一卷
宋天竺三藏求那跋陀羅譯(單本)雜譬喻三百五十首經二十五卷(祐錄云譬喻三百首經)西晉三藏竺法護譯(單本)翻外國語七卷(一名俱舍論因錄事一名雜事)
陳天竺三藏真諦譯(單本)修禪定法一卷
陳天竺三藏真諦譯(單本)一百五十贊一卷
大唐三藏義凈譯(新編入錄單本)庾伽三磨斯經一卷(譯言修行略一名達磨多羅禪法或云達磨多羅菩薩撰禪經要集)
【現代漢語翻譯】 現代漢語譯本 《迦葉結集傳經》一卷（或無『傳』字，亦云《迦葉結經》，或云《結集戒經》）。前後共有兩次翻譯，現存一次，缺失一次。
西晉三藏竺法護譯（第二次翻譯）《迦葉結集戒經》一卷。
東晉沙門釋嵩公譯（第三次翻譯）。
以上前後三次翻譯，現存一次，缺失兩次。《婆藪盤豆傳》一卷。
後秦三藏鳩摩羅什譯（出自《翻經圖》，第一次翻譯）。
以上前後兩次翻譯，現存一次，缺失一次。《請賓頭盧法》一卷。
後漢安息三藏安世高譯（出自《內典錄》，第一次翻譯）。
以上前後兩次翻譯，現存一次，缺失一次。《阿毗曇九十八結經》一卷。
後漢安息三藏安世高譯（單本）。《耆阇崛山解》一卷。
西晉三藏竺法護譯（單本）。《佛游天竺記》一卷。
東晉沙門釋法顯譯（單本，出自《僧祐錄》）。《經律分異記》一卷（或云《戒律》）。
宋罽賓三藏求那跋摩（Guṇabhadra）譯（單本）。《請聖僧浴文》一卷。
宋天竺三藏僧伽跋摩（Saṃghavarman）譯（單本）。《第一義五相略集》一卷。
宋天竺三藏求那跋陀羅（Guṇabhadra）譯（單本）。《雜譬喻三百五十首經》二十五卷（《祐錄》云《譬喻三百首經》）。西晉三藏竺法護譯（單本）。《翻外國語》七卷（一名《俱舍論》，因錄事一名《雜事》）。
陳天竺三藏真諦（Paramārtha）譯（單本）。《修禪定法》一卷。
陳天竺三藏真諦（Paramārtha）譯（單本）。《一百五十贊》一卷。
大唐三藏義凈譯（新編入錄，單本）。《庾伽三磨斯經》（Yogācārasamādhi-sūtra）一卷（譯為《修行略》，一名《達磨多羅禪法》，或云《達磨多羅菩薩撰禪經要集》）。
【English Translation】 English version 《Kāśyapa's Compilation and Transmission of Sutras》, one fascicle (sometimes without the word 'transmission', also called 《Kāśyapa's Compilation of Sutras》, or 《Compilation of Vinaya Sutras》). There were two translations in total, one extant and one missing.
Translated by Tripiṭaka master Zhu Fahu of the Western Jin Dynasty (second translation): 《Kāśyapa's Compilation of Vinaya Sutras》, one fascicle.
Translated by Śramaṇa Shi Songgong of the Eastern Jin Dynasty (third translation).
Of the above three translations, one is extant and two are missing. 《Vasubandhu's Biography》, one fascicle.
Translated by Tripiṭaka master Kumārajīva of the Later Qin Dynasty (from 《Catalog of Translated Scriptures》, first translation).
Of the above two translations, one is extant and one is missing. 《Inviting Piṇḍola》, one fascicle.
Translated by Tripiṭaka master An Shigao of Parthia during the Later Han Dynasty (from 《Catalog of Inner Canon》, first translation).
Of the above two translations, one is extant and one is missing. 《Ninety-Eight Fetters of the Abhidhamma》, one fascicle.
Translated by Tripiṭaka master An Shigao of Parthia during the Later Han Dynasty (single edition). 《Explanation of Gṛdhrakūṭa Mountain》, one fascicle.
Translated by Tripiṭaka master Zhu Fahu of the Western Jin Dynasty (single edition). 《Record of the Buddha's Travels in India》, one fascicle.
Translated by Śramaṇa Shi Faxian of the Eastern Jin Dynasty (single edition, from 《Sengyou's Record》). 《Record of Differences Between Sutras and Vinaya》, one fascicle (or called 《Vinaya》).
Translated by Tripiṭaka master Guṇabhadra of Kashmir during the Song Dynasty (single edition). 《Text for Inviting Holy Monks to Bathe》, one fascicle.
Translated by Tripiṭaka master Saṃghavarman of India during the Song Dynasty (single edition). 《Brief Collection of the Five Aspects of the First Principle》, one fascicle.
Translated by Tripiṭaka master Guṇabhadra of India during the Song Dynasty (single edition). 《Miscellaneous Parables, 350 Verses》, 25 fascicles (《You's Record》 says 《Parables, 300 Verses》). Translated by Tripiṭaka master Zhu Fahu of the Western Jin Dynasty (single edition). 《Translation of Foreign Languages》, seven fascicles (also called 《Abhidharmakośa》, due to recorded matters, also called 《Miscellaneous Matters》).
Translated by Tripiṭaka master Paramārtha of India during the Chen Dynasty (single edition). 《Methods for Cultivating Dhyana Samādhi》, one fascicle.
Translated by Tripiṭaka master Paramārtha of India during the Chen Dynasty (single edition). 《One Hundred and Fifty Praises》, one fascicle.
Translated by Tripiṭaka master Yijing of the Great Tang Dynasty (newly compiled into the catalog, single edition). 《Yogācārasamādhi-sūtra》, one fascicle (translated as 《Brief Explanation of Practice》, also called 《Dharmatrāta's Dhyana Methods》, or 《Essential Collection of Dhyana Sutras Compiled by Bodhisattva Dharmatrāta》).
後漢失譯梵音偈本一卷(舊云胡音)
後漢失譯贊七佛偈一卷
後漢失譯怛和尼百句一卷
後漢失譯五言詠頌本起一卷(一百四十二首)
後漢失譯道行品諸經梵音解一卷(舊云胡音)
後漢失譯法句譬喻經一卷
(祐錄云凡十七事或無喻字)
後漢失譯雜譬喻經
八十卷
魏吳失譯道地經中要語章一卷(或云小道地經)
僧祐錄雲安公古典經(今附漢錄)數練意章一卷(舊錄云數練經)
僧祐錄云。安公古典經(今附漢錄)
安公云。上二經出生經。祐按今生經無此章名。悉曇慕二卷
僧祐錄雲安公失譯經(附西晉錄)吉法驗一卷
僧祐錄雲安公失譯經(附西晉錄)口傳劫起盡一卷
僧祐錄雲安公失譯經(附西晉錄)打揵抵法一卷
僧祐錄云。安公失譯經(附西晉錄)雜譬喻經六卷(或云諸雜譬喻)
僧祐錄中失譯經(今附安錄)譬喻經一卷(祐云異出更有一本今且存一)
僧祐錄中失譯經(今附安錄)雜譬喻經一卷(凡十一事)
僧祐錄中失譯經(今附宋錄)
都計小乘經律論。及聖賢集傳闕本者。總六百九十八部一千一百六卷。
開元釋教錄卷第十五(別錄之五
【現代漢語翻譯】 現代漢語譯本
後漢失譯梵音偈本一卷（舊稱胡音） 後漢失譯贊七佛偈一卷 後漢失譯怛和尼百句一卷 後漢失譯五言詠頌本起一卷（一百四十二首） 後漢失譯道行品諸經梵音解一卷（舊稱胡音） 後漢失譯法句譬喻經一卷（祐錄云凡十七事或無喻字） 後漢失譯雜譬喻經八十卷 魏吳失譯道地經中要語章一卷（或云小道地經） 僧祐錄雲安公古典經（今附漢錄）數練意章一卷（舊錄云數練經） 僧祐錄云。安公古典經（今附漢錄） 安公云。上二經出生經。祐按今生經無此章名。悉曇慕二卷 僧祐錄雲安公失譯經（附西晉錄）吉法驗一卷 僧祐錄雲安公失譯經（附西晉錄）口傳劫起盡一卷 僧祐錄雲安公失譯經（附西晉錄）打揵抵法一卷 僧祐錄云。安公失譯經（附西晉錄）雜譬喻經六卷（或云諸雜譬喻） 僧祐錄中失譯經（今附安錄）譬喻經一卷（祐云異出更有一本今且存一） 僧祐錄中失譯經（今附安錄）雜譬喻經一卷（凡十一事） 僧祐錄中失譯經（今附宋錄） 都計小乘經律論。及聖賢集傳闕本者。總六百九十八部一千一百六卷。 開元釋教錄卷第十五（別錄之五）
【English Translation】 English version
One scroll of 'Fan Yin Gatha' (Sanskrit Verses) translated during the Later Han Dynasty (formerly known as 'Hu Yin' - non-Chinese sound), translation lost. One scroll of 'Verses in Praise of the Seven Buddhas' translated during the Later Han Dynasty, translation lost. One scroll of 'One Hundred Lines of Tantric Dharani' translated during the Later Han Dynasty, translation lost. One scroll of 'Five-Character Poems on the Origin' translated during the Later Han Dynasty (142 poems), translation lost. One scroll of 'Explanation of the Sanskrit Sounds in Various Sutras of the Daoxing Chapter' translated during the Later Han Dynasty (formerly known as 'Hu Yin' - non-Chinese sound), translation lost. One scroll of 'Dharmapada Parable Sutra' translated during the Later Han Dynasty, translation lost (You's record states that there are 17 items, some without the word 'parable'). Eighty scrolls of 'Miscellaneous Parable Sutra' translated during the Later Han Dynasty, translation lost. One scroll of 'Essential Words and Chapters from the Daodi Jing' (Sutra on the Stages of the Path) translated during the Wei-Wu period, translation lost (or called 'Small Daodi Jing'). Sengyou's record states: 'An's Classical Sutra' (now attached to the Han record), one scroll of 'Shu Lian Yi Zhang' (Chapter on Repeated Practice of Intention) (old record calls it 'Shu Lian Jing'). Sengyou's record states: 'An's Classical Sutra' (now attached to the Han record). An said: 'The above two sutras are the 'Birth Sutra'.' You notes that the current 'Birth Sutra' does not have this chapter name. Two scrolls of 'Siddhamu'. Sengyou's record states: 'An's lost translation of the sutra' (attached to the Western Jin record), one scroll of 'Auspicious Dharma Verification'. Sengyou's record states: 'An's lost translation of the sutra' (attached to the Western Jin record), one scroll of 'Oral Transmission on the Beginning and End of Kalpas'. Sengyou's record states: 'An's lost translation of the sutra' (attached to the Western Jin record), one scroll of 'Rules for Striking the Ghandi (gong)'. Sengyou's record states: 'An's lost translation of the sutra' (attached to the Western Jin record), six scrolls of 'Miscellaneous Parable Sutra' (or called 'Various Miscellaneous Parables'). Sengyou's record of the lost translation of the sutra (now attached to An's record), one scroll of 'Parable Sutra' (You says there is another different version, but for now, only one is kept). Sengyou's record of the lost translation of the sutra (now attached to An's record), one scroll of 'Miscellaneous Parable Sutra' (a total of eleven items). Sengyou's record of the lost translation of the sutra (now attached to the Song record). In total, there are 698 sections and 1106 scrolls of missing Theravada Sutras, Vinayas, Abhidharma, and biographies of sages. Volume 15 of the Kaiyuan釋教錄 (Kaiyuan Buddhist Text Catalogue) (Separate Record 5).
) 大正藏第 55 冊 No. 2154 開元釋教錄
開元釋教錄卷第十六(別錄之六)
庚午歲西崇福寺沙門智升撰
別錄中支派別行經第三
(六百八十二部八百一十二卷)
支派經者。謂大部之中抄出別行。大般若第二會之類是也。夫法門浩廣罕究津涯。典籍紛綸靡窮邊際。故有隨宜化誘應物施緣。多於大部之中隨時略用。披尋者莫知所出。玩習者將義不終。今統集多端會歸當部。仍刪夷舊錄增減有無。具載名題備詳差互。庶使將來學者覽派知源。或恐未周用希來哲。
大乘別生經
二百九部三百二十八卷大般若第二會經七十八卷(時俗題云新譯大品放光般若新編上)大般若第四會經一十八卷(時俗題云新譯道行小品般若新編上)最勝天王般若經八卷(亦云新譯勝天王般若是大般若第六會新編上)曼殊般若經二卷(亦云新譯文殊般若是大般若第七會新編上)理趣般若經一卷(是大般若第十會新編上)
第二會下五經並出大般若。大智度無極經四卷(非藏中者)智度無極譬經三卷(或云無極譬經或四卷或加大字)總攝無盡義經二卷般若波羅蜜神咒經一卷
大智度無極下四經隋眾經錄云並出大品。摩訶般若波羅蜜道行經二卷(亦直云道行經新編上
【現代漢語翻譯】 現代漢語譯本 《開元釋教錄》卷第十六 (別錄之六)
庚午年西崇福寺沙門智升 撰
別錄中支派別行經第三
(六百八十二部八百一十二卷)
所謂的『支派經』，是指從大部經典中抄錄出來單獨流通的經典，例如《大般若經》第二會之類的。佛法法門浩瀚廣博，難以窮盡其邊際；佛教典籍繁多，無法探究其終點。因此，爲了隨順時機教化引導，應和眾生的根器施予因緣，常常從大部經典中隨時節略使用。披閱尋讀的人不知道這些節略出自何處，學習研習的人往往不能完整地理解其義理。現在將各種不同的節略彙集起來，歸入其所屬的大部。並且刪改舊的記錄，增補遺漏，詳細記載經名題目，備細說明其差異之處，希望使將來的學者能夠通過支派瞭解其源頭。或許還有未盡之處，希望後來的賢哲加以補充。
大乘別生經
二百零九部三百二十八卷。《大般若經》第二會經七十八卷（當時俗稱『新譯大品放光般若新編上』）。《大般若經》第四會經一十八卷（當時俗稱『新譯道行小品般若新編上』）。《最勝天王般若經》八卷（也稱為『新譯勝天王般若』，是大般若第六會新編上）。《曼殊般若經》二卷（也稱為『新譯文殊般若』，是大般若第七會新編上）。《理趣般若經》一卷（是大般若第十會新編上）。
第二會以下的五部經都出自《大般若經》。《大智度無極經》四卷（不是藏經中的版本）。《智度無極譬經》三卷（或稱《無極譬經》，或四卷，或加上『大』字）。《總攝無盡義經》二卷。《般若波羅蜜神咒經》一卷。
《大智度無極經》以下的四部經，根據隋朝的眾經錄記載，都出自《大品般若經》。《摩訶般若波羅蜜道行經》二卷（也直接稱為《道行經》，新編上）。
【English Translation】 English version Kaiyuan Shijiao Lu (Record of Buddhist Teachings Compiled During the Kaiyuan Era), Volume 16 (Separate Record 6)
Compiled in the Gengwu Year by Shramana Zhisheng of Xichongfu Temple
Separate Records, Category 3: Branch-Specific and Separately Circulated Sutras
(682 Texts in 812 Volumes)
『Branch-Specific Sutras』 refer to those that are copied from larger collections and circulated separately, such as the Second Assembly of the 『Mahaprajnaparamita Sutra』 (大般若經). The Dharma (法) is vast and profound, its boundaries difficult to fathom; Buddhist scriptures are numerous and complex, their limits impossible to explore. Therefore, to adapt to circumstances and guide beings, providing conditions appropriate to their capacities, selections are often made from larger collections for expedient use. Those who peruse these selections may not know their origin, and those who study them may not fully grasp their meaning. Now, these diverse selections are gathered and assigned to their respective source collections. Old records are revised, omissions are added, and names and titles are meticulously recorded, with detailed explanations of their differences. It is hoped that future scholars will understand the source through the branches. Perhaps there are still omissions; it is hoped that future sages will supplement them.
Separate Sutras of the Mahayana (大乘)
209 Texts in 328 Volumes. 『Mahaprajnaparamita Sutra, Second Assembly』 (大般若經第二會經), 78 volumes (commonly titled 『Newly Translated Great Perfection of Wisdom, Radiating Light Prajna, Newly Compiled, Part 1』). 『Mahaprajnaparamita Sutra, Fourth Assembly』 (大般若經第四會經), 18 volumes (commonly titled 『Newly Translated Practice of the Path, Smaller Perfection of Wisdom Prajna, Newly Compiled, Part 1』). 『Most Excellent Heavenly King Prajna Sutra』 (最勝天王般若經), 8 volumes (also called 『Newly Translated Victorious Heavenly King Prajna,』 is the Sixth Assembly of the Mahaprajnaparamita, Newly Compiled, Part 1』). 『Manjushri Prajna Sutra』 (曼殊般若經), 2 volumes (also called 『Newly Translated Manjushri Prajna,』 is the Seventh Assembly of the Mahaprajnaparamita, Newly Compiled, Part 1』). 『Principle of Meaning Prajna Sutra』 (理趣般若經), 1 volume (is the Tenth Assembly of the Mahaprajnaparamita, Newly Compiled, Part 1』).
The five sutras from the Second Assembly below all originate from the 『Mahaprajnaparamita Sutra.』 『Great Wisdom to the Limitless Sutra』 (大智度無極經), 4 volumes (not found in the Tripitaka). 『Wisdom to the Limitless Simile Sutra』 (智度無極譬經), 3 volumes (or called 『Limitless Simile Sutra,』 or 4 volumes, or with the addition of the character 『Great』). 『Sutra of the Exhaustive Meaning of Total Retention』 (總攝無盡義經), 2 volumes. 『Prajnaparamita Divine Mantra Sutra』 (般若波羅蜜神咒經), 1 volume.
According to the Sui Dynasty Record of Various Sutras, the four sutras from 『Great Wisdom to the Limitless』 all originate from the 『Great Perfection of Wisdom Sutra』 (大品般若經). 『Mahaprajnaparamita Practice of the Path Sutra』 (摩訶般若波羅蜜道行經), 2 volumes (also directly called 『Practice of the Path Sutra,』 Newly Compiled, Part 1』).
)
右一經。長房等錄並云。西晉惠帝代優婆塞衛士度略出。從舊道行中刪改。亦是小品及放光等要別名耳(撰錄者曰既從大經略出即類別生編正經中恐將乖誤故附斯錄)。
大般若第二會經下一十部一百一十九卷。般若部中別生經。密跡金剛力士經二卷(出密跡力士會下文內典等錄編入正經中者誤也新編上)菩薩見實三昧經二卷(出菩薩見實會抄六界差別品中重文新編上)具善根經一卷(出富樓那會下卷即舊三卷菩薩藏經抄)善肩品經一卷(出善臂菩薩會)抄寶積經一卷(出普明菩薩會即舊單卷寶積經抄)
密跡下五經並出大寶積經。菩薩奉施詣塔作愿經一卷(或作諸塔抄上卷)往古性和佛國願行法典經一卷(或作生和祐錄云抄上卷新編上)師子步雷音菩薩問文殊師利發心經一卷(抄上卷)師子步雷音菩薩問文殊師利成佛時事經一卷(抄下卷)菩薩三法經一卷棄惡長者問菩薩法經一卷菩薩奉施下六經出文殊佛土嚴凈經三十五佛名經一卷(出決定毗尼經)菩薩佈施懺悔法一卷(亦出決定毗尼經)
密跡力士經下一十三部一十五卷寶積部中別生經。佛入三昧以一毛放大光明經一卷(抄第一卷)菩薩瓔珞莊嚴經一卷(僧祐錄云菩薩莊嚴瓔珞經抄第一卷)自在王菩薩問如來警戒經一卷(或云菩薩戒
【現代漢語翻譯】 現代漢語譯本： 右邊是一部經。長房等人記錄並說，這是西晉惠帝時期優婆塞（Upasaka，在家男居士）衛士度略加刪改的。是從舊的《道行經》中刪改的，也可以說是《小品般若經》和《放光般若經》等的重要別名。（撰錄者說，既然是從大經中刪略出來的，就應該類別于生編的正經中，恐怕會產生謬誤，所以附在此處記錄。）
《大般若經》第二會經以下有十部，共一百一十九卷。是般若部中的別生經。《密跡金剛力士經》二卷（出自《密跡力士會》，以前內典等目錄編入正經中是錯誤的，新編目錄在上）。《菩薩見實三昧經》二卷（出自《菩薩見實會》，抄錄《六界差別品》中的重複文字，新編目錄在上）。《具善根經》一卷（出自《富樓那會》下卷，就是舊的《三卷菩薩藏經》的抄本）。《善肩品經》一卷（出自《善臂菩薩會》）。抄錄《寶積經》一卷（出自《普明菩薩會》，就是舊的單卷《寶積經》的抄本）。
《密跡經》以下的五部經都出自《大寶積經》。《菩薩奉施詣塔作愿經》一卷（或作《諸塔抄》上卷）。《往古性和佛國願行法典經》一卷（或作《生和祐錄》，說是抄上卷，新編目錄在上）。《師子步雷音菩薩問文殊師利發心經》一卷（抄上卷）。《師子步雷音菩薩問文殊師利成佛時事經》一卷（抄下卷）。《菩薩三法經》一卷。《棄惡長者問菩薩法經》一卷。《菩薩奉施》以下的六部經出自《文殊佛土嚴凈經》。《三十五佛名經》一卷（出自《決定毗尼經》）。《菩薩佈施懺悔法》一卷（也出自《決定毗尼經》）。
《密跡力士經》以下有十三部，共十五卷，是《寶積經》中的別生經。《佛入三昧以一毛放大光明經》一卷（抄第一卷）。《菩薩瓔珞莊嚴經》一卷（僧祐目錄說是《菩薩莊嚴瓔珞經》抄第一卷）。《自在王菩薩問如來警戒經》一卷（或云《菩薩戒》
【English Translation】 English version: To the right is one sutra. Changfang and others recorded and said that it was slightly revised by Upasaka (Upasaka, a male lay Buddhist) Weishidu during the reign of Emperor Hui of the Western Jin Dynasty. It was revised from the old Daoxing Sutra, and it can also be said to be an important alias for the Smaller Prajna Sutra and the Fangguang Prajna Sutra. (The compiler said that since it was abridged from the Great Sutra, it should be categorized as a separately compiled orthodox sutra, fearing that it would cause errors, so it is attached here for recording.)
Below the Second Assembly Sutra of the Mahaprajna Sutra are ten sections, totaling one hundred and nineteen volumes. These are separately produced sutras within the Prajna section. The Secret Traces Vajra Strongman Sutra, two volumes (from the Secret Traces Strongman Assembly; it was a mistake for the Inner Canon and other catalogs to include it in the orthodox sutras; the new catalog is above). The Bodhisattva Seeing Reality Samadhi Sutra, two volumes (from the Bodhisattva Seeing Reality Assembly, copying the repeated text from the Six Realms Differentiation Chapter; the new catalog is above). The Sutra of Possessing Good Roots, one volume (from the Lower Volume of the Purna Assembly, which is a copy of the old three-volume Bodhisattva Treasury Sutra). The Good Shoulder Chapter Sutra, one volume (from the Good Arm Bodhisattva Assembly). A copy of the Ratnakuta Sutra, one volume (from the Universal Light Bodhisattva Assembly, which is a copy of the old single-volume Ratnakuta Sutra).
The five sutras below the Secret Traces Sutra all come from the Maharatnakuta Sutra. The Bodhisattva Offering to Stupas and Making Vows Sutra, one volume (or the Upper Volume of the Various Stupas Copy). The Ancient Nature and Buddha Land Vow Practice Dharma Canon Sutra, one volume (or the Shenghouyou Record, saying it is a copy of the upper volume; the new catalog is above). The Lion's Step Thunder Sound Bodhisattva Asking Manjushri's Aspiration Sutra, one volume (copy of the upper volume). The Lion's Step Thunder Sound Bodhisattva Asking Manjushri about the Events of Becoming a Buddha Sutra, one volume (copy of the lower volume). The Bodhisattva Three Dharmas Sutra, one volume. The Abandoning Evil Elder Asking the Bodhisattva Dharma Sutra, one volume. The six sutras below the Bodhisattva Offering come from the Manjushri Buddha Land Adornment Sutra. The Thirty-Five Buddhas Names Sutra, one volume (from the Decisive Vinaya Sutra). The Bodhisattva Giving Alms and Repentance Dharma, one volume (also from the Decisive Vinaya Sutra).
Below the Secret Traces Strongman Sutra are thirteen sections, totaling fifteen volumes, which are separately produced sutras within the Ratnakuta section. The Buddha Entering Samadhi and Emitting Great Light from a Single Hair Sutra, one volume (copy of the first volume). The Bodhisattva Garland Adornment Sutra, one volume (Sengyou's catalog says it is a copy of the first volume of the Bodhisattva Adornment Garland Sutra). The Sovereign King Bodhisattva Asking the Tathagata's Admonishments Sutra, one volume (or the Bodhisattva Precepts).
身自在經抄第一卷新編上)佛謦欬徹十方經一卷(抄第二卷)八光經一卷(抄第二卷)不與婆羅門等諍訟經一卷(抄第三卷)調伏眾生業經一卷(抄第三卷)大慈無減經一卷(抄第三卷)諸天問如來境界不可思議經一卷(或作警字抄第四卷)舍利弗問寶女經一卷(出寶女品)舍利弗嘆寶女說不思議經一卷(出寶女品亦云嘆寶女經)菩薩導示行經一卷(出寶女品)寶女問三十二相經一卷(或云明三十二相一云問慧經一云三十二事經一云寶女問經出寶女品)寶施女經一卷(出寶女品或云寶女施)寶女問慧經一卷(抄別譯四卷寶女經亦云抄寶女品)見水世界經一卷(抄第八卷)穿菩提心經一卷(抄第九卷海慧品三紙)功德寶光菩薩問護持經一卷(祐錄云抄陳錄云抄大集第九新編上)菩薩初發心時經一卷(抄第九卷或作持字)佛臍化出菩薩經一卷(抄無言品)無言菩薩流通法經一卷(抄無言品)無言菩薩經一卷(抄無言品)魔業經一卷(抄第十一卷)過去無邊光凈佛土經一卷(抄第十一卷)菩薩本願經一卷(抄第十一卷出海慧品)佛問四童子經一卷(抄第十二卷)菩薩出要行無礙法門經一卷(抄第十二卷虛空藏品)虛空藏菩薩問持經得幾福經一卷(抄第十六卷虛空藏品新編上)過魔法界經一卷(抄第十六卷虛空藏品新編上)虛
{ "translations": [ "現代漢語譯本：", "《身自在經》抄本第一卷（新編上）", "《佛謦欬徹十方經》一卷（抄本第二卷）", "《八光經》一卷（抄本第二卷）", "《不與婆羅門等諍訟經》一卷（抄本第三卷）", "《調伏眾生業經》一卷（抄本第三卷）", "《大慈無減經》一卷（抄本第三卷）", "《諸天問如來境界不可思議經》一卷（或作『警』字，抄本第四卷）", "《舍利弗（Śāriputra）問寶女經》一卷（出自《寶女品》）", "《舍利弗（Śāriputra）嘆寶女說不思議經》一卷（出自《寶女品》，亦云《嘆寶女經》）", "《菩薩導示行經》一卷（出自《寶女品》）", "《寶女問三十二相經》一卷（或云《明三十二相》，一云《問慧經》，一云《三十二事經》，一云《寶女問經》，出自《寶女品》）", "《寶施女經》一卷（出自《寶女品》，或云《寶女施》）", "《寶女問慧經》一卷（抄本別譯四卷《寶女經》，亦云抄《寶女品》）", "《見水世界經》一卷（抄本第八卷）", "《穿菩提心經》一卷（抄本第九卷，《海慧品》三紙）", "《功德寶光菩薩（Guṇaratna-prabhāsa-bodhisattva）問護持經》一卷（祐錄云抄，陳錄云抄大集第九新編上）", "《菩薩初發心時經》一卷（抄本第九卷，或作『持』字）", "《佛臍化出菩薩經》一卷（抄本《無言品》）", "《無言菩薩（Anabhilāpya-bodhisattva）流通法經》一卷（抄本《無言品》）", "《無言菩薩（Anabhilāpya-bodhisattva）經》一卷（抄本《無言品》）", "《魔業經》一卷（抄本第十一卷）", "《過去無邊光凈佛土經》一卷（抄本第十一卷）", "《菩薩本願經》一卷（抄本第十一卷，出自《海慧品》）", "《佛問四童子經》一卷（抄本第十二卷）", "《菩薩出要行無礙法門經》一卷（抄本第十二卷，《虛空藏品》）", "《虛空藏菩薩（Ākāśagarbha-bodhisattva）問持經得幾福經》一卷（抄本第十六卷，《虛空藏品》，新編上）", "《過魔法界經》一卷（抄本第十六卷，《虛空藏品》，新編上）", "《虛（Xu）》", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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空藏所問經八卷(亦云方等虛空藏經或五卷或六卷是大集經虛空藏品一品新編上)太白魔王堅信經一卷(出寶幢分抄第十七卷)佛弟子化魔子誦偈經一卷(出第二十卷寶幢分)魔女聞佛說法得男身經一卷(出寶幢分)開化魔經一卷(出寶幢分)魔王入苦宅經一卷(出寶幢分抄第十九卷)寶幢咒經一卷(出寶幢分)魔王變身經一卷(出第二十二卷是寶幢分中授記一品四紙新編上)光味仙人睹佛身經一卷(出寶幢分)光味菩薩造七寶梯經一卷(出寶幢分)梵王變身經一卷(出寶幢分)波斯匿王蒙佛神力到寶坊經一卷(抄第二十三卷)明星天子問慈經一卷(抄第二十三卷)調伏王子道心經一卷(抄第二十六卷)功德莊嚴王八萬四千歲請佛經一卷法心咒經一卷十八不共品經一卷(云抄異譯寶女品)申越長者悔過供佛經一卷(亦云由起長者悔過經申越由起未詳何正)偈經一卷(僧祐錄云抄大集經新編上)
已上四十八經並出大集。菩薩如意神通經一卷(出自在王經上卷舊云出大集非也)四自在神通經一卷(出自在王經上卷)菩薩戒自在經一卷(出自在王經上卷)
佛入三昧經下五十一部五十八卷大集部中別生經。大方廣如來性起微密藏經二卷(是舊華嚴經如來性起全一品新編上)華嚴經十種生法經一卷佛名經一卷菩
薩名經一卷凈行品經一卷抄華嚴經一卷菩薩十地經一卷
已上七經並出舊華嚴經。曇昧摩提菩薩說經一卷(法經錄云出菩薩十住行道品)金剛藏問菩薩行經一卷(出漸備一切智德經)漸備經一卷(出漸備一切智德經)
大方廣如來性起經下一十部一十一卷華嚴部中別生經。名字功德品經一卷(出大般涅槃經)還國品經一卷(出普曜經亦云抄中本起經上卷)提婆達多品經一卷(出妙法蓮花經第五卷)藥王菩薩經一卷(陳錄云抄妙法華經第七卷新編上)觀世音經一卷(是妙法華經普門品出第八卷)光世音經一卷(出正法華經)陀羅尼法門六種動經一卷(抄第一卷或無種字)彌勒菩薩本願待時成佛經一卷(抄第一卷)寶日光明菩薩問蓮華國相貌經一卷(亦云寶日光明菩薩經)梵志向佛說夢經一卷(抄第二卷)寶海梵志請如來經一卷(抄第一卷)寂意菩薩問五濁經一卷(抄第二卷或云寂音)梵志勸轉輪王發菩提心經一卷(抄第二卷)轉輪聖王發心求凈土經一卷(抄第二卷)樹提摩納發菩提心誓願經一卷(抄第五卷)寶海梵志成就大悲經一卷(抄第七卷)佛變時會身經一卷(抄第十卷)當來選擇諸惡世界經一卷(抄第十卷)一音演正法經一卷(抄第十卷或云顯正法)五百王子作凈土愿經一卷過去行檀波羅蜜經一卷觀
【現代漢語翻譯】 現代漢語譯本： 《薩名經》一卷，《凈行品經》一卷，抄本《華嚴經》一卷，《菩薩十地經》一卷。
以上七部經都出自舊譯本《華嚴經》。《曇昧摩提菩薩說經》一卷（法經目錄記載出自《菩薩十住行道品》），《金剛藏問菩薩行經》一卷（出自《漸備一切智德經》），《漸備經》一卷（出自《漸備一切智德經》）。
《大方廣如來性起經》下帙，十部共十一卷，是《華嚴經》部中別出的經。《名字功德品經》一卷（出自《大般涅槃經》），《還國品經》一卷（出自《普曜經》，也說是抄本《中本起經》上卷），《提婆達多品經》一卷（出自《妙法蓮華經》第五卷），《藥王菩薩經》一卷（陳錄記載是抄本《妙法蓮華經》第七卷，新編本的上卷），《觀世音經》一卷（是《妙法蓮華經·普門品》，出自第八卷），《光世音經》一卷（出自《正法華經》），《陀羅尼法門六種動經》一卷（抄本第一卷，或者沒有『種』字），《彌勒菩薩本願待時成佛經》一卷（抄本第一卷），《寶日光明菩薩問蓮華國相貌經》一卷（也叫《寶日光明菩薩經》），《梵志向佛說夢經》一卷（抄本第二卷），《寶海梵志請如來經》一卷（抄本第一卷），《寂意菩薩問五濁經》一卷（抄本第二卷，或者寫作『寂音』），《梵志勸轉輪王發菩提心經》一卷（抄本第二卷），《轉輪聖王發心求凈土經》一卷（抄本第二卷），《樹提摩納發菩提心誓願經》一卷（抄本第五卷），《寶海梵志成就大悲經》一卷（抄本第七卷），《佛變時會身經》一卷（抄本第十卷），《當來選擇諸惡世界經》一卷（抄本第十卷），《一音演正法經》一卷（抄本第十卷，或者寫作『顯正法』），《五百王子作凈土愿經》一卷，《過去行檀波羅蜜經》一卷，觀
【English Translation】 English version: 'Saming Sutra' one scroll, 'Pure Conduct Chapter Sutra' one scroll, copied 'Avatamsaka Sutra' one scroll, 'Bodhisattva Bhumi Sutra' one scroll.
The above seven sutras all come from the old translation of the 'Avatamsaka Sutra'. 'Tammai Matreya Bodhisattva Speaking Sutra' one scroll (the Dharma Sutra record says it comes from 'Bodhisattva's Ten Abodes and Practices Chapter'), 'Vajragarbha Asking Bodhisattva Practice Sutra' one scroll (from 'Gradually Acquiring All Wisdom and Virtue Sutra'), 'Gradually Acquiring Sutra' one scroll (from 'Gradually Acquiring All Wisdom and Virtue Sutra').
'Mahavaipulya Tathagatagarbha Sutra' lower part, ten sections, eleven scrolls, a separate sutra from the 'Avatamsaka Sutra' section. 'Name and Merit Chapter Sutra' one scroll (from 'Mahaparinirvana Sutra'), 'Returning to the Country Chapter Sutra' one scroll (from 'Puvaya Sutra', also said to be a copy of the upper scroll of 'Middle Original Sutra'), 'Devadatta Chapter Sutra' one scroll (from the fifth scroll of 'Lotus Sutra'), 'Bhaisajyaraja Bodhisattva Sutra' one scroll (the Chen record says it is a copy of the seventh scroll of 'Lotus Sutra', the upper part of the new compilation), 'Avalokitesvara Sutra' one scroll (is the 'Universal Gate Chapter' of the 'Lotus Sutra', from the eighth scroll), 'Avalokitesvara Sutra' one scroll (from 'Saddharma Pundarika Sutra'), 'Dharani Dharma Door Six Kinds of Movement Sutra' one scroll (copy of the first scroll, or without the word 'kind'), 'Maitreya Bodhisattva's Original Vow to Await the Time to Become a Buddha Sutra' one scroll (copy of the first scroll), 'Bao Ri Guangming Bodhisattva Asking About the Appearance of the Lotus Flower Country Sutra' one scroll (also called 'Bao Ri Guangming Bodhisattva Sutra'), 'Brahmin Telling the Buddha About Dreams Sutra' one scroll (copy of the second scroll), 'Bao Hai Brahmin Asking the Tathagata Sutra' one scroll (copy of the first scroll), 'Shanti Bodhisattva Asking About the Five Turbidities Sutra' one scroll (copy of the second scroll, or written as 'Shanti Sound'), 'Brahmin Encouraging the Chakravarti King to Generate Bodhicitta Sutra' one scroll (copy of the second scroll), 'Chakravarti King Generating the Mind to Seek Pure Land Sutra' one scroll (copy of the second scroll), 'Sudhimati Generating Bodhicitta Vow Sutra' one scroll (copy of the fifth scroll), 'Bao Hai Brahmin Achieving Great Compassion Sutra' one scroll (copy of the seventh scroll), 'Buddha Transforming the Assembly Body Sutra' one scroll (copy of the tenth scroll), 'Selecting All Evil Worlds in the Future Sutra' one scroll (copy of the tenth scroll), 'One Sound Expounding the Right Dharma Sutra' one scroll (copy of the tenth scroll, or written as 'Revealing the Right Dharma'), 'Five Hundred Princes Making Pure Land Vows Sutra' one scroll, 'Past Practice of Dana Paramita Sutra' one scroll, Guan
世音求十方佛各為受記經一卷東方善華世界佛座震動經一卷文殊師利授記經一卷大悲比丘本願經一卷過去香蓮華佛世界經一卷
陀羅尼法門經下二十部二十卷並出悲華經。寶云經一卷(出寶云經抄禪行)不退轉法輪經一卷(出阿惟越致遮經第一)等御諸法經一卷(出持心梵天經第一)楞伽阿跋多羅經一卷(僧祐錄云楞伽阿䟦多羅寶一切佛語斷肉章經一卷或云楞伽抄經)
右一經出入楞伽經斷肉品(勘文出四卷楞伽第四卷)。人弘法經一卷善得婆羅門求舍利經一卷善得婆羅門問提婆達經一卷大云密藏菩薩問大海三昧經一卷大云密藏菩薩請雨經一卷四百三昧名經一卷
人弘法經下六部六卷並出大方等大云經。三歸五戒帶佩護身咒經一卷三歸五戒神王名經一卷(亦云三歸五戒三十六善神王名經陳朝大乘寺等錄云抄灌頂經新編上)龍王結愿五龍神咒經一卷五龍咒經一卷大將軍神咒經一卷隨愿往生經一卷(亦云灌頂隨愿往生十方凈土經亦云普廣菩薩經新編上)藥師琉璃光經一卷(亦云灌頂拔除過罪生死得度經新編上)
三歸五戒帶佩下七部七卷並出大灌頂經。無吾我經一卷三幼童經一卷(或作幻童非也)往古造行經一卷舉缽經一卷心本凈經一卷溥首童真經一卷(或作普首)
無吾我經下六部六卷
【現代漢語翻譯】 現代漢語譯本 《世音求十方佛各為受記經》一卷，《東方善華世界佛座震動經》一卷，《文殊師利授記經》一卷，《大悲比丘本願經》一卷，《過去香蓮華佛世界經》一卷。
《陀羅尼法門經》下二十部二十卷，並出自《悲華經》。《寶云經》一卷（出自《寶云經抄禪行》），《不退轉法輪經》一卷（出自《阿惟越致遮經》第一），《等御諸法經》一卷（出自《持心梵天經》第一），《楞伽阿跋多羅經》一卷（僧祐錄云《楞伽阿䟦多羅寶一切佛語斷肉章經》一卷，或云《楞伽抄經》）。
右一經出自《入楞伽經斷肉品》（勘文出自四卷《楞伽經》第四卷）。《人弘法經》一卷，《善得婆羅門求舍利經》一卷，《善得婆羅門問提婆達經》一卷，《大云密藏菩薩問大海三昧經》一卷，《大云密藏菩薩請雨經》一卷，《四百三昧名經》一卷。
《人弘法經》下六部六卷，並出自《大方等大云經》。《三歸五戒帶佩護身咒經》一卷，《三歸五戒神王名經》一卷（亦云《三歸五戒三十六善神王名經》，陳朝大乘寺等錄云抄《灌頂經》新編上），《龍王結愿五龍神咒經》一卷，《五龍咒經》一卷，《大將軍神咒經》一卷，《隨愿往生經》一卷（亦云《灌頂隨愿往生十方凈土經》，亦云《普廣菩薩經》新編上），《藥師琉璃光經》一卷（亦云《灌頂拔除過罪生死得度經》新編上）。
《三歸五戒帶佩》下七部七卷，並出自《大灌頂經》。《無吾我經》一卷，《三幼童經》一卷（或作《幻童》，非也），《往古造行經》一卷，《舉缽經》一卷，《心本凈經》一卷，《溥首童真經》一卷（或作《普首》）。
《無吾我經》下六部六卷。
【English Translation】 English version 《Shi Yin Seeks Predictions from Buddhas of the Ten Directions Sutra》, one scroll; 《Buddha's Seat Shakes in the Eastern Good Flower World Sutra》, one scroll; 《Manjushri's Prediction Sutra》, one scroll; 《Great Compassion Bhikshu's Original Vow Sutra》, one scroll; 《Past Fragrant Lotus Flower Buddha World Sutra》, one scroll.
Twenty parts, twenty scrolls, following the 《Dharani Dharma Gate Sutra》, all extracted from the 《Karunapundarika Sutra (Lotus of Compassion Sutra)》. 《Ratnamegha Sutra (Cloud of Jewels Sutra)》, one scroll (extracted from 《Ratnamegha Sutra's Excerpt on Chan Practice》); 《Avivartacakra Sutra (Sutra of the Wheel of Non-retrogression)》, one scroll (extracted from the first chapter of 《Avaivartikacakra Sutra》); 《Dharmaparyaya Sutra》, one scroll (extracted from the first chapter of 《Dhṛtimati-brahman-paripṛcchā Sutra》); 《Laṅkāvatāra Sūtra》, one scroll (Sengyou's record states 《Laṅkāvatāra Precious All Buddha Words on Abstaining from Meat Chapter Sutra》, one scroll, or 《Laṅkā Excerpt Sutra》).
The above one sutra is extracted from the 《Laṅkāvatāra Sūtra's Chapter on Abstaining from Meat》 (according to the text, it is extracted from the fourth scroll of the four-scroll 《Laṅkāvatāra Sūtra》). 《Ren Hong Fa Sutra (Sutra of People Propagating the Dharma)》, one scroll; 《Sudatta Brahmana Seeks Relics Sutra》, one scroll; 《Sudatta Brahmana Asks Devadatta Sutra》, one scroll; 《Mahamegha-guhya-garbha Bodhisattva Asks the Ocean Samadhi Sutra》, one scroll; 《Mahamegha-guhya-garbha Bodhisattva Requests Rain Sutra》, one scroll; 《Four Hundred Samadhi Names Sutra》, one scroll.
Six parts, six scrolls, following the 《Ren Hong Fa Sutra》, all extracted from the 《Mahāvaipulya Mahāmegha Sutra (Great Extensive Cloud Sutra)》. 《Three Refuges and Five Precepts Amulet Sutra》, one scroll; 《Three Refuges and Five Precepts Divine King Names Sutra》, one scroll (also called 《Three Refuges and Five Precepts Thirty-Six Good Divine King Names Sutra》, recorded in the Chen Dynasty Dacheng Temple's record as an excerpt from the newly compiled upper section of the 《Abhiṣeka Sutra》); 《Dragon King's Vow-Making Five Dragon Divine Mantra Sutra》, one scroll; 《Five Dragon Mantra Sutra》, one scroll; 《Great General Divine Mantra Sutra》, one scroll; 《Sutra of Rebirth According to Wishes》, one scroll (also called 《Abhiṣeka Sutra of Rebirth in the Pure Lands of the Ten Directions According to Wishes》, also called 《Puguang Bodhisattva Sutra》, newly compiled upper section); 《Bhaiṣajyaguruvaidūryaprabhārāja Sutra (Medicine Master Sutra)》, one scroll (also called 《Abhiṣeka Sutra for Eradicating Past Transgressions and Attaining Liberation from Birth and Death》, newly compiled upper section).
Seven parts, seven scrolls, following the 《Three Refuges and Five Precepts Amulet》, all extracted from the 《Mahābhiṣeka Sutra (Great Abhiṣeka Sutra)》. 《Anattā Sutra (No Self Sutra)》, one scroll; 《Three Young Children Sutra》, one scroll (sometimes written as 《Illusion Child》, which is incorrect); 《Past Deeds Sutra》, one scroll; 《Bowl-Raising Sutra》, one scroll; 《Heart's Original Purity Sutra》, one scroll; 《Pūrṇa-śiras Kumāra Sutra (Full Headed Youth Sutra)》, one scroll (sometimes written as 《Pu-shou》).
Six parts, six scrolls, following the 《Anattā Sutra》.
並出普超三昧經。佈施度無極經一卷(出第一卷)菩薩為魚王經一卷(出第一卷)干夷王經一卷(出第一卷)仙嘆經一卷(出第一卷)波耶王經一卷(出第二卷)一切施王所行檀波羅蜜經一卷(亦云薩和檀王經出第二卷)
(右此一切施王經群錄並云羅什所譯別生錄中名薩和檀王經漢后失譯亦有此經經云薩和檀者一切施也將彼經勘文同不異故編於此)。和默王經一卷(出第三卷)維藍經一卷(舊錄云隨藍本經出第三卷)戒度無極經一卷(出第四卷)象王經一卷(舊錄云出生經中誤也或第四卷)太子法施經一卷(或云法惠出第四卷)太子暮魄經一卷(或云沐魄出第四卷) 在藏中者是別譯本彌蘭經一卷(或云彌連亦云彌蓮出第四卷)普明王經一卷(出第四卷)忍度無極經一卷(出第五卷)羼提和經一卷(出第五卷)摩天羅王經一卷(或云國王出第五卷)槃達龍王經一卷(出第五卷)雀王經一卷(出第五卷)釋家畢罪經一卷(出第五卷)菩薩為鹿王經一卷(亦云佛昔為鹿王經出第六卷新編上)九色鹿經一卷(出第六卷) 在藏中者是別譯本馬王經一卷(安公云出六度集第六卷新編上)菩薩作龜本事經一卷(出第六卷)菩薩身為鴿王經一卷(出第六卷)蜜蜂王經一卷(出第六卷)佛以三事笑經一卷(出第六卷)小兒聞
【現代漢語翻譯】 現代漢語譯本 《並出普超三昧經》、《佈施度無極經》一卷（出自第一卷）、《菩薩為魚王經》一卷（出自第一卷）、《干夷王經》一卷（出自第一卷）、《仙嘆經》一卷（出自第一卷）、《波耶王經》一卷（出自第二卷）、《一切施王所行檀波羅蜜經》一卷（也稱為《薩和檀王經》，出自第二卷）。
（右邊這些《一切施王經》的群錄都說是鳩摩羅什所譯，別生錄中名為《薩和檀王經》，漢朝之後失譯，也有此經，經中說『薩和檀』（Sarvadāna）的意思是『一切施』，將那部經文勘校，相同沒有差異，所以編入此處）。《和默王經》一卷（出自第三卷）、《維藍經》一卷（舊錄說《隨藍本經》，出自第三卷）、《戒度無極經》一卷（出自第四卷）、《象王經》一卷（舊錄說是出自《出生經》，是錯誤的，或者出自第四卷）、《太子法施經》一卷（或者稱為《法惠》，出自第四卷）、《太子暮魄經》一卷（或者稱為《沐魄》，出自第四卷）。
在藏經中的是別譯本《彌蘭經》一卷（或者稱為《彌連》，也稱為《彌蓮》，出自第四卷）、《普明王經》一卷（出自第四卷）、《忍度無極經》一卷（出自第五卷）、《羼提和經》一卷（出自第五卷）、《摩天羅王經》一卷（或者稱為《國王》，出自第五卷）、《槃達龍王經》一卷（出自第五卷）、《雀王經》一卷（出自第五卷）、《釋家畢罪經》一卷（出自第五卷）、《菩薩為鹿王經》一卷（也稱為《佛昔為鹿王經》，出自第六卷，新編上）、《九色鹿經》一卷（出自第六卷）。
在藏經中的是別譯本《馬王經》一卷（安世高說是出自《六度集》第六卷，新編上）、《菩薩作龜本事經》一卷（出自第六卷）、《菩薩身為鴿王經》一卷（出自第六卷）、《蜜蜂王經》一卷（出自第六卷）、《佛以三事笑經》一卷（出自第六卷）、《小兒聞……》
【English Translation】 English version Appearing together are the Puchao Samadhi Sutra, one scroll of the Dana Paramita Sutra (from the first scroll), one scroll of the Bodhisattva as Fish King Sutra (from the first scroll), one scroll of the Kanyi King Sutra (from the first scroll), one scroll of the Xiantan Sutra (from the first scroll), one scroll of the Baye King Sutra (from the second scroll), and one scroll of the Sarvadana Paramita Sutra (also known as the Savadana King Sutra, from the second scroll).
(The collective records of these Sarvadana King Sutras all state that they were translated by Kumarajiva. The separate record names it the Savadana King Sutra. After the Han dynasty, it was lost in translation, but this sutra also exists. The sutra states that 'Sarvadāna' (薩和檀) means 'giving everything'. After examining that sutra, it is the same without any differences, so it is included here.) One scroll of the Hemuo King Sutra (from the third scroll), one scroll of the Weilan Sutra (the old record says Suilan Ben Sutra, from the third scroll), one scroll of the Sila Paramita Sutra (from the fourth scroll), one scroll of the Elephant King Sutra (the old record says it is mistakenly from the Birth Sutra, or from the fourth scroll), one scroll of the Crown Prince Giving Dharma Sutra (or Fahui, from the fourth scroll), one scroll of the Crown Prince Mupo Sutra (or Mupo, from the fourth scroll).
The one in the collection is a separate translation of one scroll of the Milun Sutra (or Milian, also known as Milian, from the fourth scroll), one scroll of the Puming King Sutra (from the fourth scroll), one scroll of the Ksanti Paramita Sutra (from the fifth scroll), one scroll of the Chantihe Sutra (from the fifth scroll), one scroll of the Motianluo King Sutra (or King, from the fifth scroll), one scroll of the Panda Dragon King Sutra (from the fifth scroll), one scroll of the Sparrow King Sutra (from the fifth scroll), one scroll of the Sakya Confession Sutra (from the fifth scroll), one scroll of the Bodhisattva as Deer King Sutra (also known as the Buddha Formerly as Deer King Sutra, from the sixth scroll, new edition), one scroll of the Nine-Colored Deer Sutra (from the sixth scroll).
The one in the collection is a separate translation of one scroll of the Horse King Sutra (An Shigao says it is from the sixth scroll of the Six Paramitas Collection, new edition), one scroll of the Bodhisattva as Turtle Jataka Sutra (from the sixth scroll), one scroll of the Bodhisattva as Pigeon King Sutra (from the sixth scroll), one scroll of the Bee King Sutra (from the sixth scroll), one scroll of the Buddha Laughing at Three Things Sutra (from the sixth scroll), Child Hears...
法即解經一卷(出第六卷)殺身濟賈人經一卷(出第六卷)以金貢太山贖罪經一卷(出第六卷)調達教人為惡經一卷(出第六卷)殺龍濟一國經一卷(出第六卷)彌勒為女身經一卷(出第六卷)禪度無極經一卷(出第七卷)尸呵遍王經一卷(出第八卷)
(又舊錄中有車匿本末經一卷亦云出第八卷今撿其文即是尸呵遍王經更無有異尸呵遍王經約初緣立名車匿本末經據後文立稱既是一緣不可分二今存一名耳)。遮羅國王經一卷(或無國字出第八卷)菩薩以明離鬼妻經一卷(出第八卷)儒童經一卷(出第八卷)摩調王經一卷(事同中阿含大天經出第八卷或無王字)阿難念彌經一卷(或云阿難唸經出第八卷)鏡面王經一卷(與義足經中鏡面王經大同出第八卷新編上)察微王經一卷(出第八卷)梵皇經一卷(或云梵皇王經亦云梵魔皇經出第八卷)明度無極經一卷(陳錄云抄六度經合出第八卷新編上)
右施度無極經下。四十四部四十四卷。並出六度集經。舊錄中有中心正行經一卷。亦云出六度經。文中撿無故闕之耳(其和默王經象王經菩薩為鹿王經馬王經鏡面王經此之五經雖載群錄名與此同並新編上)。能滅諸罪千囀陀羅尼經一卷(此是奘法師所譯咒五首中一首之咒既類別生故載斯錄新編上)寶鬘品抄經一卷(出
【現代漢語翻譯】 現代漢語譯本 《法即解經》一卷（出自《六度集經》第六卷），《殺身濟賈人經》一卷（出自《六度集經》第六卷），《以金貢太山贖罪經》一卷（出自《六度集經》第六卷），《調達（Devadatta，佛陀的堂兄弟，後背叛佛教）教人為惡經》一卷（出自《六度集經》第六卷），《殺龍濟一國經》一卷（出自《六度集經》第六卷），《彌勒（Maitreya，未來佛）為女身經》一卷（出自《六度集經》第六卷），《禪度無極經》一卷（出自《六度集經》第七卷），《尸呵遍王經》一卷（出自《六度集經》第八卷）。 （又舊錄中有《車匿（Channa，釋迦牟尼佛出家時的侍從）本末經》一卷，也說是出自《六度集經》第八卷，現在檢查其文，就是《尸呵遍王經》，再沒有其他差異。《尸呵遍王經》是根據最初的因緣立名，《車匿本末經》是根據後面的文義立稱，既然是一樣的因緣，不可分為二，現在只保留一個名字）。《遮羅國王經》一卷（或者沒有『國』字，出自《六度集經》第八卷），《菩薩以明離鬼妻經》一卷（出自《六度集經》第八卷），《儒童經》一卷（出自《六度集經》第八卷），《摩調王經》一卷（事情與《中阿含經·大天經》相同，出自《六度集經》第八卷，或者沒有『王』字），《阿難（Ananda，佛陀的十大弟子之一）念彌經》一卷（或者說《阿難唸經》，出自《六度集經》第八卷），《鏡面王經》一卷（與《義足經》中的《鏡面王經》大同小異，出自《六度集經》第八卷，新編入上），《察微王經》一卷（出自《六度集經》第八卷），《梵皇經》一卷（或者說《梵皇王經》，也說《梵魔皇經》，出自《六度集經》第八卷），《明度無極經》一卷（陳錄說抄自《六度經》，合在一起出自《六度集經》第八卷，新編入上）。 右邊是《施度無極經》以下，共四十四部四十四卷，都出自《六度集經》。舊錄中有《中心正行經》一卷，也說是出自《六度經》，文中檢查沒有，所以闕略了（其中的《和默王經》、《象王經》、《菩薩為鹿王經》、《馬王經》、《鏡面王經》這五部經，雖然記載在群錄中，名字與此相同，都新編入上）。《能滅諸罪千囀陀羅尼經》一卷（這是奘法師（Xuanzang，唐代著名譯經師）所翻譯的咒語五首中的一首咒語，既然類別不同，所以記載在此目錄中，新編入上）。《寶鬘品抄經》一卷（出自《...》）
【English Translation】 English version 'The Sutra on the Meaning of Dharma' one scroll (from the sixth scroll of 'Collection of Sutras on the Six Perfections'), 'The Sutra on Sacrificing Oneself to Save a Merchant' one scroll (from the sixth scroll of 'Collection of Sutras on the Six Perfections'), 'The Sutra on Atoning for Sins by Offering Gold to Mount Tai' one scroll (from the sixth scroll of 'Collection of Sutras on the Six Perfections'), 'The Sutra on Devadatta (佛陀的堂兄弟，後背叛佛教) Teaching People to Do Evil' one scroll (from the sixth scroll of 'Collection of Sutras on the Six Perfections'), 'The Sutra on Killing a Dragon to Save a Kingdom' one scroll (from the sixth scroll of 'Collection of Sutras on the Six Perfections'), 'The Sutra on Maitreya (未來佛) as a Female Body' one scroll (from the sixth scroll of 'Collection of Sutras on the Six Perfections'), 'The Sutra on the Limitless Meditation Perfection' one scroll (from the seventh scroll of 'Collection of Sutras on the Six Perfections'), 'The Sutra on King Siha-vyaghra' one scroll (from the eighth scroll of 'Collection of Sutras on the Six Perfections'). (Also, the old records contain 'The Sutra on the Beginning and End of Channa (釋迦牟尼佛出家時的侍從)' one scroll, also said to be from the eighth scroll of 'Collection of Sutras on the Six Perfections'. Now, examining its text, it is the same as 'The Sutra on King Siha-vyaghra', with no other differences. 'The Sutra on King Siha-vyaghra' is named according to the initial cause, while 'The Sutra on the Beginning and End of Channa' is named according to the later text. Since it is the same cause, it cannot be divided into two. Now, only one name is retained). 'The Sutra on King Chala' one scroll (or without the word 'King', from the eighth scroll of 'Collection of Sutras on the Six Perfections'), 'The Sutra on the Bodhisattva Using Light to Separate from a Ghost Wife' one scroll (from the eighth scroll of 'Collection of Sutras on the Six Perfections'), 'The Sutra on the Young Scholar' one scroll (from the eighth scroll of 'Collection of Sutras on the Six Perfections'), 'The Sutra on King Matyau' one scroll (the content is the same as 'The Great Sky Sutra' in the 'Madhyama Agama Sutra', from the eighth scroll of 'Collection of Sutras on the Six Perfections', or without the word 'King'), 'The Sutra on Ananda (佛陀的十大弟子之一) Reciting Mi' one scroll (or said 'The Sutra on Ananda Reciting', from the eighth scroll of 'Collection of Sutras on the Six Perfections'), 'The Sutra on King Mirror-Face' one scroll (largely the same as 'The Sutra on King Mirror-Face' in the 'Nidana Sutra', from the eighth scroll of 'Collection of Sutras on the Six Perfections', newly compiled above), 'The Sutra on King Subtle Observation' one scroll (from the eighth scroll of 'Collection of Sutras on the Six Perfections'), 'The Sutra on Brahma King' one scroll (or said 'The Sutra on Brahma King', also said 'The Sutra on Brahma Demon King', from the eighth scroll of 'Collection of Sutras on the Six Perfections'), 'The Sutra on Limitless Brightness Perfection' one scroll (the Chen record says it is copied from 'The Sutra on the Six Perfections', combined and from the eighth scroll of 'Collection of Sutras on the Six Perfections', newly compiled above). To the right is from 'The Sutra on Giving Perfection' downwards, a total of forty-four parts and forty-four scrolls, all from 'Collection of Sutras on the Six Perfections'. The old records contain 'The Sutra on Central Correct Conduct' one scroll, also said to be from 'The Sutra on the Six Perfections'. Examining the text, it is not found, so it is omitted (among them, 'The Sutra on King Harmony', 'The Sutra on King Elephant', 'The Sutra on the Bodhisattva as Deer King', 'The Sutra on King Horse', 'The Sutra on King Mirror-Face', these five sutras, although recorded in various records, have the same names as these, all newly compiled above). 'The Sutra on the Thousand-Twisting Dharani That Can Eradicate All Sins' one scroll (this is one of the five dharanis translated by Master Xuanzang (唐代著名譯經師), since the categories are different, it is recorded in this catalog, newly compiled above). 'Excerpt from the Garland of Jewels Chapter' one scroll (from '...')
寶網經)稱揚諸佛功德經一卷(僧祐錄云抄三卷稱揚功德經或與后經二文無別新編上)寶海如來等十方百七十佛名經一卷(陳錄云抄稱揚功德經亦云禮佛功德經新編上)德內豐嚴王佛名經一卷(祐錄云抄今撿稱揚功德經上卷有此佛名即出彼經上卷也新編上)過去五十三佛名經一卷(亦云五十三佛名經出觀藥王藥上經)定意三昧經一卷(出十住斷結經第四)賢劫千佛名經一卷(出賢劫經)
(僧祐錄云東晉沙門竺曇無蘭抄出千佛名初序云賢劫經說二千一百諸度無極以枸樓孫佛為首此經有別譯本以拘那提佛為首者是)。觀佛相好經一卷(出觀佛三昧海經新編上)央崛魔羅母因緣經一卷(抄第一卷新編上)無量樂佛土經一卷(抄第三卷或云國土)有稱十方佛名得多福經一卷(祐錄云抄陳錄云抄央崛經第三卷新編上)佛降央崛魔羅人民歡喜經一卷(抄第四卷)帝釋施央崛魔羅法服經一卷央崛魔羅歸化經一卷(或云婦死應誤)央崛魔羅悔過法經一卷(或無法字)波斯匿王欲伐央崛魔羅經一卷(祐錄云抄新編上)
央崛魔羅母下八部八卷並出央崛魔羅經。七佛八菩薩所說神咒經一卷(陳錄云抄七佛經新編上)三十七品經一卷(安公云出律經新編上)
(僧祐錄云東晉沙門竺曇無蘭太元二十一年六月謝鎮西寺撰蘭
【現代漢語翻譯】 現代漢語譯本 《寶網經》：稱揚諸佛功德經一卷（僧祐錄記載為抄本，或有三卷，名為《稱揚功德經》，或與後文的經文沒有區別。新編入上部）。 《寶海如來等十方百七十佛名經》一卷（陳錄記載為抄本，名為《稱揚功德經》，也稱為《禮佛功德經》。新編入上部）。 《德內豐嚴王佛名經》一卷（僧祐錄記載為抄本，現在檢查《稱揚功德經》上卷，有此佛名，即出自該經的上卷。新編入上部）。 《過去五十三佛名經》一卷（也稱為《五十三佛名經》，出自《觀藥王藥上經》）。 《定意三昧經》一卷（出自《十住斷結經》第四）。 《賢劫千佛名經》一卷（出自《賢劫經》）。
（僧祐錄記載，東晉沙門竺曇無蘭抄出的《千佛名》的初序說，《賢劫經》講述了二千一百諸度無極，以拘樓孫佛（Krakucchanda Buddha）為首。此經有別的譯本，以拘那提佛（Kanakamuni Buddha）為首）。 《觀佛相好經》一卷（出自《觀佛三昧海經》。新編入上部）。 《央崛魔羅母因緣經》一卷（抄本第一卷。新編入上部）。 《無量樂佛土經》一卷（抄本第三卷，或稱《國土》）。 《有稱十方佛名得多福經》一卷（僧祐錄和陳錄都記載為抄本，《央崛經》第三卷。新編入上部）。 《佛降央崛魔羅人民歡喜經》一卷（抄本第四卷）。 《帝釋施央崛魔羅法服經》一卷。 《央崛魔羅歸化經》一卷（或稱《婦死》，應為錯誤）。 《央崛魔羅悔過法經》一卷（或沒有『法』字）。 《波斯匿王欲伐央崛魔羅經》一卷（僧祐錄記載為抄本。新編入上部）。
《央崛魔羅母》以下的八部八卷，都出自《央崛魔羅經》。 《七佛八菩薩所說神咒經》一卷（陳錄記載為抄本，《七佛經》。新編入上部）。 《三十七品經》一卷（安公說是出自律經。新編入上部）。
（僧祐錄記載，東晉沙門竺曇無蘭在太元二十一年六月于謝鎮西寺撰寫）。
【English Translation】 English version 'Bao Wang Sutra': Sutra of Praising the Merits of All Buddhas, one scroll (Sengyou's Record states it's a copied manuscript, possibly in three scrolls, named 'Sutra of Praising Merits,' or it may not differ from the subsequent scriptures. Newly categorized into the upper section). 'Sutra of the Names of the Hundred and Seventy Buddhas of the Ten Directions, such as Buddha Baohai', one scroll (Chen's Record states it's a copied manuscript, named 'Sutra of Praising Merits,' also known as 'Sutra of Paying Homage to the Merits of Buddhas.' Newly categorized into the upper section). 'Sutra of the Names of Buddha Denei Fengyan Wang', one scroll (Sengyou's Record states it's a copied manuscript; upon inspection of the upper scroll of the 'Sutra of Praising Merits,' this Buddha's name is found, originating from the upper scroll of that scripture. Newly categorized into the upper section). 'Sutra of the Names of the Fifty-Three Buddhas of the Past', one scroll (also known as 'Sutra of the Names of the Fifty-Three Buddhas,' from the 'Sutra of Observing Medicine King and Medicine Superior'). 'Sutra of Samadhi of Fixed Intention', one scroll (from the fourth part of the 'Sutra of Ten Abodes for Severing Bonds'). 'Sutra of the Names of the Thousand Buddhas of the Bhadrakalpa', one scroll (from the 'Bhadrakalpa Sutra').
(Sengyou's Record states that the initial preface to the 'Thousand Buddhas Names' copied by the Eastern Jin monk Zhu Tanwulan states that the 'Bhadrakalpa Sutra' speaks of two thousand one hundred boundless perfections, with Krakucchanda Buddha (拘樓孫佛) as the first. This sutra has another translation, with Kanakamuni Buddha (拘那提佛) as the first). 'Sutra of Observing the Excellent Marks of the Buddha', one scroll (from the 'Sutra of Samadhi Sea of Observing the Buddha.' Newly categorized into the upper section). 'Sutra of the Cause and Conditions of Angulimala's Mother', one scroll (copied manuscript, first scroll. Newly categorized into the upper section). 'Sutra of the Buddha Land of Immeasurable Joy', one scroll (copied manuscript, third scroll, or called 'Land'). 'Sutra of Obtaining Much Fortune by Reciting the Names of the Buddhas of the Ten Directions', one scroll (both Sengyou's Record and Chen's Record state it's a copied manuscript, the third scroll of the 'Angulimala Sutra.' Newly categorized into the upper section). 'Sutra of the Buddha Descending and the People Rejoicing in Angulimala', one scroll (copied manuscript, fourth scroll). 'Sutra of Indra Giving Angulimala Dharma Robes', one scroll. 'Sutra of Angulimala's Conversion', one scroll (or called 'Wife's Death,' likely an error). 'Sutra of Angulimala's Repentance Dharma', one scroll (or without the word 'Dharma'). 'Sutra of King Pasenadi Desiring to Attack Angulimala', one scroll (Sengyou's Record states it's a copied manuscript. Newly categorized into the upper section).
The eight parts and eight scrolls below 'Angulimala's Mother' all come from the 'Angulimala Sutra'. 'Sutra of Divine Incantations Spoken by the Seven Buddhas and Eight Bodhisattvas', one scroll (Chen's Record states it's a copied manuscript, 'Seven Buddhas Sutra.' Newly categorized into the upper section). 'Sutra of the Thirty-Seven Factors', one scroll (An Gong says it comes from the Vinaya Sutra. Newly categorized into the upper section).
(Sengyou's Record states that the Eastern Jin monk Zhu Tanwulan compiled it at Xie Zhenxi Temple in June of the twenty-first year of the Taiyuan era).
序自記而不標所出)。大光明菩薩百四十八愿經一卷(祐錄云抄新編上)菩薩六法行經一卷(祐錄云抄新編上)菩薩諸苦行經一卷(祐錄云抄或無諸字四紙余少許新編上)菩薩訶睡眠經一卷(祐錄云抄新編上)菩薩訶家過經一卷(祐錄云抄新編上)阿難見水光瑞經一卷(祐錄云抄新編上)棄惡長者問菩薩法經一卷(祐錄云抄新編上)陀羅尼偈經一卷(祐錄云抄新編上)六凈經一卷(安公云出律經失譯中載八紙半新編上)菩薩等入法嚴經一卷(或無菩薩字安錄失譯中載五紙新編上)菩薩本願行品經一卷(祐錄云抄新編上)同號佛名經一卷(三紙新編上)散侍法經一卷(或作持字二紙新編上)
三十七品等十經。祐錄云。抄而不指所出於中菩薩諸苦行經。撿見其本是抄不疑。亦未知出何經律。其六凈等四經。今並見其本還是抄經。又隋仁壽眾經錄中。大乘別生抄經。總有一百一十七部一百三十七卷。亦不指陳所出。今撿諸代錄中多已載訖。彼以護諸童子經陀鄰缽經等為別生抄者。理不然也。既無的據難可依憑。略述如前。余刪不載。
大乘律別生
七部 七卷菩薩地持戒經一卷(法經錄云出菩薩地持)菩薩戒要義經一卷(僧祐錄云抄菩薩戒即地持是法經錄同)菩薩善戒受戒經一卷(法經錄云出善戒經)
【現代漢語翻譯】 現代漢語譯本： （此部分內容為經文目錄，作者自記但未標明出處）。《大光明菩薩百四十八愿經》一卷（祐錄記載為抄自新編上）。《菩薩六法行經》一卷（祐錄記載為抄自新編上）。《菩薩諸苦行經》一卷（祐錄記載為抄本，或無『諸』字，四紙多一點，新編上）。《菩薩訶睡眠經》一卷（祐錄記載為抄自新編上）。《菩薩訶家過經》一卷（祐錄記載為抄自新編上）。《阿難見水光瑞經》一卷（祐錄記載為抄自新編上）。《棄惡長者問菩薩法經》一卷（祐錄記載為抄自新編上）。《陀羅尼偈經》一卷（祐錄記載為抄自新編上）。《六凈經》一卷（安公記載出自律經，已失譯，其中記載八紙半，新編上）。《菩薩等入法嚴經》一卷（或無『菩薩』二字，安錄記載已失譯，五紙，新編上）。《菩薩本願行品經》一卷（祐錄記載為抄自新編上）。《同號佛名經》一卷（三紙，新編上）。《散侍法經》一卷（或作『持』字，二紙，新編上）。 三十七品等十部經。祐錄記載為抄本，但未指明出處。其中《菩薩諸苦行經》，檢查發現其原本確實是抄本無疑，但也不知道出自何經何律。《六凈經》等四部經，現在都發現其原本還是抄經。另外，隋朝仁壽年間的《眾經錄》中，大乘別生抄經總共有一百一十七部，一百三十七卷，也沒有指明出處。現在檢查各代的經錄，其中很多都已經記載完畢。他們把《護諸童子經》、《陀鄰缽經》等作為別生抄經，道理上是不對的。既然沒有確鑿的依據，難以採信，簡略地敘述如上，其餘的刪去不記載。 大乘律別生 七部，七卷。《菩薩地持戒經》一卷（法經錄記載出自《菩薩地持》）。《菩薩戒要義經》一卷（僧祐錄記載為抄自《菩薩戒》，即《地持》，與法經錄相同）。《菩薩善戒受戒經》一卷（法經錄記載出自《善戒經》）。
【English Translation】 English version: (This section is a catalog of scriptures, self-recorded by the author without indicating the source). One scroll of 'The Sutra of the One Hundred and Forty-Eight Great Vows of the Great Luminous Bodhisattva' (大光明菩薩) (祐錄 (You Lu) records it as copied from Xin Bian Shang (新編上)). One scroll of 'The Sutra on the Six Practices of a Bodhisattva' (菩薩) (祐錄 (You Lu) records it as copied from Xin Bian Shang (新編上)). One scroll of 'The Sutra on the Various Ascetic Practices of a Bodhisattva' (菩薩) (祐錄 (You Lu) records it as a copy, possibly without the word 'Various' (諸), slightly more than four sheets, Xin Bian Shang (新編上)). One scroll of 'The Sutra Reproaching Sleep by a Bodhisattva' (菩薩) (祐錄 (You Lu) records it as copied from Xin Bian Shang (新編上)). One scroll of 'The Sutra Reproaching Family Faults by a Bodhisattva' (菩薩) (祐錄 (You Lu) records it as copied from Xin Bian Shang (新編上)). One scroll of 'The Sutra of Ananda's (阿難) Vision of Auspicious Water Light' (祐錄 (You Lu) records it as copied from Xin Bian Shang (新編上)). One scroll of 'The Sutra of the Elder Who Abandoned Evil Asking About the Dharma of a Bodhisattva' (菩薩) (祐錄 (You Lu) records it as copied from Xin Bian Shang (新編上)). One scroll of 'The Dharani (陀羅尼) Gatha (偈) Sutra' (祐錄 (You Lu) records it as copied from Xin Bian Shang (新編上)). One scroll of 'The Sutra of the Six Purities' (六凈) (An Gong (安公) records it as originating from the Vinaya (律) Sutra, lost in translation, recorded as eight and a half sheets, Xin Bian Shang (新編上)). One scroll of 'The Sutra on the Bodhisattva's (菩薩) Equal Entry into the Adornment of the Dharma' (法嚴) (possibly without the word 'Bodhisattva' (菩薩), An Lu (安錄) records it as lost in translation, five sheets, Xin Bian Shang (新編上)). One scroll of 'The Sutra on the Chapter of the Bodhisattva's (菩薩) Original Vows and Practices' (祐錄 (You Lu) records it as copied from Xin Bian Shang (新編上)). One scroll of 'The Sutra of Buddhas with the Same Names' (同號佛名) (three sheets, Xin Bian Shang (新編上)). One scroll of 'The Sutra on Scattered Service' (散侍法) (possibly written as 'Holding' (持), two sheets, Xin Bian Shang (新編上)). Ten Sutras including the Thirty-Seven Sections. 祐錄 (You Lu) records them as copies but does not specify the source. Among them, 'The Sutra on the Various Ascetic Practices of a Bodhisattva' (菩薩), upon inspection, the original is indeed a copy, but it is not known from which Sutra or Vinaya (律) it originates. The four Sutras including 'The Sutra of the Six Purities' (六凈), now all have their originals found to be copies. Furthermore, in the 'Record of Various Sutras' (眾經錄) of the Renshou (仁壽) era of the Sui (隋) Dynasty, there are a total of one hundred and seventeen sections and one hundred and thirty-seven scrolls of Mahayana (大乘) Separate Copies of Sutras, without specifying the source. Now, upon inspecting the records of various dynasties, many of them have already been recorded. Their considering 'The Sutra Protecting All Children' (護諸童子經), 'The Turanpali Sutra' (陀鄰缽經), etc., as separate copies of Sutras is not reasonable. Since there is no definite evidence, it is difficult to rely on. Briefly described as above, the rest are deleted and not recorded. Mahayana (大乘) Vinaya (律) Separate Copies Seven sections, seven scrolls. One scroll of 'The Bodhisattva (菩薩) Bhumi-dhāraka (地持) Precept Sutra' (法經錄 (Fa Jing Lu) records it as originating from the 'Bodhisattva (菩薩) Bhumi-dhāraka (地持)'). One scroll of 'The Essential Meaning of the Bodhisattva (菩薩) Precepts Sutra' (僧祐錄 (Seng You Lu) records it as a copy of the 'Bodhisattva (菩薩) Precepts', which is the Bhumi-dhāraka (地持), the same as Fa Jing Lu (法經錄)). One scroll of 'The Sutra on Receiving the Good Precepts of a Bodhisattva' (菩薩) (法經錄 (Fa Jing Lu) records it as originating from the 'Good Precepts Sutra' (善戒經)).
凈除業障經一卷(僧祐錄云抄凈業障經法經錄同)優婆塞戒本一卷(法經錄云出優婆塞戒經)勸德經一卷(法經錄云出舍利弗悔過經)在家菩薩戒一卷(新編上)
右一戒法經。錄中編為失譯。今親見其本。雖未知出處是抄不疑。乃取五分戒序置之於初後方是戒。此是人集非翻譯出也。法經錄中更有十經云眾律抄。既不陳所出故不存之。諸代錄中或有載者此中故闕。
大乘論別生
七部 一十一卷大乘優波提舍論五卷(真寂寺錄云是眾論抄法經錄同)摩訶衍精進度中罪報品經一卷(陳錄云抄智度論第十七新編上)菩薩悔過法經一卷(出龍樹十住論或無經字新編上)菩薩五法行經一卷(祐錄云抄陳錄云抄十住論新編上)初發意菩薩行易行法經一卷(僧祐錄云出十住論易行品新編上)十住毗婆沙經一卷(僧祐錄云抄十住論新編上)易行品諸佛名經一卷(法經錄云出十住毗婆沙或即與前易行法同)
法經錄中更有十經云眾論抄。既不陳所出。故不存之。諸代錄中或有載者。此中故闕。
小乘別生經
二百八十三部二百八十三卷大迦葉遇尼乾子經一卷(陳錄云抄第四卷)三劫經一卷(陳錄云抄第五卷)韋提希子月夜問夫人經一卷(或作天人祐錄云抄陳錄云抄長含第七新編上)三因緣經一
【現代漢語翻譯】 現代漢語譯本 《凈除業障經》一卷（僧祐錄記載為抄自《凈業障經》，法經錄相同）。《優婆塞戒本》一卷（法經錄記載為出自《優婆塞戒經》）。《勸德經》一卷（法經錄記載為出自《舍利弗悔過經》）。《在家菩薩戒》一卷（新編上）。
右邊是一部戒法經。目錄中編為失譯。現在親自見到其原本。雖然不知道出處，但無疑是抄本。取《五分戒序》置於開頭，之後才是戒。這是人為彙集，並非翻譯出來的。法經錄中還有十部經，說是眾律抄。既然沒有說明出處，所以不收錄。各代目錄中或許有記載的，這裡就省略了。
大乘論別生
七部，一十一卷。《大乘優波提舍論》五卷（真寂寺錄記載為眾論抄，法經錄相同）。《摩訶衍精進度中罪報品經》一卷（陳錄記載為抄自《智度論》第十七卷，新編上）。《菩薩悔過法經》一卷（出自《龍樹十住論》，或無『經』字，新編上）。《菩薩五法行經》一卷（祐錄記載為抄本，陳錄記載為抄自《十住論》，新編上）。《初發意菩薩行易行法經》一卷（僧祐錄記載為出自《十住論·易行品》，新編上）。《十住毗婆沙經》一卷（僧祐錄記載為抄自《十住論》，新編上）。《易行品諸佛名經》一卷（法經錄記載為出自《十住毗婆沙》，或許與前面的《易行法》相同）。
法經錄中還有十部經，說是眾論抄。既然沒有說明出處，所以不收錄。各代目錄中或許有記載的，這裡就省略了。
小乘別生經
二百八十三部，二百八十三卷。《大迦葉遇尼乾子經》一卷（陳錄記載為抄自第四卷）。《三劫經》一卷（陳錄記載為抄自第五卷）。《韋提希子月夜問夫人經》一卷（或作《天人》，祐錄記載為抄本，陳錄記載為抄自《長含》第七，新編上）。《三因緣經》一卷
【English Translation】 English version 《Jing Chu Ye Zhang Jing》 (Seng You Lu records it as a copy of 《Jing Ye Zhang Jing》, same as Fa Jing Lu). One volume of 《Upasaka Precepts》 (Fa Jing Lu records it as from 《Upasaka Precept Sutra》). One volume of 《Encouragement of Virtue Sutra》 (Fa Jing Lu records it as from 《Sariputra Repentance Sutra》). One volume of 《Lay Bodhisattva Precepts》 (Xin Bian Shang).
The above is one Dharma Sutra on precepts. It is listed as a lost translation in the catalog. Now I have personally seen the original. Although the source is unknown, it is undoubtedly a copy. The 《Five-Part Precept Preface》 is placed at the beginning, followed by the precepts. This is a human compilation, not a translation. There are also ten sutras in Fa Jing Lu, said to be excerpts from various Vinayas. Since the source is not stated, they are not included. Those recorded in catalogs of various dynasties are omitted here.
Separate Compilation of Mahayana Treatises
Seven sections, eleven volumes. 《Mahayana Upadesha》 five volumes (Zhen Ji Temple Lu records it as an excerpt from various treatises, same as Fa Jing Lu). 《Maha Yana Essence Progress Middle Sin Retribution Sutra》 one volume (Chen Lu records it as a copy of the 17th volume of 《Prajnaparamita Sutra》, Xin Bian Shang). 《Bodhisattva Repentance Dharma Sutra》 one volume (from 《Nagarjuna's Ten Stages Treatise》, or without the word 'Sutra', Xin Bian Shang). 《Bodhisattva Five Dharma Practices Sutra》 one volume (You Lu records it as a copy, Chen Lu records it as a copy of 《Ten Stages Treatise》, Xin Bian Shang). 《Easy Practice Dharma Sutra for Bodhisattvas Initially Aspiring to Enlightenment》 one volume (Seng You Lu records it as from 《Ten Stages Treatise Easy Practice Chapter》, Xin Bian Shang). 《Ten Stages Vibhasa Sutra》 one volume (Seng You Lu records it as a copy of 《Ten Stages Treatise》, Xin Bian Shang). 《Sutra of the Names of Buddhas in the Easy Practice Chapter》 one volume (Fa Jing Lu records it as from 《Ten Stages Vibhasa》, perhaps the same as the previous 《Easy Practice Dharma》).
There are also ten sutras in Fa Jing Lu, said to be excerpts from various treatises. Since the source is not stated, they are not included. Those recorded in catalogs of various dynasties are omitted here.
Separate Compilation of Hinayana Sutras
Two hundred and eighty-three sections, two hundred and eighty-three volumes. 《Maha Kasyapa Meets Nirgrantha Sutra》 one volume (Chen Lu records it as a copy of the fourth volume). 《Three Kalpas Sutra》 one volume (Chen Lu records it as a copy of the fifth volume). 《Vaidehi's Son Asks the Lady on a Moonlit Night Sutra》 one volume (or 《Deva》, You Lu records it as a copy, Chen Lu records it as a copy of the seventh of 《Dirgha Agama》, Xin Bian Shang). 《Three Causes and Conditions Sutra》 one volume
卷(陳錄云抄第二十卷)天地成敗經一卷(陳錄云抄世記經祐錄云是抄眾經)
大迦葉下五經並出長阿含經。阿難惑經一卷(出人本欲生經)人從所來經一卷(長房錄云出人本欲生經亦云人所從來新編上)閻浮利經一卷(僧祐失譯錄中載今撿是樓炭經初品新編上)三小劫經一卷(是樓炭經三小劫品出第五卷陳錄云抄長含第二十二卷新編上)變化本起經一卷(出中本起經亦云即中本起上卷)第一四門經一卷(抄十二門經三乘通教明定新編上)第二四門經一卷(抄十二門經與前同新編上)第三四門經一卷(即是甘露道律經祐云撿雜目錄或有不稱第三四門而直云甘露道律經者新編上)甘露正意經一卷(亦云佛入甘露調正意經明定祐云佛入甘露調意經)
第一四門下四經並出十二大門經(祐云從第一四門至甘露調意凡四品並是大十二門經一部後人分品寫出遂成四經)。
大迦葉遇尼乾子經等一十四部一十四卷並是長阿含部分別生經。福行經一卷(出第二卷)婆拘羅答異學問經一卷(真寂寺錄云尊者薄拘羅經一直名薄拘羅經出第八卷)佛問阿須倫大海有減經一卷(一名海有八事經出第八卷)佛為呵利曠野鬼說法經一卷(祐錄云訶利出第九卷)𡡉夷比丘經一卷(一名摩夷經出第十卷)惡道經一卷(一名惡意經亦
【現代漢語翻譯】 現代漢語譯本 《天地成敗經》一卷 (陳錄云抄本，世記經祐錄記載是抄錄眾經)
《大迦葉下五經》並出自《長阿含經》。《阿難惑經》一卷 (出自《人本欲生經》)；《人從所來經》一卷 (長房錄記載出自《人本欲生經》，也叫《人所從來經》，新編上)；《閻浮利經》一卷 (僧祐《失譯錄》中記載，現在檢查是《樓炭經》初品，新編上)；《三小劫經》一卷 (是《樓炭經》三小劫品，出自第五卷，陳錄云抄本，長含第二十二卷，新編上)；《變化本起經》一卷 (出自《中本起經》，也叫《中本起上卷》)；《第一四門經》一卷 (抄自《十二門經》，三乘通教明定，新編上)；《第二四門經》一卷 (抄自《十二門經》，與前同，新編上)；《第三四門經》一卷 (就是《甘露道律經》，祐錄記載檢查雜目錄，或者有不稱第三四門，而直接稱《甘露道律經》的，新編上)；《甘露正意經》一卷 (也叫《佛入甘露調正意經》，明定，祐錄記載《佛入甘露調意經》)
《第一四門》下四經並出自《十二大門經》(祐錄記載從《第一四門》至《甘露調意》，凡四品都是《大十二門經》一部，後人分品寫出，於是成了四經)。
《大迦葉遇尼乾子經》等一十四部一十四卷，都是《長阿含經》部分別生經。《福行經》一卷 (出自第二卷)；《婆拘羅答異學問經》一卷 (真寂寺錄記載《尊者薄拘羅經》，也叫《薄拘羅經》，出自第八卷)；《佛問阿須倫大海有減經》一卷 (一名《海有八事經》，出自第八卷)；《佛為呵利曠野鬼說法經》一卷 (祐錄記載《訶利》，出自第九卷)；《𡡉夷比丘經》一卷 (一名《摩夷經》，出自第十卷)；《惡道經》一卷 (一名《惡意經》，也
【English Translation】 English version 'Tiandi Cheng Bai Jing' (天地成敗經) one scroll (copied by Chen Luyun, the Shiji Jing Youlu records it as a copy of various sutras)
'Da Jiaye Xia Wu Jing' (大迦葉下五經) all originate from the 'Chang Ahan Jing' (長阿含經, Dirgha Agama Sutra). 'Anan Huo Jing' (阿難惑經) one scroll (from 'Ren Ben Yu Sheng Jing' 人本欲生經); 'Ren Cong Suo Lai Jing' (人從所來經) one scroll (Changfanglu records it as from 'Ren Ben Yu Sheng Jing', also called 'Ren Suo Cong Lai Jing', 新編上); 'Yanfuli Jing' (閻浮利經) one scroll (Sengyou's 'Shi Yi Lu' records it, now checked to be the initial chapter of 'Loutan Jing' 樓炭經, 新編上); 'San Xiao Jie Jing' (三小劫經) one scroll (is the 'San Xiao Jie Pin' of 'Loutan Jing', from the fifth scroll, copied by Chen Luyun, Changhan the twenty-second scroll, 新編上); 'Bianhua Benqi Jing' (變化本起經) one scroll (from 'Zhong Benqi Jing', also called 'Zhong Benqi Shang Juan'); 'Di Yi Si Men Jing' (第一四門經) one scroll (copied from 'Shi Er Men Jing' 十二門經, San Cheng Tong Jiao Ming Ding, 新編上); 'Di Er Si Men Jing' (第二四門經) one scroll (copied from 'Shi Er Men Jing', same as above, 新編上); 'Di San Si Men Jing' (第三四門經) one scroll (is the 'Ganlu Dao Lu Jing' 甘露道律經, Youlu records checking miscellaneous catalogs, some do not call it 'Di San Si Men' but directly call it 'Ganlu Dao Lu Jing', 新編上); 'Ganlu Zheng Yi Jing' (甘露正意經) one scroll (also called 'Fo Ru Ganlu Diao Zheng Yi Jing', Ming Ding, Youlu records 'Fo Ru Ganlu Diao Yi Jing')
The four sutras under 'Di Yi Si Men' all originate from 'Shi Er Da Men Jing' (十二大門經, Twelve Great Gates Sutra) (Youlu records from 'Di Yi Si Men' to 'Ganlu Diao Yi', all four sections are one part of the 'Da Shi Er Men Jing', later people divided the sections and wrote them out, thus becoming four sutras).
'Da Jiaye Yu Niganzi Jing' (大迦葉遇尼乾子經) etc., fourteen sections, fourteen scrolls, are all separately produced sutras from the 'Chang Ahan Jing'. 'Fu Xing Jing' (福行經) one scroll (from the second scroll); 'Po Jula Da Yi Xuewen Jing' (婆拘羅答異學問經) one scroll (Zhenjisi records 'Zunzhe Bo Jula Jing', also called 'Bo Jula Jing', from the eighth scroll); 'Fo Wen Asulun Dahai You Jian Jing' (佛問阿須倫大海有減經) one scroll (also called 'Hai You Ba Shi Jing', from the eighth scroll); 'Fo Wei Heli Kuangye Gui Shuofa Jing' (佛為呵利曠野鬼說法經) one scroll (Youlu records 'Heli', from the ninth scroll); '𡡉 Yi Biqiu Jing' (𡡉夷比丘經) one scroll (also called 'Mo Yi Jing', from the tenth scroll); 'Edao Jing' (惡道經) one scroll (also called 'Eyi Jing', also
云出第四十九出第十五卷)四意止經一卷(一名四意止本行經出第二十四卷)息恚經一卷(或云自恚經出第二十七卷)貧窮經一卷(出第二十九卷)柔軟經一卷(出第二十九卷)優婆塞五法經一卷(出第三十卷)受持經一卷(出第三十卷亦云出雜阿含第三十五)福經一卷(出第三十四卷)商人求財經一卷(出第三十四卷)名稱經一卷(出第三十六卷)何苦經一卷(出第三十六卷)婆羅門行經一卷(出第三十九卷)阿蘭那經一卷(出第四十卷)浮彌經一卷(出第四十卷祐錄云抄增一)瞿曇彌經一卷(出第四十七卷)中阿含本文經一卷(出第六十卷)七車譬喻經一卷長者梨師達多兄弟二人往佛所經一卷(亦云長者兄弟詣佛經亦云抄雜阿含第三十)㮈女經一卷(祐錄云抄中阿含新編上)
福行經下二十四部二十四卷並出中阿含經(準隋開皇仁壽二眾經錄中更有七知經．離睡經．受歲經．梵志計水凈經．苦陰經．苦陰因事經．樂想經．阿耨風經．伏淫經．黃竹園經．尊上經．意經．應法經．鞞摩肅經．邪見經．箭喻經。上十六經亦云出中阿含。今與本經文勘乃是異譯非是別生已編入正錄訖。其父母恩難報經亦云別生今勘文不同且編見錄)。飛鳥喻經一卷(抄第十五卷)三十三天園觀經一卷(抄第十五卷)五戰鬥人經一卷
【現代漢語翻譯】 現代漢語譯本 《四意止經》一卷（又名《四意止本行經》，出自第二十四卷）。 《息恚經》一卷（或稱《自恚經》，出自第二十七卷）。 《貧窮經》一卷（出自第二十九卷）。 《柔軟經》一卷（出自第二十九卷）。 《優婆塞五法經》一卷（出自第三十卷）。 《受持經》一卷（出自第三十卷，也說是出自《雜阿含經》第三十五卷）。 《福經》一卷（出自第三十四卷）。 《商人求財經》一卷（出自第三十四卷）。 《名稱經》一卷（出自第三十六卷）。 《何苦經》一卷（出自第三十六卷）。 《婆羅門行經》一卷（出自第三十九卷）。 《阿蘭那經》一卷（出自第四十卷）。 《浮彌經》一卷（出自第四十卷，祐錄記載說是抄自《增一阿含經》）。 《瞿曇彌經》一卷（出自第四十七卷）。 《中阿含本文經》一卷（出自第六十卷）。 《七車譬喻經》一卷。 《長者梨師達多（Lishi Dada）兄弟二人往佛所經》一卷（也稱《長者兄弟詣佛經》，也說是抄自《雜阿含經》第三十卷）。 《㮈女經》一卷（祐錄記載說是抄自《中阿含經新編》上）。
《福行經》下二十四部，共二十四卷，都出自《中阿含經》（根據隋朝開皇、仁壽年間的二眾經錄記載，其中還有《七知經》、《離睡經》、《受歲經》、《梵志計水凈經》、《苦陰經》、《苦陰因事經》、《樂想經》、《阿耨風經》、《伏淫經》、《黃竹園經》、《尊上經》、《意經》、《應法經》、《鞞摩肅經》、《邪見經》、《箭喻經》。以上十六經也說是出自《中阿含經》。現在與本經文對照，發現是異譯，並非別生，已經編入正錄完畢。其中的《父母恩難報經》也說是別生，現在勘文不同，暫且編入目錄）。 《飛鳥喻經》一卷（抄自第十五卷）。 《三十三天園觀經》一卷（抄自第十五卷）。 《五戰鬥人經》一卷
【English Translation】 English version The Sutra of Four Intentions (Si Yi Zhi Jing) one scroll (also named The Sutra of the Original Conduct of Four Intentions (Si Yi Zhi Ben Xing Jing), from the 24th volume). The Sutra of Ceasing Anger (Xi Hui Jing) one scroll (or named The Sutra of Self-Anger (Zi Hui Jing), from the 27th volume). The Sutra of Poverty (Pin Qiong Jing) one scroll (from the 29th volume). The Sutra of Softness (Rou Ruan Jing) one scroll (from the 29th volume). The Sutra of Five Dharmas for Upasakas (You Po Se Wu Fa Jing) one scroll (from the 30th volume). The Sutra of Receiving and Upholding (Shou Chi Jing) one scroll (from the 30th volume, also said to be from the 35th volume of the Samyukta Agama). The Sutra of Fortune (Fu Jing) one scroll (from the 34th volume). The Sutra of Merchants Seeking Wealth (Shang Ren Qiu Cai Jing) one scroll (from the 34th volume). The Sutra of Name (Ming Cheng Jing) one scroll (from the 36th volume). The Sutra of What Suffering (He Ku Jing) one scroll (from the 36th volume). The Sutra of Brahman Conduct (Po Luo Men Xing Jing) one scroll (from the 39th volume). The Sutra of Aranya (A Lan Na Jing) one scroll (from the 40th volume). The Sutra of Bhumi (Fu Mi Jing) one scroll (from the 40th volume, You Lu records it as copied from the Ekottara Agama). The Sutra of Gotami (Qu Tan Mi Jing) one scroll (from the 47th volume). The Original Text Sutra of the Madhyama Agama (Zhong A Han Ben Wen Jing) one scroll (from the 60th volume). The Sutra of the Parable of Seven Chariots (Qi Che Pi Yu Jing) one scroll. The Sutra of Two Brothers, Elders Lishi Dada (Lishi Dada), Going to the Buddha (Zhang Zhe Lishi Dada Xiong Di Er Ren Wang Fo Suo Jing) one scroll (also named The Sutra of the Elder Brothers Visiting the Buddha (Zhang Zhe Xiong Di Yi Fo Jing), also said to be copied from the 30th volume of the Samyukta Agama). The Sutra of Nairanjana (Nai Nu Jing) one scroll (You Lu records it as copied from the newly compiled upper volume of the Madhyama Agama).
The 24 sections below the Sutra of Fortunate Conduct (Fu Xing Jing), totaling 24 scrolls, all from the Madhyama Agama (according to the records of the Two Assemblies Sutras during the Kaihuang and Renshou periods of the Sui Dynasty, there are also The Sutra of Seven Knowledges (Qi Zhi Jing), The Sutra of Leaving Sleep (Li Shui Jing), The Sutra of Receiving the Year (Shou Sui Jing), The Sutra of Brahman Calculating Water Purification (Fan Zhi Ji Shui Jing Jing), The Sutra of the Aggregate of Suffering (Ku Yin Jing), The Sutra of the Causes and Conditions of the Aggregate of Suffering (Ku Yin Yin Shi Jing), The Sutra of the Thought of Happiness (Le Xiang Jing), The Sutra of the Anutapa Wind (A Nu Feng Jing), The Sutra of Subduing Lust (Fu Yin Jing), The Sutra of the Yellow Bamboo Garden (Huang Zhu Yuan Jing), The Sutra of the Honored One (Zun Shang Jing), The Sutra of Intention (Yi Jing), The Sutra of Appropriate Dharma (Ying Fa Jing), The Sutra of Vimalakirti (Pi Mo Su Jing), The Sutra of Wrong Views (Xie Jian Jing), The Sutra of the Arrow Parable (Jian Yu Jing). The above sixteen sutras are also said to be from the Madhyama Agama. Now, comparing them with the text of this sutra, it is found that they are different translations, not separate births, and have been compiled into the official record. The Sutra of the Difficulty of Repaying the Kindness of Parents (Fu Mu En Nan Bao Jing) is also said to be a separate birth, but now the text is different, so it is temporarily included in the catalog). The Sutra of the Bird Parable (Fei Niao Yu Jing) one scroll (copied from the 15th volume). The Sutra of the Garden View of the Thirty-Three Heavens (San Shi San Tian Yuan Guan Jing) one scroll (copied from the 15th volume). The Sutra of Five Fighting Men (Wu Zhan Dou Ren Jing) one scroll
(抄第十八卷)波斯匿王何欲最樂經一卷(抄第十九卷)舍衛城人喪子狂經一卷(一名梵志喪女經抄第二十卷)大枯樹經一卷(一名枯樹經無大字一名積木燒然經抄第二十二卷亦云出中阿含第一卷)鷹鷂獵經一卷(抄第二十三卷)毗羅斯那居士五欲娛樂經一卷(抄第二十四卷)長者詣佛說子婦不恭經一卷(祐錄云抄阿含陳錄云抄增一三十四新編上)比丘成就五法入地獄經一卷(祐錄云抄阿含陳錄云抄增一三十八新編上)波斯匿王詣佛有五威儀經一卷(抄第四十一卷)調達入地獄經一卷(或云調達入地獄事經祐云抄中阿含)掃地經一卷世間強益佈施經一卷羅閱城人民請佛經一卷梵天詣婆羅門講堂經一卷郁伽居士見佛聞法醒悟經一卷(亦云修伽陀居士佛為說法得性悟經)水喻經一卷七寶經一卷鴟鳥事經一卷學人意亂經一卷(一名母子作僧尼意亂經亦名亂意)六衰事經一卷(祐錄失譯中有今見其本云出增一四紙半新編上)彌勒下生經一卷(出第四十四卷佛在舍衛國因阿難請說七紙新編上)增一阿含經一卷(出第二十一卷三紙新編上)行七行現報經一卷(出第三十四卷一紙新編上)十二因緣經一卷(出第四十六卷舊在大乘藏中誤也三紙新編上)
飛鳥喻經下二十六部二十六卷並出增一阿含經(準隋開皇仁壽二眾經錄中更
【現代漢語翻譯】 現代漢語譯本 《波斯匿王何欲最樂經》一卷 (Poshanewang Heyu Zui Le Jing)（波斯匿王(Prasenajit)：古代印度拘薩羅國國王，何欲最樂：什麼願望最快樂） 《舍衛城人喪子狂經》一卷 (Sheweicheng Ren Sangzi Kuang Jing)（舍衛城(Śrāvastī)：古代印度拘薩羅國的首都，喪子狂：因喪子而發狂），又名《梵志喪女經》 (Fanzhi Sangnu Jing)（梵志(Brahmin)：婆羅門，喪女：喪女） 《大枯樹經》一卷 (Da Kushu Jing)（大枯樹：巨大的枯樹），又名《枯樹經》 (Kushu Jing)（枯樹：枯萎的樹木），或《積木燒然經》 (Jimu Shaoran Jing)（積木燒然：堆積的木頭燃燒），也說是出自《中阿含經》第一卷 《鷹鷂獵經》一卷 (Yingyao Lie Jing)（鷹鷂獵：老鷹和鷂捕獵） 《毗羅斯那居士五欲娛樂經》一卷 (Piluosina Jushi Wuyu Yule Jing)（毗羅斯那(Virosana)：人名，居士(Upasaka)：在家信徒，五欲(Pañca kāmaguṇā)：色、聲、香、味、觸，娛樂：享樂） 《長者詣佛說子婦不恭經》一卷 (Zhangzhe Yi Fo Shuo Zifu Bugong Jing)（長者(Gṛhapati)：富有的居士，詣佛(Buddha)：拜見佛陀，子婦(Snusā)：兒媳，不恭：不尊敬），祐錄說是抄自《阿含經》，陳錄說是抄自《增一阿含經》第三十四卷 《比丘成就五法入地獄經》一卷 (Biqiu Chengjiu Wufa Ruyudi Jing)（比丘(Bhikṣu)：出家男眾，成就五法：具備五種行為，入地獄：墮入地獄），祐錄說是抄自《阿含經》，陳錄說是抄自《增一阿含經》第三十八卷 《波斯匿王詣佛有五威儀經》一卷 (Poshanewang Yi Fo You Wu Weiyi Jing)（波斯匿王(Prasenajit)：古代印度拘薩羅國國王，詣佛(Buddha)：拜見佛陀，五威儀：五種威儀） 《調達入地獄經》一卷 (Diaoda Ruyudi Jing)（調達(Devadatta)：提婆達多，佛陀的堂兄弟，入地獄：墮入地獄），或稱《調達入地獄事經》 (Diaoda Ruyudi Shi Jing)，祐錄說是抄自《中阿含經》 《掃地經》一卷 (Saodi Jing)（掃地：掃地） 《世間強益佈施經》一卷 (Shijian Qiangyi Bushi Jing)（世間強益：世間最大的利益，佈施(Dāna)：給予） 《羅閱城人民請佛經》一卷 (Luoyuecheng Renmin Qing Fo Jing)（羅閱城(Rājagṛha)：王舍城，人民：百姓，請佛(Buddha)：邀請佛陀） 《梵天詣婆羅門講堂經》一卷 (Fantian Yi Luomen Jiangtang Jing)（梵天(Brahmā)：梵天，詣(Yi)：拜訪，婆羅門(Brahmin)：婆羅門，講堂：講經堂） 《郁伽居士見佛聞法醒悟經》一卷 (Yujia Jushi Jian Fo Wenfa Xingwu Jing)（郁伽(Ugga)：人名，居士(Upasaka)：在家信徒，見佛(Buddha)：見到佛陀，聞法：聽聞佛法，醒悟：覺醒），也稱《修伽陀居士佛為說法得性悟經》 (Xiujiatuo Jushi Fo Wei Shuofa Dexingwu Jing)（修伽陀(Sugata)：人名，居士(Upasaka)：在家信徒，佛為說法：佛陀為之說法，得性悟：獲得覺悟） 《水喻經》一卷 (Shuiyu Jing)（水喻：水的比喻） 《七寶經》一卷 (Qibao Jing)（七寶：七種珍寶） 《鴟鳥事經》一卷 (Chiniao Shi Jing)（鴟鳥：貓頭鷹，事：故事） 《學人意亂經》一卷 (Xueren Yiluan Jing)（學人：學習者，意亂：心意混亂），又名《母子作僧尼意亂經》 (Muzi Zuo Sengni Yiluan Jing)（母子：母子，作僧尼：出家為僧尼，意亂：心意混亂），也名《亂意經》 (Luanyi Jing)（亂意：混亂的心意） 《六衰事經》一卷 (Liushuai Shi Jing)（六衰：六種衰敗，事：事情），祐錄中已遺失，現在看到其版本說是出自《增一阿含經》 《彌勒下生經》一卷 (Mile Xiasheng Jing)（彌勒(Maitreya)：彌勒菩薩，下生：降生），出自第四十四卷，佛陀在舍衛國，因為阿難(Ānanda)的請求而說 《增一阿含經》一卷 (Zengyi Ahan Jing)（增一阿含經(Ekottara Agama)），出自第二十一卷 《行七行現報經》一卷 (Xing Qixing Xianbao Jing)（行七行：實行七種行為，現報：現世報應），出自第三十四卷 《十二因緣經》一卷 (Shier Yinyuan Jing)（十二因緣(Dvādaśāṅga-pratītyasamutpāda)：十二因緣），出自第四十六卷，以前在大乘藏中是錯誤的 《飛鳥喻經》下二十六部二十六卷，都出自《增一阿含經》 根據隋朝開皇、仁壽年間的二眾經錄記載
【English Translation】 English version 《Poshanewang Heyu Zui Le Jing》, one scroll (Poshanewang (Prasenajit): King of Kosala in ancient India, Heyu Zui Le: What desire is the most joyful) 《Sheweicheng Ren Sangzi Kuang Jing》, one scroll (Sheweicheng (Śrāvastī): Capital of Kosala in ancient India, Sangzi Kuang: Going mad due to the loss of a son), also known as 《Fanzhi Sangnu Jing》 (Fanzhi (Brahmin): Brahmin, Sangnu: Loss of a daughter) 《Da Kushu Jing》, one scroll (Da Kushu: Large withered tree), also known as 《Kushu Jing》 (Kushu: Withered tree), or 《Jimu Shaoran Jing》 (Jimu Shaoran: Piled up wood burning), also said to be from the first scroll of 《Madhyama Agama》 《Yingyao Lie Jing》, one scroll (Yingyao Lie: Eagles and hawks hunting) 《Piluosina Jushi Wuyu Yule Jing》, one scroll (Piluosina (Virosana): A person's name, Jushi (Upasaka): Lay devotee, Wuyu (Pañca kāmaguṇā): Form, sound, smell, taste, touch, Yule: Enjoyment) 《Zhangzhe Yi Fo Shuo Zifu Bugong Jing》, one scroll (Zhangzhe (Gṛhapati): Wealthy layperson, Yi Fo (Buddha): Visiting the Buddha, Zifu (Snusā): Daughter-in-law, Bugong: Disrespectful), You Lu says it is copied from the 《Agama Sutra》, Chen Lu says it is copied from the 34th scroll of 《Ekottara Agama》 《Biqiu Chengjiu Wufa Ruyudi Jing》, one scroll (Biqiu (Bhikṣu): Ordained male monastic, Chengjiu Wufa: Achieving five actions, Ruyudi: Entering hell), You Lu says it is copied from the 《Agama Sutra》, Chen Lu says it is copied from the 38th scroll of 《Ekottara Agama》 《Poshanewang Yi Fo You Wu Weiyi Jing》, one scroll (Poshanewang (Prasenajit): King of Kosala in ancient India, Yi Fo (Buddha): Visiting the Buddha, Wu Weiyi: Five kinds of dignified behavior) 《Diaoda Ruyudi Jing》, one scroll (Diaoda (Devadatta): Devadatta, the Buddha's cousin, Ruyudi: Entering hell), also known as 《Diaoda Ruyudi Shi Jing》, You Lu says it is copied from the 《Madhyama Agama》 《Saodi Jing》, one scroll (Saodi: Sweeping the ground) 《Shijian Qiangyi Bushi Jing》, one scroll (Shijian Qiangyi: The greatest benefit in the world, Bushi (Dāna): Giving) 《Luoyuecheng Renmin Qing Fo Jing》, one scroll (Luoyuecheng (Rājagṛha): Rajagriha, Renmin: People, Qing Fo (Buddha): Inviting the Buddha) 《Fantian Yi Luomen Jiangtang Jing》, one scroll (Fantian (Brahmā): Brahma, Yi: Visiting, Luomen (Brahmin): Brahmin, Jiangtang: Lecture hall) 《Yujia Jushi Jian Fo Wenfa Xingwu Jing》, one scroll (Yujia (Ugga): A person's name, Jushi (Upasaka): Lay devotee, Jian Fo (Buddha): Seeing the Buddha, Wenfa: Hearing the Dharma, Xingwu: Awakening), also known as 《Xiujiatuo Jushi Fo Wei Shuofa Dexingwu Jing》 (Xiujiatuo (Sugata): A person's name, Jushi (Upasaka): Lay devotee, Fo Wei Shuofa: The Buddha speaks the Dharma for him, Dexingwu: Obtaining enlightenment) 《Shuiyu Jing》, one scroll (Shuiyu: Water metaphor) 《Qibao Jing》, one scroll (Qibao: Seven treasures) 《Chiniao Shi Jing》, one scroll (Chiniao: Owl, Shi: Story) 《Xueren Yiluan Jing》, one scroll (Xueren: Learner, Yiluan: Confused mind), also known as 《Muzi Zuo Sengni Yiluan Jing》 (Muzi: Mother and child, Zuo Sengni: Becoming monks and nuns, Yiluan: Confused mind), also known as 《Luanyi Jing》 (Luanyi: Confused mind) 《Liushuai Shi Jing》, one scroll (Liushuai: Six declines, Shi: Matters), lost in You Lu, now seeing its version said to be from 《Ekottara Agama》 《Mile Xiasheng Jing》, one scroll (Mile (Maitreya): Maitreya Bodhisattva, Xiasheng: Descending to be born), from the 44th scroll, the Buddha was in Shravasti, because of Ananda's request to speak 《Zengyi Ahan Jing》, one scroll (Zengyi Ahan Jing (Ekottara Agama)), from the 21st scroll 《Xing Qixing Xianbao Jing》, one scroll (Xing Qixing: Practicing seven actions, Xianbao: Present retribution), from the 34th scroll 《Shier Yinyuan Jing》, one scroll (Shier Yinyuan (Dvādaśāṅga-pratītyasamutpāda): Twelve links of dependent origination), from the 46th scroll, previously in the Mahayana collection was a mistake 《Feiniao Yu Jing》, the following twenty-six sections, twenty-six scrolls, all from the 《Ekottara Agama》 According to the Erzhong Jinglu records of the Kaihuang and Renshou periods of the Sui Dynasty
有三經。謂四人出現世間經。婆羅門避死經。四泥犁經。亦云出增一阿含。今撿是異譯本。非別生者。已編入正錄訖。故此除之。其增一阿含行七行現報二經。舊云出增一中言是異譯編入見錄。今撿是別生經非異譯者。其十二因緣經及彌勒下生經六衰事經亦出增一。故附斯錄)。佛為婆羅門說四法經一卷(出第二卷)佛跡見千輻輪相經一卷(出第四卷)普施經一卷(出第四卷)佛為事火婆羅門說悟道經一卷(出第四卷)佛為婆羅門說耕田經一卷(或無田字出第四卷)佛為老婆羅門說偈經一卷(出第四卷)佛為憍慢婆羅門說偈經一卷(出第四卷)差摩比丘喻重病經一卷(出第五卷)佛為比丘說燒頭喻經一卷(出第七卷)優陀夷坐樹下寂靜調伏經一卷(出第九卷)色無常經一卷(出第十卷)諸漏盡經一卷(或云諸盡經出第十卷)恒河譬經一卷(祐錄云抄出第十卷新編上)佛為比丘說大力經一卷(出第十一卷)佛為頻頭婆羅門說像類經一卷(出第十一卷)四大色身生厭離經一卷(出第十二卷)佛為阿支羅迦葉說自他作苦經一卷(祐錄云抄陳錄云抄雜含出第十三卷新編上)異信異欲經一卷(出第十四卷)佛為比丘說三法經一卷(出第十四卷)葉喻多少經一卷(出第十四卷)四食經一卷(出陳朝大乘寺等錄出第十五卷新編上)醫
【現代漢語翻譯】 現代漢語譯本 有三部經被排除在外：即《四人出現世間經》、《婆羅門避死經》和《四泥犁經》。這些經文也被認為出自《增一阿含經》。現在檢查發現它們是不同的譯本，並非單獨產生的經文，因此已被編入正式目錄，故在此處刪除。另外，《增一阿含經》中的《行七行現報二經》，舊時認為出自《增一阿含經》，是不同的譯本，已編入目錄。現在檢查發現它們是單獨產生的經文，並非不同的譯本。此外，《十二因緣經》、《彌勒下生經》和《六衰事經》也出自《增一阿含經》，故附在此處記錄）。
《佛為婆羅門說四法經》一卷（出自第二卷） 《佛跡見千輻輪相經》一卷（出自第四卷） 《普施經》一卷（出自第四卷） 《佛為事火婆羅門說悟道經》一卷（出自第四卷） 《佛為婆羅門說耕田經》一卷（或無『田』字，出自第四卷） 《佛為老婆羅門說偈經》一卷（出自第四卷） 《佛為憍慢婆羅門說偈經》一卷（出自第四卷） 《差摩比丘喻重病經》一卷（出自第五卷） 《佛為比丘說燒頭喻經》一卷（出自第七卷） 《優陀夷坐樹下寂靜調伏經》一卷（出自第九卷） 《色無常經》一卷（出自第十卷） 《諸漏盡經》一卷（或稱《諸盡經》，出自第十卷） 《恒河譬經》一卷（祐錄記載為從第十卷抄出，新編上） 《佛為比丘說大力經》一卷（出自第十一卷） 《佛為頻頭婆羅門說像類經》一卷（出自第十一卷） 《四大色身生厭離經》一卷（出自第十二卷） 《佛為阿支羅迦葉(Achira Kassapa)說自他作苦經》一卷（祐錄和陳錄記載為從《雜阿含經》抄出，新編上） 《異信異欲經》一卷（出自第十四卷） 《佛為比丘說三法經》一卷（出自第十四卷） 《葉喻多少經》一卷（出自第十四卷） 《四食經》一卷（出自陳朝大乘寺等錄，出自第十五卷，新編上） 《醫經》
【English Translation】 English version There are three Sutras that are excluded: namely, the 'Sutra on the Appearance of Four Persons in the World,' the 'Sutra on the Brahmin Avoiding Death,' and the 'Sutra on the Four Narakas (Four Hells)'. These Sutras are also considered to be from the 'Ekottara Agama (Increasing by One Agama)'. Upon inspection, they are found to be different translations and not separately produced Sutras, therefore they have been included in the official catalog and are removed here. Furthermore, the 'Sutra on the Practice of Seven Practices and Two Kinds of Immediate Retribution' from the 'Ekottara Agama', was previously thought to be from the 'Ekottara Agama' and a different translation, and was included in the catalog. Upon inspection, they are found to be separately produced Sutras and not different translations. In addition, the 'Sutra on the Twelve Nidanas (Twelve Links of Dependent Origination)', the 'Sutra on the Descent of Maitreya (Maitreya's Coming into Being)', and the 'Sutra on the Six Causes of Decline' are also from the 'Ekottara Agama', so they are recorded here accordingly.)
'Sutra Spoken by the Buddha for the Brahmin on the Four Dharmas', one fascicle (from the second volume) 'Sutra on Seeing the Thousand-Spoked Wheel Mark on the Buddha's Footprints', one fascicle (from the fourth volume) 'Sutra on Universal Giving', one fascicle (from the fourth volume) 'Sutra Spoken by the Buddha for the Fire-Worshipping Brahmin on Enlightenment', one fascicle (from the fourth volume) 'Sutra Spoken by the Buddha for the Brahmin on Farming', one fascicle (possibly without the word 'Farming', from the fourth volume) 'Sutra Spoken by the Buddha for the Old Brahmin in Verses', one fascicle (from the fourth volume) 'Sutra Spoken by the Buddha for the Arrogant Brahmin in Verses', one fascicle (from the fourth volume) 'Sutra on the Parable of the Sick Bhikshu (Monk) Chamma', one fascicle (from the fifth volume) 'Sutra Spoken by the Buddha for the Bhikshus on the Parable of Burning the Head', one fascicle (from the seventh volume) 'Sutra on Udayi Sitting Under a Tree in Tranquility and Subduing', one fascicle (from the ninth volume) 'Sutra on the Impermanence of Form', one fascicle (from the tenth volume) 'Sutra on the Exhaustion of All Defilements', one fascicle (or 'Sutra on All Exhaustion', from the tenth volume) 'Sutra on the Parable of the Ganges River', one fascicle (Yulu records it as copied from the tenth volume, newly compiled above) 'Sutra Spoken by the Buddha for the Bhikshus on Great Strength', one fascicle (from the eleventh volume) 'Sutra Spoken by the Buddha for the Brahmin Pindola on Images', one fascicle (from the eleventh volume) 'Sutra on Generating Disgust and Detachment from the Four Great Material Elements', one fascicle (from the twelfth volume) 'Sutra Spoken by the Buddha for Achira Kassapa (Achira Kassapa) on Suffering Created by Oneself and Others', one fascicle (Yulu and Chenlu record it as copied from the 'Samyukta Agama', newly compiled above) 'Sutra on Different Beliefs and Desires', one fascicle (from the fourteenth volume) 'Sutra Spoken by the Buddha for the Bhikshus on the Three Dharmas', one fascicle (from the fourteenth volume) 'Sutra on the Parable of the Fewness of Leaves', one fascicle (from the fourteenth volume) 'Sutra on the Four Kinds of Food', one fascicle (recorded by the Dachen Temple of the Chen Dynasty, from the fifteenth volume, newly compiled above) 'Medical Sutra'
王經一卷(出第十五卷)佛為比丘說極深險處經一卷(出第十六卷)佛為諸比丘說莫思惟世間思惟經一卷(或無下思惟字出第十六卷)佛為比丘說大熱地獄經一卷(出第十六卷)舍利弗等比丘得身作證經一卷(出第十八卷)釋提桓因詣目連放光經一卷(出第十九卷)目連見大身眾生燃鐵纏身經一卷(出第十九卷)目連見眾生身毛如箭經一卷(出第十九卷)見一眾生舉體糞穢涂身經一卷(亦名眾生身穢經出第十九卷)阿那律思惟目連神力經一卷(出第十九卷)眾生頂有鐵磨盛火熾然經一卷(出第十九卷)三行經一卷(出第二十一卷)眼色相系經一卷(出第二十一卷)無畏離車白阿難經一卷(出第二十一卷)質多羅長者請比丘經一卷(出第二十一卷)外道誘質多長者經一卷(出第二十一卷新編上)世尊繫念經一卷(出第二十二卷)商人脫賊難經一卷(出第二十二卷)長者命終生兜率天經一卷(出第二十二卷)如來神力經一卷(出第二十三卷)大力士出家得道經一卷(亦云力士跋陀經出第二十三卷)阿育王獲果報經一卷(出第二十三卷)阿育王于佛所生大敬信經一卷(出第二十三卷)二童子見佛說偈供養經一卷(出第二十三卷)羅婆鳥為鷹所捉經一卷(此言半雉出第二十四卷)世間言美色經一卷(出第二十四卷)純陀沙彌經
【現代漢語翻譯】 現代漢語譯本 《王經》一卷（出自第十五卷） 《佛為比丘說極深險處經》一卷（出自第十六卷） 《佛為諸比丘說莫思惟世間思惟經》一卷（或無下思惟字，出自第十六卷） 《佛為比丘說大熱地獄經》一卷（出自第十六卷） 《舍利弗（Śāriputra）等比丘得身作證經》一卷（出自第十八卷） 《釋提桓因（Śakra devānām indra）詣目連（Maudgalyāyana）放光經》一卷（出自第十九卷） 《目連（Maudgalyāyana）見大身眾生燃鐵纏身經》一卷（出自第十九卷） 《目連（Maudgalyāyana）見眾生身毛如箭經》一卷（出自第十九卷） 《見一眾生舉體糞穢涂身經》一卷（亦名《眾生身穢經》，出自第十九卷） 《阿那律（Aniruddha）思惟目連（Maudgalyāyana）神力經》一卷（出自第十九卷） 《眾生頂有鐵磨盛火熾然經》一卷（出自第十九卷） 《三行經》一卷（出自第二十一卷） 《眼色相系經》一卷（出自第二十一卷） 《無畏離車白阿難（Ānanda）經》一卷（出自第二十一卷） 《質多羅（Citra）長者請比丘經》一卷（出自第二十一卷） 《外道誘質多羅（Citra）長者經》一卷（出自第二十一卷新編上） 《世尊繫念經》一卷（出自第二十二卷） 《商人脫賊難經》一卷（出自第二十二卷） 《長者命終生兜率天（Tuṣita）經》一卷（出自第二十二卷） 《如來神力經》一卷（出自第二十三卷） 《大力士出家得道經》一卷（亦云《力士跋陀（Bhadra）經》，出自第二十三卷） 《阿育王（Aśoka）獲果報經》一卷（出自第二十三卷） 《阿育王（Aśoka）于佛所生大敬信經》一卷（出自第二十三卷） 《二童子見佛說偈供養經》一卷（出自第二十三卷） 《羅婆鳥為鷹所捉經》一卷（此言半雉，出自第二十四卷） 《世間言美色經》一卷（出自第二十四卷） 《純陀（Cunda）沙彌經》
【English Translation】 English version 'Raja Sutta' one fascicle (from the fifteenth volume) 'Buddha Speaks of Extremely Deep and Dangerous Places Sutta' one fascicle (from the sixteenth volume) 'Buddha Speaks to the Bhikshus of Not Contemplating Worldly Thoughts Sutta' one fascicle (or without the word 'thoughts' below, from the sixteenth volume) 'Buddha Speaks to the Bhikshus of the Great Hot Hell Sutta' one fascicle (from the sixteenth volume) 'Śāriputra and Other Bhikshus Attain Embodied Witness Sutta' one fascicle (from the eighteenth volume) 'Śakra devānām indra Visits Maudgalyāyana and Emits Light Sutta' one fascicle (from the nineteenth volume) 'Maudgalyāyana Sees Beings with Large Bodies Enveloped in Burning Iron Sutta' one fascicle (from the nineteenth volume) 'Maudgalyāyana Sees Beings with Body Hair Like Arrows Sutta' one fascicle (from the nineteenth volume) 'Seeing a Being with Their Entire Body Covered in Filth Sutta' one fascicle (also named 'Beings' Filthy Body Sutta', from the nineteenth volume) 'Aniruddha Contemplates Maudgalyāyana's Supernatural Powers Sutta' one fascicle (from the nineteenth volume) 'Beings Have Iron Grinders on Their Heads with Blazing Fire Sutta' one fascicle (from the nineteenth volume) 'Three Practices Sutta' one fascicle (from the twenty-first volume) 'Eye and Form Interrelation Sutta' one fascicle (from the twenty-first volume) 'Fearless Licchavi Asks Ānanda Sutta' one fascicle (from the twenty-first volume) 'Citra the Householder Invites Bhikshus Sutta' one fascicle (from the twenty-first volume) 'Heretics Entice Citra the Householder Sutta' one fascicle (from the twenty-first volume, new compilation, upper) 'The World Honored One's Mindfulness Sutta' one fascicle (from the twenty-second volume) 'Merchant Escapes Robbers' Difficulty Sutta' one fascicle (from the twenty-second volume) 'Householder Dies and is Reborn in Tuṣita Heaven Sutta' one fascicle (from the twenty-second volume) 'Tathāgata's Supernatural Powers Sutta' one fascicle (from the twenty-third volume) 'Great Strength Warrior Leaves Home and Attains the Path Sutta' one fascicle (also called 'Warrior Bhadra Sutta', from the twenty-third volume) 'Aśoka King Obtains Retribution Sutta' one fascicle (from the twenty-third volume) 'Aśoka King Generates Great Reverence and Faith in the Buddha Sutta' one fascicle (from the twenty-third volume) 'Two Boys See the Buddha and Offer Verses Sutta' one fascicle (from the twenty-third volume) 'Lava Bird is Seized by an Eagle Sutta' one fascicle (this refers to a half-pheasant, from the twenty-fourth volume) 'Worldly Words of Beautiful Appearance Sutta' one fascicle (from the twenty-fourth volume) 'Cunda Śrāmaṇera Sutta'
一卷(或云沙門或作淳字出第二十四卷)雪山無獼猴經一卷(或作猿猴出第二十四卷)商人子作佛事經一卷(出第二十五卷)婆羅門通達經論經一卷(出第二十五卷)比丘於色厭離經一卷(出第二十六卷)舍諸世務經一卷(出第二十六卷)嬰兒譬經一卷(亦云嬰兒喻出第二十六卷)外道出家經一卷(出第二十七卷)轉輪聖王七寶現世間經一卷(出第二十七卷)無母子經一卷(出第二十八卷)婆羅門服白經一卷(出第二十八卷)向邪達法經一卷(出第二十八卷)精勤四念處經一卷(出第二十九卷)田夫喻經一卷(出第二十九卷)不凈觀經一卷(出第二十九卷)信人者生五種過患經一卷(出第三十卷)婆羅門虛偽經一卷(出第三十卷)轉輪聖王七寶具足經一卷(祐錄云抄陳錄云抄雜含出第三十卷新編上)三種良馬經一卷(出第三十二卷)佛將比丘優婆塞乞人遊行遇外道說法經一卷(出第三十二卷)外道進問佛生歡喜天因緣經一卷(出第三十二卷)佛為調馬聚落主說法經一卷(出第三十二卷)外道問佛鬥戰生天因緣經一卷(出第三十二卷)少多制戒經一卷(出第三十三卷)四種良馬經一卷(出第三十三卷)釋種問優婆塞經一卷(出第三十三卷)無始本際經一卷(出第三十四卷)一切行不恒安住經一卷(或無住字出第三十四卷
【現代漢語翻譯】 現代漢語譯本 《雪山無獼猴經》一卷 (或云沙門或作淳字出第二十四卷) 《雪山無猿猴經》一卷 (或作猿猴出第二十四卷) 《商人子作佛事經》一卷 (出第二十五卷) 《婆羅門通達經論經》一卷 (出第二十五卷) 《比丘於色厭離經》一卷 (出第二十六卷) 《舍諸世務經》一卷 (出第二十六卷) 《嬰兒譬經》一卷 (亦云嬰兒喻出第二十六卷) 《外道出家經》一卷 (出第二十七卷) 《轉輪聖王七寶現世間經》一卷 (出第二十七卷) 《無母子經》一卷 (出第二十八卷) 《婆羅門服白經》一卷 (出第二十八卷) 《向邪達法經》一卷 (出第二十八卷) 《精勤四念處經》一卷 (出第二十九卷) 《田夫喻經》一卷 (出第二十九卷) 《不凈觀經》一卷 (出第二十九卷) 《信人者生五種過患經》一卷 (出第三十卷) 《婆羅門虛偽經》一卷 (出第三十卷) 《轉輪聖王七寶具足經》一卷 (祐錄云抄陳錄云抄雜含出第三十卷新編上) 《三種良馬經》一卷 (出第三十二卷) 《佛將比丘優婆塞乞人**遇外道說法經》一卷 (出第三十二卷) 《外道進問佛生歡喜天因緣經》一卷 (出第三十二卷) 《佛為調馬聚落主說法經》一卷 (出第三十二卷) 《外道問佛鬥戰生天因緣經》一卷 (出第三十二卷) 《少多制戒經》一卷 (出第三十三卷) 《四種良馬經》一卷 (出第三十三卷) 《釋種問優婆塞經》一卷 (出第三十三卷) 《無始本際經》一卷 (出第三十四卷) 《一切行不恒安住經》一卷 (或無住字出第三十四卷)
【English Translation】 English version 'Śūnyatā Mountain No Macaque Sūtra' one fascicle (or says Śramaṇa or makes the character Chun, from the 24th fascicle) 'Śūnyatā Mountain No Monkey Sūtra' one fascicle (or makes the character Monkey, from the 24th fascicle) 'Merchant's Son Making Buddha Offerings Sūtra' one fascicle (from the 25th fascicle) 'Brahmin Thoroughly Understanding Scriptures and Treatises Sūtra' one fascicle (from the 25th fascicle) 'Bhikṣu Disgusted with Form Sūtra' one fascicle (from the 26th fascicle) 'Relinquishing All Worldly Affairs Sūtra' one fascicle (from the 26th fascicle) 'Infant Parable Sūtra' one fascicle (also called Infant Analogy, from the 26th fascicle) 'Non-Buddhist Ordination Sūtra' one fascicle (from the 27th fascicle) 'Wheel-Turning Sage King's Seven Treasures Appearing in the World Sūtra' one fascicle (from the 27th fascicle) 'No Mother and Child Sūtra' one fascicle (from the 28th fascicle) 'Brahmin Wearing White Sūtra' one fascicle (from the 28th fascicle) 'Reaching Dharma Through Wrong Views Sūtra' one fascicle (from the 28th fascicle) 'Diligent Four Foundations of Mindfulness Sūtra' one fascicle (from the 29th fascicle) 'Farmer Analogy Sūtra' one fascicle (from the 29th fascicle) 'Impurity Contemplation Sūtra' one fascicle (from the 29th fascicle) 'Believing People Causes Five Kinds of Faults Sūtra' one fascicle (from the 30th fascicle) 'Brahmin Hypocrisy Sūtra' one fascicle (from the 30th fascicle) 'Wheel-Turning Sage King's Seven Treasures Complete Sūtra' one fascicle (Yulu says copied, Chenlu says copied, Miscellaneous Collection, from the 30th fascicle, new compilation above) 'Three Kinds of Good Horses Sūtra' one fascicle (from the 32nd fascicle) 'Buddha Leading Bhikṣus, Upāsakas, Beggars... Encountering Non-Buddhist Teaching Sūtra' one fascicle (from the 32nd fascicle) 'Non-Buddhists Asking the Buddha About the Causes and Conditions of Being Born in the Heaven of Joy Sūtra' one fascicle (from the 32nd fascicle) 'Buddha Teaching the Headman of the Taming Horse Village Sūtra' one fascicle (from the 32nd fascicle) 'Non-Buddhists Asking the Buddha About the Causes and Conditions of Fighting and Being Born in Heaven Sūtra' one fascicle (from the 32nd fascicle) 'Few or Many Precepts Sūtra' one fascicle (from the 33rd fascicle) 'Four Kinds of Good Horses Sūtra' one fascicle (from the 33rd fascicle) 'Śākya Clan Asking the Upāsaka Sūtra' one fascicle (from the 33rd fascicle) 'Beginningless Origin Sūtra' one fascicle (from the 34th fascicle) 'All Phenomena are Impermanent and Non-Abiding Sūtra' one fascicle (or without the character 'abiding', from the 34th fascicle)
)婆羅門問世尊將來有幾佛經一卷(出第三十四卷)悉鞞梨天子詣佛說偈經一卷(出第三十六卷)長壽童子病見世尊經一卷(出第三十七卷)婆羅門問佛佈施得福經一卷(出第三十七卷)十法成就惡業入地獄經一卷(出第三十七卷)蛇行法經一卷(出第三十七卷)羅漢遇瓶沙王經一卷(祐錄云抄阿含陳錄云抄雜含出第三十八卷新編上)佛見牧牛者示道經一卷(出第三十八卷)比丘浴遇天子放光經一卷(出第三十八卷)魔作不凈色慾嬈亂經一卷(出第三十九卷)尊者瞿低迦獨一思惟經一卷(出第三十九卷)人民疾疫受三歸經一卷(出第三十九卷)仙人說阿修羅王歸化經一卷(出第三十九卷)魔化年少詣佛說偈經一卷(出第三十九卷)壽命促經一卷(出第三十九卷)天于阿修羅欲戰鬥經一卷(出第四十卷)天帝釋受戒經一卷(出第四十卷)比丘問佛釋提桓因因緣經一卷(出第四十卷)四天王案行世間經一卷(出第四十卷)帝釋禮三寶供養經一卷(或無供養字出第四十卷)四種人經一卷(出第四十一卷)豆遮婆羅門論議出家經一卷(出第四十二卷)佛化火與婆羅門出家經一卷(或作大興出第四十二卷)二老男女見佛出家得道經一卷(出第四十二卷)河中草龜經一卷(出第四十三卷)四蛇經一卷(一名四虺喻經或云四虺經出第
【現代漢語翻譯】 現代漢語譯本 《婆羅門問世尊將來有幾佛經》一卷（出自第三十四卷） 《悉鞞梨（Siviri）天子詣佛說偈經》一卷（出自第三十六卷） 《長壽童子病見世尊經》一卷（出自第三十七卷） 《婆羅門問佛佈施得福經》一卷（出自第三十七卷） 《十法成就惡業入地獄經》一卷（出自第三十七卷） 《蛇行法經》一卷（出自第三十七卷） 《羅漢遇瓶沙王（Bimbisara）經》一卷（祐錄記載為抄阿含，陳錄記載為抄雜含，出自第三十八卷新編上） 《佛見牧牛者示道經》一卷（出自第三十八卷） 《比丘浴遇天子放光經》一卷（出自第三十八卷） 《魔作不凈**嬈亂經》一卷（出自第三十九卷） 《尊者瞿低迦（Godhika）獨一思惟經》一卷（出自第三十九卷） 《人民疾疫受三歸經》一卷（出自第三十九卷） 《仙人說阿修羅（Asura）王歸化經》一卷（出自第三十九卷） 《魔化年少詣佛說偈經》一卷（出自第三十九卷） 《壽命促經》一卷（出自第三十九卷） 《天于阿修羅欲戰鬥經》一卷（出自第四十卷） 《天帝釋（Sakka）受戒經》一卷（出自第四十卷） 《比丘問佛釋提桓因（Sakka devanam indra）因緣經》一卷（出自第四十卷） 《四天王案行世間經》一卷（出自第四十卷） 《帝釋禮三寶供養經》一卷（或無供養字，出自第四十卷） 《四種人經》一卷（出自第四十一卷） 《豆遮婆羅門論議出家經》一卷（出自第四十二卷） 《佛化火與婆羅門出家經》一卷（或作大興，出自第四十二卷） 《二老男女見佛出家得道經》一卷（出自第四十二卷） 《河中草龜經》一卷（出自第四十三卷） 《四蛇經》一卷（一名《四虺喻經》，或云《四虺經》，出自第
【English Translation】 English version 'Brahman Asks the World Honored One How Many Future Buddhas Sutra' one scroll (From the 34th volume) 'Siviri, Son of Heaven, Approaches the Buddha and Speaks Verses Sutra' one scroll (From the 36th volume) 'Longevity Boy Sees the World Honored One When Sick Sutra' one scroll (From the 37th volume) 'Brahman Asks the Buddha About the Merit of Giving Sutra' one scroll (From the 37th volume) 'Ten Dharmas Accomplish Evil Karma and Enter Hell Sutra' one scroll (From the 37th volume) 'Serpent Walking Dharma Sutra' one scroll (From the 37th volume) 'Arhat Meets King Bimbisara Sutra' one scroll (You Record says copied from Agama, Chen Record says copied from Samyuktagama, from the 38th volume, new edition, part 1) 'Buddha Sees a Cowherd and Shows the Way Sutra' one scroll (From the 38th volume) 'Bhiksu Bathing Encounters a Son of Heaven Emitting Light Sutra' one scroll (From the 38th volume) 'Demon Creates Impure Acts to Disturb and Confuse Sutra' one scroll (From the 39th volume) 'Venerable Godhika's Solitary Contemplation Sutra' one scroll (From the 39th volume) 'People Suffer from Epidemics and Take Refuge in the Three Jewels Sutra' one scroll (From the 39th volume) 'Immortal Speaks of the Conversion of the Asura King Sutra' one scroll (From the 39th volume) 'Demon Transforms into a Young Man and Approaches the Buddha to Speak Verses Sutra' one scroll (From the 39th volume) 'Short Life Sutra' one scroll (From the 39th volume) 'Devas Desire to Battle with Asuras Sutra' one scroll (From the 40th volume) 'Sakka (Indra) Receives Precepts Sutra' one scroll (From the 40th volume) 'Bhiksu Asks the Buddha About the Causes and Conditions of Sakka devanam indra Sutra' one scroll (From the 40th volume) 'Four Heavenly Kings Inspect the World Sutra' one scroll (From the 40th volume) 'Sakka Pays Homage to the Three Jewels and Makes Offerings Sutra' (or without the word 'offerings', from the 40th volume) 'Four Types of People Sutra' one scroll (From the 41st volume) 'Douzhe Brahman Discusses Leaving Home Sutra' one scroll (From the 42nd volume) 'Buddha Transforms Fire and the Brahman Leaves Home Sutra' one scroll (Or 'Great Arising', from the 42nd volume) 'Two Old Men and Women See the Buddha, Leave Home, and Attain the Path Sutra' one scroll (From the 42nd volume) 'Grass Turtle in the River Sutra' one scroll (From the 43rd volume) 'Four Snakes Sutra' one scroll (Also named 'Four Vipers Analogy Sutra' or 'Four Vipers Sutra', from the
四十三卷)恒水流樹經一卷(一名浮木譬喻經或作流澍出第四十三卷)灰河經一卷(一名塵灰河譬喻經出第四十三卷)四吒婆羅門出家得道經一卷(出第四十四卷)佛見梵天頂經一卷(出第四十四卷)帝釋慈心戰勝經一卷(出第四十六卷)波斯匿王祖母命終經一卷(出第四十六卷)鑄金喻經一卷(出第四十七卷)離車不放逸經一卷(出第四十七卷)木杵喻經一卷(出第四十七卷)金師精舍尊者病經一卷(出第四十七卷)過去鳴鼓人經一卷(出第四十七卷)過去彈琴人經一卷(出第四十八卷)天神禁寶經一卷(出第五十卷)羊群喻經一卷(或云群羊喻)處中行道經一卷阿育王供養道場樹經一卷長者命終生無熱天經一卷不壞凈經一卷勸行有證經一卷婆羅門解知惡眾術經一卷(陳錄云出增一二十二)波斯匿王女命過詣佛經一卷(陳錄云出增一三十四)國王成就五法久存於世經一卷(陳錄云前譯出增一三十八)三時過經一卷(陳錄云抄出曜第十二)戒相應法經一卷(或云戒相應經出第三十卷新編上)比丘問佛多優婆塞命終經一卷(出第二十卷新編上)獨富長者經一卷(亦云獨付長者財物無付經亦云長者命終無子付囑經出第四十六卷亦云出增一第十二)佛為年少婆羅門說知善不善經一卷(出第四卷新編上)佛為那拘羅長者說根熟
【現代漢語翻譯】 現代漢語譯本 《恒水流樹經》一卷（一名《浮木譬喻經》，或作《流澍經》，出自第四十三卷） 《灰河經》一卷（一名《塵灰河譬喻經》，出自第四十三卷） 《四吒婆羅門出家得道經》一卷（出自第四十四卷） 《佛見梵天頂經》一卷（出自第四十四卷） 《帝釋慈心戰勝經》一卷（出自第四十六卷） 《波斯匿王（Prasenajit）祖母命終經》一卷（出自第四十六卷） 《鑄金喻經》一卷（出自第四十七卷） 《離車（Licchavi）不放逸經》一卷（出自第四十七卷） 《木杵喻經》一卷（出自第四十七卷） 《金師精舍尊者病經》一卷（出自第四十七卷） 《過去鳴鼓人經》一卷（出自第四十七卷） 《過去彈琴人經》一卷（出自第四十八卷） 《天神禁寶經》一卷（出自第五十卷） 《羊群喻經》一卷（或云《群羊喻經》） 《處中行道經》一卷 《阿育王（Ashoka）供養道場樹經》一卷 《長者命終生無熱天經》一卷 《不壞凈經》一卷 《勸行有證經》一卷 《婆羅門解知惡眾術經》一卷（陳錄云出自《增一阿含經》第二十二卷） 《波斯匿王（Prasenajit）女命過詣佛經》一卷（陳錄云出自《增一阿含經》第三十四卷） 《國王成就五法久存於世經》一卷（陳錄云前譯出自《增一阿含經》第三十八卷） 《三時過經》一卷（陳錄云抄出曜第十二） 《戒相應法經》一卷（或云《戒相應經》，出自第三十卷新編上） 《比丘問佛多優婆塞（Upasaka）命終經》一卷（出自第二十卷新編上） 《獨富長者經》一卷（亦云《獨付長者財物無付經》，亦云《長者命終無子付囑經》，出自第四十六卷，亦云出自《增一阿含經》第十二卷） 《佛為年少婆羅門說知善不善經》一卷（出自第四卷新編上） 《佛為那拘羅（Nakula）長者說根熟經》
【English Translation】 English version 'Heng River Flowing Tree Sutra', one volume (also known as 'Floating Wood Parable Sutra', or 'Flowing Shower Sutra', from the 43rd fascicle) 'Ash River Sutra', one volume (also known as 'Dust Ash River Parable Sutra', from the 43rd fascicle) 'Four Chata Brahmin Leaving Home and Attaining Enlightenment Sutra', one volume (from the 44th fascicle) 'Buddha Sees Brahma's Crown Sutra', one volume (from the 44th fascicle) 'Sakra's Compassionate Heart Victory Sutra', one volume (from the 46th fascicle) 'King Prasenajit's Grandmother's Death Sutra', one volume (from the 46th fascicle) 'Casting Gold Parable Sutra', one volume (from the 47th fascicle) 'Licchavi Non-negligence Sutra', one volume (from the 47th fascicle) 'Wooden Pestle Parable Sutra', one volume (from the 47th fascicle) 'Goldsmith Vihara Venerable One's Illness Sutra', one volume (from the 47th fascicle) 'Past Drummer Sutra', one volume (from the 47th fascicle) 'Past Harpist Sutra', one volume (from the 48th fascicle) 'Heavenly God Forbids Treasure Sutra', one volume (from the 50th fascicle) 'Sheep Flock Parable Sutra', one volume (or 'Flock of Sheep Parable Sutra') 'Middle Path Practice Sutra', one volume 'King Ashoka's Offering to the Bodhi Tree Sutra', one volume 'Elder's Death and Rebirth in the Heaven of No Heat Sutra', one volume 'Indestructible Purity Sutra', one volume 'Encouragement to Practice with Proof Sutra', one volume 'Brahmin Understands Evil Magic Sutra', one volume (Chen's record says it's from Ekottara Agama Sutra, 22nd fascicle) 'King Prasenajit's Daughter's Death and Visit to the Buddha Sutra', one volume (Chen's record says it's from Ekottara Agama Sutra, 34th fascicle) 'King Achieves Five Dharmas and Exists in the World for a Long Time Sutra', one volume (Chen's record says the previous translation is from Ekottara Agama Sutra, 38th fascicle) 'Three Times Passed Sutra', one volume (Chen's record says it's copied from Yao, 12th) 'Precepts Corresponding Dharma Sutra', one volume (or 'Precepts Corresponding Sutra', from the 30th fascicle, new edition, upper) 'Bhikkhu Asks Buddha About Many Upasaka's Death Sutra', one volume (from the 20th fascicle, new edition, upper) 'Lonely Rich Elder Sutra', one volume (also known as 'Lonely Giving Elder's Property Without Giving Sutra', also known as 'Elder's Death Without Children Entrusting Sutra', from the 46th fascicle, also said to be from Ekottara Agama Sutra, 12th fascicle) 'Buddha Speaks to Young Brahmin About Knowing Good and Not Good Sutra', one volume (from the 4th fascicle, new edition, upper) 'Buddha Speaks to Elder Nakula About Root Ripening'
經一卷(或無羅根熟三字出第五卷新編上)佛為外道須深說離欲經一卷(出第十四卷新編上)阿育王施半阿摩勒果經一卷(出第二十五卷)禪思滿足經一卷(出第二十九卷新編上)
佛為婆羅門說四法經下一百三十二經並出雜阿含經(準隋開皇仁壽二本眾經錄中。更有八經。謂七處三觀經。滿愿子經。水沫所漂經。馬有八態經。相應相可經。此之五經勘文乃是異譯非是別生。又有數經。十一相思念如來經。身觀經。其數經。出中阿含。是異譯本。十一相經出增一中。亦是異譯。其身觀經文中撿無上之八經。並編見錄。故此除之。其戒相應法下三經大周錄中編單本內。今撿並出雜阿含中。其年少婆羅門下五經。周錄之中編闕本內。今撿得其本。勘與雜阿含同。于中獨富長者經半阿摩勒果經。隋眾經錄別生經中已載。今並相從編之於此)。三方便經一卷積骨經一卷地獄贊經一卷(經後有地獄贊此經出勘本不同未詳所以)
三方便下三經並出七處三觀經。禪秘要經一卷(僧祐等錄並云抄禪要秘密治病經即是治禪病秘要法中出新編上)
佛為婆羅門說四法經下一百三十六部一百三十六卷並是雜阿含部分別生經。那賴經一卷(出第一卷)分衛比丘經一卷(亦云比丘分衛經出第一卷)和難經一卷(出第一卷)邪
【現代漢語翻譯】 現代漢語譯本 《經一卷》（或《無羅根熟三字出第五卷新編上》），《佛為外道須深說離欲經》一卷（出第十四卷新編上），《阿育王施半阿摩勒果經》一卷（出第二十五卷），《禪思滿足經》一卷（出第二十九卷新編上）。
《佛為婆羅門說四法經》下一百三十二經，並出《雜阿含經》（準隋開皇、仁壽二本眾經錄中。更有八經。謂《七處三觀經》、《滿愿子經》、《水沫所漂經》、《馬有八態經》、《相應相可經》。此之五經勘文乃是異譯，非是別生。又有數經。《十一相思念如來經》、《身觀經》。其數經，出《中阿含》，是異譯本。《十一相經》出《增一阿含》中，亦是異譯。其《身觀經》文中撿無上之八經，並編見錄。故此除之。其戒相應法下三經，大周錄中編單本內。今撿並出《雜阿含》中。其年少婆羅門下五經，周錄之中編闕本內。今撿得其本，勘與《雜阿含》同。于中獨《富長者經》、《半阿摩勒果經》，隋眾經錄別生經中已載。今並相從編之於此）。《三方便經》一卷，《積骨經》一卷，《地獄贊經》一卷（經後有地獄贊，此經出勘本不同，未詳所以）。
《三方便》下三經並出《七處三觀經》。《禪秘要經》一卷（僧祐等錄並云抄《禪要秘密治病經》，即是治禪病秘要法中出新編上）。
《佛為婆羅門說四法經》下一百三十六部一百三十六卷，並是《雜阿含》部分別生經。《那賴經》一卷（出第一卷），《分衛比丘經》一卷（亦云《比丘分衛經》，出第一卷），《和難經》一卷（出第一卷），《邪》
【English Translation】 English version 'One Scroll of Sutra' (or 'Wu Luo Gen Shu San Zi Chu, Volume 5, New Compilation Part 1'), 'The Sutra of the Buddha Preaching to the Heretic Sushima on Detachment' one scroll (from Volume 14, New Compilation Part 1), 'The Sutra of King Ashoka's Offering of Half an Amalaka Fruit' one scroll (from Volume 25), 'The Sutra of Satisfying Meditation' one scroll (from Volume 29, New Compilation Part 1).
Following 'The Sutra of the Buddha Preaching the Four Dharmas to the Brahmin' are one hundred and thirty-two sutras, all from the 'Samyukta Agama Sutra' (according to the records of the Sui Kaihuang and Renshou editions of various sutras. There are eight more sutras: 'The Sutra of the Three Contemplations in Seven Places', 'The Sutra of Purna', 'The Sutra of Foam-like Things', 'The Sutra of the Eight Qualities of a Horse', 'The Sutra of Corresponding Characteristics'. These five sutras are different translations after examination, not separate creations. There are also several sutras: 'The Sutra of Eleven Aspects of Mindfulness of the Tathagata', 'The Sutra of Body Contemplation'. These sutras are from the 'Madhyama Agama Sutra' and are different translations. 'The Sutra of Eleven Aspects' is from the 'Ekottara Agama Sutra' and is also a different translation. The eight unsurpassed sutras are found in the text of 'The Sutra of Body Contemplation' and are compiled and recorded. Therefore, they are excluded here. The three sutras under the precepts-related dharma are compiled as single copies in the Great Zhou Record. Now, upon examination, they are all from the 'Samyukta Agama Sutra'. The five sutras under the young Brahmin are compiled as missing copies in the Zhou Record. Now, the original texts have been found and are the same as the 'Samyukta Agama Sutra'. Among them, only 'The Sutra of the Wealthy Elder' and 'The Sutra of Half an Amalaka Fruit' have been recorded in the Sui Records of Various Sutras as separately created sutras. Now, they are all compiled here accordingly). 'The Sutra of Three Expedients' one scroll, 'The Sutra of Accumulated Bones' one scroll, 'The Sutra of Praise of Hell' one scroll (after the sutra is a praise of hell; the examined versions of this sutra are different, the reason is unknown).
The three sutras under 'Three Expedients' are all from 'The Sutra of the Three Contemplations in Seven Places'. 'The Sutra of the Secret Essentials of Dhyana' one scroll (Sengyou and others record that it is a copy of 'The Sutra of Secret Treatment of Diseases through Dhyana Essentials', which is from the method of treating diseases of dhyana, Secret Essentials, New Compilation Part 1).
Following 'The Sutra of the Buddha Preaching the Four Dharmas to the Brahmin' are one hundred and thirty-six sections, one hundred and thirty-six scrolls, all of which are separately created sutras from the 'Samyukta Agama Sutra'. 'The Narada Sutra' one scroll (from Volume 1), 'The Sutra of the Alms-Seeking Bhikshu' one scroll (also called 'The Sutra of the Bhikshu Seeking Alms', from Volume 1), 'The Sutra of Nanda' one scroll (from Volume 1), 'Evil'
業自活經一卷(出第一卷)是我所經一卷(出第一卷)野雞經一卷(出第一卷)前世諍女經一卷(出第一卷)墮珠海水中經一卷(出第一卷)旃阇摩暴志謗佛經一卷(出第一卷)鱉獼猴經一卷(出第一卷)五仙人經一卷(出第一卷)舅甥經一卷(出第一卷)閑居經一卷(出第二卷)舍利弗般泥洹經一卷(出第二卷)子命過經一卷(出第二卷)比丘各言志經一卷(出第二卷)迦旃延無常經一卷(出第二卷)和利長者問事經一卷(出第二卷)佛心總持經一卷(或云總持經出第二卷)護諸比丘咒經一卷(出第二卷新編上)吉祥咒經一卷(出第二卷)和難釋經一卷(出第三卷)國王五人經一卷(一名五福德子經出第三卷)蠱狐烏經一卷(或作鳥字出第三卷)比丘疾病經一卷(出第三卷)審裸形子經一卷(一名佛覆裸形子經出第三卷)腹使經一卷(出第三卷)弟子命過經一卷(出第三卷)水牛王經一卷(出第四卷)免王經一卷(出第四卷)無懼經一卷(出第四卷新編上)五百幼童經一卷(亦云五百童子出第四卷)毒草喻經一卷(出第四卷)鱉喻經一卷(出第四卷新編上)菩薩曾為鱉王經一卷(祐云失譯出第四卷新編上)毒喻經一卷(舊錄雜譬喻中亦有今彼中除出第四卷)誨子經一卷(出第四卷新編上)負為牛者經一卷(亦云負債
【現代漢語翻譯】 現代漢語譯本 《業自活經》一卷（出自第一卷） 《是我所經》一卷（出自第一卷） 《野雞經》一卷（出自第一卷） 《前世諍女經》一卷（出自第一卷） 《墮珠海水中經》一卷（出自第一卷） 《旃阇摩暴志謗佛經》一卷（出自第一卷） 《鱉獼猴經》一卷（出自第一卷） 《五仙人經》一卷（出自第一卷） 《舅甥經》一卷（出自第一卷） 《閑居經》一卷（出自第二卷） 《舍利弗般泥洹經》一卷（出自第二卷）（Sariputra Parinirvana Sutra，舍利弗的圓寂涅槃） 《子命過經》一卷（出自第二卷） 《比丘各言志經》一卷（出自第二卷）（Bhikkhus Expressing Their Aspirations Sutra，比丘們各自表達他們的志向） 《迦旃延無常經》一卷（出自第二卷）（Katyayana Impermanence Sutra，迦旃延所說的無常） 《和利長者問事經》一卷（出自第二卷）（Harita the Elder's Questions Sutra，和利長者提問的經） 《佛心總持經》一卷（或云《總持經》，出自第二卷）（Buddha's Heart Dharani Sutra，佛陀心咒的總持） 《護諸比丘咒經》一卷（出自第二卷新編上）（Protecting Bhikkhus Dharani Sutra，保護比丘們的咒語） 《吉祥咒經》一卷（出自第二卷）（Auspicious Dharani Sutra，吉祥的咒語） 《和難釋經》一卷（出自第三卷） 《國王五人經》一卷（一名《五福德子經》，出自第三卷）（Five Kings Sutra / Five Blessed Sons Sutra，五個國王的故事，也叫五個有福德的兒子） 《蠱狐烏經》一卷（或作鳥字，出自第三卷） 《比丘疾病經》一卷（出自第三卷）（Bhikkhu's Illness Sutra，比丘生病的經） 《審裸形子經》一卷（一名《佛覆裸形子經》，出自第三卷）（Examining the Naked Ascetic Sutra / Buddha Covering the Naked Ascetic Sutra，審視裸體修行者，也叫佛陀遮蓋裸體修行者） 《腹使經》一卷（出自第三卷） 《弟子命過經》一卷（出自第三卷） 《水牛王經》一卷（出自第四卷） 《免王經》一卷（出自第四卷） 《無懼經》一卷（出自第四卷新編上）（Fearless Sutra，無所畏懼的經） 《五百幼童經》一卷（亦云《五百童子》，出自第四卷）（Five Hundred Young Children Sutra / Five Hundred Children Sutra，五百個幼童的故事，也叫五百個孩子） 《毒草喻經》一卷（出自第四卷）（Poisonous Grass Parable Sutra，毒草的比喻） 《鱉喻經》一卷（出自第四卷新編上）（Turtle Parable Sutra，烏龜的比喻） 《菩薩曾為鱉王經》一卷（祐云失譯，出自第四卷新編上）（Bodhisattva Once Was a Turtle King Sutra，菩薩曾經是烏龜王） 《毒喻經》一卷（舊錄雜譬喻中亦有，今彼中除，出自第四卷）（Poison Parable Sutra，毒藥的比喻） 《誨子經》一卷（出自第四卷新編上）（Admonishing the Son Sutra，告誡兒子的經） 《負為牛者經》一卷（亦云《負債經》）
【English Translation】 English version 'Karma-Based Livelihood Sutra', one fascicle (from the first volume) 'What is Mine Sutra', one fascicle (from the first volume) 'Wild Chicken Sutra', one fascicle (from the first volume) 'Former Life Quarrelsome Woman Sutra', one fascicle (from the first volume) 'Falling into the Pearl Sea Water Sutra', one fascicle (from the first volume) 'Chandama's Violent Slander of the Buddha Sutra', one fascicle (from the first volume) 'Turtle and Monkey Sutra', one fascicle (from the first volume) 'Five Immortals Sutra', one fascicle (from the first volume) 'Uncle and Nephew Sutra', one fascicle (from the first volume) 'Secluded Dwelling Sutra', one fascicle (from the second volume) 'Sariputra Parinirvana Sutra', one fascicle (from the second volume) (Sariputra's final Nirvana) 'Child's Death Sutra', one fascicle (from the second volume) 'Bhikkhus Expressing Their Aspirations Sutra', one fascicle (from the second volume) (Bhikkhus each expressing their aspirations) 'Katyayana Impermanence Sutra', one fascicle (from the second volume) (Katyayana's teaching on impermanence) 'Harita the Elder's Questions Sutra', one fascicle (from the second volume) (Harita the Elder asking questions) 'Buddha's Heart Dharani Sutra', one fascicle (also called 'Total Retention Sutra', from the second volume) (The dharani that encapsulates the Buddha's heart) 'Protecting Bhikkhus Dharani Sutra', one fascicle (from the second volume, newly compiled edition) (A dharani for protecting bhikkhus) 'Auspicious Dharani Sutra', one fascicle (from the second volume) (A dharani for auspiciousness) 'Releasing Difficulties Sutra', one fascicle (from the third volume) 'Five Kings Sutra', one fascicle (also called 'Five Blessed Sons Sutra', from the third volume) (The story of five kings, also known as five blessed sons) 'Gu Fox Crow Sutra', one fascicle (sometimes written with the character for 'bird', from the third volume) 'Bhikkhu's Illness Sutra', one fascicle (from the third volume) (A sutra about bhikkhus' illnesses) 'Examining the Naked Ascetic Sutra', one fascicle (also called 'Buddha Covering the Naked Ascetic Sutra', from the third volume) (Examining a naked ascetic, also known as the Buddha covering a naked ascetic) 'Abdominal Messenger Sutra', one fascicle (from the third volume) 'Disciple's Death Sutra', one fascicle (from the third volume) 'Water Buffalo King Sutra', one fascicle (from the fourth volume) 'Rabbit King Sutra', one fascicle (from the fourth volume) 'Fearless Sutra', one fascicle (from the fourth volume, newly compiled edition) (A sutra about fearlessness) 'Five Hundred Young Children Sutra', one fascicle (also called 'Five Hundred Children Sutra', from the fourth volume) (The story of five hundred young children, also known as five hundred children) 'Poisonous Grass Parable Sutra', one fascicle (from the fourth volume) (A parable about poisonous grass) 'Turtle Parable Sutra', one fascicle (from the fourth volume, newly compiled edition) (A parable about a turtle) 'Bodhisattva Once Was a Turtle King Sutra', one fascicle (祐云 lost translation, from the fourth volume, newly compiled edition) (The story of a bodhisattva who was once a turtle king) 'Poison Parable Sutra', one fascicle (also found in the old records of miscellaneous parables, now removed from there, from the fourth volume) (A parable about poison) 'Admonishing the Son Sutra', one fascicle (from the fourth volume, newly compiled edition) (A sutra about admonishing a son) 'One Who Was Indebted as a Cow Sutra', one fascicle (also called 'Debt Sutra')
為牛出第四卷)光華梵志經一卷(出第四卷)毒悔喻經一卷(出第四卷)馬喻經一卷(出第四卷新編上)比丘尼現變經一卷(出第四卷)梵志經一卷(出第五卷)驢駝經一卷(出第五卷)君臣經一卷(出第五卷)拘薩羅國烏王經一卷(或無羅字出第五卷)蜜具經一卷(出第五卷)雜贊經一卷(出第五卷)孔雀經一卷(出第五卷)仙人撥劫經一卷(僧祐錄云仙人撥劫喻經出第五卷)清信士阿夷扇持父子經一卷(或無父子字出第五卷)夫婦經一卷(出第五卷)薩和達王經一卷(出第五卷新編上)首達經一卷(亦云惟先首達經出第五卷新編上)
那賴經下五十四部五十四卷。並出生經(此生經上下總有五十五經。其第五十五名譬喻經。于中離出薩和達及首達二經。合五十六。此五十六中除總持經孤獨經。除二經外有五十四經。上別生錄。又隋眾經錄別生經中。更有四經。謂命過神經象王經。猘狗經。八陽神咒經。並云出生經中。今撿生經之內總無此經。撿本既無除之不上。此五十四經中有護諸比丘咒經。無懼經。鱉喻經。菩薩曾為鱉王經。誨子經。馬喻經薩和達經。首達經。上之八經新編此錄。于中無懼鱉喻誨子馬喻首達等五經眾經錄云出雜譬喻護諸比丘咒薩和達二經。眾經錄云是大小乘抄未知所出。今以並與生經之
【現代漢語翻譯】 現代漢語譯本： 為牛出第四卷)光華梵志經一卷(出自第四卷)，《毒悔喻經》一卷(出自第四卷)，《馬喻經》一卷(出自第四卷新編上)，《比丘尼現變經》一卷(出自第四卷)，《梵志經》一卷(出自第五卷)，《驢駝經》一卷(出自第五卷)，《君臣經》一卷(出自第五卷)，《拘薩羅國烏王經》一卷(或無羅字，出自第五卷)，《蜜具經》一卷(出自第五卷)，《雜贊經》一卷(出自第五卷)，《孔雀經》一卷(出自第五卷)，《仙人撥劫經》一卷(僧祐錄云《仙人撥劫喻經》，出自第五卷)，《清信士阿夷扇持父子經》一卷(或無父子字，出自第五卷)，《夫婦經》一卷(出自第五卷)，《薩和達王經》一卷(出自第五卷新編上)，《首達經》一卷(亦云《惟先首達經》，出自第五卷新編上)。
那賴經下五十四部五十四卷，並出生經(此生經上下總有五十五經，其第五十五名《譬喻經》，于中離出《薩和達》及《首達》二經，合五十六。此五十六中除《總持經》、《孤獨經》，除二經外有五十四經，上別生錄。又隋眾經錄別生經中，更有四經，謂《命過神經》、《象王經》、《猘狗經》、《八陽神咒經》，並云出生經中。今撿生經之內總無此經，撿本既無除之不上。此五十四經中有《護諸比丘咒經》、《無懼經》、《鱉喻經》、《菩薩曾為鱉王經》、《誨子經》、《馬喻經》、《薩和達經》、《首達經》，上之八經新編此錄。于中《無懼》、《鱉喻》、《誨子》、《馬喻》、《首達》等五經眾經錄云出雜譬喻，《護諸比丘咒》、《薩和達》二經，眾經錄云是大小乘抄未知所出。今以並與生經之內
【English Translation】 English version: 《Niu Chu》 Fourth Volume)《Guanghua Fanzhi Sutra》one scroll (from the Fourth Volume), 《Du Hui Yu Sutra》 one scroll (from the Fourth Volume), 《Ma Yu Sutra》 one scroll (from the Fourth Volume, New Compilation Part 1), 《Bhikkhuni Xianbian Sutra》 one scroll (from the Fourth Volume), 《Fanzhi Sutra》 one scroll (from the Fifth Volume), 《Lv Tuo Sutra》 one scroll (from the Fifth Volume), 《Jun Chen Sutra》 one scroll (from the Fifth Volume), 《Kosala Guo Wu Wang Sutra》 one scroll (possibly without the character 'Luo', from the Fifth Volume), 《Mi Ju Sutra》 one scroll (from the Fifth Volume), 《Za Zan Sutra》 one scroll (from the Fifth Volume), 《Kong Que Sutra》 one scroll (from the Fifth Volume), 《Xianren Bo Jie Sutra》 one scroll (Seng You Lu says 《Xianren Bo Jie Yu Sutra》, from the Fifth Volume), 《Qingxin Shi A Yi Shan Chi Fu Zi Sutra》 one scroll (possibly without the characters 'Fu Zi', from the Fifth Volume), 《Fu Fu Sutra》 one scroll (from the Fifth Volume), 《Sarvadatta Raja Sutra》 one scroll (from the Fifth Volume, New Compilation Part 1), 《Shou Da Sutra》 one scroll (also called 《Wei Xian Shou Da Sutra》, from the Fifth Volume, New Compilation Part 1).
《Na Lai Sutra》 below, fifty-four sections, fifty-four scrolls, along with the 《Jataka Sutra》 (this 《Jataka Sutra》 has a total of fifty-five sutras, the fifty-fifth is named 《Avadana Sutra》, from which 《Sarvadatta》 and 《Shou Da》 two sutras are separated, totaling fifty-six. Among these fifty-six, excluding 《Dharani Sutra》, 《Lonely Sutra》, excluding these two sutras, there are fifty-four sutras, recorded in the Upper Separate Records. Also, in the Sui Dynasty's 《Zhong Jing Lu》 Separate Jataka Sutras, there are four more sutras, namely 《Ming Guo Shen Jing》, 《Elephant King Sutra》, 《Zhi Gou Sutra》, 《Eight Yang Divine Mantra Sutra》, all said to be in the 《Jataka Sutra》. Now examining the 《Jataka Sutra》, there are no such sutras, since the original text has none, they are excluded and not included. Among these fifty-four sutras are 《Protecting All Bhikkhus Mantra Sutra》, 《Fearless Sutra》, 《Turtle Avadana Sutra》, 《Bodhisattva Once Was a Turtle King Sutra》, 《Admonishing Son Sutra》, 《Horse Avadana Sutra》, 《Sarvadatta Sutra》, 《Shou Da Sutra》, the above eight sutras are newly compiled in this record. Among them, 《Fearless》, 《Turtle Avadana》, 《Admonishing Son》, 《Horse Avadana》, 《Shou Da》, etc., five sutras, 《Zhong Jing Lu》 says are from miscellaneous avadanas, 《Protecting All Bhikkhus Mantra》, 《Sarvadatta》 two sutras, 《Zhong Jing Lu》 says are excerpts from Mahayana and Hinayana, origin unknown. Now they are all included within the 《Jataka Sutra》.
中經名目同。編之於此菩薩曾為鱉王經。祐云失譯者誤也。既與此同故編斯錄)。梵志觀無常得解脫經一卷(與桀貪王同是一經約緣分二出上卷)桀貪王經一卷(出上卷)須陀利經一卷(祐云失譯出上卷新編上)摩竭梵志經一卷(祐云出義足出上卷新編上)梵志疑爭得解脫經一卷(與鏡面王同是一經約緣分二出上卷)鏡面王經一卷(六度集中亦有此經與此大同出上卷)老少俱死經一卷(祐云失譯出上卷新編上)彌勒難經一卷(祐云失譯出上卷新編上)勇辭梵志經一卷(出上卷)淫人曳踵行經一卷(房云失譯六度集中亦有與此大同出上卷新編上)猛觀梵志經一卷(出下卷)法觀梵志經一卷(出下卷)兜勒梵志經一卷(出下卷)蓮華色比丘尼經一卷(祐云失譯出下卷新編上)
桀貪王經下一十四部。一十四卷。並出義足經(其摩竭梵志經。僧祐錄云出義足經。其須陀利經老少俱死經。彌勒難經。蓮花色比丘尼經。此之四經。祐云失譯其淫人曳踵行經。房云失譯。今勘並與此同。故編斯錄。撿其義足上下總有一十六經。今除優填王經。異學捔飛經父子共會經。維樓勒誅釋經除此四外餘十四經離為十四。具載斯錄)。善時鵝王經一卷(出正法念處經)木槍刺腳因緣經一卷(出興起行經)譬喻六人經一卷(亦云六人喻經山
【現代漢語翻譯】 現代漢語譯本：
這些經目的名稱相同。將《菩薩曾為鱉王經》編入此目錄。（僧祐說此經已失譯，這是錯誤的。因為它與此經相同，所以編入此目錄）。
《梵志觀無常得解脫經》一卷（與《桀貪王經》是同一部經，只是根據因緣分為兩部分出版，這是上卷）。《桀貪王經》一卷（出自上卷）。《須陀利經》一卷（僧祐說此經已失譯，出自上卷，新編入）。《摩竭梵志經》一卷（僧祐說出自《義足經》，出自上卷，新編入）。《梵志疑爭得解脫經》一卷（與《鏡面王經》是同一部經，只是根據因緣分為兩部分出版，這是上卷）。《鏡面王經》一卷（《六度集經》中也有此經，與此經大同小異，出自上卷）。《老少俱死經》一卷（僧祐說此經已失譯，出自上卷，新編入）。《彌勒難經》一卷（僧祐說此經已失譯，出自上卷，新編入）。《勇辭梵志經》一卷（出自上卷）。《淫人曳踵行經》一卷（房法深說此經已失譯，《六度集經》中也有此經，與此經大同小異，出自上卷，新編入）。《猛觀梵志經》一卷（出自下卷）。《法觀梵志經》一卷（出自下卷）。《兜勒梵志經》一卷（出自下卷）。《蓮華色比丘尼經》一卷（僧祐說此經已失譯，出自下卷，新編入）。
《桀貪王經》下有十四部經，共十四卷，都出自《義足經》（其中的《摩竭梵志經》，僧祐錄中說是出自《義足經》。《須陀利經》、《老少俱死經》、《彌勒難經》、《蓮花色比丘尼經》這四部經，僧祐說是已失譯。《淫人曳踵行經》，房法深說是已失譯。現在勘查，都與此經相同，所以編入此目錄。檢查《義足經》上下兩卷，總共有十六部經。現在除去《優填王經》、《異學捔飛經》、《父子共會經》、《維樓勒誅釋經》這四部經，其餘十四部經分離出來，成為十四部經，全部記載在此目錄中）。《善時鵝王經》一卷（出自《正法念處經》）。《木槍刺腳因緣經》一卷（出自《興起行經》）。《譬喻六人經》一卷（也叫《六人喻經》）。 English version:
The names of these sutras are the same. The 'Bodhisattva Who Was Once a Turtle King Sutra' is included in this catalog. (Sengyou said that this sutra was lost in translation, which is incorrect. Because it is the same as this sutra, it is included in this catalog).
The 'Brahmin Contemplating Impermanence and Attaining Liberation Sutra', one volume (is the same sutra as the 'King Jietan Sutra', but published in two parts according to circumstances, this is the upper volume). The 'King Jietan Sutra', one volume (from the upper volume). The 'Sutadari Sutra', one volume (Sengyou said that this sutra was lost in translation, from the upper volume, newly included). The 'Magadha Brahmin Sutra', one volume (Sengyou said it is from the 'Yizu Sutra', from the upper volume, newly included). The 'Brahmin Doubting and Arguing and Attaining Liberation Sutra', one volume (is the same sutra as the 'King Jingmian Sutra', but published in two parts according to circumstances, this is the upper volume). The 'King Jingmian Sutra', one volume (the 'Shidu Ji Jing' also has this sutra, which is very similar to this sutra, from the upper volume). The 'Old and Young Dying Together Sutra', one volume (Sengyou said that this sutra was lost in translation, from the upper volume, newly included). The 'Maitreya's Difficult Question Sutra', one volume (Sengyou said that this sutra was lost in translation, from the upper volume, newly included). The 'Brave Words Brahmin Sutra', one volume (from the upper volume). The 'Lustful Person Dragging Heels Sutra', one volume (Fang Fashen said that this sutra was lost in translation, the 'Shidu Ji Jing' also has this sutra, which is very similar to this sutra, from the upper volume, newly included). The 'Fierce Contemplation Brahmin Sutra', one volume (from the lower volume). The 'Dharma Contemplation Brahmin Sutra', one volume (from the lower volume). The 'Doule Brahmin Sutra', one volume (from the lower volume). The 'Bhikkhuni Lotus Color Sutra', one volume (Sengyou said that this sutra was lost in translation, from the lower volume, newly included).
Below the 'King Jietan Sutra' are fourteen sutras, totaling fourteen volumes, all from the 'Yizu Sutra' (Among them, the 'Magadha Brahmin Sutra', Sengyou's record says it is from the 'Yizu Sutra'. The 'Sutadari Sutra', 'Old and Young Dying Together Sutra', 'Maitreya's Difficult Question Sutra', 'Bhikkhuni Lotus Color Sutra', these four sutras, Sengyou said were lost in translation. The 'Lustful Person Dragging Heels Sutra', Fang Fashen said was lost in translation. Now, after investigation, they are all the same as this sutra, so they are included in this catalog. Checking the upper and lower volumes of the 'Yizu Sutra', there are a total of sixteen sutras. Now, removing the 'King Yutian Sutra', 'Heterodox Schools Competing Sutra', 'Father and Son Meeting Sutra', 'Virudhaka Killing the Shakyas Sutra', these four sutras, the remaining fourteen sutras are separated out, becoming fourteen sutras, all recorded in this catalog). The 'Good Time Goose King Sutra', one volume (from the 'Zhengfa Nianchu Sutra'). The 'Wooden Spear Piercing Foot Cause and Condition Sutra', one volume (from the 'Xingqi Xing Sutra'). The 'Parable of Six People Sutra', one volume (also called the 'Six People Parable Sutra').
【English Translation】 These are sutra titles with similar content. The 'Bodhisattva Who Was Once a Turtle King Sutra' is included here. (You (Sengyou) says it was mistranslated, which is incorrect. Since it's the same as this, it's included in this record). 'Brahmin Contemplating Impermanence and Attaining Liberation Sutra', one volume (Same as 'King Jietan Sutra', it's one sutra divided into two parts based on circumstances, this is the upper volume). 'King Jietan Sutra', one volume (from the upper volume). 'Sutadari Sutra', one volume (You says it was mistranslated, from the upper volume, newly included). 'Magadha Brahmin Sutra', one volume (You says it's from the 'Yizu Sutra', from the upper volume, newly included). 'Brahmin Doubting and Arguing and Attaining Liberation Sutra', one volume (Same as 'King Jingmian Sutra', it's one sutra divided into two parts based on circumstances, this is the upper volume). 'King Jingmian Sutra', one volume (The 'Shidu Ji Jing' also has this sutra, very similar to this one, from the upper volume). 'Old and Young Dying Together Sutra', one volume (You says it was mistranslated, from the upper volume, newly included). 'Maitreya's Difficult Question Sutra', one volume (You says it was mistranslated, from the upper volume, newly included). 'Brave Words Brahmin Sutra', one volume (from the upper volume). 'Lustful Person Dragging Heels Sutra', one volume (Fang says it was mistranslated, the 'Shidu Ji Jing' also has this sutra, very similar to this one, from the upper volume, newly included). 'Fierce Contemplation Brahmin Sutra', one volume (from the lower volume). 'Dharma Contemplation Brahmin Sutra', one volume (from the lower volume). 'Doule Brahmin Sutra', one volume (from the lower volume). 'Bhikkhuni Lotus Color Sutra', one volume (You says it was mistranslated, from the lower volume, newly included). Below the 'King Jietan Sutra' are fourteen sutras, fourteen volumes in total, all from the 'Yizu Sutra' (The 'Magadha Brahmin Sutra', Sengyou's record says it's from the 'Yizu Sutra'. The 'Sutadari Sutra', 'Old and Young Dying Together Sutra', 'Maitreya's Difficult Question Sutra', 'Bhikkhuni Lotus Color Sutra', these four sutras, You says were mistranslated. The 'Lustful Person Dragging Heels Sutra', Fang says was mistranslated. Now, after checking, they are all the same as this one, so they are included in this record. Checking the upper and lower volumes of the 'Yizu Sutra', there are a total of sixteen sutras. Now, removing the 'King Udayana Sutra', 'Heterodox Schools Competing Sutra', 'Father and Son Meeting Sutra', 'Virudhaka Killing the Shakyas Sutra', these four, the remaining fourteen sutras are separated out, becoming fourteen, all recorded in this record). 'Good Time Goose King Sutra', one volume (from the 'Zhengfa Nianchu Sutra'). 'Wooden Spear Piercing Foot Cause and Condition Sutra', one volume (from the 'Xingqi Xing Sutra'). 'Parable of Six People Sutra', one volume (also called 'Six People Parable Sutra').
罵意經)阿阇世王問瞋恨從何生經一卷(祐錄云抄新編上)不與婆羅門等爭訟經一卷(祐錄云抄新編上)摩訶比丘經一卷(祐錄云抄新編上)外道仙尼說度經一卷(祐錄云抄新編上)度梵志經一卷(祐錄云抄新編上)祭亡人不得食經一卷(祐錄云抄新編上)三毒經一卷(祐錄云抄新編上)四食經一卷(祐錄云抄新編上)調達喻經一卷(祐錄云抄新編上)二十八天經一卷(祐錄失譯中載八紙半新編上)首至問佛十四事經一卷(亦云十四意亦云十四章兩紙半新編上)數息事一卷(祐云新說數息事兩紙新編上)
阿阇世王等九經。祐錄云。抄而不指所出。其二十八天等三經。撿見其本並是抄經。而未的知出何經律。又隋仁壽眾經錄中小乘別生抄經。總二百一十三部二百二十七卷。亦不指陳所出。今撿諸代錄多已載訖。彼錄以受十善戒經迦丁比丘經等為別生抄者。理不然也。既無的據難可依憑。略述如前。余刪不載。
小乘律別生
四十二部 四十九卷摩竭魚因緣經一卷(出第九卷新編上)尊者鄔陀夷引導諸人禮佛經一卷(出第十一卷新編上)還本國度父王經一卷(出第十七卷末第十八卷初新編上)水生太子經一卷(出第十九卷新編上)施物法非法經一卷(出第二十四卷新編上)教誡羅怙羅經一卷(出第二
【現代漢語翻譯】 現代漢語譯本 《罵意經》：阿阇世王（Ajatasattu，印度古代國王）問瞋恨從何生經一卷（祐錄云抄新編上）。 《不與婆羅門等爭訟經》一卷（祐錄云抄新編上）。 《摩訶比丘經》一卷（祐錄云抄新編上）。 《外道仙尼說度經》一卷（祐錄云抄新編上）。 《度梵志經》一卷（祐錄云抄新編上）。 《祭亡人不得食經》一卷（祐錄云抄新編上）。 《三毒經》一卷（祐錄云抄新編上）。 《四食經》一卷（祐錄云抄新編上）。 《調達喻經》一卷（祐錄云抄新編上）。 《二十八天經》一卷（祐錄失譯中載八紙半新編上）。 《首至問佛十四事經》一卷（亦云十四意，亦云十四章，兩紙半新編上）。 《數息事》一卷（祐云新說數息事，兩紙新編上）。
阿阇世王等九經。祐錄云：抄而不指所出。其二十八天等三經，撿見其本並是抄經，而未的知出何經律。又隋仁壽眾經錄中小乘別生抄經，總二百一十三部二百二十七卷，亦不指陳所出。今撿諸代錄多已載訖。彼錄以受十善戒經、迦丁比丘經等為別生抄者，理不然也。既無的據難可依憑，略述如前，余刪不載。
小乘律別生
四十二部 四十九卷《摩竭魚因緣經》一卷（出第九卷新編上）。 《尊者鄔陀夷（Udayin，佛陀弟子名）引導諸人禮佛經》一卷（出第十一卷新編上）。 《還本國度父王經》一卷（出第十七卷末第十八卷初新編上）。 《水生太子經》一卷（出第十九卷新編上）。 《施物法非法經》一卷（出第二十四卷新編上）。 《教誡羅怙羅（Rahula，佛陀之子）經》一卷（出第二
【English Translation】 English version 'Ma Yi Sutra': One scroll of 'Sutra on Ajatasattu (King Ajatasattu, an ancient Indian king) Asking Where Hatred Arises From' (You Lu says copied from the new compilation). One scroll of 'Sutra on Not Contending with Brahmins, etc.' (You Lu says copied from the new compilation). One scroll of 'Maha Bhikkhu Sutra' (You Lu says copied from the new compilation). One scroll of 'Sutra on the Salvation Spoken by a Heretical Female Ascetic' (You Lu says copied from the new compilation). One scroll of 'Sutra on Saving a Brahmin' (You Lu says copied from the new compilation). One scroll of 'Sutra on Sacrificing to the Dead Without Food Being Received' (You Lu says copied from the new compilation). One scroll of 'Sutra on the Three Poisons' (You Lu says copied from the new compilation). One scroll of 'Sutra on the Four Foods' (You Lu says copied from the new compilation). One scroll of 'Sutra on the Parable of Devadatta' (You Lu says copied from the new compilation). One scroll of 'Sutra on the Twenty-Eight Heavens' (You Lu's lost translation, recorded on eight and a half sheets, new compilation). One scroll of 'Sutra on the Fourteen Questions Asked of the Buddha by Shou Zhi' (also called Fourteen Meanings, also called Fourteen Chapters, two and a half sheets, new compilation). One scroll on 'The Matter of Counting Breaths' (You says newly spoken matter of counting breaths, two sheets, new compilation).
The nine sutras including the one on King Ajatasattu. You Lu says: copied without indicating the source. The three sutras including the one on the Twenty-Eight Heavens, upon inspection, the originals are all copied sutras, but the sutra or vinaya from which they originate is not definitively known. Furthermore, in the Sui Dynasty's Ren Shou Collection of Sutras, the separate copies of Hinayana sutras total two hundred and thirteen sections, two hundred and twenty-seven scrolls, also without indicating the source. Now, upon inspection, many records from various dynasties have already recorded them. That record considers the 'Sutra on Receiving the Ten Good Precepts', the 'Sutra on the Bhikkhu Katyayana', etc., as separate copies, which is not reasonable. Since there is no definitive basis, it is difficult to rely on. Briefly described as above, the rest is omitted.
Separate Copies of Hinayana Vinaya
Forty-two sections, forty-nine scrolls. One scroll of 'Sutra on the Cause and Condition of the Makara Fish' (from the ninth scroll, new compilation). One scroll of 'Sutra on the Venerable Udayin (Udayin, name of Buddha's disciple) Guiding People to Pay Homage to the Buddha' (from the eleventh scroll, new compilation). One scroll of 'Sutra on Returning to the Home Country to Save the Father King' (from the end of the seventeenth scroll to the beginning of the eighteenth scroll, new compilation). One scroll of 'Sutra on the Water-Born Crown Prince' (from the nineteenth scroll, new compilation). One scroll of 'Sutra on the Lawful and Unlawful Nature of Offerings' (from the twenty-fourth scroll, new compilation). One scroll of 'Sutra on Admonishing Rahula (Rahula, Buddha's son)' (from the second
十五卷新編上)五趣生死輪轉經一卷(出第三十四卷新編上)善來苾芻因緣經一卷(出第四十二卷新編上)七有事無事福業經一卷(出第四十六卷新編上)
摩竭魚下九經並出根本說一切有部毗奈耶中。火生長者受報經二卷(出第二第三卷新編上)尊者善和好聲經一卷(出第四卷新編上)五種水羅經一卷(出第五卷新編上)勝鬘夫人本緣經一卷(出第七卷新編上)勝光王信佛經一卷(出第八卷新編上)誅釋種受報經一卷(出第八卷第九卷新編上)大世主苾芻尼入涅槃經一卷(出第十卷新編上)佛為難陀說出家入胎經二卷(編入寶積第十四會出第十一十二卷新編上)敬法捨身經一卷(出第十四卷初新編上)度二邪見童子得果經一卷(出第十四卷新編上)清凈威儀經一卷(或作洗凈出第十六卷新編上)大目連受報經一卷(出第十八卷新編上)初誕生現大瑞應經一卷(出第二十卷新編上)度迦多演那經一卷(出第二十一卷新編上)瑿羅缽龍王業報因緣經一卷(出第二十卷新編上)安樂夫人因緣經一卷(出第二十一卷新編上)增養因緣經三卷(出第二十二二十三二十四卷新編上)妙光因緣經一卷(出第二十五卷新編上)降伏外道現大神通經一卷(出第二十六卷新編上)大藥善巧方便經二卷(出第二十七二十八卷新編上)
【現代漢語翻譯】 現代漢語譯本 《五趣生死輪轉經》一卷（出自第三十四卷新編上） 《善來苾芻因緣經》一卷（出自第四十二卷新編上） 《七有事無事福業經》一卷（出自第四十六卷新編上）
以下九經出自根本說一切有部毗奈耶中： 《火生長者受報經》二卷（出自第二、第三卷新編上） 《尊者善和好聲經》一卷（出自第四卷新編上） 《五種水羅經》一卷（出自第五卷新編上） 《勝鬘夫人本緣經》一卷（出自第七卷新編上） 《勝光王信佛經》一卷（出自第八卷新編上） 《誅釋種受報經》一卷（出自第八卷、第九卷新編上） 《大世主苾芻尼入涅槃經》一卷（出自第十卷新編上） 《佛為難陀說出家入胎經》二卷（編入寶積第十四會，出自第十一、十二卷新編上） 《敬法捨身經》一卷（出自第十四卷初新編上） 《度二邪見童子得果經》一卷（出自第十四卷新編上） 《清凈威儀經》一卷（或作《洗凈》，出自第十六卷新編上） 《大目連受報經》一卷（出自第十八卷新編上） 《初誕生現大瑞應經》一卷（出自第二十卷新編上） 《度迦多演那經》一卷（出自第二十一卷新編上） 《瑿羅缽龍王業報因緣經》一卷（出自第二十卷新編上） 《安樂夫人因緣經》一卷（出自第二十一卷新編上） 《增養因緣經》三卷（出自第二十二、二十三、二十四卷新編上） 《妙光因緣經》一卷（出自第二十五卷新編上） 《降伏外道現大神通經》一卷（出自第二十六卷新編上） 《大藥善巧方便經》二卷（出自第二十七、二十八卷新編上）
【English Translation】 English version 'The Sutra on the Wheel of Rebirth in the Five Realms' one scroll (From the 34th scroll, newly compiled, part 1) 'The Sutra on the Cause and Conditions of the Well-Come Bhikshu (monk)' one scroll (From the 42nd scroll, newly compiled, part 1) 'The Sutra on the Fortunate Deeds of Having Things, Not Having Things, and Merit' one scroll (From the 46th scroll, newly compiled, part 1)
The following nine sutras are from the Mūlasarvāstivāda Vinaya: 'The Sutra on the Retribution of the Fire-Growing Elder' two scrolls (From the 2nd and 3rd scrolls, newly compiled, part 1) 'The Sutra on the Venerable Shanhua's Good Voice' one scroll (From the 4th scroll, newly compiled, part 1) 'The Sutra on the Five Kinds of Water Net' one scroll (From the 5th scroll, newly compiled, part 1) 'The Sutra on the Original Cause of Queen Śrīmālā (Victorious Garland)' one scroll (From the 7th scroll, newly compiled, part 1) 'The Sutra on King Prasenajit (Victorious Light) Believing in the Buddha' one scroll (From the 8th scroll, newly compiled, part 1) 'The Sutra on the Retribution for Killing the Śākya Clan' one scroll (From the 8th and 9th scrolls, newly compiled, part 1) 'The Sutra on the Great Worldly Bhikshuni (nun) Entering Nirvana' one scroll (From the 10th scroll, newly compiled, part 1) 'The Sutra on the Buddha Speaking to Nanda about Leaving Home and Entering the Womb' two scrolls (Compiled into the 14th assembly of the Ratnakūṭa, from the 11th and 12th scrolls, newly compiled, part 1) 'The Sutra on Respecting the Dharma and Sacrificing the Body' one scroll (From the beginning of the 14th scroll, newly compiled, part 1) 'The Sutra on Delivering Two Heretical Children to Attain Fruition' one scroll (From the 14th scroll, newly compiled, part 1) 'The Sutra on Pure Dignified Conduct' one scroll (Or 'Washing Clean', from the 16th scroll, newly compiled, part 1) 'The Sutra on the Retribution of the Great Maudgalyāyana' one scroll (From the 18th scroll, newly compiled, part 1) 'The Sutra on the Great Auspicious Omens Appearing at the First Birth' one scroll (From the 20th scroll, newly compiled, part 1) 'The Sutra on Delivering Katyayana' one scroll (From the 21st scroll, newly compiled, part 1) 'The Sutra on the Karmic Causes and Conditions of the Dragon King Elapatra' one scroll (From the 20th scroll, newly compiled, part 1) 'The Sutra on the Causes and Conditions of Lady Ananda' one scroll (From the 21st scroll, newly compiled, part 1) 'The Sutra on the Causes and Conditions of Increasing Nourishment' three scrolls (From the 22nd, 23rd, and 24th scrolls, newly compiled, part 1) 'The Sutra on the Causes and Conditions of Wonderful Light' one scroll (From the 25th scroll, newly compiled, part 1) 'The Sutra on Subduing External Paths and Displaying Great Supernatural Powers' one scroll (From the 26th scroll, newly compiled, part 1) 'The Sutra on the Great Medicine's Skillful Means' two scrolls (From the 27th and 28th scrolls, newly compiled, part 1)
佛從天下贍部洲經一卷(出第二十九卷新編上)度瘦瞿答彌經一卷(出第三十卷新編上)呵利底母因緣經一卷(出第三十卷新編上)法與尼在家得果經一卷(出第三十二卷新編上)樹生婆羅門憍慢經一卷(出第三十四卷末第三十五卷初新編上)弟子事師經一卷(出第三十五卷新編上)七種不退轉經一卷(出第三十五卷新編上)佛為長者說放逸經一卷(出第三十六卷新編上)地動因緣經一卷(出第三十六卷新編上)四種黑白法印經一卷(出第三十七卷新編上)佛將入涅槃度善賢經二卷(出第三十七卷半后三十八卷半前新編上)佛般涅槃行雨大臣告王經一卷(出第三十八卷新編上)八大國王分舍利經一卷(出第三十八卷末第三十九卷初新編上)
火生長者經下三十三經並出根本說一。切有部毗柰耶雜事中(又有給孤長者請畫寺因緣一卷出雜事第十七及毗奈耶頌第五卷)
從摩竭魚因緣經下。四十二部四十九卷。並是說一切有部律中緣起。三藏義凈鈔出流行。既是別生故編斯錄。
聖賢集別生
一百三十四部 一百三十四卷羅彌壽經一卷(一名羅旬喻一名那彌壽一名羅貧壽)栴檀涂塔經一卷
右上二經出撰集百緣經。無常經一卷(非新譯者出第一卷)阿難見伎樂啼哭無常經一卷(出第一卷)
【現代漢語翻譯】 現代漢語譯本 《佛從天下贍部洲經》一卷（出自第二十九卷新編上）《度瘦瞿答彌經》一卷（出自第三十卷新編上）《呵利底母因緣經》一卷（出自第三十卷新編上）《法與尼在家得果經》一卷（出自第三十二卷新編上）《樹生婆羅門憍慢經》一卷（出自第三十四卷末第三十五卷初新編上）《弟子事師經》一卷（出自第三十五卷新編上）《七種不退轉經》一卷（出自第三十五卷新編上）《佛為長者說放逸經》一卷（出自第三十六卷新編上）《地動因緣經》一卷（出自第三十六卷新編上）《四種黑白法印經》一卷（出自第三十七卷新編上）《佛將入涅槃度善賢經》二卷（出自第三十七卷半后三十八卷半前新編上）《佛般涅槃行雨大臣告王經》一卷（出自第三十八卷新編上）《八大國王分舍利經》一卷（出自第三十八卷末第三十九卷初新編上）。
《火生長者經》下三十三經，並出自根本說一切有部毗奈耶雜事中（另有《給孤長者請畫寺因緣》一卷，出自雜事第十七及毗奈耶頌第五卷）。
從《摩竭魚因緣經》下，四十二部四十九卷，並是說一切有部律中緣起。三藏義凈鈔出流行，既是別生故編斯錄。
聖賢集別生
一百三十四部 一百三十四卷《羅彌壽經》一卷（一名《羅旬喻》，一名《那彌壽》，一名《羅貧壽》）《栴檀涂塔經》一卷
右上二經出自《撰集百緣經》。《無常經》一卷（非新譯者，出自第一卷）《阿難見伎樂啼哭無常經》一卷（出自第一卷）
【English Translation】 English version 《Buddha's Descent from Trayastrimsa to Jambudvipa Sutra》, 1 volume (from the newly compiled Volume 29, Part 1). 《Sutra on Delivering the Emaciated Gotami》, 1 volume (from the newly compiled Volume 30, Part 1). 《Hariti-Mother's Cause and Condition Sutra》, 1 volume (from the newly compiled Volume 30, Part 1). 《Sutra on the Dharma and the Nun Attaining Fruition at Home》, 1 volume (from the newly compiled Volume 32, Part 1). 《The Sutra of the Brahmin's Arrogance Born from a Tree》, 1 volume (from the newly compiled end of Volume 34 and beginning of Volume 35, Part 1). 《Sutra on the Disciple Serving the Teacher》, 1 volume (from the newly compiled Volume 35, Part 1). 《Sutra on the Seven Kinds of Non-Regression》, 1 volume (from the newly compiled Volume 35, Part 1). 《The Buddha Speaks on Negligence for the Elder》, 1 volume (from the newly compiled Volume 36, Part 1). 《Sutra on the Causes and Conditions of Earthquakes》, 1 volume (from the newly compiled Volume 36, Part 1). 《Sutra on the Four Kinds of Black and White Dharma Seals》, 1 volume (from the newly compiled Volume 37, Part 1). 《The Buddha Enters Nirvana and Delivers the Worthy》, 2 volumes (from the newly compiled middle of Volume 37 to middle of Volume 38, Part 1). 《The Buddha's Parinirvana, Rain of Flowers, and the Minister Informs the King》, 1 volume (from the newly compiled Volume 38, Part 1). 《The Eight Great Kings Divide the Sharira Sutra》, 1 volume (from the newly compiled end of Volume 38 and beginning of Volume 39, Part 1).
The thirty-three sutras from 《The Sutra of the Fire-Growing Elder》 all come from the 《Vinaya Miscellaneous Matters of the Mulasarvastivada》 (also, 《The Cause and Condition of Elder Anathapindika Requesting a Painted Monastery》, 1 volume, from Miscellaneous Matters, Volume 17, and Vinaya Verses, Volume 5).
From 《The Cause and Condition of the Makara Fish Sutra》 onwards, forty-two sections, forty-nine volumes, are all causes and conditions within the Sarvastivada Vinaya. The Tripitaka Master Yijing copied and circulated them. Since they are separately produced, they are compiled in this record.
Separate Collection of Sages and Worthies
One hundred and thirty-four sections, one hundred and thirty-four volumes. 《Rami Longevity Sutra》, 1 volume (also named 《Rashunyü》, also named 《Nami Longevity》, also named 《Rapi Longevity》). 《Sandalwood-Painted Stupa Sutra》, 1 volume.
The above two sutras are from 《Collected Sutras of a Hundred Causes》. 《Impermanence Sutra》, 1 volume (not newly translated, from Volume 1). 《Ananda Sees Music and Weeps, Impermanence Sutra》, 1 volume (from Volume 1).
比丘求證人經一卷(出第一卷)群牛千頭經一卷(出第一卷)竊為沙門經一卷(出第一卷)瓦師逃走經一卷(出第一卷)七老婆羅門請為弟子經一卷(出第一卷)瞎鱉經一卷(出第一卷)阿梵和利比丘無常經一卷(出第二卷)集修行士經一卷(或云修士行出第二卷)比丘問佛何故舍世學道經一卷(出第二卷)梵志問世間減損經一卷(出第二卷)梵志避死經一卷(出第二卷)佛看比丘病不受長者請經一卷(出第二卷)童子善射術經一卷(出第二卷)孤母喪一子經一卷(出第二卷)三魚失水經一卷(出第三卷)慳貪長者經一卷(出第三卷)斫毒樹復生經一卷(亦云更生出第三卷)女人慾熾荒迷經一卷(出第三卷)獵師舍家學道經一卷(出第三卷)坐禪比丘命過生天經一卷(出第三卷)貧子得財發狂經一卷(出第三卷)放逸經一卷(出第四卷)甘露道經一卷(出第四卷)多聞經一卷(出第四卷)求離牢獄經一卷(出第四卷)深淺學比丘經一卷(出第五卷)降千梵志經一卷(出第五卷)暴象經一卷(出第五卷)拘提比丘經一卷(出第五卷)良時難遇經一卷(出第五卷)梵志子死稻敗經一卷(出第六卷)歡喜過差天經一卷(出第六卷)昔有二人相愛敬經一卷(出第六卷)佛往慰迦葉病經一卷(出第六卷)護口意經一卷(出第七卷
【現代漢語翻譯】 現代漢語譯本 《比丘求證人經》一卷（出自第一卷） 《群牛千頭經》一卷（出自第一卷） 《竊為沙門經》一卷（出自第一卷） 《瓦師逃走經》一卷（出自第一卷） 《七老婆羅門請為弟子經》一卷（出自第一卷） 《瞎鱉經》一卷（出自第一卷） 《阿梵和利比丘無常經》一卷（出自第二卷） 《集修行士經》一卷（或云《修士行》，出自第二卷） 《比丘問佛何故舍世學道經》一卷（出自第二卷） 《梵志問世間減損經》一卷（出自第二卷） 《梵志避死經》一卷（出自第二卷） 《佛看比丘病不受長者請經》一卷（出自第二卷） 《童子善射術經》一卷（出自第二卷） 《孤母喪一子經》一卷（出自第二卷） 《三魚失水經》一卷（出自第三卷） 《慳貪長者經》一卷（出自第三卷） 《斫毒樹復生經》一卷（亦云《更生》，出自第三卷） 《女人慾熾荒迷經》一卷（出自第三卷） 《獵師舍家學道經》一卷（出自第三卷） 《坐禪比丘命過生天經》一卷（出自第三卷） 《貧子得財發狂經》一卷（出自第三卷） 《放逸經》一卷（出自第四卷） 《甘露道經》一卷（出自第四卷） 《多聞經》一卷（出自第四卷） 《求離牢獄經》一卷（出自第四卷） 《深淺學比丘經》一卷（出自第五卷） 《降千梵志經》一卷（出自第五卷） 《暴象經》一卷（出自第五卷） 《拘提比丘經》一卷（出自第五卷） 《良時難遇經》一卷（出自第五卷） 《梵志子死稻敗經》一卷（出自第六卷） 《歡喜過差天經》一卷（出自第六卷） 《昔有二人相愛敬經》一卷（出自第六卷） 《佛往慰迦葉（Kasyapa）病經》一卷（出自第六卷） 《護口意經》一卷（出自第七卷）
【English Translation】 English version 'Bhikkhu Seeking a Witness Sutra', one fascicle (from the first fascicle) 'Thousands of Cows Sutra', one fascicle (from the first fascicle) 'Secretly Becoming a Shramana Sutra', one fascicle (from the first fascicle) 'Potter Running Away Sutra', one fascicle (from the first fascicle) 'Seven Old Brahmanas Requesting to Become Disciples Sutra', one fascicle (from the first fascicle) 'Blind Turtle Sutra', one fascicle (from the first fascicle) 'Avanti Bhikkhu Impermanence Sutra', one fascicle (from the second fascicle) 'Gathering of Ascetics Sutra' (or 'Ascetic Practice Sutra'), one fascicle (from the second fascicle) 'Bhikkhu Asks Buddha Why He Abandoned the World to Study the Way Sutra', one fascicle (from the second fascicle) 'Brahmana Asks About the World's Decline Sutra', one fascicle (from the second fascicle) 'Brahmana Avoiding Death Sutra', one fascicle (from the second fascicle) 'Buddha Visits Sick Bhikkhu and Declines Elder's Invitation Sutra', one fascicle (from the second fascicle) 'Boy Skilled in Archery Sutra', one fascicle (from the second fascicle) 'Lone Mother Losing One Child Sutra', one fascicle (from the second fascicle) 'Three Fish Losing Water Sutra', one fascicle (from the third fascicle) 'Miserly Elder Sutra', one fascicle (from the third fascicle) 'Chopping Down a Poisonous Tree That Regrows Sutra' (also called 'Regrowing Sutra'), one fascicle (from the third fascicle) 'Woman's Desire Burning and Confusing Sutra', one fascicle (from the third fascicle) 'Hunter Abandoning Home to Study the Way Sutra', one fascicle (from the third fascicle) 'Meditating Bhikkhu Passing Away and Being Reborn in Heaven Sutra', one fascicle (from the third fascicle) 'Poor Man Becoming Mad After Gaining Wealth Sutra', one fascicle (from the third fascicle) 'Negligence Sutra', one fascicle (from the fourth fascicle) 'Nectar Path Sutra', one fascicle (from the fourth fascicle) 'Much Learning Sutra', one fascicle (from the fourth fascicle) 'Seeking Escape from Prison Sutra', one fascicle (from the fourth fascicle) 'Bhikkhu of Deep and Shallow Learning Sutra', one fascicle (from the fifth fascicle) 'Subduing a Thousand Brahmanas Sutra', one fascicle (from the fifth fascicle) 'Violent Elephant Sutra', one fascicle (from the fifth fascicle) 'Kotika Bhikkhu Sutra', one fascicle (from the fifth fascicle) 'Good Times Are Hard to Meet Sutra', one fascicle (from the fifth fascicle) 'Brahmana's Son Dies and Rice Spoils Sutra', one fascicle (from the sixth fascicle) 'Heaven of Excessive Joy Sutra', one fascicle (from the sixth fascicle) 'Formerly Two People Loved and Respected Each Other Sutra', one fascicle (from the sixth fascicle) 'Buddha Visits and Comforts Kasyapa (Kasyapa) in Illness Sutra', one fascicle (from the sixth fascicle) 'Guarding Mouth and Mind Sutra', one fascicle (from the seventh fascicle)
)波利比丘謗梵行經一卷(出第七卷)慈仁不殺經一卷(出第七卷)摩耶祇女人謗佛生身入地獄經一卷(出第七卷)佛命阿難詣最勝長者經一卷(出第八卷)最勝長者受咒愿經一卷(或直云受咒愿經出第八卷)北方世利經一卷(出第八卷)佛神力救長者子經一卷(出第八卷)流離王攻釋子經一卷(出第八卷)信能渡河經一卷(出第八卷)有眾生三世作惡經一卷(出第八卷)昔為鹿王經一卷(出第九卷)梵志誡火恩經一卷(或作試出第十卷)二僑士經一卷(出第十卷)聰明比丘經一卷(出第十卷)寤意經一卷(出第十卷)長壽王經一卷(出第十卷)說法難值經一卷(出第十一卷)調達問佛顏色經一卷(出第十一卷)無害梵志執志經一卷(出第十二卷)國王厭世典經一卷(出第十二卷)佛度旃陀羅兒出家經一卷(或無出家字出第十三卷)出曜華經一卷(出第十三卷)承事勝己經一卷(出第十四卷)梵志問佛師經一卷(出第十四卷)善唄比丘經一卷(出第十四卷)六師結誓經一卷(出第十四卷)無病第一利經一卷(出第十五卷)法施勝經一卷(出第十五卷)水上泡經一卷(出第十六卷)流離王生身入地獄經一卷(或無生身字出第十六卷)目連弟佈施望即報經一卷(出第十六卷)調達生身入地獄經一卷(出第十六卷)童子問佛
【現代漢語翻譯】 現代漢語譯本 《波利比丘謗梵行經》一卷（出自第七卷） 《慈仁不殺經》一卷（出自第七卷） 《摩耶祇女人謗佛生身入地獄經》一卷（出自第七卷） 《佛命阿難詣最勝長者經》一卷（出自第八卷） 《最勝長者受咒愿經》一卷（或直接稱為《受咒愿經》，出自第八卷） 《北方世利經》一卷（出自第八卷） 《佛神力救長者子經》一卷（出自第八卷） 《流離王攻釋子經》一卷（出自第八卷） 《信能渡河經》一卷（出自第八卷） 《有眾生三世作惡經》一卷（出自第八卷） 《昔為鹿王經》一卷（出自第九卷） 《梵志誡火恩經》一卷（或作《試》，出自第十卷） 《二僑士經》一卷（出自第十卷） 《聰明比丘經》一卷（出自第十卷） 《寤意經》一卷（出自第十卷） 《長壽王經》一卷（出自第十卷） 《說法難值經》一卷（出自第十一卷） 《調達問佛顏色經》一卷（出自第十一卷） 《無害梵志執志經》一卷（出自第十二卷） 《國王厭世典經》一卷（出自第十二卷） 《佛度旃陀羅兒出家經》一卷（或無『出家』二字，出自第十三卷） 《出曜華經》一卷（出自第十三卷） 《承事勝己經》一卷（出自第十四卷） 《梵志問佛師經》一卷（出自第十四卷） 《善唄比丘經》一卷（出自第十四卷） 《六師結誓經》一卷（出自第十四卷） 《無病第一利經》一卷（出自第十五卷） 《法施勝經》一卷（出自第十五卷） 《水上泡經》一卷（出自第十六卷） 《流離王生身入地獄經》一卷（或無『生身』二字，出自第十六卷） 《目連弟佈施望即報經》一卷（出自第十六卷） 《調達生身入地獄經》一卷（出自第十六卷） 《童子問佛》
【English Translation】 English version 《Polibhikshu Slandering Pure Conduct Sutra》, one scroll (from the seventh volume) 《Compassionate and Non-Killing Sutra》, one scroll (from the seventh volume) 《Mayagri Woman Slandering the Buddha's Physical Body and Entering Hell Sutra》, one scroll (from the seventh volume) 《Buddha Orders Ananda to Visit the Most Excellent Elder Sutra》, one scroll (from the eighth volume) 《Most Excellent Elder Receiving Mantra Vows Sutra》, one scroll (or simply called 《Receiving Mantra Vows Sutra》, from the eighth volume) 《Northern World Benefit Sutra》, one scroll (from the eighth volume) 《Buddha's Divine Power Saves the Elder's Son Sutra》, one scroll (from the eighth volume) 《King Virudhaka Attacking the Shakya Clan Sutra》, one scroll (from the eighth volume) 《Faith Can Cross the River Sutra》, one scroll (from the eighth volume) 《Sentient Beings Committing Evil in Three Lifetimes Sutra》, one scroll (from the eighth volume) 《Formerly a Deer King Sutra》, one scroll (from the ninth volume) 《Brahmin Admonishing Fire's Kindness Sutra》, one scroll (or 《Test》, from the tenth volume) 《Two Merchants Sutra》, one scroll (from the tenth volume) 《Intelligent Bhikshu Sutra》, one scroll (from the tenth volume) 《Awakened Intention Sutra》, one scroll (from the tenth volume) 《King of Longevity Sutra》, one scroll (from the tenth volume) 《Rare Opportunity to Hear the Dharma Sutra》, one scroll (from the eleventh volume) 《Devadatta Asking the Buddha's Complexion Sutra》, one scroll (from the eleventh volume) 《Harmless Brahmin Holding Firm to His Vow Sutra》, one scroll (from the twelfth volume) 《King厭世典 Sutra》, one scroll (from the twelfth volume) 《Buddha Ordains a Chandalas's Son Sutra》, one scroll (or without the word 'Ordination', from the thirteenth volume) 《Appearing Brilliant Flowers Sutra》, one scroll (from the thirteenth volume) 《Serving Those Superior to Oneself Sutra》, one scroll (from the fourteenth volume) 《Brahmin Asking the Buddha About His Teacher Sutra》, one scroll (from the fourteenth volume) 《Good Singing Bhikshu Sutra》, one scroll (from the fourteenth volume) 《Six Teachers Making Oaths Sutra》, one scroll (from the fourteenth volume) 《No Illness is the Greatest Benefit Sutra》, one scroll (from the fifteenth volume) 《Dharma Giving is Superior Sutra》, one scroll (from the fifteenth volume) 《Water Bubble Sutra》, one scroll (from the sixteenth volume) 《King Virudhaka's Physical Body Entering Hell Sutra》, one scroll (or without the word 'Physical Body', from the sixteenth volume) 《Maudgalyayana's Brother Giving Alms Hoping for Immediate Reward Sutra》, one scroll (from the sixteenth volume) 《Devadatta's Physical Body Entering Hell Sutra》, one scroll (from the sixteenth volume) 《A Boy Asks the Buddha》
乞食事經一卷(出第十六卷)多倒見眾生經一卷(或無多字出第十六卷)乞兒發噁心經一卷(出第十八卷)長者夜輸得非常觀經一卷(亦直云非帝觀經出第十九卷)八歲沙彌降伏外道經一卷(舊錄云八歲沙彌折外異學經)鐘磬貧乏經一卷
無常經下。七十五部七十五卷。並出出曜經中。其有眾生三世作惡經。周錄云。是異本編在藏錄者誤也。優波斯那優婆夷經一卷(陳錄云抄賢愚經出第三卷新編上)出家功德經一卷(抄出家功德品初無福增因緣出第七卷二紙新編上)出家功德度福增因緣經一卷(抄出家功德品初兼福增因緣少分顛倒安置加證信序並度人儀五紙新編上)叔離比丘尼本緣經一卷(陳錄云抄賢愚經出第七卷新編上)沙彌守戒自殺經一卷(出第七卷)二鸚鵡聞四諦經一卷(出第十二卷)鳥聞比丘法生天經一卷(出第十二卷)五百雁聞佛法生天經一卷(出第十三卷)堅誓師子經一卷(出第十三卷)
優波斯那經下九部九卷並出賢愚經。人受身入陰經一卷(出第一卷)人身八十種蟲經一卷(出第一卷)人身四百四病經一卷(出第一卷)五陰成敗經一卷(出第一卷)除恐怖品經一卷(出第一卷)修行慈經一卷(出第一卷)修行勸意經一卷(祐錄云抄中阿含出第二卷)忍辱經一卷(陳錄云抄修行道地出第三
【現代漢語翻譯】 現代漢語譯本 《乞食事經》一卷（出自第十六卷），《多倒見眾生經》一卷（或無『多』字，出自第十六卷），《乞兒發噁心經》一卷（出自第十八卷），《長者夜輸得非常觀經》一卷（也直接稱為《非帝觀經》，出自第十九卷），《八歲沙彌降伏外道經》一卷（舊錄記載為《八歲沙彌折外異學經》），《鐘磬貧乏經》一卷。
《無常經》下。共七十五部七十五卷。都出自《出曜經》中。《眾生三世作惡經》，周錄記載說，是異本，編入藏錄是錯誤的。《優波斯那優婆夷經》一卷（陳錄記載為抄自《賢愚經》第三卷，新編上），《出家功德經》一卷（抄自《出家功德品》初，沒有《福增因緣》，出自第七卷二紙，新編上），《出家功德度福增因緣經》一卷（抄自《出家功德品》初，兼《福增因緣》少部分，顛倒安置，加上證信序和度人儀五紙，新編上），《叔離比丘尼本緣經》一卷（陳錄記載為抄自《賢愚經》第七卷，新編上），《沙彌守戒自殺經》一卷（出自第七卷），《二鸚鵡聞四諦經》一卷（出自第十二卷），《鳥聞比丘法生天經》一卷（出自第十二卷），《五百雁聞佛法生天經》一卷（出自第十三卷），《堅誓師子經》一卷（出自第十三卷）。
《優波斯那經》下共九部九卷，都出自《賢愚經》。《人受身入陰經》一卷（出自第一卷），《人身八十種蟲經》一卷（出自第一卷），《人身四百四病經》一卷（出自第一卷），《五陰成敗經》一卷（出自第一卷），《除恐怖品經》一卷（出自第一卷），《修行慈經》一卷（出自第一卷），《修行勸意經》一卷（祐錄記載為抄自《中阿含》第二卷），《忍辱經》一卷（陳錄記載為抄自《修行道地》第三卷）
【English Translation】 English version The Sutra of Begging for Food, one scroll (from the 16th fascicle); The Sutra of Beings with Many Inverted Views, one scroll (or without the word 'Many', from the 16th fascicle); The Sutra of a Beggar Generating Evil Thoughts, one scroll (from the 18th fascicle); The Sutra of a Wealthy Man Obtaining Extraordinary Contemplation at Night, one scroll (also directly called the Sutra of Non-Imperial Contemplation, from the 19th fascicle); The Sutra of the Eight-Year-Old Shramanera Subduing Heretics, one scroll (old records say the Sutra of the Eight-Year-Old Shramanera Refuting External Heterodoxies); The Sutra of Poverty of Bells and磬 (qìng, a percussion instrument), one scroll.
Under the Anitya Sutra (Sutra of Impermanence). Seventy-five sections, seventy-five scrolls. All from within the Udana Sutra. The Sutra of Beings Committing Evil in the Three Lifetimes, Zhou records say that it is a different version and it is a mistake to include it in the collection. The Sutra of Upasenas and Upasikas, one scroll (Chen records say it is copied from the Sagaramati Sutra, 3rd fascicle, newly compiled above); The Sutra of the Merit of Renunciation, one scroll (copied from the beginning of the Chapter on the Merit of Renunciation, without the 'Causes and Conditions of Increasing Blessings', from the 7th fascicle, two sheets, newly compiled above); The Sutra of the Merit of Renunciation, Crossing Over and Increasing the Causes and Conditions of Blessings, one scroll (copied from the beginning of the Chapter on the Merit of Renunciation, combined with a small part of the 'Causes and Conditions of Increasing Blessings', arranged in reverse order, with an added preface of authentication and the ritual of crossing over people, five sheets, newly compiled above); The Sutra of the Original Circumstances of the Bhikkhuni Sukli, one scroll (Chen records say it is copied from the Sagaramati Sutra, 7th fascicle, newly compiled above); The Sutra of the Shramanera Guarding the Precepts and Committing Suicide, one scroll (from the 7th fascicle); The Sutra of Two Parrots Hearing the Four Noble Truths, one scroll (from the 12th fascicle); The Sutra of a Bird Hearing the Bhikkhu's Dharma and Being Reborn in Heaven, one scroll (from the 12th fascicle); The Sutra of Five Hundred Geese Hearing the Buddha's Dharma and Being Reborn in Heaven, one scroll (from the 13th fascicle); The Sutra of the Firm Vow Lion, one scroll (from the 13th fascicle).
Under the Upasena Sutra, nine sections, nine scrolls, all from the Sagaramati Sutra. The Sutra of a Person Receiving a Body and Entering the Skandhas, one scroll (from the 1st fascicle); The Sutra of Eighty Kinds of Worms in the Human Body, one scroll (from the 1st fascicle); The Sutra of Four Hundred and Four Diseases in the Human Body, one scroll (from the 1st fascicle); The Sutra of the Success and Failure of the Five Skandhas, one scroll (from the 1st fascicle); The Sutra of the Chapter on Removing Fear, one scroll (from the 1st fascicle); The Sutra on Cultivating Loving-Kindness, one scroll (from the 1st fascicle); The Sutra on Cultivating Encouragement, one scroll (You records say it is copied from the Madhyama Agama Sutra, 2nd fascicle); The Sutra of Patience, one scroll (Chen records say it is copied from the Sutra on the Stages of Practice, 3rd fascicle).
卷)曉食經一卷(抄曉了食品出第三卷)地獄罪人眾苦經一卷(或云眾苦事出第三卷)地獄眾生相害經一卷(出第三卷)歡悅品經一卷(或作勸悅出第四卷)人病醫不能治經一卷(或云不能白治)
人受身入陰經下一十三經並出修行道地經。阿練若習禪法經一卷(即是抄菩薩禪法第一卷其菩薩禪法即坐禪三昧經是新編上)禪經偈一卷(祐云抄禪經中偈即是禪法要解抄新編上)形疾三品風經一卷(祐云抄思惟略要經)諸法實相觀經一卷(亦抄思惟略要法新編上)阿恕伽王本緣經一卷(出阿育王傳第二卷新編上)蓮華女經一卷(是法句喻經別抄出第二卷)初受道經一卷賣智慧經一卷福子經一卷國王癡夫人經一卷八歲沙彌開解國王經一卷化譬經一卷(一名化喻經)狝猴與婢共戲致變經一卷居士沒故為婦鼻中蟲經一卷度脫狗子經一卷(或無脫字)俱夷懷羅云本經一卷須河譬喻經一卷(或無譬字陳錄云抄雜含第十)流離王入地獄經一卷(出曜中亦有未詳所以)福報經一卷(法經錄中重上)教子經一卷(祐云一名須達教子經舊錄雲鬚達訓子經)迦葉詰阿難經一卷(亦名迦葉責阿難雙度羅漢喻經隋眾經錄存為二經者誤)人詐名為道經一卷貧女人聽經為毒蛇所嚙命終生天經一卷明宿願果報經一卷聽四因譬喻經一卷王后為蜣螂經一
【現代漢語翻譯】 現代漢語譯本： 《曉食經》一卷（抄錄曉了食品，出自第三卷）。《地獄罪人眾苦經》一卷（或稱《眾苦事》，出自第三卷）。《地獄眾生相害經》一卷（出自第三卷）。《歡悅品經》一卷（或作《勸悅》，出自第四卷）。《人病醫不能治經》一卷（或云《不能自治》）。
《人受身入陰經》等十三經，均出自《修行道地經》。《阿練若習禪法經》一卷（即抄錄《菩薩禪法》第一卷，其《菩薩禪法》即《坐禪三昧經》，是新編本）。《禪經偈》一卷（祐云：抄錄《禪經》中偈頌，即是《禪法要解》抄本，新編本）。《形疾三品風經》一卷（祐云：抄錄《思惟略要經》）。《諸法實相觀經》一卷（亦抄錄《思惟略要法》，新編本）。《阿恕伽王本緣經》一卷（出自《阿育王傳》第二卷，新編本）。《蓮華女經》一卷（是《法句喻經》別抄本，出自第二卷）。《初受道經》一卷，《賣智慧經》一卷，《福子經》一卷，《國王癡夫人經》一卷，《八歲沙彌開解國王經》一卷，《化譬經》一卷（一名《化喻經》）。《狝猴與婢共戲致變經》一卷，《居士沒故為婦鼻中蟲經》一卷，《度脫狗子經》一卷（或無『脫』字）。《俱夷懷羅云本經》一卷，《須河譬喻經》一卷（或無『譬』字，陳錄云：抄自《雜含》第十）。《流離王入地獄經》一卷（出自《曜》中，亦有，未詳所以）。《福報經》一卷（《法經錄》中重上）。《教子經》一卷（祐云：一名《須達教子經》，舊錄云《須達訓子經》）。《迦葉詰阿難經》一卷（亦名《迦葉責阿難雙度羅漢喻經》，隋眾經錄存為二經者誤）。《人詐名為道經》一卷，《貧女人聽經為毒蛇所嚙命終生天經》一卷，《明宿願果報經》一卷，《聽四因譬喻經》一卷，《王后為蜣螂經》一
【English Translation】 English version: The Sutra of Eating at Dawn, one fascicle (copied from the section on food eaten at dawn, from the third fascicle). The Sutra of the Various Sufferings of Sinners in Hell, one fascicle (or called 'Matters of Various Sufferings,' from the third fascicle). The Sutra of Mutual Harm Among Hell Beings, one fascicle (from the third fascicle). The Sutra of the Joyful Chapter, one fascicle (or written as 'Encouragement,' from the fourth fascicle). The Sutra of Illness Incurable by Physicians, one fascicle (or said, 'Cannot be Cured by Oneself').
The Sutra of the Human Body Entering the Womb, and thirteen other sutras, all from the Sutra on the Stages of the Path to Practice. The Sutra on the Practice of Dhyana in the Aranya, one fascicle (that is, copied from the first fascicle of the Bodhisattva Dhyana Dharma, which is the Sutra of Samadhi in Seated Meditation, newly compiled). The Gatha of the Dhyana Sutra, one fascicle (Youyun: copied from the gathas in the Dhyana Sutra, which is the copied version of the Essentials of Dhyana Dharma, newly compiled). The Sutra on the Three Types of Wind-related Illnesses, one fascicle (Youyun: copied from the Slightly Abridged Sutra on Contemplation). The Sutra on the Contemplation of the True Nature of All Dharmas, one fascicle (also copied from the Slightly Abridged Dharma on Contemplation, newly compiled). The Sutra on the Original Circumstances of King Ashoka, one fascicle (from the second fascicle of the Biography of King Ashoka, newly compiled). The Sutra of the Lotus Woman, one fascicle (a separate copy of the Sutra of Metaphors in the Dharmapada, from the second fascicle). The Sutra on the Initial Reception of the Path, one fascicle; the Sutra on Selling Wisdom, one fascicle; the Sutra of the Blessed Child, one fascicle; the Sutra of the Foolish Queen, one fascicle; the Sutra of the Eight-Year-Old Shramanera Enlightening the King, one fascicle; the Sutra of Transformation Metaphors, one fascicle (also called the Sutra of Transformation Similes). The Sutra on the Monkey and the Maid Engaging in Play Leading to Calamity, one fascicle; the Sutra on the Householder's Death and Transformation into a Worm in His Wife's Nose, one fascicle; the Sutra on Delivering the Puppy, one fascicle (or without the word 'Delivering'). The Original Sutra of Kuliya Bearing Rahula, one fascicle; the Sutra of the Analogy of the River Su, one fascicle (or without the word 'Analogy,' Chen Lu says: copied from the tenth of the Samyukta Agama). The Sutra on King Virudhaka Entering Hell, one fascicle (from the Yao, also present, the reason is unclear). The Sutra of Blessed Retribution, one fascicle (repeatedly listed in the Dharma Sutra Record). The Sutra on Teaching the Son, one fascicle (Youyun: also called the Sutra of Sudatta Teaching His Son, the old record says the Sutra of Sudatta Instructing His Son). The Sutra of Kashyapa Questioning Ananda, one fascicle (also called the Sutra of Kashyapa Reproaching Ananda and the Analogy of Crossing Over Arhats Together, the Sui Dynasty Record of Various Sutras mistakenly listed it as two sutras). The Sutra on People Falsely Claiming to be on the Path, one fascicle; the Sutra on the Poor Woman Listening to the Sutra, Bitten by a Poisonous Snake, Dying and Being Reborn in Heaven, one fascicle; the Sutra on Clarifying the Retribution of Past Vows, one fascicle; the Sutra on Listening to the Analogy of the Four Causes, one fascicle; the Sutra on the Queen Becoming a Dung Beetle, one
卷金色女經一卷(安公云出阿毗曇)赤嘴烏喻經一卷神通應化經一卷(一名羅漢比丘答問)阿難多桓羅雲母經一卷(一名羅雲母經)種田經一卷覺福經一卷(或云學福經一卷)四飯聖法章一卷八部僧行名經一卷阿難邠祁四時佈施經一卷
初受道下二十九經並出雜譬喻經(準隋仁壽眾經錄中有三十九經。今以罵意經一卷撿諸代錄雲安高譯。今編入藏。此中故闕其六人喻經。云出罵意。前已編上。故此除之。其得道挮撜經。亦云出雜譬喻。今以大本既無且編入藏。其無懼經鱉喻經毒喻經誨子經馬喻經首達經。已上六經並出生經之中。舊云出雜譬喻者誤也。今編彼錄。此亦除之。其迦葉責阿難雙度羅漢喻經。即迦葉詰阿難經異名。不合雙出。除此十經之外有二十九經。如前所列。既云出雜譬喻未知止的出何者雙卷譬喻二本撿並無此等經。應出八十卷者或可出護公所譯雜譬喻三百五十首經。其經並在闕本錄內)。
開元釋教錄卷第十六(別錄之六) 大正藏第 55 冊 No. 2154 開元釋教錄
開元釋教錄卷第十七(別錄之七)
庚午歲西崇福寺沙門智升撰
別錄中刪略繁重錄第四(一百四十七部四百八卷)
刪繁錄者。謂同本異名。或廣中略出。以為繁䞉今並刪除。但以
【現代漢語翻譯】 現代漢語譯本： 《卷金色女經》一卷（安世高（An Shigao）云出自《阿毗曇》），《赤嘴烏喻經》一卷，《神通應化經》一卷（一名《羅漢比丘答問》），《阿難多桓羅雲母經》一卷（一名《羅雲母經》），《種田經》一卷，《覺福經》一卷（或云《學福經》一卷），《四飯聖法章》一卷，《八部僧行名經》一卷，《阿難邠祁四時佈施經》一卷。
初受道下二十九經並出《雜譬喻經》（準隋仁壽眾經錄中有三十九經。今以《罵意經》一卷撿諸代錄雲安世高譯。今編入藏。此中故闕其《六人喻經》。云出《罵意》。前已編上。故此除之。其《得道挮撜經》。亦云出《雜譬喻》。今以大本既無且編入藏。其《無懼經》、《鱉喻經》、《毒喻經》、《誨子經》、《馬喻經》、《首達經》。已上六經並出生經之中。舊云出《雜譬喻》者誤也。今編彼錄。此亦除之。其《迦葉責阿難雙度羅漢喻經》。即《迦葉詰阿難經》異名。不合雙出。除此十經之外有二十九經。如前所列。既云出《雜譬喻》未知止的出何者雙卷譬喻二本撿並無此等經。應出八十卷者或可出護公所譯《雜譬喻三百五十首經》。其經並在闕本錄內）。
《開元釋教錄》卷第十六（別錄之六） 大正藏第 55 冊 No. 2154 《開元釋教錄》
《開元釋教錄》卷第十七（別錄之七）
庚午歲西崇福寺沙門智升撰
別錄中刪略繁重錄第四（一百四十七部四百八卷）
刪繁錄者。謂同本異名。或廣中略出。以為繁䞉今並刪除。但以
【English Translation】 English version: One fascicle of Juan Jinse Nü Jing (The Sutra of the Golden Colored Woman) (An Shigao (安世高) says it comes from the Abhidhamma), one fascicle of Chi Zui Wu Yu Jing (The Sutra of the Red-Beaked Crow Parable), one fascicle of Shentong Yinghua Jing (The Sutra of Miraculous Transformation) (also named Luohan Biqiu Da Wen (Questions and Answers of Arhat Bhikshus)), one fascicle of Ananda Huanluo Yunmu Jing (The Sutra of Ananda Huanluo's Mother) (also named Luoyunmu Jing (The Sutra of Rahula's Mother)), one fascicle of Zhongtian Jing (The Sutra of Planting Fields), one fascicle of Juefu Jing (The Sutra of Awakening Fortune) (or Xuefu Jing (The Sutra of Learning Fortune)), one fascicle of Si Fan Shengfa Zhang (The Chapter of the Four Meals of Holy Dharma), one fascicle of Ba Bu Seng Xing Ming Jing (The Sutra of the Names of the Practices of the Eightfold Sangha), one fascicle of Ananda Binqi Sishi Bushi Jing (The Sutra of Ananda Binqi's Four Seasonal Almsgiving).
The twenty-nine sutras beginning with 'Initial Acceptance of the Path' all come from the Za Piyujing (Miscellaneous Parable Sutra) (According to the Sui Renshou Canon, there are thirty-nine sutras. Now, the one fascicle of Ma Yi Jing (Sutra of Scolding Intentions) is examined in various dynastic records as translated by An Shigao (安世高). It is now included in the collection. The Liu Ren Yu Jing (Sutra of the Six People Parable) is missing from this collection. It is said to come from Ma Yi. It was previously included, so it is now removed. The Dedaoti Zheng Jing (Sutra of Obtaining the Path and Shaving the Head) is also said to come from Za Piyujing. Since there is no large version now, it is included in the collection. The Wu Ju Jing (Sutra of No Fear), Bie Yu Jing (Sutra of the Turtle Parable), Du Yu Jing (Sutra of the Poison Parable), Huizi Jing (Sutra of Admonishing the Son), Ma Yu Jing (Sutra of the Horse Parable), Shouda Jing (Sutra of First Arrival) - these six sutras all come from the Sheng Jing (Birth Sutra). The old saying that they come from Za Piyujing is a mistake. It is now included in that record. This is also removed. The Jiaye Ze Ananda Shuangdu Luohan Yu Jing (Kashyapa Reproaches Ananda for Doubly Delivering Arhats Parable) is another name for Jiaye Jie Ananda Jing (Kashyapa Questions Ananda Sutra). It should not be included twice. Apart from these ten sutras, there are twenty-nine sutras as listed above. Since it is said to come from Za Piyujing, it is not known which of the two-fascicle parables it comes from. Examining both versions, there are no such sutras. It should come from the eighty-fascicle version, or perhaps the Za Piyujing Sanbai Wushi Shou Jing (Miscellaneous Parable Sutra of Three Hundred and Fifty Verses) translated by Hugong. These sutras are all within the missing record).
Kaiyuan Shijiao Lu (Kaiyuan Era Catalogue of Buddhist Teachings) Volume 16 (Separate Record 6) Taisho Tripitaka Volume 55, No. 2154 Kaiyuan Shijiao Lu
Kaiyuan Shijiao Lu (Kaiyuan Era Catalogue of Buddhist Teachings) Volume 17 (Separate Record 7)
Composed by the Shramana Zhisheng of Xichongfu Temple in the year Gengwu
Separate Record: Deleting Redundant Records, Fourth (147 sections, 408 fascicles)
Deleting Redundant Records refers to those with the same source but different names, or those that are abbreviated or expanded versions. These are considered redundant and are now deleted, but with
年歲久淹共傳訛替。徒盈卷帙有費功勞。今者詳挍異同甄明得失。具為條目有可觀焉。
新括出別生經
六十七部一百八十五卷虛空藏所問經八卷(亦云方等王虛空藏經或直云虛空藏經或五卷)
右一經。是大集經中虛空藏菩薩品別抄流行。大周錄云。乞伏秦代沙門聖堅譯者謬也。彼聖堅譯者闕本。虛空藏菩薩問持經得幾福經一卷
右一經。亦是大集虛空藏品中別文抄出。諸錄皆云。姚秦三藏鳩摩羅什譯者謬也。一切施王所行檀波羅蜜經一卷
右一經。出六度集經施度無極中。諸錄皆云。姚秦三藏鳩摩羅什譯者謬也。大方廣如來性起微密藏經二卷
右一經。即是舊華嚴經寶王如來性起品別出流行。初加證信序。及取第二會初緣起置之於首。長房等錄並云。西晉失譯者謬也。隨愿往生經一卷(亦名灌頂隨愿往生十方凈土經亦云普廣菩薩經)
右一經。是大灌頂經第十一卷普廣品。或有經本在第十二。長房等錄皆云。吳代優婆塞支謙譯。或云西晉三藏竺法護譯者。二俱謬也。藥師琉璃光經一卷(亦名灌頂拔除過罪生死得度經)
右一經。是大灌頂經第十二卷。或有經本在第十一。長房等錄皆云。宋代鹿野寺沙門慧蕳譯者謬也。大般若第二會經七十八卷(時俗題云新譯大
【現代漢語翻譯】 現代漢語譯本： 年代久遠，以訛傳訛，徒然堆積卷帙，耗費精力。如今詳細校對，辨別異同，甄別優劣，逐條列出，以供參考。
新輯錄的別生經
六十七部一百八十五卷。《虛空藏所問經》八卷（也稱為《方等王虛空藏經》，或直接稱為《虛空藏經》，或五卷本）
右一經，是大集經中《虛空藏菩薩品》單獨抄出流行。大周錄記載：『乞伏秦時代沙門聖堅翻譯』的說法是錯誤的。因為聖堅翻譯的版本是殘缺的。《虛空藏菩薩問持經得幾福經》一卷
右一經，也是大集經《虛空藏品》中單獨抄出的部分。各經錄都說是姚秦三藏鳩摩羅什（Kumārajīva）翻譯的，這是錯誤的。《一切施王所行檀波羅蜜經》一卷
右一經，出自《六度集經》的《施度無極》中。各經錄都說是姚秦三藏鳩摩羅什（Kumārajīva）翻譯的，這是錯誤的。《大方廣如來性起微密藏經》二卷
右一經，就是舊《華嚴經》中《寶王如來性起品》單獨分出流行。最初加上了證信序，並且取第二會最初的緣起放在最前面。長房等人的經錄都說是西晉失譯的，這是錯誤的。《隨愿往生經》一卷（也叫《灌頂隨愿往生十方凈土經》，也叫《普廣菩薩經》）
右一經，是《大灌頂經》第十一卷的《普廣品》。有的經本在第十二卷。長房等人的經錄都說是吳代優婆塞支謙（Zhi Qian）翻譯的，或者說是西晉三藏竺法護（Dharmarakṣa）翻譯的，這兩種說法都是錯誤的。《藥師琉璃光經》一卷（也叫《灌頂拔除過罪生死得度經》）
右一經，是《大灌頂經》第十二卷。有的經本在第十一卷。長房等人的經錄都說是宋代鹿野寺沙門慧蕳（Hui Jian）翻譯的，這是錯誤的。《大般若第二會經》七十八卷（當時俗稱新譯大
【English Translation】 English version: Over the years, errors have been propagated through repeated transmission, resulting in the accumulation of volumes and wasted effort. Now, through detailed collation, differences are distinguished, merits and demerits are identified, and items are listed for reference.
Newly Compiled Separately Circulated Sutras
Sixty-seven titles, one hundred and eighty-five volumes. The Sutra on the Questions of Akasagarbha (Ākāśagarbha) in eight volumes (also known as The King of Samadhi Akasagarbha Sutra, or simply The Akasagarbha Sutra, or in five volumes).
This sutra is a separate excerpt from the Akasagarbha Bodhisattva Chapter in the Mahasamnipata Sutra. The Great Zhou Record states: 'The translation by the Shramana Sheng Jian (Sheng Jian) of the Qifu Qin dynasty is erroneous.' This is because Sheng Jian's version is incomplete. The Sutra on How Many Blessings Akasagarbha Bodhisattva Receives from Upholding the Sutra in one volume.
This sutra is also a separate excerpt from the Akasagarbha Chapter of the Mahasamnipata Sutra. All records state that it was translated by the Tripitaka master Kumārajīva (Kumārajīva) of the Yao Qin dynasty, which is incorrect. The Sutra on the Practice of Dana Paramita by the King of All Giving in one volume.
This sutra comes from the Dana Paramita section of the Sutra Collection of the Six Perfections. All records state that it was translated by the Tripitaka master Kumārajīva (Kumārajīva) of the Yao Qin dynasty, which is incorrect. The Great Vaipulya Sutra on the Secret Treasury of the Tathagata's Self-Arising Nature in two volumes.
This sutra is the separately circulated Chapter on the Self-Arising Nature of the Jewel King Tathagata from the old Avatamsaka Sutra. An introductory chapter of verification of faith is added at the beginning, and the initial causes and conditions of the second assembly are placed at the forefront. The records of Changfang and others all state that it was a lost translation from the Western Jin dynasty, which is incorrect. The Sutra on Rebirth According to Vow in one volume (also known as The Sutra on Being Sprinkled on the Head and Reborn in the Pure Lands of the Ten Directions According to Vow, also known as The Sutra of Bodhisattva Pugua).
This sutra is the Pugua Chapter of the eleventh volume of the Great Consecration Sutra. Some versions have it in the twelfth volume. The records of Changfang and others all state that it was translated by the Upasaka Zhi Qian (Zhi Qian) of the Wu dynasty, or that it was translated by the Tripitaka master Dharmarakṣa (Dharmarakṣa) of the Western Jin dynasty, both of which are incorrect. The Sutra of the Medicine Buddha of Lapis Lazuli Light in one volume (also known as The Sutra on Being Sprinkled on the Head to Eradicate Transgressions, Escape Birth and Death, and Attain Deliverance).
This sutra is the twelfth volume of the Great Consecration Sutra. Some versions have it in the eleventh volume. The records of Changfang and others all state that it was translated by the Shramana Hui Jian (Hui Jian) of Luye Temple in the Song dynasty, which is incorrect. The Second Assembly of the Great Perfection of Wisdom Sutra in seventy-eight volumes (commonly known at the time as the Newly Translated Great
品放光般若)大般若第四會經一十八卷(時俗題云新譯道行小品般若)
右二經。時俗共傳云。是三藏義凈所譯。別改題目抄寫流行。撿尋凈公經目不曾別譯此經。及勘其文乃與大般若無異。恐不知委故此述之。最勝天王般若經八卷(亦云新譯勝天王般若)
右一經。即大般若第六會與舊勝天王般若。同本異譯。曼殊般若經二卷(亦云新譯文殊般若)
右一經。即大般若第七會曼殊室利分與舊文殊般若。同本異譯。理趣般若經一卷
右一經即大般若第十會般若理趣分。密跡金剛力士經二卷
右一經。內典錄云失譯者非也。今尋其本乃出五卷密跡力士經中。從第四卷初第四紙五言偈。后第五行第五字下生起。至第五卷末文句全同。增壹阿含經一卷(三紙)
右一經。出增壹阿含經第二十一卷。抄出二經。初明四梵福。次明四食。后明四辯。長房錄云。西晉沙門法炬譯者謬也。行七行現報經一卷(一紙)
右一經出增壹阿含經第三十四卷。十二因緣經一卷(三紙)
右一經出增壹阿含經第四十六卷。周錄編在大乘藏中。云與貝多樹下思惟十二因緣經同本異譯者謬也。戒相應法經一卷
右一經。出雜阿含經第三十卷。長房錄云。東晉西域沙門竺曇無蘭譯者謬也。比
【現代漢語翻譯】 現代漢語譯本 《品放光般若》大般若第四會經一十八卷（時俗題云新譯道行小品般若）
右二經。時俗共傳云。是三藏義凈（Yijing）所譯。別改題目抄寫流行。撿尋凈公經目不曾別譯此經。及勘其文乃與大般若無異。恐不知委故此述之。《最勝天王般若經》八卷（亦云新譯勝天王般若）
右一經。即大般若第六會與舊《勝天王般若》同本異譯。《曼殊般若經》二卷（亦云新譯文殊般若）
右一經。即大般若第七會曼殊室利（Manjusri）分與舊《文殊般若》同本異譯。《理趣般若經》一卷
右一經即大般若第十會般若理趣分。《密跡金剛力士經》二卷
右一經。《內典錄》云失譯者非也。今尋其本乃出五卷《密跡力士經》中。從第四卷初第四紙五言偈。后第五行第五字下生起。至第五卷末文句全同。《增壹阿含經》一卷（三紙）
右一經。出《增壹阿含經》第二十一卷。抄出二經。初明四梵福。次明四食。后明四辯。長房錄云。西晉沙門法炬（Faju）譯者謬也。《行七行現報經》一卷（一紙）
右一經出《增壹阿含經》第三十四卷。《十二因緣經》一卷（三紙）
右一經出《增壹阿含經》第四十六卷。周錄編在大乘藏中。云與《貝多樹下思惟十二因緣經》同本異譯者謬也。《戒相應法經》一卷
右一經。出《雜阿含經》第三十卷。長房錄云。東晉西域沙門竺曇無蘭（Zhu Tanwulan）譯者謬也。比
【English Translation】 English version 'Praise of the Light of Wisdom' Great Perfection of Wisdom Sutra, Chapter Four, in eighteen volumes (commonly titled 'Newly Translated Dao Xing Small Perfection of Wisdom')
These two sutras are popularly said to be translated by the Tripiṭaka Master Yijing (Yijing). They were copied and circulated with altered titles. However, a search of Master Yijing's catalog does not show that he separately translated this sutra, and a comparison of the text reveals no difference from the Great Perfection of Wisdom Sutra. Fearing ignorance of the facts, this is noted. The 'Most Excellent King of Gods Perfection of Wisdom Sutra' in eight volumes (also called 'Newly Translated Excellent King of Gods Perfection of Wisdom')
This sutra is the same in content but a different translation from the old 'Excellent King of Gods Perfection of Wisdom' and the sixth assembly of the Great Perfection of Wisdom Sutra. The 'Manjusri Perfection of Wisdom Sutra' in two volumes (also called 'Newly Translated Manjusri Perfection of Wisdom')
This sutra is the same in content but a different translation from the old 'Manjusri Perfection of Wisdom' and the Manjusri section of the seventh assembly of the Great Perfection of Wisdom Sutra. The 'Perfection of Wisdom on the Principle of Meaning' in one volume
This sutra is the section on the principle of meaning of the tenth assembly of the Great Perfection of Wisdom Sutra. The 'Secret Traces Vajra Strongman Sutra' in two volumes
The Inner Canon Records says this sutra was lost in translation, which is incorrect. Upon investigation, the original text is found within the five-volume 'Secret Traces Strongman Sutra'. It begins from the five-character verse on the fourth page of the fourth volume, starting from the fifth character on the fifth line, and continues to the end of the fifth volume, with identical wording. The 'Ekottara Agama Sutra' in one volume (three sheets)
This sutra comes from the twenty-first volume of the 'Ekottara Agama Sutra'. Two sutras are extracted. The first explains the four Brahma blessings, the second explains the four foods, and the third explains the four kinds of eloquence. The Changfang Record says that the translation by the Western Jin śrāmaṇa Faju (Faju) is incorrect. The 'Sutra on the Present Retribution of Seven Practices' in one volume (one sheet)
This sutra comes from the thirty-fourth volume of the 'Ekottara Agama Sutra'. The 'Sutra on the Twelve Nidanas' in one volume (three sheets)
This sutra comes from the forty-sixth volume of the 'Ekottara Agama Sutra'. The Zhou Record includes it in the Mahayana collection, stating that it is a different translation of the 'Sutra on Thinking about the Twelve Nidanas under the Betel Nut Tree', which is incorrect. The 'Sutra on the Dharma Corresponding to Precepts' in one volume
This sutra comes from the thirtieth volume of the 'Samyukta Agama Sutra'. The Changfang Record says that the translation by the Eastern Jin Western Region śrāmaṇa Zhu Tanwulan (Zhu Tanwulan) is incorrect. A monk
丘問佛多優婆塞命終經一卷
右一經。亦出雜阿舍經第三十卷。長房錄云。西晉沙門法炬譯者謬也。獨富長者經一卷
右一經。出雜阿含經第四十六卷。長房錄云。後漢三藏安世高譯者謬也。有眾生三世作惡經一卷
右一經。出出曜經第八卷。長房錄云。西晉沙門法炬譯者謬也。出家功德經一卷
右一經。出賢愚經出家功德品初。長房錄云。吳代優婆塞支謙譯者謬也。佛為年少婆羅門說知善不善經一卷(出雜阿含經第四卷長房錄云後漢三藏安世高譯者謬)佛為那拘羅長者說根熟經一卷(出雜阿含經第五卷長房錄云後漢三藏安世高譯者謬也)佛為外道須深說離欲經一卷(出雜阿含經第十四卷長房錄云吳代優婆塞支謙譯者謬也)阿育王施半阿摩勒果經一卷(出雜阿含經第二十五卷)禪思滿足經一卷(出雜阿含經第二十九卷據長房錄前後兩譯者並謬也)
右上五經。周錄之中編在闕本經內。今撿得其本並出雜阿含中。既是別生除之不錄。摩竭魚因緣經一卷(出第九卷)尊者鄔陀夷引導諸人禮佛僧經一卷(出第十一卷)還本國度父王經一卷(出第十七卷末第十八卷初)水生太子經一卷(出第十九卷)施物法非法經一卷(出第二十四卷)教誡羅怙羅經一卷(出第二十五卷)五趣生死輪轉經一卷(
【現代漢語翻譯】 現代漢語譯本
《丘問佛多優婆塞命終經》一卷
這部經也出自《雜阿含經》第三十卷。《長房錄》記載說，西晉沙門法炬的譯本是錯誤的。《獨富長者經》一卷
這部經出自《雜阿含經》第四十六卷。《長房錄》記載說，後漢三藏安世高的譯本是錯誤的。《有眾生三世作惡經》一卷
這部經出自《出曜經》第八卷。《長房錄》記載說，西晉沙門法炬的譯本是錯誤的。《出家功德經》一卷
這部經出自《賢愚經·出家功德品》的開頭。《長房錄》記載說，吳代優婆塞支謙的譯本是錯誤的。《佛為年少婆羅門說知善不善經》一卷（出自《雜阿含經》第四卷，《長房錄》記載說後漢三藏安世高的譯本是錯誤的）《佛為那拘羅長者說根熟經》一卷（出自《雜阿含經》第五卷，《長房錄》記載說後漢三藏安世高的譯本是錯誤的）《佛為外道須深說離欲經》一卷（出自《雜阿含經》第十四卷，《長房錄》記載說吳代優婆塞支謙的譯本是錯誤的）《阿育王（Ashoka）施半阿摩勒果經》一卷（出自《雜阿含經》第二十五卷）《禪思滿足經》一卷（出自《雜阿含經》第二十九卷，根據《長房錄》記載，前後兩個譯本都是錯誤的）
以上五部經，在周錄中編在闕本經內。現在檢查得到其原本，都出自《雜阿含經》中。既然是別生，就刪除不記錄。《摩竭魚因緣經》一卷（出自第九卷）《尊者鄔陀夷（Udayi）引導諸人禮佛僧經》一卷（出自第十一卷）《還本國度父王經》一卷（出自第十七卷末尾和第十八卷開頭）《水生太子經》一卷（出自第十九卷）《施物法非法經》一卷（出自第二十四卷）《教誡羅怙羅（Rahula）經》一卷（出自第二十五卷）《五趣生死輪轉經》一卷
【English Translation】 English version
《Qiu Asked Buddha about the Death of Upasaka Sutra》, one scroll
This sutra also comes from the 'Samjukta Agama Sutra', volume 30. The 'Changfang Record' states that the translation by the Western Jin monk Fa Ju is erroneous. 《The Sutra of the Wealthy Elder》, one scroll
This sutra comes from the 'Samjukta Agama Sutra', volume 46. The 'Changfang Record' states that the translation by the Later Han Tripitaka An Shigao is erroneous. 《The Sutra of Beings Committing Evil in Three Lifetimes》, one scroll
This sutra comes from the 'Chu Yao Sutra', volume 8. The 'Changfang Record' states that the translation by the Western Jin monk Fa Ju is erroneous. 《The Sutra of the Merit of Renunciation》, one scroll
This sutra comes from the beginning of the 'Merit of Renunciation' chapter of the 'Xian Yu Sutra'. The 'Changfang Record' states that the translation by the Wu dynasty Upasaka Zhi Qian is erroneous. 《The Sutra of the Buddha Speaking to the Young Brahmin about Knowing Good and Evil》, one scroll (from 'Samjukta Agama Sutra', volume 4; the 'Changfang Record' states that the Later Han Tripitaka An Shigao's translation is erroneous). 《The Sutra of the Buddha Speaking to the Elder Nakula about the Maturation of Roots》, one scroll (from 'Samjukta Agama Sutra', volume 5; the 'Changfang Record' states that the Later Han Tripitaka An Shigao's translation is erroneous). 《The Sutra of the Buddha Speaking to the Heretic Sushin about Detachment》, one scroll (from 'Samjukta Agama Sutra', volume 14; the 'Changfang Record' states that the Wu dynasty Upasaka Zhi Qian's translation is erroneous). 《The Sutra of King Ashoka Donating Half an Amalaka Fruit》, one scroll (from 'Samjukta Agama Sutra', volume 25). 《The Sutra of Satisfying Meditation》, one scroll (from 'Samjukta Agama Sutra', volume 29; according to the 'Changfang Record', both the previous and subsequent translations are erroneous).
The above five sutras were compiled into the missing sutras in the Zhou Record. Now, after checking, their original versions are found and all come from the 'Samjukta Agama Sutra'. Since they are separately produced, they are deleted and not recorded. 《The Sutra of the Makaradhvaja Fish》, one scroll (from volume 9). 《The Sutra of Venerable Udayi Guiding People to Pay Homage to the Buddha and Sangha》, one scroll (from volume 11). 《The Sutra of Returning to the Kingdom to Convert the Father King》, one scroll (from the end of volume 17 and the beginning of volume 18). 《The Sutra of the Water-Born Prince》, one scroll (from volume 19). 《The Sutra of Lawful and Unlawful Giving》, one scroll (from volume 24). 《The Sutra of Admonishing Rahula》, one scroll (from volume 25). 《The Sutra of the Cycle of Birth and Death in the Five Realms》, one scroll
出第三十四卷)善來苾芻因緣經一卷(出第四十二卷)七有事無事福業經一卷(出第四十六卷)
摩竭魚因緣下九經並出根本說一切有部毗柰耶中。火生長者受報經一卷(出第二第三卷)尊者善和好聲經一卷(出第四卷)五種水羅經一卷(出第五卷)勝鬘夫人本緣經一卷(出第七卷)勝光王信佛經一卷(出第八卷)誅釋種受報經二卷(出第八第九卷)大世主苾芻尼入涅槃經一卷(出第十卷)佛為難拖說出家入胎經二卷(編入寶積第十四會出第十一十二卷)敬法捨身經一卷(出第十四卷初)度二邪見童子得果經一卷(出第十四卷)清凈威儀經一卷(或云洗凈威儀出第十六卷)大目連受報經一卷(出第十八卷)初誕生現大瑞應經一卷(出第二十卷)度迦多演那經一卷(出第二十卷)㗨羅缽龍王業報因緣經一卷(出第二十一卷)
(此㗨羅缽龍王經與度迦多演那經明同異者但前經初文別剩四紙緣起下文並同無別何繁重鈔分為二經)。安樂夫人因緣經一卷(出第二十一卷)增養因緣經三卷(出第二十二 二十三 二十四卷)妙光因緣經一卷(出第二十五卷)降伏外道現大神通經一卷(出第二十六卷)大藥善巧方便經二卷(出第二十七二十八卷)佛從天下贍部洲經一卷(出第二十九卷)度瘦瞿答彌經一卷(出第三十
【現代漢語翻譯】 現代漢語譯本： 《善來苾芻因緣經》一卷（出自第四十二卷）。《七有事無事福業經》一卷（出自第四十六卷）。
《摩竭魚因緣》下九經，均出自《根本說一切有部毗柰耶》中。《火生長者受報經》一卷（出自第二、第三卷）。《尊者善和好聲經》一卷（出自第四卷）。《五種水羅經》一卷（出自第五卷）。《勝鬘夫人本緣經》一卷（出自第七卷）。《勝光王信佛經》一卷（出自第八卷）。《誅釋種受報經》二卷（出自第八、第九卷）。《大世主苾芻尼入涅槃經》一卷（出自第十卷）。《佛為難拖（Nanda，人名）說出家入胎經》二卷（編入《寶積經》第十四會，出自第十一、十二卷）。《敬法捨身經》一卷（出自第十四卷初）。《度二邪見童子得果經》一卷（出自第十四卷）。《清凈威儀經》一卷（或云《洗凈威儀》，出自第十六卷）。《大目連（Mahāmaudgalyāyana，佛陀十大弟子之一）受報經》一卷（出自第十八卷）。《初誕生現大瑞應經》一卷（出自第二十卷）。《度迦多演那（Kātyāyana，佛陀十大弟子之一）經》一卷（出自第二十卷）。《㗨羅缽（Airāvata，龍王名）龍王業報因緣經》一卷（出自第二十一卷）。
（此《㗨羅缽龍王經》與《度迦多演那經》說明相同與不同之處，只是前經開始的文字不同，多出四張紙的緣起，下面的文字全部相同，沒有區別，為何要繁瑣地抄寫分為兩部經）。《安樂夫人因緣經》一卷（出自第二十一卷）。《增養因緣經》三卷（出自第二十二、二十三、二十四卷）。《妙光因緣經》一卷（出自第二十五卷）。《降伏外道現大神通經》一卷（出自第二十六卷）。《大藥善巧方便經》二卷（出自第二十七、二十八卷）。《佛從天下贍部洲（Jambudvīpa，四大部洲之一）經》一卷（出自第二十九卷）。《度瘦瞿答彌（Kisa Gotami，人名）經》一卷（出自第三十卷）。
【English Translation】 English version: 'Shan Lai Bhikshu (Śāgata) Nidana Sutra' one scroll (from volume 42). 'Seven Existences with Affairs and without Affairs, Merit Karma Sutra' one scroll (from volume 46).
The following nine sutras of 'Makara Fish Nidana' are all from the 'Mūlasarvāstivāda Vinaya'. 'Elder Fire-Growth Receiving Retribution Sutra' one scroll (from volumes 2 and 3). 'Venerable Shanhe Good Voice Sutra' one scroll (from volume 4). 'Five Kinds of Water Net Sutra' one scroll (from volume 5). 'Queen Śrīmālā's Original Vow Sutra' one scroll (from volume 7). 'King Śrīprabha Believing in Buddha Sutra' one scroll (from volume 8). 'Killing the Shakyas and Receiving Retribution Sutra' two scrolls (from volumes 8 and 9). 'Great World Lord Bhikshuni Entering Nirvana Sutra' one scroll (from volume 10). 'Buddha Speaking to Nanda about Leaving Home and Entering the Womb Sutra' two scrolls (compiled into the 14th assembly of the 'Ratnakuta Sutra', from volumes 11 and 12). 'Respecting the Dharma and Sacrificing the Body Sutra' one scroll (from the beginning of volume 14). 'Delivering Two Heretical Children to Attain Fruition Sutra' one scroll (from volume 14). 'Pure Dignified Conduct Sutra' one scroll (or called 'Washing Pure Dignified Conduct', from volume 16). 'Great Maudgalyāyana Receiving Retribution Sutra' one scroll (from volume 18). 'First Birth Manifesting Great Auspicious Response Sutra' one scroll (from volume 20). 'Delivering Kātyāyana Sutra' one scroll (from volume 20). 'Airāvata Dragon King's Karma Retribution Nidana Sutra' one scroll (from volume 21).
(This 'Airāvata Dragon King Sutra' and 'Delivering Kātyāyana Sutra' explain the similarities and differences, but the initial text of the former is different, with four extra pages of origin, and the following text is all the same, without any difference. Why is it laboriously copied and divided into two sutras?). 'Lady Anle's Nidana Sutra' one scroll (from volume 21). 'Increasing Nourishment Nidana Sutra' three scrolls (from volumes 22, 23, and 24). 'Wonderful Light Nidana Sutra' one scroll (from volume 25). 'Subduing Heretics and Manifesting Great Supernatural Powers Sutra' one scroll (from volume 26). 'Great Medicine Skillful Means Sutra' two scrolls (from volumes 27 and 28). 'Buddha Descending from the Heavens to Jambudvīpa Sutra' one scroll (from volume 29). 'Delivering Kisa Gotami Sutra' one scroll (from volume 30).
卷)訶利底母因緣經一卷(出第三十一卷)法與尼在家得果經一卷(出第三十卷)樹生婆羅門憍慢經一卷(出第三十四卷末第三十五卷初)弟子事師經一卷(出第三十五卷)七種不退轉經一卷(出第三十五卷)佛為長者說放逸經一卷(出第三十六卷)地動因緣經一卷(出第三十六卷)四種黑白法印經一卷(出第三十七卷)佛將入涅槃度善賢經二卷(出第三十七卷半后三十八卷半前)佛般涅槃行雨大臣告王經一卷(出第三十八卷)八大國王分舍利經一卷(出第三十八卷末第三十九卷初)
(此上二經文相錯涉其大臣告王經比於後經前文䞉兩紙余其分舍利經比於前經後文可䞉三紙余並無異鈔為二經繁而未當)。
火生長者下三十三經。並出根本說一切有部毗奈耶雜事中。從摩竭魚因緣經下。四十二經四十九卷。並是說一切有部律中緣起。三藏義凈鈔出流行。既類別生故並刪削。于中施物法非法經。弟子事師經。比于廣文雖少增減義既不異於本。豈繁別為部卷。類諸別生亦並刪也。
新括出名異文同經
二十部五十二卷菩薩境界奮迅法門經十卷 元魏三藏菩提留支譯(出寶唱錄)
右一經。即薩遮尼乾子經之異名。周錄別載。復云闕本者誤也。新道行經七卷(或十卷) 西晉三藏竺法護譯(
【現代漢語翻譯】 《訶利底母因緣經》一卷（出自第三十一卷） 《法與尼在家得果經》一卷（出自第三十卷） 《樹生婆羅門憍慢經》一卷（出自第三十四卷末第三十五卷初） 《弟子事師經》一卷（出自第三十五卷） 《七種不退轉經》一卷（出自第三十五卷） 《佛為長者說放逸經》一卷（出自第三十六卷） 《地動因緣經》一卷（出自第三十六卷） 《四種黑白法印經》一卷（出自第三十七卷） 《佛將入涅槃度善賢經》二卷（出自第三十七卷半后三十八卷半前） 《佛般涅槃行雨大臣告王經》一卷（出自第三十八卷） 《八大國王分舍利經》一卷（出自第三十八卷末第三十九卷初）
（以上兩經文句相互錯雜，其中《大臣告王經》比後面的經文，前面的部分多出兩張紙的篇幅；而《分舍利經》比前面的經文，後面的部分多出三張紙的篇幅。因為沒有其他不同的抄本，所以合併爲兩部經，顯得繁瑣而不恰當）。
火生長者以下的三十三部經，都出自《根本說一切有部毗奈耶雜事》中。 從《摩竭魚因緣經》以下的四十二部經，共四十九卷，都是說一切有部律中的緣起。 三藏義凈的抄本流傳出來，因為類別重複，所以都刪掉了。其中《施物法非法經》、《弟子事師經》，雖然比廣泛流傳的版本略有增減，但意義與原本沒有不同，何必繁瑣地分為不同的部卷呢？像這些類別重複的，也都刪掉了。
新整理出的名稱不同但內容相同的經文：
二十部五十二卷《菩薩境界奮迅法門經》十卷 元魏三藏菩提留支（Bodhiruci）譯（出自寶唱錄）
右邊這部經，就是《薩遮尼乾子經》的別名。周錄單獨記載，又說是缺本，這是錯誤的。 《新道行經》七卷（或十卷） 西晉三藏竺法護（Dharmaraksa）譯
【English Translation】 'Haritimatrika Sutra' one fascicle (from the 31st fascicle) 'Dharma and Nun Attaining Fruition at Home Sutra' one fascicle (from the 30th fascicle) 'Tree-Born Brahmin's Arrogance Sutra' one fascicle (from the end of the 34th fascicle to the beginning of the 35th fascicle) 'Sutra on the Disciple Serving the Teacher' one fascicle (from the 35th fascicle) 'Seven Kinds of Non-Regression Sutra' one fascicle (from the 35th fascicle) 'The Buddha Speaks of Negligence for the Elder Sutra' one fascicle (from the 36th fascicle) 'Earthquake Causes and Conditions Sutra' one fascicle (from the 36th fascicle) 'Four Kinds of Black and White Dharma Seals Sutra' one fascicle (from the 37th fascicle) 'The Buddha Enters Nirvana and Saves Sudarsana Sutra' two fascicles (from the latter half of the 37th fascicle to the first half of the 38th fascicle) 'The Minister Informs the King of the Buddha's Parinirvana and the Raining of Offerings Sutra' one fascicle (from the 38th fascicle) 'Eight Great Kings Divide the Relics Sutra' one fascicle (from the end of the 38th fascicle to the beginning of the 39th fascicle)
(The texts of the above two sutras are mixed up. The 'Minister Informs the King Sutra' has two more pages at the beginning compared to the sutra after it. The 'Dividing the Relics Sutra' has three more pages at the end compared to the sutra before it. Since there are no different copies, combining them into two sutras seems redundant and inappropriate.)
The thirty-three sutras from the Fire-Born Elder onwards are all from the 'Vinaya Miscellaneous Matters of the Fundamental Sarvastivada School'. The forty-two sutras, totaling forty-nine fascicles, from the 'Makara Fish Causes and Conditions Sutra' onwards, are all from the 'Arising of Conditions' in the Sarvastivada School's Vinaya. The Tripiṭaka Master Yijing's (Yijing) transcript circulated. Because the categories were repetitive, they were all deleted. Among them, the 'Offering, Dharma, Non-Dharma Sutra' and the 'Sutra on the Disciple Serving the Teacher', although slightly increased or decreased compared to the widely circulated versions, have the same meaning as the original. Why bother dividing them into different sections and fascicles? These repetitive categories have also been deleted.
Newly organized sutras with different names but the same content:
Twenty sections, fifty-two fascicles, 'Bodhisattva Realm Swift Dharma Gate Sutra' ten fascicles Translated by Tripiṭaka Master Bodhiruci (Bodhiruci) of the Yuan Wei Dynasty (from the Baochang Record)
The sutra on the right is another name for the 'Satyaka Nigantha Sutra'. The Zhou Record records it separately and also says it is a missing version, which is incorrect. 'New Daoxing Sutra' seven fascicles (or ten fascicles) Translated by Tripiṭaka Master Dharmaraksa (Dharmaraksa) of the Western Jin Dynasty
出長房等錄)
右一經。撿諸藏本並與小品般若文句全同者其本錯也。護公所譯新道行經時無其本(承聞東都有護譯本尋之未獲)。大方等大集經八卷
右一經。唐內典錄及大周錄二錄俱載。今撿其文即是合部大集經第六帙也。初之二卷名十方菩薩品。即是明度五十挍計經。后之六卷乃是無盡意經。其明度五十挍計經不知何故編入大集。以有差殊今存別部之者。此既過載今故刪除。阿耨達龍王經二卷
右一經。與弘道廣顯三昧經文句全同。但名別異。今存一本。合道神足經三卷
右一經。與道神足無極變化經文同名異。哀泣經三卷(或二卷六品)
右一經。與方等般泥洹經文同名異。其方等泥洹初品名為哀泣。乃取此品名目以作經題。比于方等泥洹。后闕三品文不足矣。寶田慧印三昧經一卷
右一經。與慧印三昧經文句全同名廣略異。長房錄云。慧印三昧經亦名寶田慧印三昧經。周入藏錄二本俱載。一單一重誤之甚也。鹿子經一卷
右一經。與鹿母經文同名異。據其文義合從母立名。長房錄云。鹿子經吳代優婆塞支謙譯者謬也。小無量壽經一卷
右一經。與阿彌陀經文同名異。其宋代三藏求那跋陀羅所譯小無量壽經。時無其本。胎藏經一卷(出長房錄)
右
【現代漢語翻譯】 現代漢語譯本 （出自長房等人的目錄）
右邊這部經書。檢查各藏本，發現與《小品般若》的文句完全相同的版本是錯誤的。護公所翻譯的《新道行經》當時沒有這個版本（聽說東都有護公翻譯的版本，正在尋找但尚未找到）。《大方等大集經》八卷
右邊這部經書。《唐內典錄》和《大周錄》兩部目錄都有記載。現在檢查其內容，實際上是合部《大集經》的第六帙。最初的兩卷名為《十方菩薩品》，實際上是《明度五十挍計經》。後面的六卷則是《無盡意經》。《明度五十挍計經》不知為何被編入《大集經》。因為存在差異，現在單獨儲存。這部經既然已經重複收錄，現在將其刪除。《阿耨達龍王經》（Anavatapta Dragon King Sutra）二卷
右邊這部經書。與《弘道廣顯三昧經》的文句完全相同，只是名稱不同。現在儲存一本。《合道神足經》三卷
右邊這部經書。與《道神足無極變化經》內容相同，名稱不同。《哀泣經》三卷（或二卷六品）
右邊這部經書。與《方等般泥洹經》內容相同，名稱不同。其中《方等泥洹經》的初品名為《哀泣》，於是取此品名作為經題。相比于《方等泥洹經》，後面缺少三品的內容，不完整。《寶田慧印三昧經》一卷
右邊這部經書。與《慧印三昧經》的文句完全相同，只是名稱的廣略不同。《長房錄》記載，《慧印三昧經》也叫《寶田慧印三昧經》。《周入藏錄》兩部目錄都記載了這部經。一部經被單獨記錄和重複記錄，錯誤非常嚴重。《鹿子經》一卷
右邊這部經書。與《鹿母經》內容相同，名稱不同。根據其文義，應該按照『母』來立名。《長房錄》記載，《鹿子經》是吳代優婆塞（Upasaka，男居士）支謙翻譯的，這是錯誤的。《小無量壽經》一卷
右邊這部經書。與《阿彌陀經》（Amitabha Sutra）內容相同，名稱不同。宋代三藏（Tripitaka）求那跋陀羅（Gunabhadra）所翻譯的《小無量壽經》，當時沒有這個版本。《胎藏經》一卷（出自長房錄）
右
【English Translation】 English version (From the catalog of Changfang, et al.)
This sutra on the right. Examining various versions in the collection, the version that is completely identical to the text of the 'Smaller Perfection of Wisdom Sutra' is incorrect. The 'New Daoxing Sutra' translated by Hugong did not have this version at the time (I heard that there is a version translated by Hugong in the Eastern Capital, which I am searching for but have not yet found). 'Mahavaipulya Mahasamghata Sutra' in eight volumes.
This sutra on the right. Both the 'Tang Inner Canon Record' and the 'Great Zhou Record' record this. Now examining its content, it is actually the sixth fascicle of the complete 'Mahasamghata Sutra'. The first two volumes are named 'Chapter on the Bodhisattvas of the Ten Directions', which is actually the 'Mingdu Wushi Jiaoji Sutra'. The following six volumes are the 'Inexhaustible Intent Sutra'. It is unknown why the 'Mingdu Wushi Jiaoji Sutra' was included in the 'Mahasamghata Sutra'. Because there are differences, it is now preserved separately. Since this sutra has been repeatedly recorded, it is now deleted. 'Anavatapta Dragon King Sutra' in two volumes.
This sutra on the right. The text and sentences are completely identical to the 'Hongdao Guangxian Samadhi Sutra', but the names are different. Now one copy is preserved. 'He Dao Shen Zu Sutra' in three volumes.
This sutra on the right. The content is the same as the 'Dao Shen Zu Wuji Bianhua Sutra', but the names are different. 'Sutra of Lamentation' in three volumes (or two volumes in six chapters).
This sutra on the right. The content is the same as the 'Vaipulya Nirvana Sutra', but the names are different. The first chapter of the 'Vaipulya Nirvana Sutra' is named 'Lamentation', so the name of this chapter is taken as the title of the sutra. Compared to the 'Vaipulya Nirvana Sutra', the last three chapters are missing, which is incomplete. 'Bao Tian Hui Yin Samadhi Sutra' in one volume.
This sutra on the right. The text and sentences are completely identical to the 'Hui Yin Samadhi Sutra', but the names are slightly different in length. The 'Changfang Record' states that the 'Hui Yin Samadhi Sutra' is also called the 'Bao Tian Hui Yin Samadhi Sutra'. Both 'Zhou Entering the Canon Record' record this sutra. It is a very serious mistake for a sutra to be recorded separately and repeatedly. 'Deer Child Sutra' in one volume.
This sutra on the right. The content is the same as the 'Deer Mother Sutra', but the names are different. According to its meaning, the name should be based on 'Mother'. The 'Changfang Record' states that the 'Deer Child Sutra' was translated by Upasaka (male lay follower) Zhi Qian of the Wu Dynasty, which is incorrect. 'Smaller Infinite Life Sutra' in one volume.
This sutra on the right. The content is the same as the 'Amitabha Sutra', but the names are different. The 'Smaller Infinite Life Sutra' translated by Tripitaka Gunabhadra of the Song Dynasty did not have this version at the time. 'Garbhadhatu Sutra' in one volume (from Changfang Record).
Right
一經與無垢賢女經文同名異。聞城十二因緣經一卷
右一經。與貝多樹下思惟十二因緣經文同名異。此聞城經合有異本。尋之未獲。大安般經一卷(或二卷內典錄云二卷長房錄云一卷)
右一經與大安般守意經文句全同名廣略異。群錄之中存其二本者誤之甚也。申日經一卷
右一經。與大乘藏中月光童子經文同名異。父名申日。子號月光。約此不同立經名別。長房錄云。申日經吳代優婆塞支謙譯者謬也。輪轉五道罪福報應經一卷
右一經與罪福報應經文句全同名廣略異。栴陀越經一卷
右一經。與栴陀越國王經文句全同名廣略異。周入藏中栴陀越經編在單本。栴陀越國王經在於重譯。二處載者誤之甚也。真偽沙門經一卷(長房錄云一名摩訶比丘經亦名迦葉禁戒經)
右一經。即迦葉禁戒經之異名文句全同。或云宋代鹿野寺沙門慧蕳譯者謬也。轉法輪經一卷
右一經。撿無其本。諸經藏內皆以轉法輪論替之者誤也(近於東都尋得正本編入藏訖)。賓頭盧為王說法經一卷
右一卷與賓頭盧突羅阇為優陀延王說法經文句全同名廣略異。阿蘭若習禪法經二卷
右一經與坐禪三昧經文同名異。禪秘要經五卷
右一經。云是宋代三藏曇摩蜜多譯。云與姚秦三藏鳩摩
【現代漢語翻譯】 現代漢語譯本 《一經》與《無垢賢女經》經文同名而內容不同。《聞城十二因緣經》一卷。
右述《聞城十二因緣經》一部，與《貝多樹下思惟十二因緣經》經文同名而內容不同。此《聞城經》可能有其他版本，但尚未找到。《大安般經》一卷（或二卷，《內典錄》記載為二卷，《長房錄》記載為一卷）。
右述《大安般經》一部，與《大安般守意經》經文語句完全相同，只是名稱的廣略有所不同。各經錄中存有兩部此經是極大的錯誤。《申日經》一卷。
右述《申日經》一部，與大乘藏中的《月光童子經》經文同名而內容不同。因為父親名為申日，兒子名為月光，根據這個不同而立了不同的經名。《長房錄》記載《申日經》是吳代優婆塞支謙翻譯的是錯誤的。《輪轉五道罪福報應經》一卷。
右述《輪轉五道罪福報應經》一部，與《罪福報應經》經文語句完全相同，只是名稱的廣略有所不同。《栴陀越經》一卷。
右述《栴陀越經》一部，與《栴陀越國王經》經文語句完全相同，只是名稱的廣略有所不同。周朝入藏的《栴陀越經》被編在單本中，《栴陀越國王經》則在重譯本中，兩處記載是極大的錯誤。《真偽沙門經》一卷（《長房錄》記載一名《摩訶比丘經》，也名《迦葉禁戒經》）。
右述《真偽沙門經》一部，就是《迦葉禁戒經》的異名，文句完全相同。有人說是宋代鹿野寺沙門慧蕳翻譯的是錯誤的。《轉法輪經》一卷。
右述《轉法輪經》一部，檢查后沒有找到此版本。各經藏內都用《轉法輪論》代替，這是錯誤的（最近在東都找到正本並編入藏中）。《賓頭盧為王說法經》一卷。
右述《賓頭盧為王說法經》一部，與《賓頭盧突羅阇為優陀延王說法經》經文語句完全相同，只是名稱的廣略有所不同。《阿蘭若習禪法經》二卷。
右述《阿蘭若習禪法經》一部，與《坐禪三昧經》經文同名而內容不同。《禪秘要經》五卷。
右述《禪秘要經》一部，說是宋代三藏曇摩蜜多翻譯的，說是與姚秦三藏鳩摩
【English Translation】 English version 'Yi Jing' (One Sutra) has the same name but different content from 'Wugou Xiannv Jing' (Sutra of Immaculate Virtuous Woman). 'Wencheng Shi'er Yinyuan Jing' (Sutra of the Twelve Causes and Conditions of Wencheng) one volume.
The above describes one copy of 'Wencheng Shi'er Yinyuan Jing', which has the same name but different content from 'Beiduo Shu Xia Siwei Shi'er Yinyuan Jing' (Sutra of Thinking About the Twelve Causes and Conditions Under the Betel Tree). This 'Wencheng Jing' may have other versions, but they have not been found. 'Da Anban Jing' (Great Anapanasati Sutra) one volume (or two volumes, 'Neidian Lu' (Record of Inner Canons) records it as two volumes, 'Changfang Lu' (Changfang's Record) records it as one volume).
The above describes one copy of 'Da Anban Jing', which has exactly the same sentences as 'Da Anban Shouyi Jing' (Great Anapanasati Mindfulness Sutra), only the breadth of the name is different. It is a great mistake that there are two copies of this sutra in various sutra records. 'Shen Ri Jing' (Sutra of Shen Ri) one volume.
The above describes one copy of 'Shen Ri Jing', which has the same name but different content from 'Yueguang Tongzi Jing' (Sutra of Moonlight Boy) in the Mahayana collection. Because the father's name is Shen Ri (Sun Day), and the son's name is Yueguang (Moonlight), different sutra names were established based on this difference. 'Changfang Lu' records that 'Shen Ri Jing' was translated by Upasaka Zhi Qian of the Wu Dynasty, which is wrong. 'Lunzhuan Wudao Zuifu Baoying Jing' (Sutra of the Cycle of the Five Paths of Karmic Retribution) one volume.
The above describes one copy of 'Lunzhuan Wudao Zuifu Baoying Jing', which has exactly the same sentences as 'Zuifu Baoying Jing' (Sutra of Karmic Retribution), only the breadth of the name is different. 'Zhan Tuo Yue Jing' (Sutra of Chandaka) one volume.
The above describes one copy of 'Zhan Tuo Yue Jing', which has exactly the same sentences as 'Zhan Tuo Yue Guowang Jing' (Sutra of King Chandaka), only the breadth of the name is different. 'Zhan Tuo Yue Jing' which entered the collection during the Zhou Dynasty was compiled into a single volume, while 'Zhan Tuo Yue Guowang Jing' is in the re-translated version. It is a great mistake that they are recorded in two places. 'Zhenwei Shamen Jing' (Sutra of True and False Sramanas) one volume ('Changfang Lu' records it as 'Maha Biqiu Jing' (Sutra of Maha Bhikshu), also known as 'Jiaye Jinjie Jing' (Sutra of Kasyapa's Precepts)).
The above describes one copy of 'Zhenwei Shamen Jing', which is another name for 'Jiaye Jinjie Jing', with exactly the same sentences. Some say that it was translated by Sramana Hui Jian of Luye Temple in the Song Dynasty, which is wrong. 'Zhuan Falun Jing' (Sutra of Turning the Wheel of Dharma) one volume.
The above describes one copy of 'Zhuan Falun Jing', but this version was not found after checking. All sutra collections use 'Zhuan Falun Lun' (Treatise on Turning the Wheel of Dharma) instead, which is wrong (recently found the correct version in Dongdu and compiled it into the collection). 'Bintoulu Wei Wang Shuofa Jing' (Sutra of Pindola Preaching to the King) one volume.
The above describes one copy of 'Bintoulu Wei Wang Shuofa Jing', which has exactly the same sentences as 'Bintoulu Tuluo She Wei Youtuoyan Wang Shuofa Jing' (Sutra of Pindola Bharadvaja Preaching to King Udayana), only the breadth of the name is different. 'Alanruo Xi Chanfa Jing' (Sutra of Aranya Practice of Dhyana) two volumes.
The above describes one copy of 'Alanruo Xi Chanfa Jing', which has the same name but different content from 'Zuochan Sanmei Jing' (Sutra of Seated Meditation Samadhi). 'Chan Miyao Jing' (Secret Essentials of Dhyana Sutra) five volumes.
The above describes one copy of 'Chan Miyao Jing', which is said to be translated by Tripitaka Dharmamitra of the Song Dynasty, and is said to be the same as Tripitaka Kumarajiva of the Yao Qin Dynasty
羅什所譯禪秘要法同本異出。今撿尋上下文極交錯非是本經。初之一卷乃是治禪病秘要法文。仍不盡至半而止。第二卷已去即是羅什所譯禪秘要法。從第一卷過半生起至第三卷末。文亦不盡欠十餘紙。均為四卷通前成五。其曇摩蜜多譯者。時闕其本。
新括出重上錄經
八部三十卷菩薩地持經十卷(或八卷亦名菩薩戒經又名菩薩地經)
右一經。亦名菩薩地持論。今此錄中編之為律。存其經名除其論錄。周錄中雲。菩薩地持經闕本者誤也。又周錄中此一本經既有多名。前後差互凡六處重上錯之甚也(大乘經中一處上大乘律中二處上大乘論中一處上闕本錄中二處上)。
余經過載其數非一。恐繁紙墨故略述之。無畏德女經一卷(今編入寶積)第一義法勝經一卷彌勒菩薩所問本願經一卷
右三經。大周入藏錄中單本重譯二處俱載者誤也。今除單本編重譯中。發菩提心經二卷(亦名發菩提心論)
右一經。周入藏錄大乘經中及大乘論二處俱載者誤也。今以菩薩所造除其經名存於論錄。諫王經一卷(亦名大小諫王經)
右一經周入藏闕本二錄俱載者誤也。法句經二卷(亦云法句集)
右一經。周入藏錄大乘重譯及集傳內二處俱載者誤也。尋文並同不可分二。雖曾再譯一本闕
【現代漢語翻譯】 現代漢語譯本： 鳩摩羅什（Kumārajīva）所翻譯的《禪秘要法》與原本有所不同。現在檢查上下文，發現極其錯亂，並非原本的經文。第一卷實際上是治療禪病的秘要方法，而且內容還不完整，只到一半就結束了。從第二捲開始，才是鳩摩羅什所翻譯的《禪秘要法》，從第一卷過半處開始，到第三卷末結束。經文內容也不完整，缺少十幾頁。總共四卷，加上前面的殘卷，合為五卷。曇摩蜜多（Dharmamitra）翻譯的時候，也缺少原本。
重新整理並記錄的經典：
八部三十卷：《菩薩地持經》十卷（或八卷，也稱為《菩薩戒經》，又名《菩薩地經》）
右邊這部經，也稱為《菩薩地持論》。現在這份目錄中，將其編入律藏。保留其經名，去除其論的記錄。周朝的目錄中說，《菩薩地持經》缺少原本，這是錯誤的。而且周朝的目錄中，這部經有多個名稱，前後不一致，總共有六處重複記錄，錯誤非常嚴重（大乘經中記錄一處，大乘律中記錄兩處，大乘論中記錄一處，缺少原本的目錄中記錄兩處）。
其餘重複記載的經典數量不少，因為篇幅有限，所以簡略地敘述。《無畏德女經》一卷（現在編入《寶積經》）。《第一義法勝經》一卷。《彌勒菩薩所問本願經》一卷。
右邊這三部經，大周入藏目錄中，單獨譯本和重複譯本都記載了，這是錯誤的。現在去除單獨譯本，編入重複譯本中。《發菩提心經》二卷（也稱為《發菩提心論》）。
右邊這部經，周朝入藏目錄的大乘經和大乘論中都記載了，這是錯誤的。現在認為是菩薩所造，去除其經名，保留在論的記錄中。《諫王經》一卷（也稱為《大小諫王經》）。
右邊這部經，周朝入藏目錄的缺少原本目錄中都記載了，這是錯誤的。《法句經》二卷（也稱為《法句集》）。
右邊這部經，周朝入藏目錄的大乘重複譯本和集傳內都記載了，這是錯誤的。檢查經文內容完全相同，不能分為兩部。雖然曾經再次翻譯，但原本已經缺失。
【English Translation】 English version: The Chan Mi Yao Fa (禪秘要法, Secret Essentials of Dhyana) translated by Kumārajīva (鳩摩羅什) differs from the original text. Upon examining the context, it is found to be extremely disordered and not the original scripture. The first volume is actually a secret method for treating dhyana sicknesses, and even that is incomplete, ending halfway. From the second volume onwards, it is indeed the Chan Mi Yao Fa translated by Kumārajīva, starting from the middle of the first volume and ending at the end of the third volume. The text is also incomplete, missing more than ten pages. There are four volumes in total, which, together with the preceding incomplete volume, make five volumes. When Dharmamitra (曇摩蜜多) translated it, he also lacked the original text.
Newly Compiled and Recorded Scriptures:
Eight Sections, Thirty Volumes: Bodhisattva Bhumi-dhāraṇī Sutra (菩薩地持經) Ten Volumes (or Eight Volumes, also known as Bodhisattva Precept Sutra (菩薩戒經), also known as Bodhisattva Bhumi Sutra (菩薩地經))
This scripture on the right is also known as Bodhisattva Bhumi-dhāraṇī Treatise (菩薩地持論). In this catalog, it is classified as Vinaya. The scripture name is retained, and the record of the treatise is removed. The Zhou Dynasty catalog states that the Bodhisattva Bhumi-dhāraṇī Sutra is missing the original text, which is incorrect. Moreover, in the Zhou Dynasty catalog, this scripture has multiple names, and there are inconsistencies, with a total of six instances of repeated recording, which is a serious error (recorded once in the Mahayana Sutras, twice in the Mahayana Vinaya, once in the Mahayana Treatises, and twice in the catalog of missing original texts).
The number of other scriptures that are repeatedly recorded is not small, so they are briefly described due to limited space. Nirbhaya-deva-kanya Sutra (無畏德女經) One Volume (now included in the Ratnakuta Sutra (寶積經)). Paramārtha-dharma-vijaya Sutra (第一義法勝經) One Volume. Maitreya Bodhisattva Paripṛcchā Pūrva-praṇidhāna Sutra (彌勒菩薩所問本願經) One Volume.
These three scriptures on the right are mistakenly recorded in both the separate translation and the repeated translation sections in the Great Zhou Dynasty's catalog. Now, the separate translation is removed and included in the repeated translation. Bodhicittotpāda Sutra (發菩提心經) Two Volumes (also known as Bodhicittotpāda Treatise (發菩提心論)).
This scripture on the right is mistakenly recorded in both the Mahayana Sutras and the Mahayana Treatises in the Zhou Dynasty's catalog. Now, it is considered to be composed by a Bodhisattva, the scripture name is removed, and it is retained in the record of the treatise. Upadeśa-rāja Sutra (諫王經) One Volume (also known as Mahā-Upadeśa-rāja Sutra (大小諫王經)).
This scripture on the right is mistakenly recorded in both the missing original text catalogs in the Zhou Dynasty's catalog. Dharmapada Sutra (法句經) Two Volumes (also known as Dharmapada Samuccaya (法句集)).
This scripture on the right is mistakenly recorded in both the Mahayana repeated translation and the Samuccaya-kathā sections in the Zhou Dynasty's catalog. Upon examining the text, the content is completely the same and cannot be divided into two. Although it was translated again, the original text is missing.
無。今經中除編于集內。攝大乘釋論十二卷
右一論。隋開皇仁壽中眾經錄及唐內典大周錄等皆存二本。云與十五卷攝論同本異出俱是陳朝三藏真諦所譯者誤也。今勘文句首末全同。卷雖多少有殊不可分為二部。但存十五卷本。十二成者除之。
新括出合入大部經
五十二部一百四十一卷金光明經四卷(一十八品) 北涼三藏曇無讖譯金光明經七卷(二十二品或六卷)
陳三藏真諦全譯(四品合成七卷)金光明經更廣壽量(大辯陀羅尼經五卷續四卷本)
周宇文氏三藏耶舍崛多續壽量大辯二品
右隋興善寺沙門寶貴。取前三本及阇那崛多所譯銀主囑累二品。總二十四品合成八卷。前之三本併合入中一無增減。其八卷成者留之入藏。上之三本既重故略。密跡金剛力士經七卷
西晉三藏竺法護譯 在第三會(或四卷或五卷或八卷)菩薩夢經二卷
西晉三藏竺法護譯
在第四會(新改名凈居天子會)法界體性無分別經二卷
梁三藏曼陀羅仙譯
在第八會十法經一卷
元魏三藏佛陀扇多譯
在第九會(加名大乘十法會)大菩薩藏經
二十卷
大唐三藏玄奘譯
在第十二會佛為難陀說出家入胎經二卷(出說一切有部律)
【現代漢語翻譯】 現代漢語譯本：現在這部經書中，除了已經編入合集內的，還有《攝大乘釋論》十二卷。
右邊這一部論著。《隋開皇仁壽中眾經錄》以及《唐內典大周錄》等都記載存有兩部。說它與十五卷的《攝論》是同本異出，都是陳朝三藏真諦所翻譯的，這是錯誤的。現在勘查文句，首尾完全相同。卷數雖然多少有差別，但不可分為兩部。只保留十五卷的版本，十二卷的就去除。
新整理歸類，合併入大部經中：
五十二部，一百四十一卷：《金光明經》四卷（一十八品），北涼三藏曇無讖譯。 《金光明經》七卷（二十二品或六卷），陳三藏真諦全譯（四品合成七卷）。 《金光明經更廣壽量》（《大辯陀羅尼經》五卷續四卷本），周宇文氏三藏耶舍崛多續壽量大辯二品。
右邊這些，隋朝興善寺沙門寶貴，取前三種版本以及阇那崛多所譯的《銀主囑累二品》，總共二十四品，合成八卷。之前的三個版本都合併入其中，沒有增減。那八卷合成的版本就保留收入經藏。上面的三個版本因為重複所以省略。《密跡金剛力士經》七卷，西晉三藏竺法護譯，在第三會（或四卷或五卷或八卷）。 《菩薩夢經》二卷，西晉三藏竺法護譯，在第四會（新改名《凈居天子會》）。 《法界體性無分別經》二卷，梁三藏曼陀羅仙譯，在第八會。 《十法經》一卷，元魏三藏佛陀扇多譯，在第九會（加名《大乘十法會》）。 《大菩薩藏經》二十卷，大唐三藏玄奘譯，在第十二會。《佛為難陀說出家入胎經》二卷（出自《說一切有部律》）。
【English Translation】 English version: Now, in this scripture collection, besides those already compiled into collections, there is also the 'Commentary on the Summary of the Great Vehicle' (She Da Cheng Shi Lun) in twelve volumes.
Regarding this treatise on the right. The 'Record of Scriptures During the Kaihuang and Renshou Periods of the Sui Dynasty' and the 'Great Zhou Record of the Inner Canon of the Tang Dynasty,' etc., both record the existence of two versions. The claim that it is the same text with different versions as the fifteen-volume 'Summary of the Great Vehicle' (She Lun), both translated by the Tripiṭaka Master Paramārtha (Zhen諦) of the Chen Dynasty, is incorrect. Now, upon examining the text, the beginning and end are completely identical. Although the number of volumes differs slightly, they cannot be divided into two separate works. Only the fifteen-volume version is retained, and the twelve-volume version is removed.
Newly sorted and categorized, merged into larger scripture collections:
Fifty-two works, one hundred and forty-one volumes: 'Golden Light Sutra' (Jin Guang Ming Jing) four volumes (eighteen chapters), translated by the Tripiṭaka Master Dharmarakṣa (曇無讖) of the Northern Liang. 'Golden Light Sutra' (Jin Guang Ming Jing) seven volumes (twenty-two chapters or six volumes), fully translated by the Tripiṭaka Master Paramārtha (Zhen諦) of the Chen Dynasty (four chapters combined into seven volumes). 'Golden Light Sutra: Further Extended Lifespan' (Jin Guang Ming Jing Geng Guang Shou Liang) (the 'Great Eloquence Dhāraṇī Sutra' (Da Bian Tuo Luo Ni Jing) five volumes, continuing the four-volume version), the Tripiṭaka Master Yaśogupta (耶舍崛多) of the Zhou Dynasty of the Yuwen clan continued the two chapters of Lifespan Extension and Great Eloquence.
Regarding these on the right, the Śrāmaṇa Baogui (寶貴) of Xingshan Temple (興善寺) in the Sui Dynasty, took the preceding three versions and the 'Two Chapters on the Entrustment of the Silver Lord' (Yin Zhu Zhu Lei Er Pin) translated by Jñānagupta (阇那崛多), totaling twenty-four chapters, and combined them into eight volumes. The previous three versions are all merged into it, without any additions or subtractions. The eight-volume combined version is retained and included in the scripture collection. The above three versions are omitted because they are duplicates. 'Sutra of the Vajra-wielding Spirit of the Secret Traces' (Mi Ji Jin Gang Li Shi Jing) seven volumes, translated by the Tripiṭaka Master Dharmarakṣa (竺法護) of the Western Jin, in the third assembly (or four volumes, or five volumes, or eight volumes). 'Sutra of the Bodhisattva's Dream' (Pu Sa Meng Jing) two volumes, translated by the Tripiṭaka Master Dharmarakṣa (竺法護) of the Western Jin, in the fourth assembly (newly renamed 'Assembly of the Pure Abode Heavenly Son' (Jing Ju Tian Zi Hui)). 'Sutra on the Undifferentiated Nature of the Realm of Reality' (Fa Jie Ti Xing Wu Fen Bie Jing) two volumes, translated by the Tripiṭaka Master Mandalasena (曼陀羅仙) of the Liang Dynasty, in the eighth assembly. 'Sutra of Ten Dharmas' (Shi Fa Jing) one volume, translated by the Tripiṭaka Master Buddhasanta (佛陀扇多) of the Northern Wei, in the ninth assembly (added name 'Great Vehicle Assembly of Ten Dharmas' (Da Cheng Shi Fa Hui)). 'Great Bodhisattva Treasury Sutra' (Da Pu Sa Zang Jing) twenty volumes, translated by the Tripiṭaka Master Xuanzang (玄奘) of the Great Tang, in the twelfth assembly. 'Sutra Spoken by the Buddha for Nanda on Leaving Home and Entering the Womb' (Fo Wei Nan Tuo Shuo Chu Jia Ru Tai Jing) two volumes (from the 'Vinaya of the Sarvāstivāda School' (Shuo Yi Qie You Bu Lü)).
大唐三藏義凈譯
在第十四會(改名入胎藏會)文殊師利授記經
三卷
大唐三藏實叉難陀譯
在第十五會菩薩見實三昧經
十六卷
高齊三藏那連提耶舍譯
在第十六會(或十四卷或十卷)菩薩藏經三卷(一名富樓那問經)
姚秦鳩摩羅什譯
在第十七會(亦名大悲心經改名富樓那會或二卷)護國菩薩經二卷
隋三藏阇那崛多譯
在第十八會郁伽長者所問經一卷
曹魏三藏康僧鎧譯
在第十九會(或二卷)迦葉經二卷
元魏外國王子月婆首那譯
在第二十三會善臂菩薩所問經二卷
姚秦三藏鳩摩羅什譯
在第二十六會(或一卷)無畏德女經一卷
元魏三藏佛陀扇多譯
在第三十二會無垢施菩薩分別應辯經一卷
西晉清信士聶道真譯
在第三十三會
(或二卷)大方等善住意天子問經四卷
隋三藏達摩笈多譯
在第三十六會大乘方便經三卷
東晉外國居士竺難提譯
在第三十八會移識經二卷
隋三藏阇那崛多譯
在第三十九會(改名賢護長者會)彌勒菩薩所問經一卷
元魏三藏菩提留支譯
在第四十一會(改名
【現代漢語翻譯】 現代漢語譯本 大唐三藏義凈譯 在第十四會（改名入胎藏會）《文殊師利授記經》（Manjushri Prediction Sutra）三卷 大唐三藏實叉難陀譯 在第十五會《菩薩見實三昧經》（Bodhisattva's Samadhi of Seeing Reality Sutra）十六卷 高齊三藏那連提耶舍譯 在第十六會（或十四卷或十卷）《菩薩藏經》（Bodhisattva Pitaka Sutra）三卷（一名《富樓那問經》（Purna's Questions Sutra）） 姚秦鳩摩羅什譯 在第十七會（亦名《大悲心經》，改名《富樓那會》或二卷）《護國菩薩經》（Protecting the Nation Bodhisattva Sutra）二卷 隋三藏阇那崛多譯 在第十八會《郁伽長者所問經》（Questions of the Elder Ugra Sutra）一卷 曹魏三藏康僧鎧譯 在第十九會（或二卷）《迦葉經》（Kasyapa Sutra）二卷 元魏外國王子月婆首那譯 在第二十三會《善臂菩薩所問經》（Questions of the Bodhisattva Good Arms Sutra）二卷 姚秦三藏鳩摩羅什譯 在第二十六會（或一卷）《無畏德女經》（Fearless Virtue Woman Sutra）一卷 元魏三藏佛陀扇多譯 在第三十二會《無垢施菩薩分別應辯經》（Immaculate Giving Bodhisattva's Discrimination and Eloquence Sutra）一卷 西晉清信士聶道真譯 在第三十三會 （或二卷）《大方等善住意天子問經》（Great Vaipulya Good Dwelling Intent Deva's Questions Sutra）四卷 隋三藏達摩笈多譯 在第三十六會《大乘方便經》（Mahayana Skillful Means Sutra）三卷 東晉外國居士竺難提譯 在第三十八會《移識經》（Transferring Consciousness Sutra）二卷 隋三藏阇那崛多譯 在第三十九會（改名賢護長者會）《彌勒菩薩所問經》（Questions of the Maitreya Bodhisattva Sutra）一卷 元魏三藏菩提留支譯 在第四十一會（改名
【English Translation】 English version Translated by the Tripitaka Master Yijing of the Great Tang Dynasty In the Fourteenth Assembly (renamed the Entering the Womb Treasury Assembly), the 'Manjushri Prediction Sutra' (Manjushri Prediction Sutra) in three volumes. Translated by the Tripitaka Master Sikshananda of the Great Tang Dynasty In the Fifteenth Assembly, the 'Bodhisattva's Samadhi of Seeing Reality Sutra' (Bodhisattva's Samadhi of Seeing Reality Sutra) in sixteen volumes. Translated by the Tripitaka Master Narendrayasas of the Northern Qi Dynasty In the Sixteenth Assembly (either fourteen or ten volumes), the 'Bodhisattva Pitaka Sutra' (Bodhisattva Pitaka Sutra) in three volumes (also named 'Purna's Questions Sutra' (Purna's Questions Sutra)). Translated by Kumarajiva of the Yao Qin Dynasty In the Seventeenth Assembly (also named 'Great Compassion Sutra', renamed 'Purna Assembly' or two volumes), the 'Protecting the Nation Bodhisattva Sutra' (Protecting the Nation Bodhisattva Sutra) in two volumes. Translated by the Tripitaka Master Jnanagupta of the Sui Dynasty In the Eighteenth Assembly, the 'Questions of the Elder Ugra Sutra' (Questions of the Elder Ugra Sutra) in one volume. Translated by the Tripitaka Master Kang僧鎧 of the Cao Wei Dynasty In the Nineteenth Assembly (or two volumes), the 'Kasyapa Sutra' (Kasyapa Sutra) in two volumes. Translated by the Foreign Prince Yueposhuna of the Northern Wei Dynasty In the Twenty-third Assembly, the 'Questions of the Bodhisattva Good Arms Sutra' (Questions of the Bodhisattva Good Arms Sutra) in two volumes. Translated by Kumarajiva of the Yao Qin Dynasty In the Twenty-sixth Assembly (or one volume), the 'Fearless Virtue Woman Sutra' (Fearless Virtue Woman Sutra) in one volume. Translated by the Tripitaka Master Buddhasanta of the Northern Wei Dynasty In the Thirty-second Assembly, the 'Immaculate Giving Bodhisattva's Discrimination and Eloquence Sutra' (Immaculate Giving Bodhisattva's Discrimination and Eloquence Sutra) in one volume. Translated by the Pure Faith Layman Nie Daozhen of the Western Jin Dynasty In the Thirty-third Assembly (Or two volumes), the 'Great Vaipulya Good Dwelling Intent Deva's Questions Sutra' (Great Vaipulya Good Dwelling Intent Deva's Questions Sutra) in four volumes. Translated by the Tripitaka Master Dharmagupta of the Sui Dynasty In the Thirty-sixth Assembly, the 'Mahayana Skillful Means Sutra' (Mahayana Skillful Means Sutra) in three volumes. Translated by the Foreign Layman Zhunanti of the Eastern Jin Dynasty In the Thirty-eighth Assembly, the 'Transferring Consciousness Sutra' (Transferring Consciousness Sutra) in two volumes. Translated by the Tripitaka Master Jnanagupta of the Sui Dynasty In the Thirty-ninth Assembly (renamed the Worthy Protector Elder Assembly), the 'Questions of the Maitreya Bodhisattva Sutra' (Questions of the Maitreya Bodhisattva Sutra) in one volume. Translated by the Tripitaka Master Bodhiruchi of the Northern Wei Dynasty In the Forty-first Assembly (renamed
彌勒問八法會)大寶積經一卷
失譯
在第四十三會(改名普明菩薩會)寶梁經二卷
北涼沙門道龔譯
在第四十四會文殊般若波羅蜜經一卷
梁三藏曼陀羅仙譯
或二卷
在第四十六會(般若部中重出一本此在次不可偏除故存其目)寶髻菩薩所問經二卷(亦名菩薩凈行經)
西晉竺法護譯
在第四十七會
右密跡力士經下合二十三部共八十一卷。並是大寶積經諸會舊譯。三藏菩提流志勘梵本同。更不重翻直編會次。既合入大部別者刪之。三律儀經三卷(與舊大方廣三戒經同本)
在第一會無邊莊嚴經四卷
在第二會無量壽如來經二卷(與舊大阿彌陀經等同本)
在第五會不動如來經二卷(與舊阿閦佛國經同本)
在第六會被甲莊嚴經五卷
在第七會文殊師利普門經一卷(與舊普門品經同本)
在第十會出現光明經五卷
在第十一會佛為阿難說處胎經一卷(與舊胞胎經同本)
在第十三會無盡伏藏經二卷
在第二十會授幻師跋陀羅記經一卷(與舊幻士仁賢經同本)
在第二十一會大神變經二卷
在第二十二會優波離問經一卷(與舊決定毗尼經同本)
在第二十四會發勝志
【現代漢語翻譯】 現代漢語譯本 《彌勒問八法會》大寶積經一卷 失譯 在第四十三會（改名普明菩薩會）《寶梁經》二卷 北涼沙門道龔譯 在第四十四會《文殊般若波羅蜜經》一卷 梁三藏曼陀羅仙譯 或二卷 在第四十六會（般若部中重出一本，此在次不可偏除，故存其目）《寶髻菩薩所問經》二卷（亦名《菩薩凈行經》） 西晉竺法護譯 在第四十七會 右密跡力士經下合二十三部，共八十一卷。並是大寶積經諸會舊譯。三藏菩提流志勘梵本同。更不重翻，直編會次。既合入大部，別者刪之。《三律儀經》三卷（與舊《大方廣三戒經》同本） 在第一會《無邊莊嚴經》四卷 在第二會《無量壽如來經》二卷（與舊《大阿彌陀經》等同本） 在第五會《不動如來經》二卷（與舊《阿閦（chù）佛國經》同本） 在第六會《被甲莊嚴經》五卷 在第七會《文殊師利普門經》一卷（與舊《普門品經》同本） 在第十會《出現光明經》五卷 在第十一會《佛為阿難說處胎經》一卷（與舊《胞胎經》同本） 在第十三會《無盡伏藏經》二卷 在第二十會《授幻師跋陀羅（bá tuó luó）記經》一卷（與舊《幻士仁賢經》同本） 在第二十一會《大神變經》二卷 在第二十二會《優波離（yōu bō lí）問經》一卷（與舊《決定毗尼經》同本） 在第二十四會《發勝志
【English Translation】 English version 《Maitreya's Questions on the Eight Dharmas Assembly》, one scroll of the Mahāratnakūṭa Sūtra Lost in translation In the forty-third assembly (renamed Universal Light Bodhisattva Assembly), 《Bao Liang Sutra》, two scrolls Translated by the Buddhist monk Dao Gong of the Northern Liang Dynasty In the forty-fourth assembly, 《Mañjuśrī's Prajñāpāramitā Sūtra》, one scroll Translated by the Tripiṭaka master Maṇḍala Xian of the Liang Dynasty Or two scrolls In the forty-sixth assembly (a duplicate from the Prajñā section, which cannot be completely removed, so the title is retained), 《The Sutra of Questions by Ratnaketu Bodhisattva》, two scrolls (also known as 《Bodhisattva's Pure Conduct Sutra》) Translated by Zhu Fahu of the Western Jin Dynasty In the forty-seventh assembly Below the 《Secret Traces Vajrapāṇi Sutra》, there are a total of twenty-three sections, totaling eighty-one scrolls. These are all old translations of the various assemblies of the Mahāratnakūṭa Sūtra. The Tripiṭaka master Bodhiruci examined the Sanskrit version and found them to be the same. There is no re-translation, only a compilation of the assembly sequence. Since they are incorporated into the major section, the separate ones are deleted. 《The Three Vows Sutra》, three scrolls (the same as the old 《Mahāvaipulya Trisamvara Sūtra》) In the first assembly, 《The Sutra of Boundless Adornment》, four scrolls In the second assembly, 《The Sutra of Immeasurable Life Tathāgata》, two scrolls (the same as the old 《Larger Sukhāvatīvyūha Sūtra》, etc.) In the fifth assembly, 《The Sutra of Akṣobhya Tathāgata》, two scrolls (the same as the old 《Akṣobhya-vyūha Sūtra》) In the sixth assembly, 《The Sutra of Armored Adornment》, five scrolls In the seventh assembly, 《Mañjuśrī's Universal Gate Sutra》, one scroll (the same as the old 《Universal Gate Chapter Sutra》) In the tenth assembly, 《The Sutra of the Appearance of Light》, five scrolls In the eleventh assembly, 《The Sutra Spoken by the Buddha for Ānanda on Entering the Womb》, one scroll (the same as the old 《Embryo Sutra》) In the thirteenth assembly, 《The Sutra of Inexhaustible Treasure》, two scrolls In the twentieth assembly, 《The Sutra of the Prediction to the Illusionist Bhadra》, one scroll (the same as the old 《The Sutra of the Virtuous Illusionist》) In the twenty-first assembly, 《The Sutra of Great Miraculous Transformations》, two scrolls In the twenty-second assembly, 《The Sutra of Upāli's Questions》, one scroll (the same as the old 《Definitive Vinaya Sutra》) In the twenty-fourth assembly, 《Generating Supreme Aspiration
樂經二卷(與舊發覺凈心經同本)
在第二十五會善順菩薩經一卷
在第二十七會勤授長者經一卷
在第二十八會優陀延王經一卷(與舊優填王經同本)
在第二十九會妙慧童女經一卷(與舊須摩提經同本)
在第三十會恒河上優婆夷經一卷
在第三十一會功德寶花敷菩薩經一卷
在第三十四會善德天子經一卷(與舊文殊不思議境界經同本)
在第三十五會阿阇世王太子經一卷(與舊太子刷護經等同本)
在第三十七會凈信童女經一卷
在第四十會彌勒菩薩所問經一卷(與舊彌勒所問本願經同本)
在第四十二會無盡慧菩薩經一卷
在第四十五會勝鬘夫人經一卷(與舊勝鬘經同本)
在第四十八會廣博仙人問經一卷(與舊毗耶娑問經同本)
在第四十九會
右三律儀經下。合二十六部共四十四卷。大唐先天二年南印度三藏沙門菩提流志(唐云覺愛)于西崇福寺譯。並是寶積諸會編在大部之中。亦有鈔寫別部流行。恐不知根源。故具條示(若新舊相合共成一百二十卷若各別分之則成一百二十五卷矣)。
別錄中補闕拾遺錄第五(三百六部一千一百一十一卷)
補拾錄者。謂舊錄闕題新翻未載之類。今並詳而
【現代漢語翻譯】 現代漢語譯本 《樂經》二卷（與舊本《發覺凈心經》同本）
在第二十五會，《善順菩薩經》一卷
在第二十七會，《勤授長者經》一卷
在第二十八會，《優陀延王經》一卷（與舊本《優填王經》同本）
在第二十九會，《妙慧童女經》一卷（與舊本《須摩提經》同本）
在第三十會，《恒河上優婆夷經》一卷
在第三十一會，《功德寶花敷菩薩經》一卷
在第三十四會，《善德天子經》一卷（與舊本《文殊不思議境界經》同本）
在第三十五會，《阿阇世王太子經》一卷（與舊本《太子刷護經》等同本）
在第三十七會，《凈信童女經》一卷
在第四十會，《彌勒菩薩所問經》一卷（與舊本《彌勒所問本願經》同本）
在第四十二會，《無盡慧菩薩經》一卷
在第四十五會，《勝鬘夫人經》一卷（與舊本《勝鬘經》同本）
在第四十八會，《廣博仙人問經》一卷（與舊本《毗耶娑問經》同本）
在第四十九會
右三律儀經下。合二十六部共四十四卷。大唐先天二年，南印度三藏沙門菩提流志（Bodhiruci）（唐云覺愛）于西崇福寺譯。並是《寶積經》諸會編在大部之中。亦有鈔寫別部流行。恐不知根源。故具條示（若新舊相合共成一百二十卷，若各別分之則成一百二十五卷矣）。
別錄中補闕拾遺錄第五（三百六部一千一百一十一卷）
補拾錄者。謂舊錄闕題新翻未載之類。今並詳而
【English Translation】 English version 《The Sutra of Joy》, two volumes (same as the old version of 《The Sutra of Discovering Pure Mind》)
In the twenty-fifth assembly, 《The Sutra of Bodhisattva Good Compliance》, one volume
In the twenty-seventh assembly, 《The Sutra of Elder Diligent Giving》, one volume
In the twenty-eighth assembly, 《The Sutra of King Udayana》, one volume (same as the old version of 《The Sutra of King Udayana》)
In the twenty-ninth assembly, 《The Sutra of the Girl of Wonderful Wisdom》, one volume (same as the old version of 《The Sutra of Sumati》)
In the thirtieth assembly, 《The Sutra of Upasika on the Ganges River》, one volume
In the thirty-first assembly, 《The Sutra of Bodhisattva Adorned with Flowers of Merit》, one volume
In the thirty-fourth assembly, 《The Sutra of the Deva Good Virtue》, one volume (same as the old version of 《The Sutra of the Inconceivable Realm of Manjushri》)
In the thirty-fifth assembly, 《The Sutra of Prince Ajatasatru》, one volume (same as the old version of 《The Sutra of Prince Suhu》, etc.)
In the thirty-seventh assembly, 《The Sutra of the Girl of Pure Faith》, one volume
In the fortieth assembly, 《The Sutra Questioned by Maitreya Bodhisattva》, one volume (same as the old version of 《The Sutra of the Original Vows Questioned by Maitreya》)
In the forty-second assembly, 《The Sutra of Bodhisattva Endless Wisdom》, one volume
In the forty-fifth assembly, 《The Sutra of Queen Srimala》, one volume (same as the old version of 《The Sutra of Srimala》)
In the forty-eighth assembly, 《The Sutra Questioned by the Broad and Learned Immortal》, one volume (same as the old version of 《The Sutra Questioned by Vyasa》)
In the forty-ninth assembly
Below are the three sections of Vinaya Sutras. Altogether, there are twenty-six parts, totaling forty-four volumes. Translated by the Tripiṭaka Śrāmaṇa Bodhiruci (唐云覺愛) (meaning 'Enlightened Love' in Chinese) from South India at Xichongfu Temple in the second year of the Xiantian era of the Great Tang Dynasty. These are all assemblies of the 《Ratnakuta Sutra》 compiled into a large collection. There are also handwritten copies circulating as separate parts. Fearing that the origins may not be known, they are listed in detail (if the new and old versions are combined, there will be one hundred and twenty volumes; if they are separated, there will be one hundred and twenty-five volumes).
Supplement to the Missing and Overlooked Records in the Separate Records, Fifth (306 parts, 1111 volumes)
The 'Supplement to the Overlooked Records' refers to items missing from the old records or new translations that have not been recorded. Now, they are all examined in detail.
具之也。所冀法輪無玷慧日增暉。永燭幽途恒沾沃潤者矣。文殊師利問菩薩署經一卷
後漢三藏支婁迦讖譯自誓三昧經一卷
後漢三藏安世高譯溫室洗浴眾僧經一卷
後漢三藏安世高譯佛印三昧經一卷
後漢三藏安世高譯菩薩內習六波羅蜜經一卷
後漢沙門嚴佛調譯老女人經一卷
吳優婆塞支謙譯持句神咒經一卷
吳優婆塞支謙譯孛經一卷
吳優婆塞支謙譯菩薩十住行道品一卷
西晉三藏竺法護譯太子沐魄經一卷 西晉三藏竺法護譯優填王經一卷 西晉沙門釋法炬譯灌洗佛形像經一卷 西晉沙門釋法炬譯文殊師利般涅槃經一卷 西晉居士聶道真譯異出菩薩本起經一卷 西晉居士聶道真譯採蓮違王上佛授決號妙華經一卷 東晉沙門竺曇無蘭譯陀鄰尼缽經一卷 東晉沙門竺曇無蘭譯摩尼羅亶經一卷 東晉沙門竺曇無蘭譯玄師颰陀所說神咒經一卷 東晉沙門竺曇無蘭譯摩訶般若波羅蜜大明咒經一卷 姚秦三藏鳩摩羅什譯須摩提菩薩經一卷 姚秦三藏鳩摩羅什譯申日兒本經一卷 宋三藏求那跋陀羅譯阿難陀目佉尼呵離陀經一卷 宋三藏求那跋陀羅譯彌勒菩薩所問經一卷(今編入寶積) 元魏三藏菩提留支譯文殊師利所說般若波羅蜜經一卷 梁三藏僧伽婆羅譯大乘十法
【現代漢語翻譯】 現代漢語譯本：
具備了這些經典。所期望的是佛法之輪沒有瑕疵，智慧之光日益增輝，永遠照亮幽暗的道路，恒常得到佛法的滋潤。文殊師利（Manjusri，智慧的象徵）問菩薩署經一卷。 後漢三藏支婁迦讖（Lokaksema）譯自誓三昧經一卷。 後漢三藏安世高譯溫室洗浴眾僧經一卷。 後漢三藏安世高譯佛印三昧經一卷。 後漢三藏安世高譯菩薩內習六波羅蜜經一卷。 後漢沙門嚴佛調譯老女人經一卷。 吳優婆塞支謙譯持句神咒經一卷。 吳優婆塞支謙譯孛經一卷。 吳優婆塞支謙譯菩薩十住行道品一卷。 西晉三藏竺法護（Dharmaraksa）譯太子沐魄經一卷。西晉三藏竺法護譯優填王經一卷。西晉沙門釋法炬譯灌洗佛形像經一卷。西晉沙門釋法炬譯文殊師利般涅槃經一卷。西晉居士聶道真譯異出菩薩本起經一卷。西晉居士聶道真譯採蓮違王上佛授決號妙華經一卷。東晉沙門竺曇無蘭譯陀鄰尼缽經一卷。東晉沙門竺曇無蘭譯摩尼羅亶經一卷。東晉沙門竺曇無蘭譯玄師颰陀所說神咒經一卷。東晉沙門竺曇無蘭譯摩訶般若波羅蜜大明咒經一卷。姚秦三藏鳩摩羅什（Kumarajiva）譯須摩提菩薩經一卷。姚秦三藏鳩摩羅什譯申日兒本經一卷。宋三藏求那跋陀羅（Gunabhadra）譯阿難陀目佉尼呵離陀經一卷。宋三藏求那跋陀羅譯彌勒菩薩（Maitreya Bodhisattva，未來佛）所問經一卷(今編入寶積)。元魏三藏菩提留支（Bodhiruci）譯文殊師利所說般若波羅蜜經一卷。梁三藏僧伽婆羅譯大乘十法
【English Translation】 English version:
These scriptures are now complete. It is hoped that the wheel of Dharma will be without blemish, the light of wisdom will increase in brilliance, forever illuminating the dark paths, and constantly receiving the nourishing rain of the Dharma. Manjusri (symbol of wisdom) asks about the Bodhisattva Sutra, one volume. Translated by Lokaksema of the Later Han Dynasty, one volume of the Self-Vow Samadhi Sutra. Translated by An Shih-kao of the Later Han Dynasty, one volume of the Sutra on Bathing Monks in the Greenhouse. Translated by An Shih-kao of the Later Han Dynasty, one volume of the Buddha's Seal Samadhi Sutra. Translated by An Shih-kao of the Later Han Dynasty, one volume of the Sutra on Bodhisattvas Practicing the Six Paramitas Internally. Translated by Yan Fotiao, a Shramana of the Later Han Dynasty, one volume of the Old Woman Sutra. Translated by Upasaka Zhi Qian of Wu, one volume of the Dharani Mantra Sutra. Translated by Upasaka Zhi Qian of Wu, one volume of the Bo Sutra. Translated by Upasaka Zhi Qian of Wu, one volume of the Chapter on the Ten Abodes and Practices of Bodhisattvas. Translated by Dharmaraksa of the Western Jin Dynasty, one volume of the Sutra on the Prince's Bathing of the Soul. Translated by Dharmaraksa of the Western Jin Dynasty, one volume of the Udayana King Sutra. Translated by Shramana Shi Fajü of the Western Jin Dynasty, one volume of the Sutra on Bathing the Buddha's Image. Translated by Shramana Shi Fajü of the Western Jin Dynasty, one volume of the Manjusri Nirvana Sutra. Translated by Layman Nie Daozhen of the Western Jin Dynasty, one volume of the Different Origins of the Bodhisattva's Past Deeds Sutra. Translated by Layman Nie Daozhen of the Western Jin Dynasty, one volume of the Sutra on Picking Lotuses, King Vimaladatta Ascending to Buddhahood and Receiving the Prediction of the Name Wonderful Flower. Translated by Shramana Zhu Tanwulan of the Eastern Jin Dynasty, one volume of the Dharani Patra Sutra. Translated by Shramana Zhu Tanwulan of the Eastern Jin Dynasty, one volume of the Mani Ratna Sutra. Translated by Shramana Zhu Tanwulan of the Eastern Jin Dynasty, one volume of the Divine Mantra Sutra Spoken by Master Xuan Bhatuo. Translated by Shramana Zhu Tanwulan of the Eastern Jin Dynasty, one volume of the Great Bright Mantra Sutra of the Maha Prajnaparamita. Translated by Kumarajiva of the Yao Qin Dynasty, one volume of the Sumati Bodhisattva Sutra. Translated by Kumarajiva of the Yao Qin Dynasty, one volume of the Sutra on the Origin of Shenri's Son. Translated by Gunabhadra of the Song Dynasty, one volume of the Ananda Mukha Niharita Sutra. Translated by Gunabhadra of the Song Dynasty, one volume of the Sutra Questioned by Maitreya Bodhisattva (now compiled into the Ratnakuta Sutra). Translated by Bodhiruci of the Northern Wei Dynasty, one volume of the Prajnaparamita Sutra Spoken by Manjusri. Translated by Sanghavarman of the Liang Dynasty, the Ten Dharmas of Mahayana.
經一卷 梁三藏僧伽婆羅譯種種雜咒經一卷 週三藏阇那崛多譯大集譬喻王經二卷 隋三藏阇那崛多譯入法界體性經一卷 隋三藏阇那崛多譯離垢慧菩薩所問禮佛法經一卷 大唐三藏那提譯大乘遍照光明藏無字法門經一卷 大唐三藏地婆訶羅譯大乘百福莊嚴相經一卷 大唐三藏地婆訶羅譯菩薩修行四法經一卷 大唐三藏地婆訶羅譯佛頂最勝陀羅尼經一卷 大唐三藏地婆訶羅譯最勝佛頂陀羅尼凈除業障經一卷 大唐三藏地婆訶羅譯造塔功德經一卷 大唐三藏地婆訶羅譯千手千眼觀世音菩薩廣大圓滿無礙大悲心陀羅尼經一卷 天竺沙門伽梵達摩譯千手千臂觀世音菩薩陀羅尼神咒經二卷(或一卷) 大唐沙門釋智通譯千囀陀羅尼觀世音菩薩咒經一卷 大唐沙門釋智通譯觀自在菩薩隨心咒經一卷 大唐沙門釋智通譯大方廣圓覺修多羅了義經一卷 大唐罽賓沙門佛陀多羅譯不空罥索陀羅尼自在王咒經三卷 大唐三藏寶思惟長壽二年譯薩曇分陀利經一卷 失譯不思議功德諸佛所護念經二卷 失譯菩薩本行經三卷失譯大金色孔雀王咒經一卷 失譯佛說大金色孔雀王咒經一卷 失譯天王太子辟羅經一卷 失譯金剛三昧經二卷 失譯摩利支天經一卷 失譯六字神咒王經一卷 失譯虛空藏菩薩問佛經一卷(或云問七佛陀羅尼經) 失譯三
【現代漢語翻譯】 現代漢語譯本 經一卷，梁三藏僧伽婆羅譯。 《種種雜咒經》一卷，週三藏阇那崛多譯。 《大集譬喻王經》二卷，隋三藏阇那崛多譯。 《入法界體性經》一卷，隋三藏阇那崛多譯。 《離垢慧菩薩所問禮佛法經》一卷，大唐三藏那提譯。 《大乘遍照光明藏無字法門經》一卷，大唐三藏地婆訶羅譯。 《大乘百福莊嚴相經》一卷，大唐三藏地婆訶羅譯。 《菩薩修行四法經》一卷，大唐三藏地婆訶羅譯。 《佛頂最勝陀羅尼經》一卷，大唐三藏地婆訶羅譯。 《最勝佛頂陀羅尼凈除業障經》一卷，大唐三藏地婆訶羅譯。 《造塔功德經》一卷，大唐三藏地婆訶羅譯。 《千手千眼觀世音菩薩廣大圓滿無礙大悲心陀羅尼經》一卷，天竺沙門伽梵達摩譯。 《千手千臂觀世音菩薩陀羅尼神咒經》二卷（或一卷），大唐沙門釋智通譯。 《千囀陀羅尼觀世音菩薩咒經》一卷，大唐沙門釋智通譯。 《觀自在菩薩隨心咒經》一卷，大唐沙門釋智通譯。 《大方廣圓覺修多羅了義經》一卷，大唐罽賓（Kashmir）沙門佛陀多羅譯。 《不空罥索陀羅尼自在王咒經》三卷，大唐三藏寶思惟長壽二年譯。 《薩曇分陀利經》一卷，失譯。 《不思議功德諸佛所護念經》二卷，失譯。 《菩薩本行經》三卷，失譯。 《大金色孔雀王咒經》一卷，失譯。 《佛說大金色孔雀王咒經》一卷，失譯。 《天王太子辟羅經》一卷，失譯。 《金剛三昧經》二卷，失譯。 《摩利支天經》一卷，失譯。 《六字神咒王經》一卷，失譯。 《虛空藏菩薩問佛經》一卷（或云《問七佛陀羅尼經》），失譯。 《三》
【English Translation】 English version One fascicle of Sutra, translated by Saṃghavarman (僧伽婆羅), a Tripiṭaka master of the Liang dynasty. One fascicle of Various Dhāraṇī Sūtra, translated by Jñānagupta (阇那崛多), a Tripiṭaka master of the Zhou dynasty. Two fascicles of Mahāsaṃnipāta King of Similes Sūtra, translated by Jñānagupta (阇那崛多), a Tripiṭaka master of the Sui dynasty. One fascicle of Entering the Realm of Dharmadhātu Nature Sūtra, translated by Jñānagupta (阇那崛多), a Tripiṭaka master of the Sui dynasty. One fascicle of The Sutra on the Dharma of Paying Homage to the Buddha as Asked by Bodhisattva Immaculate Wisdom, translated by Nandi (那提), a Tripiṭaka master of the Great Tang dynasty. One fascicle of The Great Vehicle Sutra of the Unwritten Dharma Door of the Light Treasury of Universal Illumination, translated by Divākara (地婆訶羅), a Tripiṭaka master of the Great Tang dynasty. One fascicle of The Great Vehicle Sutra of the Marks of a Hundred Blessings Adorned, translated by Divākara (地婆訶羅), a Tripiṭaka master of the Great Tang dynasty. One fascicle of The Sutra on the Four Dharmas Practiced by Bodhisattvas, translated by Divākara (地婆訶羅), a Tripiṭaka master of the Great Tang dynasty. One fascicle of The Buddha's Supreme Uṣṇīṣa Dhāraṇī Sūtra, translated by Divākara (地婆訶羅), a Tripiṭaka master of the Great Tang dynasty. One fascicle of The Supreme Buddha's Uṣṇīṣa Dhāraṇī Sūtra for Purifying Karmic Obstacles, translated by Divākara (地婆訶羅), a Tripiṭaka master of the Great Tang dynasty. One fascicle of The Sutra on the Merit of Building Stūpas, translated by Divākara (地婆訶羅), a Tripiṭaka master of the Great Tang dynasty. One fascicle of The Great Compassionate Heart Dhāraṇī Sūtra of the Thousand-Handed and Thousand-Eyed Avalokiteśvara Bodhisattva, translated by Gavamdharmā (伽梵達摩), an Indian Śrāmaṇa. Two fascicles (or one fascicle) of The Dhāraṇī Divine Mantra Sūtra of the Thousand-Handed and Thousand-Armed Avalokiteśvara Bodhisattva, translated by Śramaṇa Shishi Zhitong (釋智通) of the Great Tang dynasty. One fascicle of The Dhāraṇī Sūtra of the Thousand Chants of Avalokiteśvara Bodhisattva, translated by Śramaṇa Shishi Zhitong (釋智通) of the Great Tang dynasty. One fascicle of The Heart Mantra Sūtra of Avalokiteśvara Bodhisattva, translated by Śramaṇa Shishi Zhitong (釋智通) of the Great Tang dynasty. One fascicle of The Great Vaipulya Perfect Enlightenment Sūtra, translated by Buddhatrāta (佛陀多羅), a Śrāmaṇa from Kashmir (罽賓) of the Great Tang dynasty. Three fascicles of The Amoghapāśa Dhāraṇī Independent King Mantra Sūtra, translated by Bodhicintya (寶思惟), a Tripiṭaka master of the Great Tang dynasty in the second year of Changshou. One fascicle of The Satham Pundarika Sutra, translation lost. Two fascicles of The Sutra Protected and念ed by All Buddhas with Inconceivable Merits, translation lost. Three fascicles of The Sutra of the Bodhisattva's Fundamental Practices, translation lost. One fascicle of The Great Golden Peacock King Mantra Sūtra, translation lost. One fascicle of The Buddha Speaks of the Great Golden Peacock King Mantra Sūtra, translation lost. One fascicle of The Sutra of Prince Pi Luo of the Heavenly Kings, translation lost. Two fascicles of The Vajra Samādhi Sūtra, translation lost. One fascicle of The Marici Sutra, translation lost. One fascicle of The Six-Syllable Divine Mantra King Sūtra, translation lost. One fascicle of The Sutra of Akasagarbha Bodhisattva Asking the Buddha (or The Dhāraṇī Sūtra of Asking the Seven Buddhas), translation lost. Three
劫三千佛名經三卷 失譯牟梨曼陀羅咒經一卷 失譯阿彌陀鼓音聲王陀羅尼經一卷 失譯阿吒婆拘鬼神大將上佛陀羅尼經一卷 失譯大普賢陀羅尼經一卷 失譯大七寶陀羅尼經一卷 失譯六字大陀羅尼經一卷 失譯長者女庵提遮師子吼了義經一卷 失譯
已上大乘經五十九部拾遺編入。菩薩戒本一卷北涼三藏曇無讖譯受十善戒經一卷 失譯
已上大乘律二部拾遺編入。法華經論二卷(或一卷) 元魏三藏菩提留支譯遺教經論一卷 陳三藏真諦譯唯識三十論一卷 大唐三藏玄奘譯
已上大乘論三部拾遺編入。婆羅門子命終愛念不離經一卷 後漢三藏安世高譯婆羅門避死經一卷 後漢三藏安世高譯罵意經一卷 後漢三藏安世高譯分別善惡所起經一卷 後漢三藏安世高譯父母恩難報經一卷 後漢三藏安世高譯弊魔試目連經一卷 吳優婆塞支謙譯齋經一卷 吳優婆塞支謙譯須摩提女經一卷 吳優婆塞支謙譯黑氏梵志經一卷 吳優婆塞支謙譯猘狗經一卷 吳優婆塞支謙譯離睡經一卷 西晉三藏竺法護譯受歲經一卷 西晉三藏竺法護譯樂想經一卷 西晉三藏竺法護譯尊上經一卷 西晉三藏竺法護譯意經一卷 西晉三藏法竺護譯應法經一卷 西晉三藏竺法護譯鴦崛摩經一卷 西晉三藏竺法護譯分別經一卷 西晉三
【現代漢語翻譯】 現代漢語譯本 《劫三千佛名經》三卷，佚名譯者。 《牟梨曼陀羅咒經》一卷，佚名譯者。 《阿彌陀鼓音聲王陀羅尼經》一卷，佚名譯者。 《阿吒婆拘鬼神大將上佛陀羅尼經》一卷，佚名譯者。 《大普賢陀羅尼經》一卷，佚名譯者。 《大七寶陀羅尼經》一卷，佚名譯者。 《六字大陀羅尼經》一卷，佚名譯者。 《長者女庵提遮師子吼了義經》一卷，佚名譯者。
以上大乘經典五十九部，為拾遺編入。 《菩薩戒本》一卷，北涼三藏曇無讖（Dharmaraksa）譯。 《受十善戒經》一卷，佚名譯者。
以上大乘律藏二部，為拾遺編入。 《法華經論》二卷（或一卷），元魏三藏菩提留支（Bodhiruci）譯。 《遺教經論》一卷，陳三藏真諦（Paramārtha）譯。 《唯識三十論》一卷，大唐三藏玄奘（Xuanzang）譯。
以上大乘論藏三部，為拾遺編入。 《婆羅門子命終愛念不離經》一卷，後漢三藏安世高（An Shigao）譯。 《婆羅門避死經》一卷，後漢三藏安世高（An Shigao）譯。 《罵意經》一卷，後漢三藏安世高（An Shigao）譯。 《分別善惡所起經》一卷，後漢三藏安世高（An Shigao）譯。 《父母恩難報經》一卷，後漢三藏安世高（An Shigao）譯。 《弊魔試目連經》一卷，吳優婆塞支謙（Zhi Qian）譯。 《齋經》一卷，吳優婆塞支謙（Zhi Qian）譯。 《須摩提女經》一卷，吳優婆塞支謙（Zhi Qian）譯。 《黑氏梵志經》一卷，吳優婆塞支謙（Zhi Qian）譯。 《猘狗經》一卷，吳優婆塞支謙（Zhi Qian）譯。 《離睡經》一卷，吳優婆塞支謙（Zhi Qian）譯。 《受歲經》一卷，西晉三藏竺法護（Dharmaraksa）譯。 《樂想經》一卷，西晉三藏竺法護（Dharmaraksa）譯。 《尊上經》一卷，西晉三藏竺法護（Dharmaraksa）譯。 《意經》一卷，西晉三藏竺法護（Dharmaraksa）譯。 《應法經》一卷，西晉三藏竺法護（Dharmaraksa）譯。 《鴦崛摩經》一卷，西晉三藏竺法護（Dharmaraksa）譯。 《分別經》一卷，西晉三藏竺法護（Dharmaraksa）譯。
【English Translation】 English version 'Sutra of the Names of Three Thousand Buddhas of the Kalpa', three volumes, translator unknown. 'Mūli-mantra Dhāraṇī Sutra', one volume, translator unknown. 'Amitābha Drum Sound King Dhāraṇī Sutra', one volume, translator unknown. 'Āṭavaka Yaksha Great General Supreme Buddha Dhāraṇī Sutra', one volume, translator unknown. 'Great Samantabhadra Dhāraṇī Sutra', one volume, translator unknown. 'Great Seven Treasures Dhāraṇī Sutra', one volume, translator unknown. 'Six-Syllable Great Dhāraṇī Sutra', one volume, translator unknown. 'Sutra of the Lion's Roar of Meaning of the Daughter of the Elder, Amrapali', one volume, translator unknown.
The above fifty-nine Mahāyāna scriptures are compiled as supplements. 'Bodhisattva Pratimoksha', one volume, translated by Tripiṭaka Dharmaraksa of Northern Liang. 'Sutra on Receiving the Ten Good Precepts', one volume, translator unknown.
The above two Mahāyāna Vinaya texts are compiled as supplements. 'Commentary on the Lotus Sutra', two volumes (or one volume), translated by Tripiṭaka Bodhiruci of the Northern Wei Dynasty. 'Commentary on the Sutra of the Bequeathed Teachings', one volume, translated by Tripiṭaka Paramārtha of the Chen Dynasty. 'Treatise on the Thirty Verses on Consciousness-Only', one volume, translated by Tripiṭaka Xuanzang of the Great Tang Dynasty.
The above three Mahāyāna treatises are compiled as supplements. 'Sutra on the Brahman's Son's Love and Attachment at the End of Life', one volume, translated by Tripiṭaka An Shigao of the Later Han Dynasty. 'Sutra on the Brahman Avoiding Death', one volume, translated by Tripiṭaka An Shigao of the Later Han Dynasty. 'Sutra on Scolding', one volume, translated by Tripiṭaka An Shigao of the Later Han Dynasty. 'Sutra on Distinguishing the Arising of Good and Evil', one volume, translated by Tripiṭaka An Shigao of the Later Han Dynasty. 'Sutra on the Difficulty of Repaying Parents' Kindness', one volume, translated by Tripiṭaka An Shigao of the Later Han Dynasty. 'Sutra on Mara Testing Maudgalyāyana', one volume, translated by Upāsaka Zhi Qian of Wu. 'Sutra on the Fast', one volume, translated by Upāsaka Zhi Qian of Wu. 'Sutra on the Daughter Sumati', one volume, translated by Upāsaka Zhi Qian of Wu. 'Sutra on the Black-Clad Brahman', one volume, translated by Upāsaka Zhi Qian of Wu. 'Sutra on the Mad Dog', one volume, translated by Upāsaka Zhi Qian of Wu. 'Sutra on Leaving Sleep', one volume, translated by Upāsaka Zhi Qian of Wu. 'Sutra on Receiving the Year', one volume, translated by Tripiṭaka Dharmaraksa of the Western Jin Dynasty. 'Sutra on the Thought of Joy', one volume, translated by Tripiṭaka Dharmaraksa of the Western Jin Dynasty. 'Sutra on the Honored One', one volume, translated by Tripiṭaka Dharmaraksa of the Western Jin Dynasty. 'Sutra on Intention', one volume, translated by Tripiṭaka Dharmaraksa of the Western Jin Dynasty. 'Sutra on Appropriate Dharma', one volume, translated by Tripiṭaka Dharmaraksa of the Western Jin Dynasty. 'Sutra on Angulimala', one volume, translated by Tripiṭaka Dharmaraksa of the Western Jin Dynasty. 'Sutra on Discrimination', one volume, translated by Tripiṭaka Dharmaraksa of the Western Jin Dynasty.
藏竺法護譯身觀經一卷 西晉三藏竺法護譯苦陰因事經一卷 西晉沙門釋法炬譯瞻波比丘經一卷 西晉沙門釋法炬譯伏淫經一卷 西晉沙門釋法炬譯數經一卷 西晉沙門釋法炬譯相應相可經一卷 西晉沙門釋法炬譯慢法經一卷 西晉沙門釋法炬譯法海經一卷 西晉沙門釋法炬譯阿阇世王問五逆經一卷 西晉沙門釋法炬譯善生子經一卷 西晉沙門支法度譯鐵城泥犁經一卷 東晉沙門竺曇無蘭譯阿耨風經一卷 東晉沙門竺曇無蘭譯梵志頞羅延問種尊經一卷 東晉沙門竺曇無蘭譯四泥犁經一卷 東晉沙門竺曇無蘭譯水沫所漂經一卷 東晉沙門竺曇無蘭譯中心經一卷 東晉沙門竺曇無蘭譯海八德經一卷 姚秦三藏鳩摩羅什譯文陀竭王經一卷 北涼三藏曇無讖譯鞞摩肅經一卷 宋三藏求那跋陀羅譯四人出現世間經一卷 宋三藏求那跋陀羅譯十一想思念如來經一卷 宋三藏求那跋陀羅譯進學經一卷 宋居士沮渠京聲譯八關齋經一卷 宋居士沮渠京聲譯弟子死復生經一卷 宋居士沮渠京聲譯佛母般泥洹經一卷 宋沙門釋慧蕳譯起世因本經十卷 隋三藏達摩笈多譯苦陰經一卷 失譯阿鳩留經一卷 失譯兜調經一卷 失譯舍衛國王夢見十事經一卷 失譯玉耶女經一卷 失譯孝子經一卷 失譯鬼子母經一卷 失譯梵摩難國王經一卷 失譯梵
【現代漢語翻譯】 現代漢語譯本： 《身觀經》一卷，西晉三藏竺法護（Dharmaraksa）譯。 《苦陰因事經》一卷，西晉三藏竺法護（Dharmaraksa）譯。 《瞻波比丘經》一卷，西晉沙門釋法炬譯。 《伏淫經》一卷，西晉沙門釋法炬譯。 《數經》一卷，西晉沙門釋法炬譯。 《相應相可經》一卷，西晉沙門釋法炬譯。 《慢法經》一卷，西晉沙門釋法炬譯。 《法海經》一卷，西晉沙門釋法炬譯。 《阿阇世王問五逆經》一卷，西晉沙門釋法炬譯。 《善生子經》一卷，西晉沙門釋法炬譯。 《鐵城泥犁經》一卷，西晉沙門支法度譯。 《阿耨風經》一卷，東晉沙門竺曇無蘭譯。 《梵志頞羅延問種尊經》一卷，東晉沙門竺曇無蘭譯。 《四泥犁經》一卷，東晉沙門竺曇無蘭譯。 《水沫所漂經》一卷，東晉沙門竺曇無蘭譯。 《中心經》一卷，東晉沙門竺曇無蘭譯。 《海八德經》一卷，東晉沙門竺曇無蘭譯。 《文陀竭王經》一卷，姚秦三藏鳩摩羅什（Kumarajiva）譯。 《鞞摩肅經》一卷，北涼三藏曇無讖（Dharmaksema）譯。 《四人出現世間經》一卷，宋三藏求那跋陀羅（Gunabhadra）譯。 《十一想思念如來經》一卷，宋三藏求那跋陀羅（Gunabhadra）譯。 《進學經》一卷，宋三藏求那跋陀羅（Gunabhadra）譯。 《八關齋經》一卷，宋居士沮渠京聲譯。 《弟子死復生經》一卷，宋居士沮渠京聲譯。 《佛母般泥洹經》一卷，宋居士沮渠京聲譯。 《起世因本經》十卷，宋沙門釋慧蕳譯。 《苦陰經》一卷，隋三藏達摩笈多（Dharmagupta）譯。 《阿鳩留經》一卷，失譯。 《兜調經》一卷，失譯。 《舍衛國王夢見十事經》一卷，失譯。 《玉耶女經》一卷，失譯。 《孝子經》一卷，失譯。 《鬼子母經》一卷，失譯。 《梵摩難國王經》一卷，失譯。 《梵經》一卷，失譯。
【English Translation】 English version: 'The Sutra on the Observation of the Body' (Shen Guan Jing), one fascicle, translated by the Tripiṭaka master Dharmaraksa (竺法護) of the Western Jin Dynasty. 'The Sutra on the Causes and Conditions of the Suffering Aggregate' (Ku Yin Yin Shi Jing), one fascicle, translated by the Tripiṭaka master Dharmaraksa (竺法護) of the Western Jin Dynasty. 'The Sutra of the Champā Bhikṣu' (Zhan Bo Biqiu Jing), one fascicle, translated by the śrāmaṇa釋法炬 of the Western Jin Dynasty. 'The Sutra on Subduing Lust' (Fu Yin Jing), one fascicle, translated by the śrāmaṇa釋法炬 of the Western Jin Dynasty. 'The Sutra on Numbers' (Shu Jing), one fascicle, translated by the śrāmaṇa釋法炬 of the Western Jin Dynasty. 'The Sutra on Corresponding and Agreeable Characteristics' (Xiang Ying Xiang Ke Jing), one fascicle, translated by the śrāmaṇa釋法炬 of the Western Jin Dynasty. 'The Sutra on Contemptuous Dharma' (Man Fa Jing), one fascicle, translated by the śrāmaṇa釋法炬 of the Western Jin Dynasty. 'The Sutra of the Ocean of Dharma' (Fa Hai Jing), one fascicle, translated by the śrāmaṇa釋法炬 of the Western Jin Dynasty. 'The Sutra of King Ajātaśatru's Questions on the Five Heinous Offenses' (A She Shi Wang Wen Wu Ni Jing), one fascicle, translated by the śrāmaṇa釋法炬 of the Western Jin Dynasty. 'The Sutra of the Well-Born Son' (Shan Sheng Zi Jing), one fascicle, translated by the śrāmaṇa釋法炬 of the Western Jin Dynasty. 'The Sutra of the Iron City Hell' (Tie Cheng Ni Li Jing), one fascicle, translated by Zhi Fadu (支法度) of the Western Jin Dynasty. 'The Sutra of the Anūpa Wind' (A Nou Feng Jing), one fascicle, translated by the śrāmaṇa Zhu Tanwulan (竺曇無蘭) of the Eastern Jin Dynasty. 'The Sutra of the Brahmin Arāḍa's Questions on the Noble Lineage' (Fan Zhi E Luoyan Wen Zhong Zun Jing), one fascicle, translated by the śrāmaṇa Zhu Tanwulan (竺曇無蘭) of the Eastern Jin Dynasty. 'The Sutra of the Four Narakas' (Si Ni Li Jing), one fascicle, translated by the śrāmaṇa Zhu Tanwulan (竺曇無蘭) of the Eastern Jin Dynasty. 'The Sutra of Being Carried Away by Water Foam' (Shui Mo Suo Piao Jing), one fascicle, translated by the śrāmaṇa Zhu Tanwulan (竺曇無蘭) of the Eastern Jin Dynasty. 'The Sutra of the Center' (Zhong Xin Jing), one fascicle, translated by the śrāmaṇa Zhu Tanwulan (竺曇無蘭) of the Eastern Jin Dynasty. 'The Sutra of the Eight Virtues of the Ocean' (Hai Ba De Jing), one fascicle, translated by the śrāmaṇa Zhu Tanwulan (竺曇無蘭) of the Eastern Jin Dynasty. 'The Sutra of King Vadhagga' (Wen Tuo Jie Wang Jing), one fascicle, translated by the Tripiṭaka master Kumārajīva (鳩摩羅什) of the Yao Qin Dynasty. 'The Sutra of Vimalakīrti' (Pi Mo Su Jing), one fascicle, translated by the Tripiṭaka master Dharmakṣema (曇無讖) of the Northern Liang Dynasty. 'The Sutra of the Four Persons Appearing in the World' (Si Ren Chu Xian Shi Jian Jing), one fascicle, translated by the Tripiṭaka master Guṇabhadra (求那跋陀羅) of the Song Dynasty. 'The Sutra of Eleven Thoughts on the Recollection of the Tathāgata' (Shi Yi Xiang Si Nian Rulai Jing), one fascicle, translated by the Tripiṭaka master Guṇabhadra (求那跋陀羅) of the Song Dynasty. 'The Sutra on Advancing in Learning' (Jin Xue Jing), one fascicle, translated by the Tripiṭaka master Guṇabhadra (求那跋陀羅) of the Song Dynasty. 'The Sutra of the Eight Precepts Fast' (Ba Guan Zhai Jing), one fascicle, translated by the Upāsaka Juqu Jingsheng (沮渠京聲) of the Song Dynasty. 'The Sutra of the Disciple Dying and Being Reborn' (Dizi Si Fu Sheng Jing), one fascicle, translated by the Upāsaka Juqu Jingsheng (沮渠京聲) of the Song Dynasty. 'The Sutra of the Buddha Mother's Parinirvāṇa' (Fo Mu Ban Ni Huan Jing), one fascicle, translated by the Upāsaka Juqu Jingsheng (沮渠京聲) of the Song Dynasty. 'The Sutra of the Origin of the World' (Qi Shi Yin Ben Jing), ten fascicles, translated by the śrāmaṇa Shi Huijian (釋慧蕳) of the Song Dynasty. 'The Sutra of the Suffering Aggregate' (Ku Yin Jing), one fascicle, translated by the Tripiṭaka master Dharmagupta (達摩笈多) of the Sui Dynasty. 'The Sutra of Akuriya' (A Jiu Liu Jing), one fascicle, translation lost. 'The Sutra of Tuttha' (Dou Tiao Jing), one fascicle, translation lost. 'The Sutra of the King of Śrāvastī's Dream of Ten Things' (She Wei Wang Meng Jian Shi Shi Jing), one fascicle, translation lost. 'The Sutra of the Girl Yuyea' (Yu Yenu Jing), one fascicle, translation lost. 'The Sutra of the Filial Son' (Xiao Zi Jing), one fascicle, translation lost. 'The Sutra of the Hariti' (Guizi Mu Jing), one fascicle, translation lost. 'The Sutra of King Brahmananda' (Fan Mo Nan Wang Jing), one fascicle, translation lost. 'The Sutra of Brahma' (Fan Jing), one fascicle, translation lost.
志計水凈經一卷 失譯三歸五戒慈心厭離功德經一卷 失譯箭喻經一卷 失譯滿愿子經一卷 失譯出家功德經一卷 失譯佛為黃竹園老婆羅門說學經一卷 失譯邪見經一卷 失譯
已上小乘經五十九部拾遺編入。五分比丘尼戒本一卷 梁沙門釋明徽集出四分雜羯磨一卷(以結戒場為首) 東魏三藏康僧鎧譯犯戒報應輕重經一卷 後漢三藏安世高譯沙彌尼戒經一卷 失譯五百問事經一卷 失譯
已上小乘律五部拾遺編入小乘論無遺。道地經一卷 後漢三藏安世高譯迦葉結經一卷 後漢三藏安世高譯阿毗曇五法行經一卷 後漢三藏安世高譯小道地經一卷 後漢三藏支曜譯雜譬喻經一卷 後漢三藏支樓迦讖譯舊雜譬喻經二卷 吳三藏康僧會譯佛醫經一卷 吳沙門竺律炎譯撰集百緣經十卷 吳優婆塞支謙譯惟日雜難經一卷 吳優婆塞支謙譯法觀經一卷 西晉三藏竺法護譯十二游經一卷 東晉沙門迦留伽陀譯文殊師利發願經一卷 東晉三藏佛陀跋陀羅譯五門禪經要用法一卷 宋三藏曇摩蜜多譯勸發諸王要偈一卷 宋三藏僧伽跋摩譯分別業報略一卷(或加集字) 宋三藏僧伽跋摩譯阿育王經十卷 梁三藏僧伽婆羅譯阿育王息壞目因緣經一卷 符秦三藏曇摩難提譯四阿含暮抄解二卷 符秦三藏鳩摩羅佛提譯思惟略要法一
【現代漢語翻譯】 現代漢語譯本： 《志計水凈經》一卷，佚名譯者。 《三歸五戒慈心厭離功德經》一卷，佚名譯者。 《箭喻經》一卷，佚名譯者。 《滿愿子經》一卷，佚名譯者。 《出家功德經》一卷，佚名譯者。 《佛為黃竹園老婆羅門說學經》一卷，佚名譯者。 《邪見經》一卷，佚名譯者。
以上小乘經典五十九部，拾遺編入。 《五分比丘尼戒本》一卷，梁代沙門釋明徽集出。 《四分雜羯磨》一卷（以結戒場為首），東魏三藏康僧鎧譯。 《犯戒報應輕重經》一卷，後漢三藏安世高譯。 《沙彌尼戒經》一卷，後漢三藏安世高譯。 《五百問事經》一卷，佚名譯者。
以上小乘律藏五部，拾遺編入，小乘論藏無遺漏。 《道地經》一卷，後漢三藏安世高譯。 《迦葉結經》一卷，後漢三藏安世高譯。 《阿毗曇五法行經》一卷，後漢三藏安世高譯。 《小道地經》一卷，後漢三藏安世高譯。 《雜譬喻經》一卷，後漢三藏支曜譯。 《舊雜譬喻經》二卷，後漢三藏支樓迦讖（Lokaksema）譯。 《佛醫經》一卷，吳三藏康僧會譯。 《撰集百緣經》十卷，吳沙門竺律炎譯撰。 《惟日雜難經》一卷，吳優婆塞支謙譯。 《法觀經》一卷，吳優婆塞支謙譯。 《十二游經》一卷，西晉三藏竺法護（Dharmaraksa）譯。 《文殊師利發願經》一卷，東晉沙門迦留伽陀譯。 《五門禪經要用法》一卷，東晉三藏佛陀跋陀羅（Buddhabhadra）譯。 《勸發諸王要偈》一卷，宋三藏曇摩蜜多（Dharmamitra）譯。 《分別業報略》一卷（或加集字），宋三藏僧伽跋摩（Sanghavarman）譯。 《阿育王經》十卷，宋三藏僧伽跋摩（Sanghavarman）譯。 《阿育王息壞目因緣經》一卷，梁三藏僧伽婆羅（Sanghavara）譯。 《四阿含暮抄解》二卷，符秦三藏曇摩難提（Dharmanandi）譯。 《思惟略要法》一卷，符秦三藏鳩摩羅佛提譯。
English version: 《Zhi Ji Shui Jing Sutra》, one volume, translator unknown. 《Sangu Wujie Cixin Yanli Gongde Sutra》 (Sutra on the Merits of Taking Refuge in the Three Jewels, Observing the Five Precepts, Cultivating Loving-Kindness, and Renouncing Worldly Desires), one volume, translator unknown. 《Arrow Simile Sutra》, one volume, translator unknown. 《Man Yuan Zi Sutra》 (Sutra of the Wish-Fulfilling Son), one volume, translator unknown. 《Chujia Gongde Sutra》 (Sutra on the Merits of Renunciation), one volume, translator unknown. 《Buddha Speaks the Learning Sutra for the Old Brahmin in Huangzhu Garden》, one volume, translator unknown. 《Evil Views Sutra》, one volume, translator unknown.
The above are fifty-nine Hinayana (Small Vehicle) scriptures, collected and included. 《Five-Part Bhikkhuni Vinaya》 (Rules for Nuns), one volume, compiled by the Liang Dynasty monk Shi Minghui. 《Sarvastivada Vinaya》 (Miscellaneous Karmas), one volume (starting with the establishment of the ordination platform), translated by the Eastern Wei Dynasty Tripitaka master Kang Seng-kai. 《Karma and Retribution of Offenses》, one volume, translated by the Later Han Dynasty Tripitaka master An Shih-kao. 《Sramaneri Vinaya》 (Rules for Novice Nuns), one volume, translated by the Later Han Dynasty Tripitaka master An Shih-kao. 《Five Hundred Questions》, one volume, translator unknown.
The above are five Hinayana Vinaya texts, collected and included. No Hinayana Abhidharma texts are missing. 《Daodi Jing》 (Sutra on the Stages of the Path), one volume, translated by the Later Han Dynasty Tripitaka master An Shih-kao. 《Kasyapa Samgiti Sutra》 (Sutra of Kasyapa's Assembly), one volume, translated by the Later Han Dynasty Tripitaka master An Shih-kao. 《Abhidharma Five Aggregates Sutra》, one volume, translated by the Later Han Dynasty Tripitaka master An Shih-kao. 《Xiao Daodi Jing》 (Shorter Sutra on the Stages of the Path), one volume, translated by the Later Han Dynasty Tripitaka master An Shih-kao. 《Miscellaneous Parables Sutra》, one volume, translated by the Later Han Dynasty Tripitaka master Zhi Yao. 《Old Miscellaneous Parables Sutra》, two volumes, translated by the Later Han Dynasty Tripitaka master Lokaksema (支樓迦讖). 《Buddha's Medical Sutra》, one volume, translated by the Wu Dynasty Tripitaka master Kang Seng-hui. 《Collected Sutra of One Hundred Causes》, ten volumes, compiled and translated by the Wu Dynasty monk Zhu Lüyan. 《Wei Ri Za Nan Jing》 (Sutra of Miscellaneous Difficulties with Wei Ri), one volume, translated by the Wu Dynasty Upasaka Zhi Qian. 《Fa Guan Jing》 (Sutra on the Contemplation of Dharma), one volume, translated by the Wu Dynasty Upasaka Zhi Qian. 《Twelve Travels Sutra》, one volume, translated by the Western Jin Dynasty Tripitaka master Dharmaraksa (竺法護). 《Manjushri's Vows Sutra》, one volume, translated by the Eastern Jin Dynasty monk Kalodayin. 《Essential Methods of the Five Gates of Dhyana》, one volume, translated by the Eastern Jin Dynasty Tripitaka master Buddhabhadra (佛陀跋陀羅). 《Essential Verses to Encourage Kings》, one volume, translated by the Song Dynasty Tripitaka master Dharmamitra (曇摩蜜多). 《Brief Explanation of the Differentiation of Karmic Retribution》, one volume (sometimes with the addition of the character 'Ji'), translated by the Song Dynasty Tripitaka master Sanghavarman (僧伽跋摩). 《Ashoka Sutra》, ten volumes, translated by the Song Dynasty Tripitaka master Sanghavarman (僧伽跋摩). 《Ashoka's Karma of Destroying Eyes》, one volume, translated by the Liang Dynasty Tripitaka master Sanghavara (僧伽婆羅). 《Explanations of the Four Agamas》, two volumes, translated by the Fu Qin Dynasty Tripitaka master Dharmanandi (曇摩難提). 《Essential Methods of Contemplation》, one volume, translated by the Fu Qin Dynasty Tripitaka master Kumarabuddhi.
【English Translation】 English version: 《Zhi Ji Shui Jing Sutra》, one volume, translator unknown. 《Sangu Wujie Cixin Yanli Gongde Sutra》 (Sutra on the Merits of Taking Refuge in the Three Jewels, Observing the Five Precepts, Cultivating Loving-Kindness, and Renouncing Worldly Desires), one volume, translator unknown. 《Arrow Simile Sutra》, one volume, translator unknown. 《Man Yuan Zi Sutra》 (Sutra of the Wish-Fulfilling Son), one volume, translator unknown. 《Chujia Gongde Sutra》 (Sutra on the Merits of Renunciation), one volume, translator unknown. 《Buddha Speaks the Learning Sutra for the Old Brahmin in Huangzhu Garden》, one volume, translator unknown. 《Evil Views Sutra》, one volume, translator unknown.
The above are fifty-nine Hinayana (Small Vehicle) scriptures, collected and included. 《Five-Part Bhikkhuni Vinaya》 (Rules for Nuns), one volume, compiled by the Liang Dynasty monk Shi Minghui. 《Sarvastivada Vinaya》 (Miscellaneous Karmas), one volume (starting with the establishment of the ordination platform), translated by the Eastern Wei Dynasty Tripitaka master Kang Seng-kai. 《Karma and Retribution of Offenses》, one volume, translated by the Later Han Dynasty Tripitaka master An Shih-kao. 《Sramaneri Vinaya》 (Rules for Novice Nuns), one volume, translated by the Later Han Dynasty Tripitaka master An Shih-kao. 《Five Hundred Questions》, one volume, translator unknown.
The above are five Hinayana Vinaya texts, collected and included. No Hinayana Abhidharma texts are missing. 《Daodi Jing》 (Sutra on the Stages of the Path), one volume, translated by the Later Han Dynasty Tripitaka master An Shih-kao. 《Kasyapa Samgiti Sutra》 (Sutra of Kasyapa's Assembly), one volume, translated by the Later Han Dynasty Tripitaka master An Shih-kao. 《Abhidharma Five Aggregates Sutra》, one volume, translated by the Later Han Dynasty Tripitaka master An Shih-kao. 《Xiao Daodi Jing》 (Shorter Sutra on the Stages of the Path), one volume, translated by the Later Han Dynasty Tripitaka master An Shih-kao. 《Miscellaneous Parables Sutra》, one volume, translated by the Later Han Dynasty Tripitaka master Zhi Yao. 《Old Miscellaneous Parables Sutra》, two volumes, translated by the Later Han Dynasty Tripitaka master Lokaksema (支樓迦讖). 《Buddha's Medical Sutra》, one volume, translated by the Wu Dynasty Tripitaka master Kang Seng-hui. 《Collected Sutra of One Hundred Causes》, ten volumes, compiled and translated by the Wu Dynasty monk Zhu Lüyan. 《Wei Ri Za Nan Jing》 (Sutra of Miscellaneous Difficulties with Wei Ri), one volume, translated by the Wu Dynasty Upasaka Zhi Qian. 《Fa Guan Jing》 (Sutra on the Contemplation of Dharma), one volume, translated by the Wu Dynasty Upasaka Zhi Qian. 《Twelve Travels Sutra》, one volume, translated by the Western Jin Dynasty Tripitaka master Dharmaraksa (竺法護). 《Manjushri's Vows Sutra》, one volume, translated by the Eastern Jin Dynasty monk Kalodayin. 《Essential Methods of the Five Gates of Dhyana》, one volume, translated by the Eastern Jin Dynasty Tripitaka master Buddhabhadra (佛陀跋陀羅). 《Essential Verses to Encourage Kings》, one volume, translated by the Song Dynasty Tripitaka master Dharmamitra (曇摩蜜多). 《Brief Explanation of the Differentiation of Karmic Retribution》, one volume (sometimes with the addition of the character 'Ji'), translated by the Song Dynasty Tripitaka master Sanghavarman (僧伽跋摩). 《Ashoka Sutra》, ten volumes, translated by the Song Dynasty Tripitaka master Sanghavarman (僧伽跋摩). 《Ashoka's Karma of Destroying Eyes》, one volume, translated by the Liang Dynasty Tripitaka master Sanghavara (僧伽婆羅). 《Explanations of the Four Agamas》, two volumes, translated by the Fu Qin Dynasty Tripitaka master Dharmanandi (曇摩難提). 《Essential Methods of Contemplation》, one volume, translated by the Fu Qin Dynasty Tripitaka master Kumarabuddhi.
卷 姚秦三藏鳩摩羅什譯雜譬喻經一卷 姚秦三藏鳩摩羅什譯馬鳴菩薩傳一卷 姚秦三藏鳩摩羅什譯龍樹菩薩傳一卷 姚秦三藏鳩摩羅什譯提婆菩薩傳一卷 姚秦三藏鳩摩羅什譯婆藪槃豆法師傳一卷 梁三藏真諦譯贊觀世音菩薩頌一卷 大唐沙門釋慧智譯禪要呵欲經一卷 失譯內身觀章句經一卷 失譯雜譬喻經二卷 失譯六菩薩名一卷 失譯佛治身經一卷 失譯治意經一卷 失譯阿育王譬喻經一卷 失譯撰集三藏及雜藏傳一卷 失譯無明羅剎集一卷 失譯三慧經一卷 失譯迦丁比丘說當來變經一卷 失譯
已上賢聖集傳三十六部拾遺編入。
右文殊問署經下一百六十四部合二百五卷。並是舊譯經律論經大周廣錄有目入藏之內並無。闕本錄中有載不載。或有周錄遺漏諸錄有者今並拾遺編入藏錄。大方廣佛花嚴經八十卷 大唐三藏實叉難陀譯文殊師利授記經三卷(今編入寶積) 大唐三藏實叉難陀譯大方廣入如來智德不思議經一卷 大唐三藏實叉難陀譯大方廣如來不思議境界經一卷 大唐三藏實叉難陀譯大方廣普賢菩薩所說經一卷 大唐三藏實叉難陀譯大乘入楞伽經一卷 大唐三藏實叉難陀譯觀世音菩薩秘密藏神咒經一卷 大唐三藏實叉難陀譯妙臂印幢陀羅尼經一卷 大唐三藏實叉難陀譯百千印陀羅尼經一卷
【現代漢語翻譯】 現代漢語譯本 卷 姚秦三藏鳩摩羅什譯雜譬喻經一卷，姚秦三藏鳩摩羅什譯馬鳴菩薩傳一卷，姚秦三藏鳩摩羅什譯龍樹菩薩傳一卷，姚秦三藏鳩摩羅什譯提婆菩薩傳一卷，姚秦三藏鳩摩羅什譯婆藪槃豆（Vasubandhu）法師傳一卷，梁三藏真諦譯贊觀世音菩薩頌一卷，大唐沙門釋慧智譯禪要呵欲經一卷，失譯內身觀章句經一卷，失譯雜譬喻經二卷，失譯六菩薩名一卷，失譯佛治身經一卷，失譯治意經一卷，失譯阿育王（Ashoka）譬喻經一卷，失譯撰集三藏及雜藏傳一卷，失譯無明羅剎集一卷，失譯三慧經一卷，失譯迦丁比丘說當來變經一卷，失譯。
已上賢聖集傳三十六部拾遺編入。
右文殊問署經下一百六十四部合二百五卷。並是舊譯經律論經大周廣錄有目入藏之內並無。闕本錄中有載不載。或有周錄遺漏諸錄有者今並拾遺編入藏錄。大方廣佛花嚴經八十卷，大唐三藏實叉難陀譯文殊師利（Manjushri）授記經三卷(今編入寶積)，大唐三藏實叉難陀譯大方廣入如來智德不思議經一卷，大唐三藏實叉難陀譯大方廣如來不思議境界經一卷，大唐三藏實叉難陀譯大方廣普賢菩薩（Samantabhadra）所說經一卷，大唐三藏實叉難陀譯大乘入楞伽經一卷，大唐三藏實叉難陀譯觀世音菩薩（Avalokiteśvara）秘密藏神咒經一卷，大唐三藏實叉難陀譯妙臂印幢陀羅尼經一卷，大唐三藏實叉難陀譯百千印陀羅尼經一卷
【English Translation】 English version Volume: Translated by Tripiṭaka Kumārajīva of the Yao Qin dynasty, Miscellaneous Parables Sutra, one volume; Translated by Tripiṭaka Kumārajīva of the Yao Qin dynasty, Biography of Bodhisattva Aśvaghoṣa, one volume; Translated by Tripiṭaka Kumārajīva of the Yao Qin dynasty, Biography of Bodhisattva Nāgārjuna, one volume; Translated by Tripiṭaka Kumārajīva of the Yao Qin dynasty, Biography of Bodhisattva Deva, one volume; Translated by Tripiṭaka Kumārajīva of the Yao Qin dynasty, Biography of Dharma Master Vasubandhu (婆藪槃豆), one volume; Translated by Tripiṭaka Paramārtha of the Liang dynasty, Eulogy of Avalokiteśvara Bodhisattva, one volume; Translated by Śramaṇa Shi Huizhi of the Great Tang dynasty, Dhyāna Essentials for Reprimanding Desires Sutra, one volume; Lost in translation, Chapter and Sentences of Contemplation on the Inner Body Sutra, one volume; Lost in translation, Miscellaneous Parables Sutra, two volumes; Lost in translation, Names of Six Bodhisattvas, one volume; Lost in translation, Buddha's Sutra for Curing the Body, one volume; Lost in translation, Sutra for Curing the Mind, one volume; Lost in translation, Aśoka (阿育王) Parables Sutra, one volume; Lost in translation, Collected Tripiṭaka and Miscellaneous Collection Biographies, one volume; Lost in translation, Collection of Ignorance Rakshasas, one volume; Lost in translation, Three Wisdoms Sutra, one volume; Lost in translation, Kātyāyana Bhikṣu's Discourse on the Future Changes Sutra, one volume; Lost in translation.
The above thirty-six sections of Biographies of Sages and Worthies are compiled as supplements.
The 164 sections following the Mañjuśrī's Questions Sutra amount to 205 volumes. These are old translations of Sutras, Vinayas, and Abhidharma, which are listed in the Great Zhou Extensive Records but are not within the collection. The missing originals are recorded but not included in this record. Or there may be omissions in the Zhou Records, but those found in other records are now compiled as supplements into the collection record. The Great Extensive Buddha Flower Garland Sutra, eighty volumes; Translated by Tripiṭaka Śikṣānanda of the Great Tang dynasty, Mañjuśrī (文殊師利)'s Prophecy Sutra, three volumes (now compiled into the Ratnakūṭa); Translated by Tripiṭaka Śikṣānanda of the Great Tang dynasty, Great Extensive Entering the Tathāgata's Wisdom and Virtue Inconceivable Sutra, one volume; Translated by Tripiṭaka Śikṣānanda of the Great Tang dynasty, Great Extensive Tathāgata's Inconceivable Realm Sutra, one volume; Translated by Tripiṭaka Śikṣānanda of the Great Tang dynasty, Great Extensive Sutra Spoken by Samantabhadra (普賢菩薩) Bodhisattva, one volume; Translated by Tripiṭaka Śikṣānanda of the Great Tang dynasty, Mahāyāna Entering the Laṅkā Sutra, one volume; Translated by Tripiṭaka Śikṣānanda of the Great Tang dynasty, Avalokiteśvara (觀世音菩薩)'s Secret Treasury Divine Mantra Sutra, one volume; Translated by Tripiṭaka Śikṣānanda of the Great Tang dynasty, Wondrous Arm Seal Banner Dhāraṇī Sutra, one volume; Translated by Tripiṭaka Śikṣānanda of the Great Tang dynasty, Hundred Thousand Seals Dhāraṇī Sutra, one volume.
大唐三藏實叉難陀譯救面燃餓鬼陀羅尼神咒經一卷 大唐三藏實叉難陀譯右繞佛塔功德經一卷 大唐三藏實叉難陀譯大乘四法經一卷 大唐三藏實叉難陀譯不空罥索陀羅尼經一卷 大唐婆羅門李無諂譯無垢凈光大陀羅尼經一卷 大唐三藏彌陀山等譯文殊師利根本一字陀羅尼經一卷 大唐三藏寶思惟譯六字神咒經一卷 大唐三藏菩提流志譯金光明最勝王經十卷 大唐三藏義凈譯能斷金剛般若波羅蜜經一卷 大唐三藏義凈譯入定不定印經一卷 大唐三藏義凈譯彌勒下產生佛經一卷 大唐三藏義凈譯曼殊室利一字咒王經一卷 大唐三藏義凈譯莊嚴王陀羅尼經一卷 大唐三藏義凈譯善夜經一卷 大唐三藏義凈譯大乘流轉諸有經一卷 大唐三藏義凈譯妙色王因緣經一卷 大唐三藏義凈譯(已上並於天后代譯)浴像功德經一卷 大唐三藏寶思惟譯挍量數珠功德經一卷 大唐三藏寶思惟譯觀世音菩薩如意摩尼陀羅尼經一卷 大唐三藏寶思惟譯大陀羅尼末法中一字心咒經一卷 大唐三藏寶思惟譯藥師琉璃光七佛本願功德經二卷 大唐三藏義凈譯佛為勝光天子說王法經一卷 大唐三藏義凈譯浴像功德經一卷 大唐三藏義凈譯數珠功德經一卷 大唐三藏義凈譯觀自在菩薩如意心陀羅尼咒經一卷 大唐三藏義凈譯稱讚如來功德神咒經一卷
【現代漢語翻譯】 現代漢語譯本： 《救面燃餓鬼陀羅尼神咒經》一卷，大唐三藏實叉難陀（Śikṣānanda）譯。 《右繞佛塔功德經》一卷，大唐三藏實叉難陀（Śikṣānanda）譯。 《大乘四法經》一卷，大唐三藏實叉難陀（Śikṣānanda）譯。 《不空罥索陀羅尼經》一卷，大唐三藏實叉難陀（Śikṣānanda）譯。 《無垢凈光大陀羅尼經》一卷，大唐婆羅門李無諂譯。 《文殊師利根本一字陀羅尼經》一卷，大唐三藏彌陀山等譯。 《六字神咒經》一卷，大唐三藏寶思惟譯。 《金光明最勝王經》十卷，大唐三藏菩提流志譯。 《能斷金剛般若波羅蜜經》一卷，大唐三藏義凈譯。 《入定不定印經》一卷，大唐三藏義凈譯。 《彌勒下產生佛經》一卷，大唐三藏義凈譯。 《曼殊室利一字咒王經》一卷，大唐三藏義凈譯。 《莊嚴王陀羅尼經》一卷，大唐三藏義凈譯。 《善夜經》一卷，大唐三藏義凈譯。 《大乘流轉諸有經》一卷，大唐三藏義凈譯。 《妙色王因緣經》一卷，大唐三藏義凈譯。 《浴像功德經》一卷，大唐三藏義凈譯（以上均于天后時代翻譯）。 《挍量數珠功德經》一卷，大唐三藏寶思惟譯。 《觀世音菩薩如意摩尼陀羅尼經》一卷，大唐三藏寶思惟譯。 《大陀羅尼末法中一字心咒經》一卷，大唐三藏寶思惟譯。 《藥師琉璃光七佛本願功德經》二卷，大唐三藏寶思惟譯。 《佛為勝光天子說王法經》一卷，大唐三藏義凈譯。 《浴像功德經》一卷，大唐三藏義凈譯。 《數珠功德經》一卷，大唐三藏義凈譯。 《觀自在菩薩如意心陀羅尼咒經》一卷，大唐三藏義凈譯。 《稱讚如來功德神咒經》一卷，大唐三藏義凈譯。
【English Translation】 English version: 'Dhāraṇī Sutra for Saving the Burning-Faced Hungry Ghost,' one fascicle, translated by Tripiṭaka Master Śikṣānanda (Śikṣānanda) of the Great Tang Dynasty. 'Sutra on the Merit of Circumambulating the Buddha's Stūpa,' one fascicle, translated by Tripiṭaka Master Śikṣānanda (Śikṣānanda) of the Great Tang Dynasty. 'Mahāyāna Four Dharmas Sutra,' one fascicle, translated by Tripiṭaka Master Śikṣānanda (Śikṣānanda) of the Great Tang Dynasty. 'Amoghapāśa Dhāraṇī Sutra,' one fascicle, translated by Tripiṭaka Master Śikṣānanda (Śikṣānanda) of the Great Tang Dynasty. 'Immaculate Pure Light Great Dhāraṇī Sutra,' one fascicle, translated by the Brahmin Li Wuqian of the Great Tang Dynasty. 'Mañjuśrī's Fundamental One-Syllable Dhāraṇī Sutra,' one fascicle, translated by Tripiṭaka Master Amitābha Mountain and others of the Great Tang Dynasty. 'Six-Syllable Divine Mantra Sutra,' one fascicle, translated by Tripiṭaka Master Bǎosīwéi of the Great Tang Dynasty. 'Golden Light Most Excellent King Sutra,' ten fascicles, translated by Tripiṭaka Master Bodhiruci of the Great Tang Dynasty. 'Diamond Cutter Prajñāpāramitā Sutra,' one fascicle, translated by Tripiṭaka Master Yijing of the Great Tang Dynasty. 'Sutra on Entering Samādhi with Determined and Undetermined Mudrās,' one fascicle, translated by Tripiṭaka Master Yijing of the Great Tang Dynasty. 'Maitreya's Descent into Buddhahood Sutra,' one fascicle, translated by Tripiṭaka Master Yijing of the Great Tang Dynasty. 'Mañjuśrī's One-Syllable Mantra King Sutra,' one fascicle, translated by Tripiṭaka Master Yijing of the Great Tang Dynasty. 'Adornment King Dhāraṇī Sutra,' one fascicle, translated by Tripiṭaka Master Yijing of the Great Tang Dynasty. 'Good Night Sutra,' one fascicle, translated by Tripiṭaka Master Yijing of the Great Tang Dynasty. 'Mahāyāna Sutra on the Cycle of Existences,' one fascicle, translated by Tripiṭaka Master Yijing of the Great Tang Dynasty. 'Sutra on the Cause and Conditions of King Wonderful Color,' one fascicle, translated by Tripiṭaka Master Yijing of the Great Tang Dynasty. 'Sutra on the Merit of Bathing the Buddha Image,' one fascicle, translated by Tripiṭaka Master Yijing of the Great Tang Dynasty (all the above were translated during the reign of Empress Wu Zetian). 'Sutra on the Merit of Counting Rosary Beads,' one fascicle, translated by Tripiṭaka Master Bǎosīwéi of the Great Tang Dynasty. 'Avalokiteśvara Bodhisattva's Cintāmaṇi Dhāraṇī Sutra,' one fascicle, translated by Tripiṭaka Master Bǎosīwéi of the Great Tang Dynasty. 'One-Syllable Heart Mantra Sutra in the Dharma-Ending Age from the Great Dhāraṇī,' one fascicle, translated by Tripiṭaka Master Bǎosīwéi of the Great Tang Dynasty. 'Sutra on the Fundamental Vows and Merits of the Seven Buddhas of Bhaiṣajyaguruvaidūryaprabhārāja,' two fascicles, translated by Tripiṭaka Master Bǎosīwéi of the Great Tang Dynasty. 'Sutra on the King's Law Spoken by the Buddha for the Deva Supreme Light,' one fascicle, translated by Tripiṭaka Master Yijing of the Great Tang Dynasty. 'Sutra on the Merit of Bathing the Buddha Image,' one fascicle, translated by Tripiṭaka Master Yijing of the Great Tang Dynasty. 'Sutra on the Merit of Rosary Beads,' one fascicle, translated by Tripiṭaka Master Yijing of the Great Tang Dynasty. 'Avalokiteśvara Bodhisattva's Cintāmaṇi Heart Dhāraṇī Mantra Sutra,' one fascicle, translated by Tripiṭaka Master Yijing of the Great Tang Dynasty. 'Sutra on the Divine Mantra Praising the Tathāgata's Merits,' one fascicle, translated by Tripiṭaka Master Yijing of the Great Tang Dynasty.
大唐三藏義凈譯大孔雀咒王經三卷 大唐三藏義凈譯佛頂尊勝陀羅尼經一卷 大唐三藏義凈譯香王菩薩陀羅尼咒經一卷 大唐三藏義凈譯一切功德莊嚴王經一卷 大唐三藏義凈譯拔除罪障咒王經一卷 大唐三藏義凈譯佛為海龍王說法印經一卷 大唐三藏義凈譯大寶積經一百二十卷 大唐三藏菩提流志集譯不空罥索神變真言經三十卷 大唐三藏菩提流志譯千手千眼觀世音菩薩姥陀羅尼身經一卷 大唐三藏菩提流志譯如意輪陀羅尼經一卷 大唐三藏菩提流志譯廣大寶樓閣善住秘密陀羅尼經三卷 大唐三藏菩提流志譯一字佛頂輪王經五卷 大唐三藏菩提流志譯文殊師利寶藏陀羅尼經一卷 大唐三藏菩提流志譯金剛光焰陀羅尼經一卷 大唐三藏菩提流志譯大毗盧遮那成佛神變加持經七卷 大唐三藏輸波迦羅譯蘇婆呼童子經三卷 大唐三藏輸波迦羅譯蘇悉地羯羅經三卷 大唐三藏輸波迦羅譯虛空藏菩薩能滿諸愿最勝心陀羅尼求聞持法一卷 大唐三藏輸波迦羅譯七俱胝佛母準泥大明陀羅尼經一卷 大唐三藏金剛智譯金剛頂瑜伽中略出唸誦法四卷 大唐三藏金剛智譯金剛頂經曼殊室利菩薩五字心陀羅尼品一卷 大唐三藏金剛智譯觀自在如意輪菩薩瑜伽法要一卷 大唐三藏金剛智譯大佛頂如來密因修證了義諸菩薩萬行首楞嚴經十卷
【現代漢語翻譯】 現代漢語譯本 大唐三藏義凈譯《大孔雀咒王經》三卷 大唐三藏義凈譯《佛頂尊勝陀羅尼經》一卷 大唐三藏義凈譯《香王菩薩陀羅尼咒經》一卷 大唐三藏義凈譯《一切功德莊嚴王經》一卷 大唐三藏義凈譯《拔除罪障咒王經》一卷 大唐三藏義凈譯《佛為海龍王說法印經》一卷 大唐三藏義凈譯《大寶積經》一百二十卷 大唐三藏菩提流志集譯《不空罥索神變真言經》三十卷 大唐三藏菩提流志譯《千手千眼觀世音菩薩姥陀羅尼身經》一卷 大唐三藏菩提流志譯《如意輪陀羅尼經》一卷 大唐三藏菩提流志譯《廣大寶樓閣善住秘密陀羅尼經》三卷 大唐三藏菩提流志譯《一字佛頂輪王經》五卷 大唐三藏菩提流志譯《文殊師利寶藏陀羅尼經》一卷 大唐三藏菩提流志譯《金剛光焰陀羅尼經》一卷 大唐三藏菩提流志譯《大毗盧遮那(Vairocana)成佛神變加持經》七卷 大唐三藏輸波迦羅(Śubhakarasiṃha)譯《蘇婆呼童子經》三卷 大唐三藏輸波迦羅(Śubhakarasiṃha)譯《蘇悉地羯羅經》三卷 大唐三藏輸波迦羅(Śubhakarasiṃha)譯《虛空藏菩薩(Ākāśagarbha)能滿諸愿最勝心陀羅尼求聞持法》一卷 大唐三藏輸波迦羅(Śubhakarasiṃha)譯《七俱胝佛母準泥大明陀羅尼經》一卷 大唐三藏金剛智(Vajrabodhi)譯《金剛頂瑜伽中略出唸誦法》四卷 大唐三藏金剛智(Vajrabodhi)譯《金剛頂經曼殊室利菩薩(Mañjuśrī)五字心陀羅尼品》一卷 大唐三藏金剛智(Vajrabodhi)譯《觀自在如意輪菩薩(Avalokiteśvara-cintāmaṇicakra)瑜伽法要》一卷 大唐三藏金剛智(Vajrabodhi)譯《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》十卷
【English Translation】 English version Translated by the Tripiṭaka Master Yijing of the Great Tang Dynasty: The Great Peacock King Spell Sutra, 3 volumes. Translated by the Tripiṭaka Master Yijing of the Great Tang Dynasty: The Buddha's Crown Victory Dhāraṇī Sutra, 1 volume. Translated by the Tripiṭaka Master Yijing of the Great Tang Dynasty: The Incantation Sutra of the Dhāraṇī of the Fragrant King Bodhisattva, 1 volume. Translated by the Tripiṭaka Master Yijing of the Great Tang Dynasty: The Sutra of the King of All Meritorious Adornments, 1 volume. Translated by the Tripiṭaka Master Yijing of the Great Tang Dynasty: The Sutra of the King of Spells for Uprooting Sins and Obstacles, 1 volume. Translated by the Tripiṭaka Master Yijing of the Great Tang Dynasty: The Sutra of the Buddha's Dharma Seal for the Dragon King of the Sea, 1 volume. Translated by the Tripiṭaka Master Yijing of the Great Tang Dynasty: The Great Treasure Accumulation Sutra, 120 volumes. Compiled and translated by the Tripiṭaka Master Bodhiruci of the Great Tang Dynasty: The Unfailing Net Divine Transformation True Word Sutra, 30 volumes. Translated by the Tripiṭaka Master Bodhiruci of the Great Tang Dynasty: The Sutra of the Body of the Thousand-Handed, Thousand-Eyed Avalokiteśvara Bodhisattva's姥 Dhāraṇī, 1 volume. Translated by the Tripiṭaka Master Bodhiruci of the Great Tang Dynasty: The Cintāmaṇi-cakra Dhāraṇī Sutra, 1 volume. Translated by the Tripiṭaka Master Bodhiruci of the Great Tang Dynasty: The Extensive Jeweled Pavilion Good Abiding Secret Dhāraṇī Sutra, 3 volumes. Translated by the Tripiṭaka Master Bodhiruci of the Great Tang Dynasty: The One-Syllable Buddha Crown Wheel King Sutra, 5 volumes. Translated by the Tripiṭaka Master Bodhiruci of the Great Tang Dynasty: The Mañjuśrī Bodhisattva's Jeweled Treasury Dhāraṇī Sutra, 1 volume. Translated by the Tripiṭaka Master Bodhiruci of the Great Tang Dynasty: The Vajra Light Flame Dhāraṇī Sutra, 1 volume. Translated by the Tripiṭaka Master Bodhiruci of the Great Tang Dynasty: The Mahāvairocana's (Vairocana) Sutra of Becoming a Buddha through Divine Transformation and Empowerment, 7 volumes. Translated by the Tripiṭaka Master Śubhakarasiṃha of the Great Tang Dynasty: The Subāhuparipṛcchā Sutra, 3 volumes. Translated by the Tripiṭaka Master Śubhakarasiṃha of the Great Tang Dynasty: The Susiddhikara Sutra, 3 volumes. Translated by the Tripiṭaka Master Śubhakarasiṃha of the Great Tang Dynasty: The Ākāśagarbha Bodhisattva's (Ākāśagarbha) Dhāraṇī for Fulfilling All Wishes and Seeking Retentive Memory, 1 volume. Translated by the Tripiṭaka Master Śubhakarasiṃha of the Great Tang Dynasty: The Cundī Dhāraṇī Sutra, the Great Bright Dhāraṇī, Mother of Seven Koṭis of Buddhas, 1 volume. Translated by the Tripiṭaka Master Vajrabodhi of the Great Tang Dynasty: Abridged Recitation Methods Extracted from the Vajraśekhara Yoga, 4 volumes. Translated by the Tripiṭaka Master Vajrabodhi of the Great Tang Dynasty: The Chapter on the Five-Syllable Heart Dhāraṇī of Mañjuśrī Bodhisattva (Mañjuśrī) from the Vajraśekhara Sutra, 1 volume. Translated by the Tripiṭaka Master Vajrabodhi of the Great Tang Dynasty: The Yoga Essentials of Avalokiteśvara-cintāmaṇicakra Bodhisattva (Avalokiteśvara-cintāmaṇicakra), 1 volume. Translated by the Tripiṭaka Master Vajrabodhi of the Great Tang Dynasty: The Śūraṅgama Sutra, the Secret Cause of the Tathāgata's Enlightenment, the Definitive Meaning of Cultivation and Realization, and the Myriad Practices of All Bodhisattvas, 10 volumes.
大唐沙門懷迪于廣州譯說妙法決定業障經一卷 大唐沙門釋智嚴譯出生無邊門陀羅尼經一卷 大唐沙門釋智嚴譯師子素馱娑王斷肉經一卷 大唐沙門釋智嚴譯
已上大乘經六十一部新譯補闕編入。十善業道經一卷 大唐三藏實叉難陀譯
已上大乘律一部新譯補闕編入。大乘起信論二卷 大唐三藏實叉難陀譯掌中論一卷 大唐三藏義凈譯取因假設論一卷 大唐三藏義凈譯六門教授習定論一卷 大唐三藏義凈譯(十善經下天后代譯)能斷金剛般若波羅蜜多經論頌一卷 大唐三藏義凈譯能斷金剛般若波羅蜜多經論釋三卷 大唐三藏義凈譯因明正理門論一卷 大唐三藏義凈譯成唯識寶生論五卷 大唐三藏義凈譯觀所緣論釋一卷 大唐三藏義凈譯觀總相論頌一卷 大唐三藏義凈譯止觀門論頌一卷 大唐三藏義凈譯手杖論一卷 大唐三藏義凈譯
已上大乘論十二部新譯補闕編入。無常經一卷 大唐三藏義凈譯八無暇有暇經一卷 大唐三藏義凈譯長爪梵志請問經一卷 大唐三藏義凈譯(無常等三經天后代譯)五蘊皆空經一卷 大唐三藏義凈譯三轉法輪經一卷 大唐三藏義凈譯譬喻經一卷 大唐三藏義凈譯療痔病經一卷(亦云痔瘺) 大唐三藏義凈譯略教誡經一卷 大唐三藏義凈譯
已上小乘經八部新譯補闕
【現代漢語翻譯】 現代漢語譯本： 大唐沙門懷迪于廣州譯說《妙法決定業障經》一卷。 大唐沙門釋智嚴譯《出生無邊門陀羅尼經》一卷。 大唐沙門釋智嚴譯《師子素馱娑王斷肉經》一卷。 大唐沙門釋智嚴譯。
以上大乘經六十一部，新譯補闕編入。 《十善業道經》一卷，大唐三藏實叉難陀譯。
以上大乘律一部，新譯補闕編入。 《大乘起信論》二卷，大唐三藏實叉難陀譯。 《掌中論》一卷，大唐三藏義凈譯。 《取因假設論》一卷，大唐三藏義凈譯。 《六門教授習定論》一卷，大唐三藏義凈譯（《十善經》下天后代譯）。 《能斷金剛般若波羅蜜多經論頌》一卷，大唐三藏義凈譯。 《能斷金剛般若波羅蜜多經論釋》三卷，大唐三藏義凈譯。 《因明正理門論》一卷，大唐三藏義凈譯。 《成唯識寶生論》五卷，大唐三藏義凈譯。 《觀所緣論釋》一卷，大唐三藏義凈譯。 《觀總相論頌》一卷，大唐三藏義凈譯。 《止觀門論頌》一卷，大唐三藏義凈譯。 《手杖論》一卷，大唐三藏義凈譯。
以上大乘論十二部，新譯補闕編入。 《無常經》一卷，大唐三藏義凈譯。 《八無暇有暇經》一卷，大唐三藏義凈譯。 《長爪梵志請問經》一卷，大唐三藏義凈譯（《無常經》等三經天后代譯）。 《五蘊皆空經》一卷，大唐三藏義凈譯。 《三轉法輪經》一卷，大唐三藏義凈譯。 《譬喻經》一卷，大唐三藏義凈譯。 《療痔病經》（亦云《痔瘺》）一卷，大唐三藏義凈譯。 《略教誡經》一卷，大唐三藏義凈譯。
以上小乘經八部，新譯補闕。
【English Translation】 English version: Great Tang Dynasty śrāmaṇa (沙門, monk) Huai Di translated in Guangzhou the one fascicle of Miaofa Jueding Yezhang Jing (妙法決定業障經, Sutra on the Wondrous Dharma Determining Karmic Obstacles). Great Tang Dynasty śrāmaṇa Shi Zhiyan translated the one fascicle of Chusheng Wubian Men Tuoluoni Jing (出生無邊門陀羅尼經, Sutra of the Dhāraṇī of the Door of Birth into Limitlessness). Great Tang Dynasty śrāmaṇa Shi Zhiyan translated the one fascicle of Shizi Suduosha Wang Duanrou Jing (師子素馱娑王斷肉經, Sutra of King Lion Sudāsa Cutting Meat). Great Tang Dynasty śrāmaṇa Shi Zhiyan translated.
The above sixty-one fascicles of Mahāyāna sutras, newly translated and supplemented, are included. The one fascicle of Shi Shanye Dao Jing (十善業道經, Sutra of the Ten Wholesome Paths of Action), translated by śramaṇa Śikṣānanda (實叉難陀) of the Great Tang Dynasty.
The above one section of Mahāyāna Vinaya, newly translated and supplemented, is included. The two fascicles of Dasheng Qixin Lun (大乘起信論, Awakening of Faith in the Mahāyāna), translated by śramaṇa Śikṣānanda (實叉難陀) of the Great Tang Dynasty. The one fascicle of Zhangzhong Lun (掌中論, Treatise in the Palm of the Hand), translated by śramaṇa Yijing (義淨) of the Great Tang Dynasty. The one fascicle of Qu Yin Jiashe Lun (取因假設論, Treatise on the Assumption of Taking Causes), translated by śramaṇa Yijing (義淨) of the Great Tang Dynasty. The one fascicle of Liu Men Jiaoshou Xi Ding Lun (六門教授習定論, Treatise on the Practice of Samādhi through the Six Doors of Instruction), translated by śramaṇa Yijing (義淨) of the Great Tang Dynasty (translated during the Tianhou era after the Shi Shan Jing (十善經, Sutra of the Ten Wholesome Paths of Action)). The one fascicle of Neng Duan Jingang Bore Boluomidu Jing Lun Song (能斷金剛般若波羅蜜多經論頌, Verses on the Treatise on the Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra)), translated by śramaṇa Yijing (義淨) of the Great Tang Dynasty. The three fascicles of Neng Duan Jingang Bore Boluomidu Jing Lun Shi (能斷金剛般若波羅蜜多經論釋, Explanation of the Treatise on the Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra)), translated by śramaṇa Yijing (義淨) of the Great Tang Dynasty. The one fascicle of Yinming Zhengli Men Lun (因明正理門論, Introduction to the Science of Reasoning), translated by śramaṇa Yijing (義淨) of the Great Tang Dynasty. The five fascicles of Cheng Weishi Baosheng Lun (成唯識寶生論, Treatise on the Establishment of Consciousness-only), translated by śramaṇa Yijing (義淨) of the Great Tang Dynasty. The one fascicle of Guan Suoyuan Lun Shi (觀所緣論釋, Explanation of the Treatise on the Object of Observation), translated by śramaṇa Yijing (義淨) of the Great Tang Dynasty. The one fascicle of Guan Zongxiang Lun Song (觀總相論頌, Verses on the Treatise on the Observation of General Characteristics), translated by śramaṇa Yijing (義淨) of the Great Tang Dynasty. The one fascicle of Zhiguan Men Lun Song (止觀門論頌, Verses on the Treatise on the Doors of Śamatha-Vipassanā), translated by śramaṇa Yijing (義淨) of the Great Tang Dynasty. The one fascicle of Shouzhang Lun (手杖論, Treatise on the Walking Stick), translated by śramaṇa Yijing (義淨) of the Great Tang Dynasty.
The above twelve sections of Mahāyāna treatises, newly translated and supplemented, are included. The one fascicle of Wuchang Jing (無常經, Sutra on Impermanence), translated by śramaṇa Yijing (義淨) of the Great Tang Dynasty. The one fascicle of Ba Wuxia Youxia Jing (八無暇有暇經, Sutra on the Eight Unfavorable Conditions and Favorable Conditions), translated by śramaṇa Yijing (義淨) of the Great Tang Dynasty. The one fascicle of Changzhua Fanzhi Qingwen Jing (長爪梵志請問經, Sutra of the Questions of the Brahmin with Long Nails), translated by śramaṇa Yijing (義淨) of the Great Tang Dynasty (the three sutras including Wuchang Jing (無常經, Sutra on Impermanence) were translated during the Tianhou era). The one fascicle of Wu Yun Jie Kong Jing (五蘊皆空經, Sutra on the Emptiness of the Five Aggregates), translated by śramaṇa Yijing (義淨) of the Great Tang Dynasty. The one fascicle of San Zhuan Falun Jing (三轉法輪經, Sutra on the Three Turnings of the Wheel of Dharma), translated by śramaṇa Yijing (義淨) of the Great Tang Dynasty. The one fascicle of Piyu Jing (譬喻經, Sutra of Similes), translated by śramaṇa Yijing (義淨) of the Great Tang Dynasty. The one fascicle of Liao Zhibing Jing (療痔病經, Sutra on Curing Hemorrhoids) (also called Zhilou (痔瘻, Fistula)), translated by śramaṇa Yijing (義淨) of the Great Tang Dynasty. The one fascicle of Lue Jiaojie Jing (略教誡經, Sutra of Brief Instructions), translated by śramaṇa Yijing (義淨) of the Great Tang Dynasty.
The above eight sections of Hīnayāna sutras, newly translated and supplemented.
編入。根本說一切有部毗柰耶五十卷 大唐三藏義凈譯(天后代譯)根本說一切有部苾芻尼毗柰耶二十卷 大唐三藏義凈譯根本說一切有部毗柰耶雜事四十卷 大唐三藏義凈譯根本說一切有部尼陀那目得迦十卷(或八卷) 大唐三藏義凈譯(天后代譯)根本說一切有部戒經一卷 大唐三藏義凈譯根本說一切有部苾芻尼戒經一卷 大唐三藏義凈譯根本說一切有部百一羯磨十卷 大唐三藏義凈譯(天后代譯)根本薩婆多部律攝二十卷(或十四卷) 大唐三藏義凈譯(天后代譯)根本說一切有部毗柰耶頌五卷 大唐三藏義凈譯根本說一切有部毗柰耶雜事攝頌一卷 大唐三藏義凈譯根本說一切有部毗柰耶尼陀那目得迦攝頌一卷 大唐三藏義凈譯
已上小乘律十一部新譯補闕編入。一百五十贊佛頌一卷 大唐三藏義凈譯龍樹菩薩勸誡王頌一卷 大唐三藏義凈譯大乘修行菩薩行門諸經要集三卷 大唐沙門釋智嚴譯
已上賢聖集傳三部新譯補闕編入。
右花嚴經下。九十六部合五百二十八卷。並是大週刊定錄后新譯。所以前錄未載。今並補闕編入藏錄(小乘論錄后無新譯)。四分比丘戒本一卷 大唐沙門懷素依律集四分比丘尼戒本一卷 大唐沙門懷素依律集四分僧羯磨三卷 大唐沙門懷素依律撰四分尼羯磨三卷
【現代漢語翻譯】 現代漢語譯本 編入。《根本說一切有部毗柰耶》五十卷，大唐三藏義凈譯（天后代譯）。《根本說一切有部苾芻尼毗柰耶》二十卷，大唐三藏義凈譯。《根本說一切有部毗柰耶雜事》四十卷，大唐三藏義凈譯。《根本說一切有部尼陀那目得迦》十卷（或八卷），大唐三藏義凈譯（天后代譯）。《根本說一切有部戒經》一卷，大唐三藏義凈譯。《根本說一切有部苾芻尼戒經》一卷，大唐三藏義凈譯。《根本說一切有部百一羯磨》十卷，大唐三藏義凈譯（天后代譯）。《根本薩婆多部律攝》二十卷（或十四卷），大唐三藏義凈譯（天后代譯）。《根本說一切有部毗柰耶頌》五卷，大唐三藏義凈譯。《根本說一切有部毗柰耶雜事攝頌》一卷，大唐三藏義凈譯。《根本說一切有部毗柰耶尼陀那目得迦攝頌》一卷，大唐三藏義凈譯。 以上小乘律十一部新譯補闕編入。《一百五十贊佛頌》一卷，大唐三藏義凈譯。《龍樹菩薩勸誡王頌》一卷，大唐三藏義凈譯。《大乘修行菩薩行門諸經要集》三卷，大唐沙門釋智嚴譯。 以上賢聖集傳三部新譯補闕編入。 右《花嚴經》下，九十六部合五百二十八卷，並是大週刊定錄后新譯。所以前錄未載，今並補闕編入藏錄（小乘論錄后無新譯）。《四分比丘戒本》一卷，大唐沙門懷素依律集。《四分比丘尼戒本》一卷，大唐沙門懷素依律集。《四分僧羯磨》三卷，大唐沙門懷素依律撰。《四分尼羯磨》三卷。
【English Translation】 English version Included:《Mūlasarvāstivāda Vinaya》(根本說一切有部毗柰耶) in fifty volumes, translated by the Tang Dynasty Tripitaka Master Yijing (義凈) (translated during the reign of Empress Wu Zetian). 《Mūlasarvāstivāda Bhikṣuṇī Vinaya》(根本說一切有部苾芻尼毗柰耶) in twenty volumes, translated by the Tang Dynasty Tripitaka Master Yijing (義凈). 《Mūlasarvāstivāda Vinaya Miscellaneous Matters》(根本說一切有部毗柰耶雜事) in forty volumes, translated by the Tang Dynasty Tripitaka Master Yijing (義凈). 《Mūlasarvāstivāda Nidāna-mātṛkā》(根本說一切有部尼陀那目得迦) in ten volumes (or eight volumes), translated by the Tang Dynasty Tripitaka Master Yijing (義凈) (translated during the reign of Empress Wu Zetian). 《Mūlasarvāstivāda Prātimokṣa》(根本說一切有部戒經) in one volume, translated by the Tang Dynasty Tripitaka Master Yijing (義凈). 《Mūlasarvāstivāda Bhikṣuṇī Prātimokṣa》(根本說一切有部苾芻尼戒經) in one volume, translated by the Tang Dynasty Tripitaka Master Yijing (義凈). 《Mūlasarvāstivāda Hundred and One Karmas》(根本說一切有部百一羯磨) in ten volumes, translated by the Tang Dynasty Tripitaka Master Yijing (義凈) (translated during the reign of Empress Wu Zetian). 《Mūlasarvāstivāda Vinaya Collection》(根本薩婆多部律攝) in twenty volumes (or fourteen volumes), translated by the Tang Dynasty Tripitaka Master Yijing (義凈) (translated during the reign of Empress Wu Zetian). 《Mūlasarvāstivāda Vinaya Verses》(根本說一切有部毗柰耶頌) in five volumes, translated by the Tang Dynasty Tripitaka Master Yijing (義凈). 《Mūlasarvāstivāda Vinaya Miscellaneous Matters Summary Verses》(根本說一切有部毗柰耶雜事攝頌) in one volume, translated by the Tang Dynasty Tripitaka Master Yijing (義凈). 《Mūlasarvāstivāda Vinaya Nidāna-mātṛkā Summary Verses》(根本說一切有部毗柰耶尼陀那目得迦攝頌) in one volume, translated by the Tang Dynasty Tripitaka Master Yijing (義凈). The above eleven newly translated and supplemented volumes of the Hinayana Vinaya are included. 《One Hundred and Fifty Praises of the Buddha》(一百五十贊佛頌) in one volume, translated by the Tang Dynasty Tripitaka Master Yijing (義凈). 《Nāgārjuna's Admonitions to the King》(龍樹菩薩勸誡王頌) in one volume, translated by the Tang Dynasty Tripitaka Master Yijing (義凈). 《Essential Collection of Mahayana Practice Bodhisattva Conduct Sutras》(大乘修行菩薩行門諸經要集) in three volumes, translated by the Tang Dynasty Śramaṇa Shizhiyan (釋智嚴). The above three newly translated and supplemented volumes of the Collection of Sages are included. Below the 《Avataṃsaka Sūtra》(花嚴經), ninety-six works totaling five hundred and twenty-eight volumes, are all newly translated after the Great Zhou Revised Catalogue. Therefore, they were not recorded in the previous catalogue. Now, they are supplemented and included in the Tripitaka catalogue (no new translations after the Hinayana treatises). 《Dharmaguptaka Bhikṣu Prātimokṣa》(四分比丘戒本) in one volume, compiled by the Tang Dynasty Śramaṇa Huaishu (懷素) according to the Vinaya. 《Dharmaguptaka Bhikṣuṇī Prātimokṣa》(四分比丘尼戒本) in one volume, compiled by the Tang Dynasty Śramaṇa Huaishu (懷素) according to the Vinaya. 《Dharmaguptaka Saṃgha Karma》(四分僧羯磨) in three volumes, written by the Tang Dynasty Śramaṇa Huaishu (懷素) according to the Vinaya. 《Dharmaguptaka Bhikṣuṇī Karma》(四分尼羯磨) in three volumes.
大唐沙門懷素依律撰四分律刪補隨機羯磨一卷 大唐沙門釋道宣撰五分羯磨一卷(亦云彌沙塞羯磨) 大唐沙門釋愛同撰
右四分戒本下。並小乘律合六部十卷。然並撰述有據時代盛行。故補先闕編之見錄。釋迦譜十卷 簫齊沙門釋僧祐撰釋迦氏略譜一卷(或無略字) 大唐沙門釋道宣撰釋迦方誌二卷 大唐沙門釋道宣撰經律異相五十卷 梁敕沙門寶唱等撰陀羅尼雜集十卷 未詳撰者舊錄亦載諸經要集二十卷 大唐沙門釋玄惲撰出三藏記集十五卷 梁沙門釋僧祐撰眾經目錄七卷 隋敕沙門法經等撰開皇三寶錄十五卷(內題云歷代三寶紀) 隋翻經學士費長房撰眾經目錄五卷 隋敕翻經沙門學士等撰大唐內典錄十卷 大唐沙門釋道宣撰續大唐內典錄一卷 大唐沙門釋智升撰古今譯經圖紀四卷 大唐沙門釋靖邁撰續古今譯經圖紀一卷 大唐沙門釋智升撰大週刊定眾經目錄十五卷 大唐天后敕沙門儉等撰開元釋教錄二十卷 大唐沙門釋智升撰一切經音義二十五卷 大唐沙門釋玄應撰新譯花嚴音義二卷 大唐沙門釋慧苑撰大唐西域記十二卷 大唐三藏玄奘撰集古今佛道論衡四卷(或三卷) 大唐沙門釋道宣撰續集古今佛道論衡一卷 大唐沙門釋智升撰東夏三寶感通錄三卷 大唐沙門釋道宣撰集沙門不拜俗議六卷 大唐沙
【現代漢語翻譯】 現代漢語譯本 《四分律刪補隨機羯磨》一卷，大唐沙門懷素依律撰；《五分羯磨》一卷（亦云《彌沙塞羯磨》），大唐沙門釋道宣撰；《撰》一卷，大唐沙門釋愛同撰。
右列為《四分戒本》以下，並小乘律，合共六部十卷。這些著述都有依據，在當時盛行，所以補錄于先前缺失的目錄中。《釋迦譜》十卷，簫齊沙門釋僧祐撰；《釋迦氏略譜》一卷（或無『略』字），簫齊沙門釋僧祐撰；《釋迦方誌》二卷，大唐沙門釋道宣撰；《經律異相》五十卷，大唐沙門釋道宣撰；《陀羅尼雜集》十卷，梁敕沙門寶唱等撰；《諸經要集》二十卷，未詳撰者，舊錄亦載；《出三藏記集》十五卷，大唐沙門釋玄惲撰；《眾經目錄》七卷，梁沙門釋僧祐撰；《開皇三寶錄》十五卷（內題云《歷代三寶紀》），隋敕沙門法經等撰；《眾經目錄》五卷，隋翻經學士費長房撰；《大唐內典錄》十卷，隋敕翻經沙門學士等撰；《續大唐內典錄》一卷，大唐沙門釋道宣撰；《古今譯經圖紀》四卷，大唐沙門釋智升撰；《續古今譯經圖紀》一卷，大唐沙門釋靖邁撰；《大週刊定眾經目錄》十五卷，大唐沙門釋智升撰；《開元釋教錄》二十卷，大唐天后敕沙門儉等撰；《一切經音義》二十五卷，大唐沙門釋智升撰；《新譯花嚴音義》二卷，大唐沙門釋玄應撰；《大唐西域記》十二卷，大唐沙門釋慧苑撰；《集古今佛道論衡》四卷（或三卷），大唐三藏玄奘（Tang Sanzang）撰；《續集古今佛道論衡》一卷，大唐沙門釋道宣撰；《東夏三寶感通錄》三卷，大唐沙門釋智升撰；《集沙門不拜俗議》六卷，大唐沙門釋道宣撰。
【English Translation】 English version 'Si Fen Lu Shan Bu Sui Ji Jie Mo' (四分律刪補隨機羯磨) one volume, compiled by the Tang Dynasty monk Huai Su according to the Vinaya; 'Wu Fen Jie Mo' (五分羯磨) one volume (also known as 'Mi Sha Sai Jie Mo' 彌沙塞羯磨), compiled by the Tang Dynasty monk Shi Dao Xuan; 'Zhuan' (撰) one volume, compiled by the Tang Dynasty monk Shi Ai Tong.
The above is 'Si Fen Jie Ben' (四分戒本) and below, along with Hinayana Vinaya, totaling six parts in ten volumes. These compilations are all based on evidence and were prevalent at the time, so they are supplemented to the previously missing catalog. 'Shi Jia Pu' (釋迦譜) ten volumes, compiled by the Xiao Qi monk Shi Seng You; 'Shi Jia Shi Lue Pu' (釋迦氏略譜) one volume (or without the word 'Lue' 略), compiled by the Xiao Qi monk Shi Seng You; 'Shi Jia Fang Zhi' (釋迦方誌) two volumes, compiled by the Tang Dynasty monk Shi Dao Xuan; 'Jing Lu Yi Xiang' (經律異相) fifty volumes, compiled by the Tang Dynasty monk Shi Dao Xuan; 'Tuo Luo Ni Za Ji' (陀羅尼雜集) ten volumes, compiled by the Liang Dynasty monk Bao Chang and others; 'Zhu Jing Yao Ji' (諸經要集) twenty volumes, compiler unknown, also recorded in the old records; 'Chu San Zang Ji Ji' (出三藏記集) fifteen volumes, compiled by the Tang Dynasty monk Shi Xuan Yun; 'Zhong Jing Mu Lu' (眾經目錄) seven volumes, compiled by the Liang monk Shi Seng You; 'Kai Huang San Bao Lu' (開皇三寶錄) fifteen volumes (inner title says 'Li Dai San Bao Ji' 歷代三寶紀), compiled by the Sui Dynasty monk Fa Jing and others; 'Zhong Jing Mu Lu' (眾經目錄) five volumes, compiled by the Sui Dynasty translator Fei Chang Fang; 'Da Tang Nei Dian Lu' (大唐內典錄) ten volumes, compiled by the Sui Dynasty translator monks and scholars; 'Xu Da Tang Nei Dian Lu' (續大唐內典錄) one volume, compiled by the Tang Dynasty monk Shi Dao Xuan; 'Gu Jin Yi Jing Tu Ji' (古今譯經圖紀) four volumes, compiled by the Tang Dynasty monk Shi Zhi Sheng; 'Xu Gu Jin Yi Jing Tu Ji' (續古今譯經圖紀) one volume, compiled by the Tang Dynasty monk Shi Jing Mai; 'Da Zhou Kan Ding Zhong Jing Mu Lu' (大週刊定眾經目錄) fifteen volumes, compiled by the Tang Dynasty monk Shi Zhi Sheng; 'Kai Yuan Shi Jiao Lu' (開元釋教錄) twenty volumes, compiled by the Tang Dynasty Empress Dowager's decree by monk Jian and others; 'Yi Qie Jing Yin Yi' (一切經音義) twenty-five volumes, compiled by the Tang Dynasty monk Shi Zhi Sheng; 'Xin Yi Hua Yan Yin Yi' (新譯花嚴音義) two volumes, compiled by the Tang Dynasty monk Shi Xuan Ying; 'Da Tang Xi Yu Ji' (大唐西域記) twelve volumes, compiled by the Tang Dynasty monk Shi Hui Yuan; 'Ji Gu Jin Fo Dao Lun Heng' (集古今佛道論衡) four volumes (or three volumes), compiled by the Tang Dynasty Sanzang Xuanzang (唐三藏玄奘); 'Xu Ji Gu Jin Fo Dao Lun Heng' (續集古今佛道論衡) one volume, compiled by the Tang Dynasty monk Shi Dao Xuan; 'Dong Xia San Bao Gan Tong Lu' (東夏三寶感通錄) three volumes, compiled by the Tang Dynasty monk Shi Zhi Sheng; 'Ji Sha Men Bu Bai Su Yi' (集沙門不拜俗議) six volumes, compiled by the Tang Dynasty monk Shi Dao Xuan.
門釋彥悰撰大唐慈恩寺三藏法師傳十卷 大唐沙門慧立等撰大唐西域求法高僧傳二卷 大唐三藏義凈撰法顯傳一卷(亦云歷游天竺記傳) 東晉沙門法顯自述高僧傳十四卷(一卷是目錄) 梁沙門釋慧皎撰續高僧傳三十卷 大唐沙門釋道宣撰辯正論八卷 大唐龍田寺釋氏撰破邪論二卷(或一卷) 大唐龍田寺釋氏撰甄正論三卷 大唐沙門釋玄嶷撰十門辯惑論二卷(或三卷) 大唐沙門釋復禮撰弘明集十四卷 梁沙門釋僧祐撰廣弘明集三十卷 大唐沙門釋道宣撰集諸經禮懺儀二卷 大唐沙門釋智升撰大唐南海寄歸內法傳四卷 大唐三藏義凈撰比丘尼傳四卷 梁沙門釋寶唱撰別說罪要行法一卷 大唐三藏義凈譯受用三水要法一卷 大唐三藏義凈譯護命放生軌儀一卷 大唐三藏義凈撰
右釋迦譜下合四十部三百六十八卷並是此方所撰傳記然于大法裨助光揚故補先闕編之見錄。
開元釋教錄卷第十七(別錄之七) 大正藏第 55 冊 No. 2154 開元釋教錄
開元釋教錄卷第十八(別錄之八)
庚午歲西崇福寺沙門智升撰
別錄中疑惑再詳錄第六(一十四部一十九卷)
疑惑錄者。自梵經東闡年將七百。教有興廢時復遷移。先後翻傳卷將萬計。部帙既廣尋閱難周。定錄之人
【現代漢語翻譯】 現代漢語譯本 《門釋彥悰撰大唐慈恩寺三藏法師傳》十卷，門釋彥悰撰。 《大唐沙門慧立等撰大唐西域求法高僧傳》二卷，大唐沙門慧立等撰。 《大唐三藏義凈撰法顯傳》一卷（亦云《歷游天竺記傳》），大唐三藏義凈撰。 《東晉沙門法顯自述高僧傳》十四卷（一卷是目錄），東晉沙門法顯自述。 《梁沙門釋慧皎撰續高僧傳》三十卷，梁沙門釋慧皎撰。 《大唐沙門釋道宣撰辯正論》八卷，大唐沙門釋道宣撰。 《大唐龍田寺釋氏撰破邪論》二卷（或一卷），大唐龍田寺釋氏撰。 《大唐龍田寺釋氏撰甄正論》三卷，大唐龍田寺釋氏撰。 《大唐沙門釋玄嶷撰十門辯惑論》二卷（或三卷），大唐沙門釋玄嶷撰。 《大唐沙門釋復禮撰弘明集》十四卷，大唐沙門釋復禮撰。 《梁沙門釋僧祐撰廣弘明集》三十卷，梁沙門釋僧祐撰。 《大唐沙門釋道宣撰集諸經禮懺儀》二卷，大唐沙門釋道宣撰。 《大唐沙門釋智升撰大唐南海寄歸內法傳》四卷，大唐沙門釋智升撰。 《大唐三藏義凈撰比丘尼傳》四卷，大唐三藏義凈撰。 《梁沙門釋寶唱撰別說罪要行法》一卷，梁沙門釋寶唱撰。 《大唐三藏義凈譯受用三水要法》一卷，大唐三藏義凈譯。 《大唐三藏義凈譯護命放生軌儀》一卷，大唐三藏義凈譯。 《大唐三藏義凈撰》
右釋迦譜下合四十部三百六十八卷並是此方所撰傳記然于大法裨助光揚故補先闕編之見錄。
《開元釋教錄》卷第十七（別錄之七） 大正藏第55冊 No. 2154 《開元釋教錄》
《開元釋教錄》卷第十八（別錄之八）
庚午歲西崇福寺沙門智升撰
別錄中疑惑再詳錄第六（一十四部一十九卷）
疑惑錄者。自梵經東闡年將七百。教有興廢時復遷移。先後翻傳卷將萬計。部帙既廣尋閱難周。定錄之人
【English Translation】 English version 'The Biography of the Tripitaka Master of Ci'en Temple of the Great Tang Dynasty' in ten volumes, compiled by Shi Yancong. 'The Biographies of Eminent Monks Who Sought the Dharma in the Western Regions of the Great Tang Dynasty' in two volumes, compiled by the Shramana Huili and others of the Great Tang Dynasty. 'The Biography of Faxian' in one volume (also known as 'Records of Travels in India'), compiled by the Tripitaka Master Yijing of the Great Tang Dynasty. 'The Biography of Eminent Monks, Self-Narrated by the Shramana Faxian of the Eastern Jin Dynasty' in fourteen volumes (one volume is the table of contents), self-narrated by the Shramana Faxian of the Eastern Jin Dynasty. 'The Continued Biographies of Eminent Monks' in thirty volumes, compiled by the Shramana Shi Huijiao of the Liang Dynasty. 'The Treatise on Distinguishing the Correct' in eight volumes, compiled by the Shramana Shi Daoxuan of the Great Tang Dynasty. 'The Treatise on Refuting Heresy' in two volumes (or one volume), compiled by the Shramana Shi of Longtian Temple of the Great Tang Dynasty. 'The Treatise on Discriminating the Correct' in three volumes, compiled by the Shramana Shi of Longtian Temple of the Great Tang Dynasty. 'The Treatise on Ten Gates for Discriminating Doubts' in two volumes (or three volumes), compiled by the Shramana Shi Xuanyi of the Great Tang Dynasty. 'The Hongming Collection' in fourteen volumes, compiled by the Shramana Shi Fuli of the Great Tang Dynasty. 'The Expanded Hongming Collection' in thirty volumes, compiled by the Shramana Shi Sengyou of the Liang Dynasty. 'The Rituals of Repentance and Offering from Various Sutras' in two volumes, compiled by the Shramana Shi Daoxuan of the Great Tang Dynasty. 'A Record of the Inner Dharma Sent Home from the South Sea of the Great Tang Dynasty' in four volumes, compiled by the Shramana Shi Zhisheng of the Great Tang Dynasty. 'Biographies of Bhikkhunis' in four volumes, compiled by the Tripitaka Master Yijing of the Great Tang Dynasty. 'Separate Explanation of the Essential Practices for Atoning Sins' in one volume, compiled by the Shramana Shi Baochang of the Liang Dynasty. 'Essential Methods for Using the Three Waters' in one volume, translated by the Tripitaka Master Yijing of the Great Tang Dynasty. 'Rituals for Protecting Life and Releasing Living Beings' in one volume, translated by the Tripitaka Master Yijing of the Great Tang Dynasty. Compiled by the Tripitaka Master Yijing of the Great Tang Dynasty.
The above forty sections and three hundred and sixty-eight volumes under the Shakya Genealogy are all biographies compiled in this land. They assist in the propagation and glorification of the Great Dharma, so they are included to supplement the previously missing records.
'Kaiyuan Catalogue of Buddhist Teachings', Volume 17 (Separate Record 7) Taisho Tripitaka Volume 55, No. 2154, 'Kaiyuan Catalogue of Buddhist Teachings'
'Kaiyuan Catalogue of Buddhist Teachings', Volume 18 (Separate Record 8)
Compiled by the Shramana Zhisheng of Xichongfu Temple in the year Gengwu.
Further Detailed Records of Doubts in the Separate Record 6 (Fourteen Sections, Nineteen Volumes)
Those who record doubts. Since the transmission of Sanskrit scriptures to the East nearly seven hundred years ago, the teachings have experienced periods of flourishing and decline, and have been relocated. The volumes translated successively number nearly ten thousand. The sections are vast, making thorough review difficult. Those who compile the records...
隨聞便上。而不細尋宗旨理或疑焉。今恐真偽交參是非相涉。故為別錄以示將來。庶明達高人重為詳定。毗羅三昧經二卷決定罪福經一卷慧定普遍國土神通菩薩經一卷(余親見其本全非聖言)救護身命濟人病苦厄經一卷(與救疾經文勢相似一真一為將為未可)最妙勝定經一卷(與最妙初教經文勢相似一真一偽亦將未可)觀世音三昧經一卷清凈法行經一卷(記說孔老顏回事)五百梵志經一卷(亦名五百婆羅門問有無經經云人身從五穀生)
右毗羅三昧經下八部九卷。古舊錄中皆編偽妄。大週刊定附入正經。尋閱宗徒理多乖舛。論量義句頗涉凡情。且附疑科難從正錄。或云。貶量聖教罪有所歸。佛有誠言此非責難。經云。於我所說若生疑者尚不應受況如是等。準斯道理須簡是非。仍俟諸賢共詳真偽(上之八經舊錄編偽今此偽錄之次亦存而不削舊錄偽經周錄刊為正者更有數部余未見本故此不論)。法社經二卷(內題云業報輪轉償債引導地獄慈善莊嚴法社經)
右一經大周錄云西晉三藏竺法護譯。
謹按長房等錄。竺法護所譯有法社經一卷。腳下注云。世注偽疑此應多是舊偽錄中小法社經。前經初題復云。皇鹵三藏翻胡經出。然尋此文意狀涉人情。題注參差難為揩準且編疑錄待更詳之。凈度三昧經三卷(蕭
【現代漢語翻譯】 聽到一些說法就立刻相信，而不仔細探究其宗旨，道理上可能會產生疑惑。現在擔心真假混雜，是非不清，所以特別記錄下來以示後人，希望明達高人能夠重新詳細審定。《毗羅三昧經》二卷，《決定罪福經》一卷，《慧定普遍國土神通菩薩經》一卷（我親眼見到其版本，完全不是佛所說），《救護身命濟人病苦厄經》一卷（與《救疾經》的文辭風格相似，難以判斷真偽），《最妙勝定經》一卷（與《最妙初教經》的文辭風格相似，難以判斷真偽），《觀世音三昧經》一卷，《清凈法行經》一卷（記載了孔子、老子、顏回的事蹟），《五百梵志經》一卷（也叫《五百婆羅門問有無經》，經中說人身由五穀所生）。 以上《毗羅三昧經》以下的八部經書共九卷，在古舊的目錄中都被列為偽經。大周時期刊定佛經時，將其附入正經。仔細閱讀其宗旨，發現道理上有很多錯誤，衡量其義理語句，頗有凡夫俗子的情感。暫且將其列入疑經之列，難以列入正經。有人說，貶低衡量聖教，罪責有所歸屬。佛陀有誠實之言，這並非責難。經中說，『對於我所說的，如果產生懷疑，尚且不應該接受，更何況是像這些經書。』按照這個道理，必須區分是非，仍然等待各位賢者共同詳細審定真偽（以上八部經書，舊目錄列為偽經，現在這個偽經目錄的次序也保留而不刪除，舊目錄中的偽經，大周目錄刊定為正經的，還有幾部，我沒有見到原本，所以這裡不討論）。《法社經》二卷（其中題寫著『業報輪轉償債引導地獄慈善莊嚴法社經』）。 以上一部經書，大周目錄說是西晉三藏竺法護（Dharmaraksa）所翻譯。 仔細查閱長房等人的目錄，竺法護（Dharmaraksa）所翻譯的有《法社經》一卷，腳下注釋說，世人認為是偽經，懷疑這部經書多半是舊偽經中的《小法社經》。這部經書的開頭又題寫著『皇鹵三藏翻譯胡經』。然而，仔細探究其文意，發現其中內容涉及人情世故。題注前後不一致，難以作為判斷的標準，暫且將其編入疑經目錄，等待進一步詳細考證。《凈度三昧經》三卷（蕭
【English Translation】 Hearing some statements, one immediately believes them without carefully exploring their purpose, and doubts may arise in reasoning. Now, fearing that truth and falsehood are mixed and right and wrong are intertwined, I have made a special record to show to future generations, hoping that enlightened and wise people will re-examine it in detail. 《Vairocanasamadhi Sutra》 (毗羅三昧經) in two volumes, 《The Sutra on Determining Merit and Demerit》 (決定罪福經) in one volume, 《The Sutra of Wisdom, Samadhi, Universal Land, Supernatural Power Bodhisattva》 (慧定普遍國土神通菩薩經) in one volume (I have personally seen its version, and it is completely not what the Buddha said), 《The Sutra of Saving Life and Relieving People from the Suffering of Sickness and Calamity》 (救護身命濟人病苦厄經) in one volume (its wording is similar to that of 《The Sutra of Saving from Sickness》 (救疾經), and it is difficult to determine its authenticity), 《The Most Wonderful Victory Samadhi Sutra》 (最妙勝定經) in one volume (its wording is similar to that of 《The Most Wonderful Initial Teaching Sutra》 (最妙初教經), and it is difficult to determine its authenticity), 《Avalokitesvara Samadhi Sutra》 (觀世音三昧經) in one volume, 《The Sutra of Pure Dharma Practice》 (清凈法行經) in one volume (records the deeds of Confucius, Lao Tzu, and Yan Hui), 《The Sutra of Five Hundred Brahmins》 (五百梵志經) in one volume (also called 《The Sutra of Five Hundred Brahmins Asking About Existence and Non-Existence》 (五百婆羅門問有無經), which says that the human body is born from the five grains). The above eight sutras from 《Vairocanasamadhi Sutra》 (毗羅三昧經) downwards, totaling nine volumes, were all listed as apocryphal in the old catalogs. During the Great Zhou period, when Buddhist scriptures were finalized, they were included in the orthodox scriptures. After carefully reading their purpose, it was found that there were many errors in reasoning, and measuring their meaning and sentences, there was quite a bit of mundane emotion. For the time being, they are listed in the category of doubtful scriptures, and it is difficult to include them in the orthodox scriptures. Some say that demeaning and measuring the holy teachings incurs guilt. The Buddha has truthful words, and this is not a criticism. The sutra says, 'If one has doubts about what I have said, one should not accept it, let alone these kinds of scriptures.' According to this principle, it is necessary to distinguish between right and wrong, and still wait for all the wise ones to jointly examine the authenticity in detail (the above eight sutras were listed as apocryphal in the old catalog, and the order of this apocryphal scripture catalog is also retained without deletion. There are several other sutras in the old catalog that were apocryphal but were finalized as orthodox scriptures in the Great Zhou catalog, but I have not seen the original, so I will not discuss them here). 《The Dharma Society Sutra》 (法社經) in two volumes (in which it is written 'The Dharma Society Sutra of Karma Retribution, Reincarnation, Debt Repayment, Guiding to Hell, and Charitable Adornment' (業報輪轉償債引導地獄慈善莊嚴法社經)). The above one sutra, the Great Zhou catalog says was translated by the Tripitaka master Dharmaraksa (竺法護) of the Western Jin Dynasty. Carefully examining the catalogs of Changfang and others, Dharmaraksa (竺法護) translated 《The Dharma Society Sutra》 (法社經) in one volume, with a note at the bottom saying that the world considers it an apocryphal scripture, and it is suspected that this scripture is mostly the 《Small Dharma Society Sutra》 (小法社經) from the old apocryphal scriptures. The beginning of this sutra also says 'Translated from a foreign scripture by the Tripitaka master Huanglu'. However, after carefully exploring its meaning, it is found that its content involves human affairs. The titles and notes are inconsistent, making it difficult to use as a standard for judgment. For the time being, it is included in the doubtful scripture catalog, waiting for further detailed research. 《The Sutra of Pure Transcendence Samadhi》 (凈度三昧經) in three volumes (Xiao
子良抄撰中有凈度三昧經三卷疑此經是)益意經二卷(僧法尼誦中有益意經二卷疑此經是)
右二部五卷大周錄中編之入藏。尋閱文句亦涉人情。事須重詳且編疑錄。優婁頻經一卷(僧法尼誦中有名疑此經是)
右一經。長房內典二錄直云。梁天監十五年木道賢獻上。更不辯委曲。既無其本真偽難定。且附疑錄。凈土盂蘭盆經一卷(五紙)
右一經。新舊之錄皆未曾載。時俗傳行將為正典。細尋文句亦涉人情。事須審詳且附疑錄。三廚經一卷
右一經。新舊諸錄並未曾載。然尋文理亦涉人謀。依而行之獲驗非一。復須詳審且附疑科。
別錄中偽妄亂真錄第七
(三百九十二部一千五十五卷)
偽經者邪見所造以亂真經者也。自大師韜影向二千年。魔教競興正法衰損。自有頑愚之輩惡見迷心。偽造諸經誑惑流俗。邪言亂正可不哀哉。今恐真偽相參是非一概。譬夫崑山寶玉與瓦石而同流。贍部真金共鉛鐵而齊價。今為件別真偽可分。庶涇渭殊流無貽後患。佛名經十六卷(本經雖真以有偽雜編之於此或十二卷)
右一經時俗號為馬頭羅剎佛名。似是近代所集。乃取留支所譯十二卷者錯綜而成。于中取諸經名目。取后辟支佛名及菩薩名諸經阿羅漢名。以為三寶次第。總有三
【現代漢語翻譯】 現代漢語譯本：子良抄寫的目錄中有《凈度三昧經》三卷（懷疑此經是《益意經》二卷，僧人法尼背誦的目錄中有《益意經》二卷，懷疑此經是）。 右邊這兩部共五卷經，在大周錄中被編入藏經。仔細閱讀其文句，也涉及人情世故。此事需要重新詳細審查，暫且編入疑錄。《優婁頻經》一卷（僧人法尼背誦的目錄中有此經的名字，懷疑此經是）。 右邊這部經，長房的《內典二錄》直接說是梁朝天監十五年木道賢獻上的，沒有詳細辨別。既然沒有原本，真偽難以確定，暫且附在疑錄中。《凈土盂蘭盆經》一卷（五紙）。 右邊這部經，新舊目錄都沒有記載。現在世俗流傳，將它當作正典。仔細尋讀其文句，也涉及人情世故。此事需要審慎詳細審查，暫且附在疑錄中。《三廚經》一卷。 右邊這部經，新舊各種目錄都沒有記載。然而尋讀其文理，也涉及人為謀劃。依照它來實行，獲得應驗的例子不少。還需要詳細審查，暫且附在疑科。 別錄中偽妄亂真錄第七 （三百九十二部，一千零五十五卷） 偽經是邪見之人所造，用來擾亂真正的佛經。自從大師（指佛陀）示寂后近兩千年，魔教競相興起，正法衰落。自有頑固愚蠢之輩，被邪惡的見解迷惑心智，偽造各種經書，欺騙迷惑世俗之人。邪惡的言論擾亂正法，怎能不令人悲哀！現在恐怕真經和偽經相互摻雜，是非混為一談。譬如崑山的寶玉與瓦石混在一起，贍部洲的真金與鉛鐵同等價格。現在將它們分別開來，真偽就可以區分。希望涇水和渭水各自流淌，不要留下後患。 《佛名經》十六卷（這部經雖然是真的，但因為有偽經摻雜，所以編入此處，或者只有十二卷）。 右邊這部經，現在世俗稱之為馬頭羅剎佛名。 似乎是近代人所編集。乃是取用留支所翻譯的十二卷經書錯綜而成。于其中選取各種經書的名稱，選取後面的辟支佛（Pratyekabuddha）名以及菩薩（Bodhisattva）名，各種經書中的阿羅漢（Arhat）名，作為三寶（Triratna）的次第。總共有三
【English Translation】 English version: In the catalog compiled by Ziliang, there is the 'Jing Du San Mei Jing' (凈度三昧經, Sutra of Pure Crossing Samadhi) in three volumes (suspected to be the 'Yi Yi Jing' (益意經, Sutra of Increasing Meaning) in two volumes; in the catalog recited by the monk Fani, there is the 'Yi Yi Jing' in two volumes, suspected to be this sutra). These two parts, totaling five volumes, were compiled into the collection in the Great Zhou Record. Upon careful reading of their sentences, they also involve human affairs. This matter needs to be re-examined in detail and is temporarily included in the 'Doubtful Record'. 'You Lou Pin Jing' (優婁頻經, Uruvilva Sutra) in one volume (the name of this sutra is in the catalog recited by the monk Fani, suspected to be this sutra). This sutra is directly stated in Changfang's 'Neidian Erlu' (內典二錄, Two Records of Inner Canons) as being presented by Mu Daoxian in the fifteenth year of the Tianjian era of the Liang Dynasty, without detailed distinction. Since there is no original, it is difficult to determine its authenticity, and it is temporarily attached to the 'Doubtful Record'. 'Jing Tu Yu Lan Pen Jing' (凈土盂蘭盆經, Pure Land Ullambana Sutra) in one volume (five sheets). This sutra is not recorded in either the new or old catalogs. It is now circulated in the secular world and regarded as a canonical scripture. Upon careful reading of its sentences, it also involves human affairs. This matter needs to be carefully and thoroughly examined and is temporarily attached to the 'Doubtful Record'. 'San Chu Jing' (三廚經, Three Kitchens Sutra) in one volume. This sutra is not recorded in any of the new or old catalogs. However, upon reading its principles, it also involves human planning. There are many examples of obtaining verification by following it. It still needs to be carefully examined and is temporarily attached to the 'Doubtful Section'. Separate Record: Seventh Record of Falsehoods Confusing the Truth (Three hundred and ninety-two parts, one thousand and fifty-five volumes) False scriptures are created by those with heretical views to disrupt the true scriptures. Since the passing away of the Great Master (referring to the Buddha) nearly two thousand years ago, demonic teachings have risen in competition, and the true Dharma has declined. There are stubborn and foolish people who are deluded in mind by evil views, forging various scriptures to deceive and confuse the secular people. How can it not be sad that evil words disrupt the true Dharma! Now, I fear that true and false scriptures are mixed together, and right and wrong are confused. For example, Kunshan jade is mixed with tiles and stones, and Jambudvipa's true gold is priced the same as lead and iron. Now, by separating them, the true and false can be distinguished. I hope that the Jing and Wei rivers will flow separately, without leaving future troubles. 'Fo Ming Jing' (佛名經, Buddha Names Sutra) in sixteen volumes (although this sutra is true, it is included here because it is mixed with false scriptures, or it may only be twelve volumes). This sutra is now commonly known as the Matou Rakshasa Buddha Names. It seems to have been compiled by modern people. It is a combination of the twelve volumes translated by Liu Zhi. Among them, the names of various scriptures are selected, as well as the names of Pratyekabuddhas, Bodhisattvas, and Arhats from various scriptures, as the order of the Three Jewels (Triratna). There are a total of three
十二件。禮三寶后皆有懺悔。懺悔之下仍引馬頭羅剎偽經置之於后。乃以凡俗鄙語雜于聖言。經言。抄前著后抄后著前。前後著中。中著前後。此正當也。尋其所集之者全是庸愚只如第四卷中雲南無法顯傳經。在法寶中列此傳。乃是東晉平陽沙門法顯。往游天竺自記行跡。元非是經置法寶中誤謬之甚。又如第九捲雲南無富樓那南無彌多羅尼子。此是一人之名分為二唱。次雲南無阿難羅睺羅。此乃二人之名合之為一。如斯謬妄其數寔繁不能廣陳。略指如右。群愚仿習邪黨共傳。若不指明恐穢真教。故述之也。要行捨身經一卷(三紙余後有捨身愿文共有五紙)
右一經。不知何人所造。邪黨盛行。經初題云。三藏法師玄奘譯。按法師所譯無有此經。偽謬之情昭然可見。且述四件用曉愚心。
一 偽經初云。王舍城靈鷲山者。靈鷲山名古譯經有。奘法師譯皆曰鷲峰。今言靈鷲一偽彰也。
一 偽經初又云。靈鷲山尸陀林側者。按諸傳記。其鷲峰山在摩伽陀國山城之內宮城東北十四五里。豈有都城之內。而安棄屍之處。事既不然二偽彰也。
一 偽經中又云。佛說過去燃燈佛時初願捨身者。燃燈如來是釋迦牟尼佛第二無數劫滿授記之師。豈有得記當成方能死舍。事與理乖三偽彰也。
一 偽經
【現代漢語翻譯】 現代漢語譯本： 這十二件事（指前文提及的十二種偽經）。在禮拜三寶之後，都附有懺悔文。懺悔文之後，仍然引用馬頭羅剎的偽經放在後面。竟然用凡俗鄙陋的語言混雜在神聖的佛經之中。經文說：『抄前面的放在後面，抄後面的放在前面，前後放在中間，中間放在前後。』這真是太不應該了。追尋其所收集的東西，全都是庸俗愚蠢的，比如第四卷中雲南《無法顯傳經》。在法寶中列出這部『傳』，乃是東晉平陽的沙門法顯，前往天竺遊歷時自己記錄的行跡，原本不是經書，卻放在法寶中，錯誤非常嚴重。又如第九捲雲南《南無富樓那南無彌多羅尼子》。這明明是一個人的名字，卻分為兩個來念誦。其次雲南《南無阿難羅睺羅》。這明明是兩個人的名字，卻合為一個。像這樣的謬誤，數量實在太多，不能一一陳述，略微指出如上。一群愚蠢的人模仿學習，邪惡的黨徒共同傳揚。如果不指明，恐怕會玷污真正的佛教，所以才敘述這些。還有《要行捨身經》一卷（三張紙多一點，後面有捨身愿文，共有五張紙）。 右邊這一部經，不知道是什麼人偽造的，邪惡的黨徒盛行傳播。經書開頭就題寫著：『三藏法師玄奘（Sanzang Fashi Xuanzang）譯』。按照玄奘法師（Xuanzang Fashi）所翻譯的經典，沒有這部經。虛偽謬誤的情況，顯而易見。且敘述四件事，用來曉喻愚昧的心。 第一，偽經開頭說：『王舍城（Wangshecheng）靈鷲山（Lingjiu Mountain）』。靈鷲山（Lingjiu Mountain）這個名稱，古時候翻譯的經書中有。玄奘法師（Xuanzang Fashi）翻譯的都說『鷲峰（鷲峰）』。現在說『靈鷲（Lingjiu）』，第一處虛偽就顯現出來了。 第二，偽經開頭又說：『靈鷲山（Lingjiu Mountain）尸陀林（Shituolin）側』。按照各種傳記記載，那鷲峰山（鷲峰 Mountain）在摩伽陀國（Magadha）山城之內，宮城東北十四五里。哪裡有都城之內，而安置丟棄屍體的地方？事情既然不是這樣，第二處虛偽就顯現出來了。 第三，偽經中又說：『佛說過去燃燈佛（Randeng Fo）時初願捨身』。燃燈如來（Randeng Rulai）是釋迦牟尼佛（Shijiamouni Fo）第二無數劫圓滿時授記的老師。哪裡有得到授記應當成佛，才能捨身？事情與道理相悖，第三處虛偽就顯現出來了。 第四，偽經（原文未完）
【English Translation】 English version: These twelve matters (referring to the twelve types of apocryphal scriptures mentioned earlier). After prostrating to the Three Jewels (Sanbao), all include repentance texts. Following the repentance texts, they still quote the apocryphal scriptures of Matou Luosha (馬頭羅剎) and place them at the end. They even mix vulgar and crude language with the sacred Buddhist scriptures. The scripture says: 'Copy the front and put it at the back, copy the back and put it at the front, put the front and back in the middle, put the middle in the front and back.' This is truly inappropriate. Tracing back what they have collected, it is all mediocre and foolish. For example, in the fourth volume, Yunnan's 'Wufa Xianzhuan Jing (無法顯傳經)'. Listing this 'Zhuan (傳)' in the Dharma Jewel (Fabao), it is actually the record of the travels of the Shramana Faxian (沙門法顯) of Pingyang (平陽) in the Eastern Jin Dynasty (東晉) when he went to Tianzhu (天竺). It was originally not a scripture, but it is placed in the Dharma Jewel (Fabao), which is a very serious mistake. Another example is in the ninth volume, Yunnan's 'Namo Fulouna Namo Mituoluonizi (南無富樓那南無彌多羅尼子)'. This is clearly one person's name, but it is recited as two. Next is Yunnan's 'Namo Anan Luohoula (南無阿難羅睺羅)'. These are clearly two people's names, but they are combined into one. Such errors are too numerous to list, so I will briefly point out the above. A group of foolish people imitate and learn, and evil parties spread it together. If it is not pointed out, I am afraid it will defile the true Buddhism, so I describe these. This one scripture on the right, I don't know who fabricated it, and evil parties are spreading it widely. The scripture begins with the title: 'Translated by Tripitaka Master Xuanzang (三藏法師玄奘)'. According to the scriptures translated by Master Xuanzang (Xuanzang), there is no such scripture. The situation of falsehood and error is obvious. And I will describe four things to enlighten the foolish mind. First, the apocryphal scripture begins by saying: 'Wangshecheng (王舍城) Lingjiu Mountain (靈鷲山)'. The name Lingjiu Mountain (靈鷲山) exists in ancient translated scriptures. Master Xuanzang (Xuanzang) translated it as '鷲峰 (鷲峰)'. Now saying '靈鷲 (Lingjiu)', the first falsehood is revealed. Second, the apocryphal scripture also says: 'Lingjiu Mountain (靈鷲山) Shituolin (尸陀林) side'. According to various biographies, that 鷲峰 Mountain (鷲峰 Mountain) is within the mountain city of Magadha (摩伽陀國), fourteen or fifteen li northeast of the palace city. How could there be a place to abandon corpses within the capital city? Since the matter is not so, the second falsehood is revealed. Third, the apocryphal scripture also says: 'The Buddha said that in the past, when Dipamkara Buddha (燃燈佛) first vowed to give up his body'. Dipamkara Tathagata (燃燈如來) was the teacher who predicted Shakyamuni Buddha's (釋迦牟尼佛) attainment of Buddhahood when the second countless kalpas were completed. How could one who has received the prediction and is about to become a Buddha give up his body? The matter contradicts reason, the third falsehood is revealed. Fourth, the apocryphal scripture (original text incomplete)
中又云。若有人殺害有情遍索訶界。四重五逆謗方等經。及盜常住現前僧物。如是等罪合墮地獄。若能捨身罪必消滅者。謗經造逆合墮阿鼻。死捨得除便無重報(如外道妄計殑伽河浴罪垢消除輕命自沉生天受福也言死舍除罪與彼妄計何殊)。
愚夫造惡用此除愆。智者審思勿被欺誑。永淪惡趣無解脫期。事與理乖四偽彰也(訛殊極多不能備記)。瑜伽法鏡經二卷(或一卷兼有偽序)
右一經。即舊偽錄中像法決疑經前文增加二品共成一經。初云佛臨涅槃為阿難說法住滅品。此品乃取奘法師所譯佛臨涅槃記法住經。改換增減置之於首。次是地藏菩薩讚歎法身觀行品。后是常施菩薩所問品。此品即是舊經。據其文勢次第不相聯貫。景龍元年三階僧師利偽造。序中妄云。三藏菩提流志三藏寶思惟等於崇福寺同譯。師利云有梵夾流志曾不見聞。以舊編入偽中。再造望蠲疑錄。偽上加偽訛舛尤多。目閱可知不勞廣敘(撰錄者曰余曾以此事親問流志三藏三藏□云吾邊元無梵夾不曾翻譯此經三藏弟子般若丘多識量明敏具委其事恐時代綿遠謬濫真詮故此指明以誡於後其僧師利因少斗訟聖躬親慮特令還俗豈非上天不祐降罰斯人又臨終之時腹大如甕惡徴遄及可不懼歟)。彌勒下生遣觀世音大勢至勸化眾生舍惡作善壽樂經一卷(
【現代漢語翻譯】 現代漢語譯本：
經中又說：『如果有人殺害遍滿索訶界（Saha world，指我們所居住的這個世界）的有情眾生，犯下四重罪、五逆罪，誹謗方等經典，以及盜取常住寺院和現前僧眾的財物，這些罪過都應墮入地獄。如果能捨棄生命，罪業必定消滅。』誹謗佛經、造作逆罪，本應墮入阿鼻地獄（Avici Hell，八大地獄中最苦之處）。如果死了就能消除罪業，那就沒有了因果報應（這和外道徒勞地認為在恒河中沐浴可以消除罪孽，輕賤生命自沉于河就能昇天享福有什麼區別呢？說死亡可以消除罪業，和他們的虛妄計較有什麼不同呢？）
愚蠢的人造作惡業，用這種方法來消除罪過。明智的人仔細思考，不要被欺騙。永遠沉淪在惡道中，沒有解脫的期限。這種說法與道理相悖，四種虛偽顯露無疑（錯誤太多，無法一一記錄）。《瑜伽法鏡經》二卷（或一卷，兼有偽造的序言）。
這部經，是舊偽經目錄中的《像法決疑經》前文增加兩品，合成為一部經。開頭說佛陀臨近涅槃時為阿難說法，名為《住滅品》。這一品是取用玄奘法師所翻譯的《佛臨涅槃記法住經》，改動增刪後放在最前面。其次是《地藏菩薩讚歎法身觀行品》。後面是《常施菩薩所問品》。這一品就是舊經。根據其文勢，次第並不連貫。景龍元年，三階教的僧人師利偽造。序言中虛妄地說，三藏菩提流志（Bodhiruci，北魏時來華譯經的印度僧人）、三藏寶思惟（Ratnacinta，隋朝時來華譯經的印度僧人）等人在崇福寺共同翻譯。師利說有梵文原本，菩提流志從未見過聽說過。將舊經編入偽經中，再次偽造《望蠲疑錄》。偽上加偽，錯誤更多。稍加閱讀就能明白，無需多說（撰錄者說：我曾親自就此事詢問菩提流志三藏，三藏說：『我這裡原本沒有梵文原本，不曾翻譯此經。』三藏的弟子般若丘（Prajnakuta）多識量明敏，詳細知道此事。恐怕時代久遠，謬誤混淆真義，因此指明，用以告誡後人。那個僧人師利因為小小的爭鬥觸犯了聖上，皇上親自考慮，特令他還俗，這難道不是上天不保佑，降下懲罰給這個人嗎？又臨終的時候肚子大得像個甕，惡兆迅速到來，難道不害怕嗎？）。《彌勒下生遣觀世音大勢至勸化眾生舍惡作善壽樂經》一卷。
【English Translation】 English version:
It is also said in the scripture: 'If someone kills sentient beings throughout the Saha world (the world we live in), commits the four grave offenses, the five rebellious acts, slanders the Vaipulya sutras, and steals the property of the Sangha present in the resident monastery, such sins should cause one to fall into hell. If one can give up their life, the sins will surely be extinguished.' Slandering the scriptures and committing rebellious acts should cause one to fall into Avici Hell (the most painful of the eight great hells). If death can eliminate sins, then there would be no karmic retribution (what is the difference between this and the futile belief of the heretics that bathing in the Ganges River can eliminate sins, and that lightly valuing life and drowning oneself in the river can lead to rebirth in heaven to enjoy blessings? What difference is there between saying that death can eliminate sins and their false calculations?)
Foolish people commit evil deeds and use this method to eliminate sins. Wise people should think carefully and not be deceived. They will forever sink into evil realms, with no hope of liberation. This statement contradicts reason, and the four falsehoods are clearly revealed (there are too many errors to record one by one). The Yoga Dharmadarsa Sutra (瑜伽法鏡經) in two volumes (or one volume, with a fabricated preface).
This sutra is formed by adding two chapters to the beginning of the Image Dharma Decisive Doubt Sutra (像法決疑經) in the old apocryphal catalog, forming one sutra. It begins by saying that when the Buddha was near Nirvana, he spoke to Ananda, called the 'Abiding Extinction Chapter' (住滅品). This chapter is taken from the Buddha's Last Nirvana Record of Dharma Abiding Sutra (佛臨涅槃記法住經) translated by Master Xuanzang (玄奘), modified, added to, and placed at the beginning. Next is the 'Ksitigarbha Bodhisattva Praising the Dharmakaya Contemplation Practice Chapter' (地藏菩薩讚歎法身觀行品). After that is the 'Constant Giving Bodhisattva's Questions Chapter' (常施菩薩所問品). This chapter is the old sutra. According to its textual momentum, the order is not coherent. In the first year of Jinglong, the monk Shili (師利) of the Sanjie sect (三階教) fabricated it. The preface falsely states that Tripitaka Bodhiruci (菩提流志, an Indian monk who came to China during the Northern Wei Dynasty to translate scriptures), Tripitaka Ratnacinta (寶思惟, an Indian monk who came to China during the Sui Dynasty to translate scriptures), and others jointly translated it at Chongfu Temple. Shili said there was a Sanskrit original, but Bodhiruci had never seen or heard of it. He incorporated the old sutra into the apocryphal sutra and fabricated the Looking to Eliminate Doubts Record (望蠲疑錄) again. Falsehood upon falsehood, there are even more errors. A little reading will reveal it, and there is no need to say more (the compiler says: I once personally asked Tripitaka Bodhiruci about this matter, and the Tripitaka said: 'I originally did not have a Sanskrit original here and have never translated this sutra.' Tripitaka's disciple Prajnakuta (般若丘) had extensive knowledge and was clearly aware of this matter. Fearing that over time, errors would confuse the true meaning, I hereby point this out to warn future generations. That monk Shili offended the emperor because of a small dispute, and the emperor personally considered it and specially ordered him to return to secular life. Isn't this because heaven did not protect him and sent down punishment to this person? Also, at the time of his death, his belly was as big as a jar, and the ominous signs quickly arrived, shouldn't one be afraid?). Maitreya's Descent Sending Avalokitesvara and Mahasthamaprapta to Exhort Sentient Beings to Abandon Evil and Do Good for Longevity and Joy Sutra (彌勒下生遣觀世音大勢至勸化眾生舍惡作善壽樂經) in one volume.
亦直云壽樂經十紙)光愍菩薩問如來出世當用何時普告經一卷(八紙)隨身本官彌勒成佛經一卷(賢樹菩薩問佛品)金剛密要論經一卷(亦名方明王緣起經或無論字兼說彌勒下生事十四紙)
右上四經並是妖徒偽造。其中說彌勒如來即欲下生等事(謹按正經從釋迦滅後人間經五十七俱胝六十百千歲贍部洲人壽增八萬彌勒如來方始出世豈可壽年減百而有彌勒下生耶)以斯妖妄誘惑凡愚。淺識之流多從信受。因斯墜沒。可謂傷哉。故此甄明特希詳鑒耳。佛升忉利天后阿難為諸四部眾說禮佛持齋儀式經一卷(亦云佛升忉利天持齋儀式經)彌勒摩尼佛說開悟佛性經一卷(經后題云人身因緣開悟佛性經或直云開悟佛性經九紙)凈行優婆塞戒經一卷(或云凈行優婆塞戒經感應品第十三改遺教經作六紙)甲申年洪災大水經一卷(與彼佛缽記中甲申年水事不同二紙)蝦蟆經青呱品一卷(半紙許)自省經一卷(二紙)父母恩重經一卷(經引丁蘭董黯郭巨等故知人造三紙)如來正教秘要藏經一卷(十紙)毗尼藏經一卷(八紙)頂蓋經一卷(內題云佛說深妙法義論說深義生死道七紙)禪門經一卷(五紙)嫉妒新婦經一卷(亦云妒婦經)
右一經近代人造。忘其人名。緣妻嫉妒偽造此經以誑之。于中說嫉妒之人受報極重。央崛摩羅
【現代漢語翻譯】 現代漢語譯本： 《亦直云壽樂經》十紙)、光愍菩薩問如來出世當用何時普告經一卷(八紙)、隨身本官彌勒成佛經一卷(賢樹菩薩問佛品)、金剛密要論經一卷(亦名方明王緣起經或無論字兼說彌勒下生事，十四紙)
以上四經都是妖徒偽造的。其中說彌勒如來即將下生等等（謹按正經，從釋迦牟尼佛滅度后，人間經過五十七俱胝（俱胝：古代印度計數單位，相當於千萬）六十百千歲，贍部洲（贍部洲：佛教宇宙觀中人類居住的大陸）人的壽命增長到八萬歲時，彌勒如來才開始出世，怎麼可能壽命減少到一百歲以下就有彌勒下生呢？）。用這些妖妄之說誘惑愚昧之人。淺薄無知的人大多信奉接受。因此而墜入迷途，真是可悲啊。所以特別加以辨明，希望詳細鑑別。 《佛升忉利天后阿難為諸四部眾說禮佛持齋儀式經》一卷(亦云佛升忉利天持齋儀式經)、《彌勒摩尼佛說開悟佛性經》一卷(經后題云人身因緣開悟佛性經或直云開悟佛性經，九紙)、《凈行優婆塞戒經》一卷(或云凈行優婆塞戒經感應品第十三，改遺教經作，六紙)、《甲申年洪災大水經》一卷(與彼佛缽記中甲申年水事不同，二紙)、《蝦蟆經青呱品》一卷(半紙許)、《自省經》一卷(二紙)、《父母恩重經》一卷(經引丁蘭、董黯、郭巨等，故知人造，三紙)、《如來正教秘要藏經》一卷(十紙)、《毗尼藏經》一卷(八紙)、《頂蓋經》一卷(內題云佛說深妙法義論說深義生死道，七紙)、《禪門經》一卷(五紙)、《嫉妒新婦經》一卷(亦云妒婦經)
以上一經是近代人造的。忘記了那人的名字。因為妻子嫉妒而偽造此經來欺騙她。其中說嫉妒之人所受的報應極其嚴重。央崛摩羅（央崛摩羅：佛教人物，后皈依佛陀）
【English Translation】 English version: 《Yi Zhi Yun Shou Le Sutra》 (10 sheets), 《Guang Min Bodhisattva Asks When the Tathagata Should Appear in the World Universally Announcing Sutra》 (1 volume, 8 sheets), 《Following the Official Maitreya's Buddhahood Sutra》 (1 volume, Xian Shu Bodhisattva Asks the Buddha Chapter), 《Vajra Secret Essential Treatise Sutra》 (1 volume, also known as 《Fang Ming Wang's Origin Sutra》 or regardless of the word, also discusses Maitreya's descent, 14 sheets).
The above four sutras are all falsely created by heretical followers. Among them, it is said that Maitreya Tathagata is about to descend, etc. (According to the correct scriptures, after Shakyamuni Buddha's Nirvana, after 57 koti (koti: an ancient Indian unit of counting, equivalent to ten million) sixty hundred thousand years, when the lifespan of the people of Jambudvipa (Jambudvipa: the continent where humans live in the Buddhist cosmology) increases to 80,000 years, Maitreya Tathagata will begin to appear in the world. How can Maitreya descend when the lifespan is reduced to less than 100 years?). These heretical statements are used to seduce ignorant people. Many shallow and ignorant people believe and accept them. Because of this, they fall into delusion, which is truly sad. Therefore, this is specially identified, hoping for detailed discernment. 《After the Buddha Ascended to Trayastrimsa Heaven, Ananda Spoke to the Four Assemblies About the Rituals of Paying Homage to the Buddha and Observing Abstinence Sutra》 (1 volume, also known as 《The Rituals of Observing Abstinence After the Buddha Ascended to Trayastrimsa Heaven Sutra》), 《Maitreya Mani Buddha Speaks About the Sutra of Enlightenment of Buddha-Nature》 (1 volume, the title after the sutra says 《Sutra of Enlightenment of Buddha-Nature Through Human Body Causes and Conditions》 or directly 《Sutra of Enlightenment of Buddha-Nature》, 9 sheets), 《Sutra of Pure Conduct Upasaka Precepts》 (1 volume, or 《Sutra of Pure Conduct Upasaka Precepts, Chapter 13 on Responses》, changed from the 《Sutra of Last Teachings》, 6 sheets), 《Jiashen Year Flood Sutra》 (1 volume, different from the Jiashen Year water event in the 《Record of the Buddha's Bowl》, 2 sheets), 《Toad Sutra, Green Frog Chapter》 (1 volume, about half a sheet), 《Self-Reflection Sutra》 (1 volume, 2 sheets), 《Sutra of the Great Kindness of Parents》 (1 volume, the sutra cites Ding Lan, Dong An, Guo Ju, etc., so it is known to be man-made, 3 sheets), 《Sutra of the Secret Essentials of the Tathagata's Correct Teachings》 (1 volume, 10 sheets), 《Vinaya Pitaka Sutra》 (1 volume, 8 sheets), 《Crown Cover Sutra》 (1 volume, the inner title says 《Buddha Speaks About the Profound and Wonderful Dharma Meaning, Discussing the Profound Meaning of the Path of Life and Death》, 7 sheets), 《Chan Gate Sutra》 (1 volume, 5 sheets), 《Jealous Daughter-in-Law Sutra》 (also known as 《Jealous Woman Sutra》)
The above sutra was created by a modern person. The name of that person is forgotten. Because his wife was jealous, he falsely created this sutra to deceive her. Among them, it is said that the retribution suffered by a jealous person is extremely severe. Angulimala (Angulimala: a Buddhist figure who later converted to the Buddha)
經二卷(亦直云央崛經與真經名同中有央崛摩羅經二卷疑此經是蕭子良抄撰)重樓戒經一卷清凈居士子度人經一卷(亦云清凈士經)摩登耆經一卷譬喻經一卷(宋慧蘭譯中有譬喻經一卷時聞無本與此名同真偽相濫故兩存之)目連問經一卷(與真經名同語意全異)小法滅盡經一卷(與真經中法滅盡經文意全異)鳴鐘經一卷持戒法經一卷金錍決口經一卷地獄經一卷(漢代失譯有地獄經一卷疑即此是且兩存之)優缽祇王經一卷阿難請福報論一卷阿難請問毗尼論一卷(或即阿難請問戒律論是)沙門論一卷獨乞辟支迦論一卷毗尼請問論一卷地獄傳一卷
央崛經下。一十八部一十九卷。並義理乖背偽妄昭然。章疏共引靡知虛偽。故載斯錄傳示后賢。儻悟非真希同革弊。又偽經之類其數寔繁。更待尋求續編此例。
從佛名經下。三十七部五十四卷。承前諸錄皆未曾載。今開元新錄蒐集編上。定行三昧經一卷(一名摩訶目揵連所問經或云佛遣定行經)真諦比丘慧明經一卷(或云慧明比丘經或云清凈真諦經)尼吒國王經一卷(或云尼吒黃羅國王經或云黃羅王經)胸有萬字經一卷(或云胸現萬字經)薩和菩薩經一卷(舊錄云國王薩和菩薩經或云薩和薩經法經錄云一名國一切度經)善信女經一卷(或云善信經)護身主妙經一卷(
{ "translations": [ "經二卷（也直接稱為央崛經，與真經同名，其中有央崛摩羅經二卷，懷疑此經是蕭子良抄撰）重樓戒經一卷，清凈居士子度人經一卷（也稱為清凈士經），摩登耆經一卷，譬喻經一卷（宋慧蘭譯，其中有譬喻經一卷，當時聽說沒有原本，與此經同名，真偽混淆，所以兩部都保留），目連問經一卷（與真經同名，但語意完全不同），小法滅盡經一卷（與真經中的法滅盡經文意完全不同），鳴鐘經一卷，持戒法經一卷，金錍決口經一卷，地獄經一卷（漢代失譯有一部地獄經，懷疑就是這部，所以兩部都保留），優缽祇王經一卷，阿難請福報論一卷，阿難請問毗尼論一卷（或者就是阿難請問戒律論），沙門論一卷，獨乞辟支迦論一卷，毗尼請問論一卷，地獄傳一卷。", "", "央崛經下。總計十八部，十九卷。這些經文義理乖謬，偽造的痕跡非常明顯。章疏中共同引用，卻不知道是真是假。所以記錄在此，傳示給後世賢人。希望能夠認識到這些經文並非真經，共同革除這些弊端。另外，偽經的數量確實很多，還需要繼續尋找，繼續編寫這樣的記錄。", "", "從佛名經下。總計三十七部，五十四卷。之前的各種目錄都沒有記載。現在開元新錄蒐集並編入。定行三昧經一卷（一名摩訶目犍連所問經，或稱佛遣定行經），真諦比丘慧明經一卷（或稱慧明比丘經，或稱清凈真諦經），尼吒國王經一卷（或稱尼吒黃羅國王經，或稱黃羅王經），胸有萬字經一卷（或稱胸現萬字經），薩和菩薩經一卷（舊錄稱為國王薩和菩薩經，或稱薩和薩經，法經錄中一名國一切度經），善信女經一卷（或稱善信經），護身主妙經一卷" ], "english_translations": [ 'Two volumes of the Sutra of Yang Jue (also directly called the Yang Jue Sutra, which has the same name as a genuine sutra, including two volumes of the Yang Jue Mo Luo Sutra; it is suspected that this sutra was copied and compiled by Xiao Ziliang), one volume of the Chong Lou Precept Sutra, one volume of the Qing Jing Jushi Zi Du Ren Sutra (also called the Qing Jing Shi Sutra), one volume of the Mo Deng Qi Sutra, one volume of the Sutra of Parables (translated by Song Huilan, which includes one volume of the Sutra of Parables; it was said at the time that there was no original version, and it has the same name as this sutra, so the genuine and the fake are mixed up, so both are retained), one volume of the Maudgalyāyana\'s (Mùlián) Question Sutra (which has the same name as a genuine sutra, but the meaning is completely different), one volume of the Small Dharma Extinction Sutra (which is completely different in meaning from the Dharma Extinction Sutra in the genuine sutras), one volume of the Bell Ringing Sutra, one volume of the Sutra of Upholding Precepts, one volume of the Golden Awl Mouth Cutting Sutra, one volume of the Hell Sutra (a Hell Sutra was lost in translation during the Han Dynasty, suspected to be this one, so both are retained), one volume of the King Upatissa (Yōubōqí) Sutra, one volume of the Treatise on Ānanda\'s (Ānán) Request for Blessings, one volume of the Treatise on Ānanda\'s Questions on Vinaya (or the Treatise on Ānanda\'s Questions on Precepts), one volume of the Shramana (Sāmén) Treatise, one volume of the Solitary Pratyekabuddha (Bìzhīfó) Treatise, one volume of the Vinaya Questions Treatise, one volume of the Hell Transmission.', "", 'Below the Yang Jue Sutra. A total of eighteen sections, nineteen volumes. The meaning of these sutras is contradictory, and the traces of forgery are very obvious. They are commonly cited in commentaries, but it is not known whether they are genuine or fake. Therefore, they are recorded here to be transmitted to future generations. It is hoped that they will recognize that these sutras are not genuine and jointly eliminate these malpractices. In addition, the number of false sutras is indeed very large, and it is necessary to continue searching and continue compiling such records.', "", 'Below the Sutra of Buddha Names. A total of thirty-seven sections, fifty-four volumes. None of the previous records have mentioned them. Now, the Kaiyuan New Record has collected and compiled them. One volume of the Samadhi (Sānmèi) Sutra of Fixed Practice (also called the Sutra of Questions by Mahāmaudgalyāyana (Móhē Mùjiānlián), or the Sutra of Buddha Sending Fixed Practice), one volume of the Sutra of the Truthful Bhikshu (Bǐqiū) Huiming (or the Sutra of Bhikshu Huiming, or the Sutra of Pure Truth), one volume of the King Nata (Nítā) Sutra (or the Sutra of King Nata Huangluo, or the Sutra of King Huangluo), one volume of the Sutra of Ten Thousand Characters on the Chest (or the Sutra of Ten Thousand Characters Appearing on the Chest), one volume of the Sutra of the Bodhisattva (Púsà) Sārhva (Old records call it the Sutra of King Sārhva Bodhisattva, or the Sutra of Sārhva Sā, the Dharma Sutra Record calls it the Sutra of All Deliverance of the Country), one volume of the Sutra of the Virtuous Believing Woman (or the Sutra of Virtuous Belief), one volume of the Sutra of the Wonderful Lord of Body Protection' ] }
一名度世護世經有云十二妙者誤)度護經一卷(或云度護法經法經錄云度法護經)毗羅三昧經二卷善王皇帝經二卷(或云善王皇帝功德尊經或為一卷)惟務三昧經一卷(或作惟無三昧)阿羅呵公經一卷(或云相國阿羅訶公經)慧定普遍神通菩薩經一卷(舊錄云慧定普遍國土神通菩薩經)陰馬藏經一卷(或云陰馬藏光明經法經錄云一名身土王所問治國經)大阿育王經一卷(云佛在波柰者)四事解脫經一卷(或云四事解脫度人經)大阿那律經一卷(非是八念者)貧女人經一卷(名難陀者舊錄云貧女難陀經謹按賢愚經第十一卷有貧女難陀緣起若與彼同即非是偽)鑄金像經一卷四身經一卷普慧三昧經一卷阿秋那經一卷(舊錄云阿秋那三昧經)兩部獨證經一卷法本齋經一卷(云西涼州來)覓歷所傳大比丘尼戒一卷(周錄云異比丘尼戒本尸梨蜜弟子覓歷所傳)
右定行三昧經下。二十五部二十八卷。苻秦沙門彌天釋道安錄中偽疑經(安公偽錄本有二十六經今以寶如來三昧經翻譯有源以曾兩譯編之正錄故此除之)安公云。外國僧法學皆跪而口受。同師所受若十二十轉以授後學。若有一字異者。共相推劾得便擯之。僧法無縱也。經至晉土其年未遠。而喜事者以沙糅金。斌斌如也而無括正。何以別真偽乎。農者禾草俱存。后稷為之
【現代漢語翻譯】 現代漢語譯本： 《一名度世護世經》有云十二妙者誤），《度護經》一卷（或云《度護法經》，《法經錄》云《度法護經》），《毗羅三昧經》二卷，《善王皇帝經》二卷（或云《善王皇帝功德尊經》，或為一卷），《惟務三昧經》一卷（或作《惟無三昧》），《阿羅呵公經》一卷（或云《相國阿羅訶公經》），《慧定普遍神通菩薩經》一卷（舊錄云《慧定普遍國土神通菩薩經》），《陰馬藏經》一卷（或云《陰馬藏光明經》，《法經錄》云一名《身土王所問治國經》），《大阿育王經》一卷（云佛在波柰者），《四事解脫經》一卷（或云《四事解脫度人經》），《大阿那律經》一卷（非是八念者），《貧女人經》一卷（名難陀者，舊錄云《貧女難陀經》，謹按《賢愚經》第十一卷有貧女難陀緣起，若與彼同，即非是偽），《鑄金像經》一卷，《四身經》一卷，《普慧三昧經》一卷，《阿秋那經》一卷（舊錄云《阿秋那三昧經》），《兩部獨證經》一卷，《法本齋經》一卷（云西涼州來），《覓歷所傳大比丘尼戒》一卷（周錄云異比丘尼戒本，尸梨蜜弟子覓歷所傳）。
右定行三昧經下。二十五部二十八卷。苻秦沙門彌天釋道安錄中偽疑經（安公偽錄本有二十六經，今以《寶如來三昧經》翻譯有源，以曾兩譯編之正錄，故此除之）。安公云：『外國僧法學皆跪而口受，同師所受若十二十轉以授後學。若有一字異者，共相推劾得便擯之。僧法無縱也。經至晉土其年未遠，而喜事者以沙糅金，斌斌如也而無括正。何以別真偽乎？農者禾草俱存，后稷為之。』
【English Translation】 English version: The 'Yiming Dushi Hushi Jing' (一名度世護世經) [One Named Sutra of Delivering the World and Protecting the World] mentions 'Twelve Mysteries' erroneously), 'Du Hu Jing' (度護經) [Sutra of Delivering and Protecting] one scroll (or called 'Du Hu Fa Jing' (度護法經) [Sutra of Delivering and Protecting the Dharma], 'Fa Jing Lu' (法經錄) [Record of Dharma Sutras] says 'Du Fa Hu Jing' (度法護經) [Sutra of Delivering the Dharma and Protecting]), 'Pilu Sanmei Jing' (毗羅三昧經) [Vairochana Samadhi Sutra] two scrolls, 'Shan Wang Huangdi Jing' (善王皇帝經) [Sutra of the Virtuous King Emperor] two scrolls (or called 'Shan Wang Huangdi Gongde Zun Jing' (善王皇帝功德尊經) [Sutra of the Virtuous King Emperor's Meritorious Virtues], or one scroll), 'Wei Wu Sanmei Jing' (惟務三昧經) [Only Practice Samadhi Sutra] one scroll (or written as 'Wei Wu Sanmei' (惟無三昧)), 'A Luo He Gong Jing' (阿羅呵公經) [Sutra of A Luo He Gong] one scroll (or called 'Xiangguo A Luo He Gong Jing' (相國阿羅訶公經) [Sutra of Chancellor A Luo He Gong]), 'Hui Ding Pubian Shentong Pusa Jing' (慧定普遍神通菩薩經) [Sutra of the Bodhisattva of Wisdom, Samadhi, Universal Supernatural Powers] one scroll (old record says 'Hui Ding Pubian Guotu Shentong Pusa Jing' (慧定普遍國土神通菩薩經) [Sutra of the Bodhisattva of Wisdom, Samadhi, Universal Supernatural Powers Throughout the Land]), 'Yin Ma Zang Jing' (陰馬藏經) [Sutra of the Hidden Horse] one scroll (or called 'Yin Ma Zang Guangming Jing' (陰馬藏光明經) [Sutra of the Hidden Horse's Light], 'Fa Jing Lu' (法經錄) [Record of Dharma Sutras] says, also named 'Shen Tu Wang Suo Wen Zhiguo Jing' (身土王所問治國經) [Sutra of Governing the Country Asked by the King of Body and Land]), 'Da A Yu Wang Jing' (大阿育王經) [Great Ashoka King Sutra] one scroll (says the Buddha was in Benares), 'Si Shi Jietuo Jing' (四事解脫經) [Sutra of Liberation from Four Things] one scroll (or called 'Si Shi Jietuo Duren Jing' (四事解脫度人經) [Sutra of Liberation from Four Things for Delivering People]), 'Da A Na Lu Jing' (大阿那律經) [Great Aniruddha Sutra] one scroll (not the one about Eight Thoughts), 'Pin Nv Ren Jing' (貧女人經) [Sutra of the Poor Woman] one scroll (named Nanda, old record says 'Pin Nv Nanda Jing' (貧女難陀經) [Sutra of the Poor Woman Nanda], carefully examining the eleventh scroll of 'Xian Yu Jing' (賢愚經) [Sutra of the Wise and Foolish] there is an account of the origin of the poor woman Nanda, if it is the same, then it is not a forgery), 'Zhu Jin Xiang Jing' (鑄金像經) [Sutra of Casting Golden Images] one scroll, 'Si Shen Jing' (四身經) [Sutra of the Four Bodies] one scroll, 'Pu Hui Sanmei Jing' (普慧三昧經) [Universal Wisdom Samadhi Sutra] one scroll, 'A Qiu Na Jing' (阿秋那經) [Sutra of A Qiu Na] one scroll (old record says 'A Qiu Na Sanmei Jing' (阿秋那三昧經) [Sutra of A Qiu Na Samadhi]), 'Liang Bu Du Zheng Jing' (兩部獨證經) [Sutra of the Unique Proof of Two Parts] one scroll, 'Fa Ben Zhai Jing' (法本齋經) [Sutra of the Dharma-Based Fast] one scroll (says it came from Xiliang Prefecture), 'Mi Li Suo Chuan Da Biqiuni Jie' (覓歷所傳大比丘尼戒) [Great Bhikkhuni Precepts Transmitted by Mi Li] one scroll (Zhou record says different Bhikkhuni precepts, transmitted by the disciple of Shirimi, Mi Li).
Below the Right Dingxing Sanmei Jing (定行三昧經) [Samadhi Sutra of Fixed Practice]. Twenty-five sections, twenty-eight scrolls. Recorded by the Shramana Mitian Shidao'an of Fu Qin as apocryphal and doubtful sutras (An Gong's apocryphal record has twenty-six sutras, now the 'Bao Rulai Sanmei Jing' (寶如來三昧經) [Precious Tathagata Samadhi Sutra] has a source for its translation, and because it has been translated twice, it is included in the authentic record, so it is removed here). An Gong said: 'Foreign monks all kneel and receive the Dharma orally, and those who receive it from the same teacher transmit it to later learners ten or twenty times. If there is even one character different, they will jointly investigate and impeach it, and then expel the person. There is no leniency in the monastic Dharma. The sutras arrived in Jin territory not long ago, but those who like to cause trouble mix sand with gold, appearing plausible but without any correction. How can one distinguish the true from the false? Farmers keep both grain and weeds, and Hou Ji (后稷) [Lord of Millet] takes care of it.'
嘆息。金匱玉石同緘。卞和為之懷恥。安敢豫學次。見涇渭淆雜龍蛇並進。豈不恥之。今列意謂非佛經者如右。以示將來學士。共知鄙倍焉。比丘應供法行經一卷(亦云如來初度五比丘即說應供行經)
僧祐錄云。此經前題云羅什出。祐按經卷舊無譯名。兼羅什所出又無此經。故入疑錄。居士請僧福田經一卷(祐云此經前題云曇無讖出按讖所出無此經故入疑錄)灌頂度星招魂斷絕復連經一卷(法經錄云此經更有一小本儘是人作)無為道經二卷(長房等錄云無讖譯復云世注為疑隋法經錄及仁壽錄並云大乘妙經)
右一經余親見其本。似是漢魏之代此方撰集。非梵本翻。周錄之中編之入正。今以名濫真經。依祐編之偽錄。決定罪福經一卷(法經錄云一名慧法經仁壽錄云二卷)情離有罪經一卷(題云情離有罪經品下)燒香咒愿經一卷(一云咒愿經)安墓咒經一卷(法經錄雲安墓神咒經長房錄云簫齊道備撰)觀月光菩薩記一卷(或有經字)佛缽記一卷(或云佛缽記甲申年大水及月光菩薩事)彌勒下教經一卷(或在缽記后)九十六種道經一卷(法經錄云九十五種道經仁壽錄云二卷具題云除去九十五種邪道雜類神咒經)
右一十二部經記。僧祐錄云。或義理乖背。或文偈淺鄙。故入疑錄。庶耘蕪穬以顯法寶(祐
【現代漢語翻譯】 現代漢語譯本：嘆息啊！珍貴的金匱玉石被一同封閉，卞和（春秋時期楚國人，發現了未被識別的玉石）為此感到羞愧。我怎敢事先學習這些？見到涇水和渭水混淆不清，龍和蛇一同前進，難道不感到羞恥嗎？現在列出我認為不是佛經的內容如下，以展示給未來的學者，共同認識我的淺薄之處。比丘應供法行經一卷（也說是如來初次度化五比丘時所說的應供行經）。
僧祐（南北朝時期僧人，精通佛教目錄學）的目錄中說，此經前面題為鳩摩羅什（東晉時期著名佛經翻譯家）所譯。僧祐考證經卷，舊本沒有譯者署名，而且鳩摩羅什的譯本中也沒有此經，所以收入疑偽目錄。居士請僧福田經一卷（僧祐說此經前面題為曇無讖（北涼時期著名佛經翻譯家）所譯，考證曇無讖的譯本中沒有此經，所以收入疑偽目錄）。灌頂度星招魂斷絕復連經一卷（法經錄說此經還有一個小本，完全是人所作）。無為道經二卷（長房等人的目錄中說是曇無讖所譯，又說是世人所注，隋朝法經錄及仁壽錄都說是大乘妙經）。
以上這部經，我親自見過其原本，像是漢魏時代此地撰集，不是梵文翻譯。周朝的目錄中將它編入正經，現在因為它名義上冒充真經，所以依照僧祐的目錄編入偽經。決定罪福經一卷（法經錄說一名慧法經，仁壽錄說二卷）。情離有罪經一卷（題為情離有罪經品下）。燒香咒愿經一卷（一說咒愿經）。安墓咒經一卷（法經錄說安墓神咒經，長房錄說是蕭齊道備撰）。觀月光菩薩記一卷（或有經字）。佛缽記一卷（或說佛缽記甲申年大水及月光菩薩事）。彌勒下教經一卷（或在缽記后）。九十六種道經一卷（法經錄說九十五種道經，仁壽錄說二卷，具題為除去九十五種邪道雜類神咒經）。
以上這十二部經記，僧祐的目錄中說，有的義理乖謬，有的文辭偈頌淺薄鄙俗，所以收入疑偽目錄，希望能夠去除蕪雜，彰顯佛法的珍貴。（僧祐）
【English Translation】 English version: Alas! Precious golden caskets and jade stones are sealed together, causing Bian He (a man from the State of Chu during the Spring and Autumn period, who discovered unrecognized jade) to feel ashamed. How dare I presume to learn these beforehand? Seeing the Jing and Wei rivers mixed and unclear, dragons and snakes advancing together, shouldn't one feel ashamed? Now, I list what I consider not to be Buddhist scriptures as follows, to show to future scholars and to jointly recognize my shallowness. Bhiksu Ārhat Dharma Practice Sutra, one fascicle (also said to be the Ārhat Practice Sutra spoken by the Tathagata when he first converted the five bhiksus).
Sengyou's (a monk during the Southern and Northern Dynasties, well-versed in Buddhist bibliography) catalogue says that this sutra is titled as translated by Kumārajīva (a famous Buddhist scripture translator during the Eastern Jin Dynasty). Sengyou examined the scripture and found that the old version did not have the translator's name, and Kumārajīva's translations did not include this sutra, so it was included in the doubtful and spurious catalogue. Upāsaka Requesting Sangha Field of Merit Sutra, one fascicle (Sengyou said that this sutra is titled as translated by Dharmaraksa (a famous Buddhist scripture translator during the Northern Liang Dynasty), but Dharmaraksa's translations did not include this sutra, so it was included in the doubtful and spurious catalogue). Initiation Crossing Stars Summoning Souls Severed and Reconnected Sutra, one fascicle (The Fa Jing Lu says that this sutra has another small version, which is entirely man-made). Non-Action Dao Sutra, two fascicles (Changfang's catalogue says it was translated by Dharmaraksa, and also says it was annotated by the world; the Sui Dynasty Fa Jing Lu and Ren Shou Lu both say it is a Great Vehicle Wonderful Sutra).
The above sutra, I have personally seen its original version, which seems to have been compiled here during the Han and Wei dynasties, and is not a translation from Sanskrit. The Zhou Dynasty catalogue included it in the orthodox scriptures, but now because it nominally imitates the true scriptures, it is included in the spurious scriptures according to Sengyou's catalogue. Determining Merit and Demerit Sutra, one fascicle (The Fa Jing Lu says it is also called Wisdom Dharma Sutra, the Ren Shou Lu says two fascicles). Emotional Separation from Offenses Sutra, one fascicle (titled Emotional Separation from Offenses Sutra, below). Burning Incense Wishing Sutra, one fascicle (also called Wishing Sutra). Peaceful Tomb Mantra Sutra, one fascicle (The Fa Jing Lu says Peaceful Tomb Divine Mantra Sutra, Changfang's catalogue says it was compiled by Xiao Qi Daobei). Record of Observing Moonlight Bodhisattva, one fascicle (or with the word 'Sutra'). Record of the Buddha's Bowl, one fascicle (or saying Record of the Buddha's Bowl, the great flood in the Jia Shen year and the events of Moonlight Bodhisattva). Maitreya's Descent Teaching Sutra, one fascicle (or after the Bowl Record). Ninety-Six Kinds of Dao Sutras, one fascicle (The Fa Jing Lu says Ninety-Five Kinds of Dao Sutras, the Ren Shou Lu says two fascicles, fully titled Removing Ninety-Five Kinds of Heretical Dao Miscellaneous Divine Mantra Sutras).
The above twelve sutra records, Sengyou's catalogue says that some of their meanings are contradictory, and some of their texts and verses are shallow and vulgar, so they are included in the doubtful and spurious catalogue, hoping to remove the weeds and reveal the preciousness of the Dharma. (Sengyou)
錄又有灌頂藥師經一卷云宋代慧蕳依經抄撰今以此經本出灌頂新舊已經四譯所以偽錄除之)。提謂波利經二卷(宋武時北國比丘曇靖撰舊別有提謂經一卷與此真偽全異)寶車經一卷(或云妙好寶車經北國淮州沙門曇辯撰青州比丘道侍改治)
右比丘應供經下。一十四部一十六卷。梁僧祐錄中偽經。祐錄略云。祐挍閱群經廣集同異。約以經律頗見所疑。夫真經體趣融然深遠。假託之文辭意淺雜。玉石朱紫無所逃形也今區別所疑注之於錄。並近世妄撰亦標干末。並依倚雜經而自製名題。進不聞遠適西域。退不見承譯西賓。我聞興于戶牖印可出於胸懷。誑誤後學良足寒心。既躬所見聞寧敢默已。嗚呼來葉慎而察焉(祐錄又有菩提福藏法化三昧經一卷眾經要覽法偈二十一首一卷並云沙門道歡所撰準長房等錄道歡更有偽經故從於后一處編上)。九傷經一卷(房云見別錄)菩提福藏法化三昧經一卷(房云武帝世出見三藏記及寶唱錄)七佛各說偈經一卷(房云見吳錄)深自知身偈經一卷(房云見吳錄祐云失譯)眾經要攬法偈二十一首一卷(梁天監三年撰見三藏記及長房錄)
右五部五卷。長房錄云。簫齊沙門釋道備撰。備后改名道歡。雖見眾錄。然並注入疑經。今依舊編(長房錄中道備更有安墓咒經一卷祐錄雖不題造人
{ "translations": [ "《錄》中又有《灌頂藥師經》一卷，說是宋代慧蕳依據經文抄寫撰寫的，現在這部經的原本出自《灌頂》，新舊版本已經有四種譯本，所以作為偽經刪除）。《提謂波利經》二卷（宋武帝時期北國比丘曇靖撰寫，舊時另有一部《提謂經》，與此經真偽完全不同）。《寶車經》一卷（或說《妙好寶車經》，北國淮州沙門曇辯撰寫，青州比丘道侍修改整理）。", "", "以上是《比丘應供經》以下，共十四部一十六卷，是梁代僧祐《錄》中記載的偽經。《祐錄》大致說：僧祐校對眾多經書，廣泛收集相同和不同的說法，依據經律來判斷，發現一些值得懷疑的地方。真正的經書，其主旨意趣融合貫通，深奧而意義深遠。而假託的經文，辭藻和意義都淺薄而雜亂。就像玉石和硃紅、紫色，沒有什麼可以隱藏其真面目。現在區別出這些值得懷疑的經書，在目錄中加以註釋，並且將近世虛妄撰寫的經書也標明其始末。這些經書或者依傍雜經而自己編造名目，進而言之，沒有聽說從遙遠的西域傳來，退而言之，沒有見到有翻譯經典的西賓。我所聽到的，都是在門戶之內興起，印證也只是出於自己的胸懷。這樣來欺騙誤導後來的學者，實在令人心寒。既然是我親身所見所聞，怎麼敢沉默不語呢？希望後來的學者謹慎地加以考察啊！（《祐錄》中又有《菩提福藏法化三昧經》一卷，《眾經要覽法偈二十一首》一卷，都說是沙門道歡所撰寫，按照長房等人的目錄，道歡還有其他偽經，所以放在後面一處編排）。《九傷經》一卷（長房說見於別錄）。《菩提福藏法化三昧經》一卷（長房說武帝時期出現，見於《三藏記》及寶唱錄）。《七佛各說偈經》一卷（長房說見於吳錄）。《深自知身偈經》一卷（長房說見於吳錄，祐說已失譯）。《眾經要攬法偈二十一首》一卷（梁天監三年撰寫，見於《三藏記》及長房錄）。", "", "以上是五部五卷。長房《錄》中說：是蕭齊沙門釋道備撰寫。道備後來改名為道歡。雖然見於眾多目錄，然而都被注入疑經之列。現在依舊按照原來的編排（長房《錄》中道備還有《安墓咒經》一卷，《祐錄》雖然沒有題寫撰造人" ], "english_translations": [ 'The \'Record\' also contains one volume of the \'Guan Ding Yao Shi Jing\' (灌頂藥師經) (Scripture of the Medicine Buddha of Consecration), which states that Hui Jian (慧蕳) of the Song Dynasty copied and wrote it based on the scriptures. Now, the original version of this scripture comes from \'Guan Ding\' (灌頂) (Consecration), and there are already four translations of the old and new versions, so it is deleted as a false scripture). Two volumes of the \'Ti Wei Bo Li Jing\' (提謂波利經) (Scripture of T提謂波利) (written by the monk Tan Jing (曇靖) of the Northern Kingdom during the reign of Emperor Wu of the Song Dynasty. There was an old \'Ti Wei Jing\' (提謂經) (Scripture of T提謂) that was completely different in authenticity from this scripture). One volume of the \'Bao Che Jing\' (寶車經) (Scripture of the Precious Chariot) (or \'Miao Hao Bao Che Jing\' (妙好寶車經) (Scripture of the Wonderfully Excellent Precious Chariot), written by the monk Tan Bian (曇辯) of Huaizhou (淮州) in the Northern Kingdom, and revised and arranged by the monk Dao Shi (道侍) of Qingzhou (青州)).', '', 'The above is from the \'Bikshu Ying Gong Jing\' (比丘應供經) (Scripture of the Bhikshu Receiving Offerings) downwards, a total of fourteen parts and sixteen volumes, which are false scriptures recorded in the \'Record\' of Monk You (僧祐) of the Liang Dynasty. The \'You Record\' roughly says: Monk You collated many scriptures, widely collected the same and different statements, and judged according to the scriptures and precepts, and found some doubtful places. The true scriptures have a harmonious and profound theme and meaning. The falsely written scriptures have shallow and mixed words and meanings. Like jade and vermilion and purple, there is nothing to hide their true colors. Now, distinguish these doubtful scriptures and annotate them in the catalog, and also mark the beginning and end of the scriptures that were falsely written in recent times. These scriptures either rely on miscellaneous scriptures and create their own names, and in terms of advancement, they have not heard of being transmitted from the distant Western Regions, and in terms of retreat, they have not seen any Western guests translating the scriptures. What I have heard is that they have arisen within the household, and the proof is only from their own minds. It is really chilling to deceive and mislead later scholars in this way. Since it is what I have personally seen and heard, how dare I remain silent? I hope that later scholars will carefully examine it! (The \'You Record\' also contains one volume of the \'Bodhi Fu Zang Fa Hua San Mei Jing\' (菩提福藏法化三昧經) (Scripture of the Samadhi of the Dharma Transformation of the Bodhi Fortune Treasury), and one volume of the \'Zhong Jing Yao Lan Fa Ji Er Shi Yi Shou\' (眾經要覽法偈二十一首) (Twenty-one Verses of the Dharma in the Essentials of Various Scriptures), which are said to be written by the monk Dao Huan (道歡). According to the catalogs of Chang Fang (長房) and others, Dao Huan also has other false scriptures, so they are arranged in one place later). One volume of the \'Jiu Shang Jing\' (九傷經) (Scripture of the Nine Wounds) (Chang Fang said it is found in another record). One volume of the \'Bodhi Fu Zang Fa Hua San Mei Jing\' (菩提福藏法化三昧經) (Scripture of the Samadhi of the Dharma Transformation of the Bodhi Fortune Treasury) (Chang Fang said it appeared during the reign of Emperor Wu and is found in the \'San Zang Ji\' (三藏記) (Record of the Three Treasures) and Bao Chang\'s (寶唱) record). One volume of the \'Qi Fo Ge Shuo Ji Jing\' (七佛各說偈經) (Scripture of the Verses Spoken by the Seven Buddhas) (Chang Fang said it is found in the Wu Record). One volume of the \'Shen Zi Zhi Shen Ji Jing\' (深自知身偈經) (Scripture of the Verses of Deeply Knowing Oneself) (Chang Fang said it is found in the Wu Record, and You said it has been lost in translation). One volume of the \'Zhong Jing Yao Lan Fa Ji Er Shi Yi Shou\' (眾經要覽法偈二十一首) (Twenty-one Verses of the Dharma in the Essentials of Various Scriptures) (written in the third year of Tianjian (天監) in the Liang Dynasty, and found in the \'San Zang Ji\' (三藏記) (Record of the Three Treasures) and Chang Fang\'s (長房) record).', '', 'The above is five parts and five volumes. Chang Fang\'s (長房) \'Record\' says: It was written by the monk Shi Dao Bei (釋道備) of Xiao Qi (蕭齊). Dao Bei (道備) later changed his name to Dao Huan (道歡). Although it is found in many catalogs, it has been included in the list of doubtful scriptures. Now, it is still arranged according to the original arrangement (Chang Fang\'s (長房) \'Record\' also contains one volume of the \'An Mu Zhou Jing\' (安墓咒經) (Scripture of the Mantra for Pacifying the Tomb) by Dao Bei (道備), although the \'You Record\' does not mention the author' ] }
以顯偽錄此不過載)。凈土經七卷 簫齊永元元年出時年九歲寶頂經一卷 永元元年出時年九歲正頂經一卷 永元元年出時年九歲法華經一卷 永元元年出時年九歲勝鬘經一卷 永元元年出時年九歲藥草經一卷 永元二年出時年十歲太子經一卷 永元二年出時年十歲伽耶波經一卷 永元二年出時年十歲波羅㮈經一卷 中興元年出時年十二優婁頻經一卷 中興元年出時年十二益意經二卷 梁天監元年出時年十三(智遠承旨)般若得經二卷 天監元年出時年十三(智遠承旨)華嚴瓔珞經一卷 天監元年出時年十三(智遠承旨)出乘師子吼經一卷 天監三年出時年十五輸陀衛經一卷 天監四年臺內華光殿出時年十六阿那含經二卷 天監四年出時年十六妙音師子吼經三卷 天監四年出時年十六優曇經一卷妙莊嚴經四卷維摩經一卷序七世經一卷
右二十一種經凡三十五卷如前所列並得三十四卷 梁僧祐錄云。齊末太學博士江泌處女尼子所出。初尼子年在齠齔。有時閉目靜坐誦出此經。或說上天。或稱神授。發言通利如有宿習。令人寫出俄而還止。經歷旬朔續復如前。京都道俗咸傳其異。今上敕見面問所以。其依事奉答不異常人。然篤信正法少修梵行。父母欲嫁之誓而弗許。后遂出家名僧法。住青園寺。祐既收集正典撿括異
【現代漢語翻譯】 現代漢語譯本： （此部分在《顯偽錄》中有記載，此處不再重複。） 《凈土經》七卷，蕭齊永元元年（時年九歲） 《寶頂經》一卷，永元元年（時年九歲） 《正頂經》一卷，永元元年（時年九歲） 《法華經》一卷，永元元年（時年九歲） 《勝鬘經》一卷，永元元年（時年九歲） 《藥草經》一卷，永元二年（時年十歲） 《太子經》一卷，永元二年（時年十歲） 《伽耶波經》一卷，永元二年（時年十歲） 《波羅㮈經》一卷，中興元年（時年十二） 《優婁頻經》一卷，中興元年（時年十二） 《益意經》二卷，梁天監元年（時年十三）（智遠承旨） 《般若得經》二卷，天監元年（時年十三）（智遠承旨） 《華嚴瓔珞經》一卷，天監元年（時年十三）（智遠承旨） 《出乘師子吼經》一卷，天監三年（時年十五） 《輸陀衛經》一卷，天監四年，臺內華光殿（時年十六） 《阿那含經》二卷，天監四年（時年十六） 《妙音師子吼經》三卷，天監四年（時年十六） 《優曇經》一卷 《妙莊嚴經》四卷 《維摩經》一卷 《序七世經》一卷
以上二十一種經，共三十五卷，如前所列，總計三十四卷。 梁僧祐的記錄說：齊朝末年，太學博士江泌的處女尼子所出。當初，這位尼子年紀尚小，有時閉目誦出這些經文，或說是上天所授，或說是神靈傳授。說話流暢通達，好像有前世的記憶。人們將她所說的記錄下來，但她隨即停止。經過十天半個月，又會像之前一樣。京城的僧人和俗人都傳揚她的奇異之處。當今皇上（今上）下令召見她，詢問事情的緣由。她按照實情回答，與常人無異。然而，她篤信正法，稍加修行梵行。父母想要讓她嫁人，她發誓不答應。後來就出家了，法名僧法，住在青園寺。僧祐收集正典，檢查異聞。
【English Translation】 English version: (This is recorded in 'Xian Wei Lu', so it will not be repeated here.) 'Pure Land Sutra' (Jing Tu Jing) seven volumes, Xiao Qi Yong Yuan first year (at the age of nine) 'Treasure Peak Sutra' (Bao Ding Jing) one volume, Yong Yuan first year (at the age of nine) 'Right Peak Sutra' (Zheng Ding Jing) one volume, Yong Yuan first year (at the age of nine) 'Lotus Sutra' (Fa Hua Jing) one volume, Yong Yuan first year (at the age of nine) 'Queen Srimala Sutra' (Sheng Man Jing) one volume, Yong Yuan first year (at the age of nine) 'Medicinal Herbs Sutra' (Yao Cao Jing) one volume, Yong Yuan second year (at the age of ten) 'Crown Prince Sutra' (Tai Zi Jing) one volume, Yong Yuan second year (at the age of ten) 'Gaya Wave Sutra' (Jia Ye Bo Jing) one volume, Yong Yuan second year (at the age of ten) 'Bara Nai Sutra' (Bo Luo Nai Jing) one volume, Zhongxing first year (at the age of twelve) 'Uru Pin Sutra' (You Lou Pin Jing) one volume, Zhongxing first year (at the age of twelve) 'Increasing Meaning Sutra' (Yi Yi Jing) two volumes, Liang Tianjian first year (at the age of thirteen) (Zhi Yuan received the decree) 'Prajna Obtained Sutra' (Bo Re De Jing) two volumes, Tianjian first year (at the age of thirteen) (Zhi Yuan received the decree) 'Avatamsaka Garland Sutra' (Hua Yan Ying Luo Jing) one volume, Tianjian first year (at the age of thirteen) (Zhi Yuan received the decree) 'Emerging Vehicle Lion's Roar Sutra' (Chu Cheng Shi Zi Hou Jing) one volume, Tianjian third year (at the age of fifteen) 'Shu Tuo Wei Sutra' (Shu Tuo Wei Jing) one volume, Tianjian fourth year, Hua Guang Hall in the palace (at the age of sixteen) 'Anagamin Sutra' (A Na Han Jing) two volumes, Tianjian fourth year (at the age of sixteen) 'Wonderful Sound Lion's Roar Sutra' (Miao Yin Shi Zi Hou Jing) three volumes, Tianjian fourth year (at the age of sixteen) 'Udumbara Sutra' (You Tan Jing) one volume 'Wonderful Adornment Sutra' (Miao Zhuang Yan Jing) four volumes 'Vimalakirti Sutra' (Wei Mo Jing) one volume 'Preface to the Seven Lives Sutra' (Xu Qi Shi Jing) one volume
The above twenty-one kinds of sutras, a total of thirty-five volumes, as listed above, total thirty-four volumes. Seng You of Liang recorded: At the end of the Qi Dynasty, it was produced by the virgin nun of Jiang Mi, a Taixue (Imperial Academy) doctor. At first, this nun was young. Sometimes she would close her eyes and recite these sutras, or say that they were given by heaven, or that they were transmitted by gods. Her speech was fluent and clear, as if she had memories of a previous life. People wrote down what she said, but she stopped immediately. After ten days or half a month, she would be like before again. The monks and laypeople of the capital all spread her strangeness. The current emperor (Jin Shang) ordered to see her and asked the reason. She answered according to the facts, no different from ordinary people. However, she firmly believed in the right Dharma and practiced Brahman conduct slightly. Her parents wanted her to marry, but she vowed not to agree. Later, she became a monk, named Seng Fa, and lived in Qingyuan Temple. Seng You collected the canonical texts and checked the anecdotes.
聞。事接耳目就求省視。其家秘隱不以見示。唯得妙音師子吼經三卷。以備疑經之錄。此尼天監年三月亡。有好事者得其文疏。前後所出定二十餘卷厥舅孫質以為真經。行疏勸化收合傳寫既染毫牘必存於世。昔漢建安末濟陰丁氏之妻。忽如中疾便能胡語。又求紙筆自為胡書。復有西域胡人見其此書云是經莂推尋往古不無此事。但義非金口。又無師譯取捨兼懷。附之疑例(長房以為熏習有由置之正目仁壽錄及內典等錄以非梵本翻傳編于偽錄今依仁壽等定亦編偽中)。高王觀世音經一卷(亦云小觀世音經半紙余)
右一經。昔元魏天平年中。定州募士孫敬德。在防造觀世音像。年滿將還在家禮事。后為賊所引。不堪考楚遂妄承罪明日將刑。其夜禮懺流淚。忽如夢睡見一沙門教誦救生觀世音經。經有諸佛名令誦千遍得免苦難。敬德驚覺如夢所緣了無參錯。遂誦一百遍。有司執縛向市。且行且誦臨刑滿千。刀下斫之折為三段皮肉不傷。易刀又斫。凡經三換刀折如初。監司問之。具陳本末。以狀聞承相高歡。乃為表請免死。因此廣行於世。所謂高王觀世音經也。敬德還設齋迎像。乃見項上有三刀痕。見齊書及辯正論內典錄等(撰錄者曰此經周錄之內編之入藏今則不然此雖冥授不因傳譯與前僧法所誦何殊何得彼入偽中此編正
【現代漢語翻譯】 現代漢語譯本：聽聞。有關於需要親自檢視的事情，但對方家裡秘不示人。只得到《妙音師子吼經》三卷，用以備錄疑似的經典。這位比丘尼在天監年間三月去世。有好事者得到她的文稿，前後所出的內容大概有二十多卷，她的舅舅孫質認為是真正的佛經，於是廣為流傳勸人信奉，既然已經用筆寫下來，必定會流傳於世。從前漢朝建安末年，濟陰丁氏的妻子，忽然像得了疾病一樣，卻能說胡語，又索要紙筆自己寫胡文。恰好有西域胡人看到她寫的文字，說這是經文的節選，推究以往，並非沒有這樣的事情。但其中的義理並非佛陀親口所說，又沒有經過翻譯，所以取捨之間兼有疑慮，附在疑似的例子中（長房認為這是熏習所致，將其放在正經目錄中。《仁壽錄》及《內典錄》等書認為它不是梵文翻譯的，將其編入偽經目錄，現在依照《仁壽錄》等書的判定，也將其編入偽經之中）。《高王觀世音經》一卷（也叫《小觀世音經》，只有半張紙）。
右邊這部經。從前元魏天平年間，定州的士兵孫敬德，在駐防期間塑造觀世音像。服役期滿將要回家時，在家中禮拜供奉觀世音像。後來被盜賊牽連，經受不住拷打，於是胡亂承認了罪行，第二天就要被處刑。當天夜裡禮拜懺悔，流著眼淚。忽然像在夢中睡著一樣，夢見一位沙門教他誦唸《救生觀世音經》。經文中有諸佛的名號，讓他誦唸一千遍，就能免除苦難。孫敬德驚醒，覺得夢中的情景完全沒有錯亂。於是誦唸了一百遍。官吏捆綁著他走向刑場。他邊走邊誦唸，臨刑時誦滿了千遍。刀砍下去，斷為三截，但皮肉沒有受傷。換了刀再砍，總共換了三次刀，刀都像最初一樣折斷了。監刑官問他原因，他詳細地陳述了事情的經過。監刑官將情況上報給丞相高歡，高歡於是上表請求免除孫敬德的死罪。因此這部經在世間廣為流傳，就是所謂的《高王觀世音經》。孫敬德回家後設置齋飯迎接觀世音像，這才看到觀世音像的脖子上有三道刀痕。見於《齊書》及《辯正論》、《內典錄》等書（撰錄者說這部經在周朝的目錄中，被編入經藏，現在卻不是這樣。這部經雖然是冥中傳授，但沒有經過翻譯，與之前僧法所誦唸的經文有什麼區別呢？為什麼那部經被編入偽經之中，而這部經卻被編入正經之中呢？）
【English Translation】 English version: I have heard. Regarding matters requiring personal inspection, the family kept them secret and did not show them. Only obtained three volumes of the 'Wonderful Sound Lion's Roar Sutra' (Miaoyin Shizihou Jing), to be recorded as a doubtful scripture. This Bhikkhuni (Ni, Buddhist nun) passed away in the third month of the Tianjian era. A person with good intentions obtained her manuscripts, which amounted to more than twenty volumes. Her uncle, Sun Zhi, considered them to be genuine scriptures, so he widely circulated them and encouraged people to believe in them. Since they have been written down, they will surely be passed down in the world. Formerly, at the end of the Jian'an era of the Han Dynasty, the wife of Ding of Jiyin suddenly became ill and was able to speak a foreign language. She also asked for paper and pen to write in a foreign script. Coincidentally, a Western Region foreigner saw her writing and said it was an excerpt from a scripture. Investigating the past, there is no lack of such events. However, the meaning is not from the Buddha's own mouth, and it has not been translated, so there are doubts about what to accept and reject. It is attached to the doubtful examples (Changfang believed it was due to habitual influence and placed it in the list of correct scriptures. The 'Renshou Record' (Renshou Lu) and 'Inner Canon Record' (Neidian Lu), etc., considered it not to be a Sanskrit translation and included it in the list of false scriptures. Now, according to the judgment of the 'Renshou Record', etc., it is also included among the false scriptures). 'Gao Wang Avalokitesvara Sutra' (Gao Wang Guanshiyin Jing) one volume (also called 'Small Avalokitesvara Sutra' (Xiao Guanshiyin Jing), only half a sheet of paper).
The sutra on the right. Formerly, during the Tianping era of the Northern Wei Dynasty, Sun Jingde, a soldier from Dingzhou, was stationed and sculpted an Avalokitesvara (Guanshiyin) image. When his service was completed and he was about to return home, he worshiped and venerated the Avalokitesvara image at home. Later, he was implicated by thieves and could not withstand the torture, so he falsely confessed to the crime. He was to be executed the next day. That night, he worshiped and repented, shedding tears. Suddenly, as if falling asleep in a dream, he dreamed of a Shramana (Shamen, Buddhist monk) teaching him to recite the 'Life-Saving Avalokitesvara Sutra' (Jiusheng Guanshiyin Jing). The sutra contained the names of Buddhas, and he was told to recite it a thousand times to be freed from suffering. Sun Jingde woke up, feeling that the scene in the dream was completely correct. So he recited it a hundred times. The officials bound him and led him to the execution ground. He recited as he walked, and when he reached the execution ground, he had recited it a thousand times. The knife struck down and broke into three pieces, but his skin and flesh were not injured. They changed the knife and struck again. In total, they changed the knife three times, and the knife broke as before. The supervising officer asked him the reason, and he explained the details of the matter. The supervising officer reported the situation to Chancellor Gao Huan, who then submitted a memorial requesting that Sun Jingde be spared the death penalty. Therefore, this sutra was widely circulated in the world, and it is the so-called 'Gao Wang Avalokitesvara Sutra'. When Sun Jingde returned home, he set up a vegetarian feast to welcome the Avalokitesvara image, and then he saw three knife marks on the neck of the Avalokitesvara image. See the 'Book of Qi' (Qi Shu) and 'Bian Zheng Lun' (辯正論), 'Inner Canon Record' (Neidian Lu), etc. (The compiler said that this sutra was included in the Zhou Dynasty catalog and included in the sutra collection, but now it is not. Although this sutra was transmitted in secret, it has not been translated. What is the difference between it and the sutras recited by the previous monk Fa? Why is that sutra included in the list of false scriptures, while this sutra is included in the list of correct scriptures?)
錄例既如此故附此中)。薩婆若陀眷屬莊嚴經一卷(二十餘紙)
右一經。僧祐錄云。梁天監九年郢州投陀道人妙光。戒歲七臘矯以勝相。諸尼嫗人僉稱聖道。彼州僧正議欲驅擯。遂潛下都住普弘寺造作此經。又寫在屏風紅紗映覆香花供養。雲集四部嚫供煙塞。事源顯發敕付建康。辯核款狀云。抄略諸經多有私意。妄造借書人路琰屬辭潤色。獄牒妙光巧詐事應斬刑。路琰同謀十歲謫戍即以其年四月二十一日。敕僧正慧超令喚京師能講大法師宿德。如僧祐曇準等二十人共至建康前辯妙光事。超即奉旨與曇準僧祐法寵慧令慧集智藏僧旻法雲等二十人于縣辯問。妙光伏罪事事如牒。眾僧詳議依律擯治。天恩免死。恐于偏地復為惑亂。長系東治。即收拾此經得二十餘本及屏風于縣燒除。然猶有零散恐亂後生。故復略說(薩婆若陀長者是妙光父名妙光弟名金剛德體弟子名師子撰錄者曰余錄之中略述由委今具明者欲使委悉根源共同鑒勖)。阿那含經二卷(余親見一本一卷成部亦是人造)
右按長房等代錄及失譯錄俱有此經。僧法尼誦中復有阿那含經二卷。既並無本詮定真偽難分。且各存其目。像法決疑經一卷清凈法行經一卷龍種尊國變化經一卷(與安公偽錄中四事解脫經大同)觀世音十大愿經一卷(仁壽錄云一名大悲
【現代漢語翻譯】 （記錄的例子已經如此，所以附在此處）。《薩婆若陀眷屬莊嚴經》一卷（二十餘紙）
右邊這部經書，《僧祐錄》記載：梁朝天監九年，郢州的投陀道人妙光，戒臘七年，假裝成有殊勝相貌的人。許多尼姑和老婦人都稱讚他有聖道。郢州的僧正商議要驅逐他，於是他偷偷來到都城，住在普弘寺，偽造了這部經書。又將經書抄寫在屏風上，用紅紗遮蓋，用香花供養。四部大眾雲集，佈施的財物堆積如山。事情敗露后，朝廷下令將其押送到建康（今南京）。經過審訊，他承認抄略各種經書，其中有很多自己的私意，胡亂編造。借書人路琰負責潤色文辭。判決書上說妙光狡猾詐騙，罪應處斬。路琰是同謀，判處流放十年。當年四月二十一日，皇帝下令僧正慧超召集京城中能講經的大法師和宿德，如僧祐、曇準等二十人，一同到建康審辯妙光的案件。慧超奉旨與曇準、僧祐、法寵、慧令、慧集、智藏、僧旻、法雲等二十人在縣衙審問。妙光認罪伏法，承認所犯罪行與判決書相符。眾僧詳細商議，按照戒律應當擯棄。皇帝開恩免其死罪，但恐怕他在偏遠地區再次迷惑擾亂百姓，於是將其長期關押在東治。收繳這部經書，得到二十餘本以及屏風，在縣衙燒燬。但仍然有零散的經書流傳，恐怕會迷惑後人，所以再次略述此事（薩婆若陀（Sarvarthasiddha）長者是妙光的父親的名字，妙光的弟弟名叫金剛德（Vajradhara），弟子名叫師子（Simha）。撰錄者說：其他的記錄中只是略述了事情的緣由，現在詳細說明，是爲了讓大家徹底瞭解事情的根源，共同鑑戒）。《阿那含經》二卷（Anāgāmi-sūtra，我親眼見過一本，一卷成部，也是人偽造的）
右邊，按照長房等人的歷代記錄以及失譯錄，都有這部經書。僧法尼誦讀的經書中也有《阿那含經》二卷。既然都沒有原本，難以判斷真偽，姑且各自保留其名目。《像法決疑經》一卷、《清凈法行經》一卷、《龍種尊國變化經》一卷（與安世高（An Shigao）的偽經目錄中的《四事解脫經》大同小異）、《觀世音十大愿經》一卷（Avalokiteśvara-daśa-praṇidhāna-sūtra，仁壽錄記載又名《大悲
【English Translation】 (The recorded examples are already like this, so it is attached here). Sarvarthasiddha-parivāra-vyūha-sūtra, one fascicle (more than twenty folios).
Regarding the sutra on the right, the Sengyoulu records: In the ninth year of the Tianjian era of the Liang dynasty, the recluse Miaoguang of Toutuo in Yingzhou, with seven years of monastic seniority, falsely presented himself as having auspicious marks. Many nuns and elderly women praised him as having attained the holy path. The sengzheng (chief monastic official) of that prefecture discussed expelling him, so he secretly went to the capital, resided in Puhong Monastery, and fabricated this sutra. He also copied the sutra onto a screen, covered it with red silk, and offered incense and flowers. The four assemblies gathered, and offerings piled up like smoke. When the matter was revealed, the court ordered him to be sent to Jiankang (present-day Nanjing). After interrogation, he confessed to excerpting various sutras, adding many of his own ideas, and fabricating them. The person who lent him books, Lu Yan, was responsible for polishing the language. The judgment stated that Miaoguang was cunning and fraudulent, and his crime deserved execution. Lu Yan was an accomplice and was sentenced to ten years of exile. On the twenty-first day of the fourth month of that year, the emperor ordered the sengzheng Huichao to summon twenty eminent Dharma masters and elders from the capital who were skilled in expounding the Dharma, such as Sengyou and Tanzhun, to jointly investigate Miaoguang's case in Jiankang. Huichao, following the imperial decree, along with Tanzhun, Sengyou, Fachong, Huiling, Huiji, Zhizang, Sengmin, Fayun, and others, interrogated him in the county office. Miaoguang confessed his crimes, admitting that his offenses matched the indictment. The monastic assembly deliberated in detail and decided to expel him according to the monastic rules. The emperor granted him a pardon from death, but fearing that he would again deceive and disturb the people in a remote area, he was imprisoned in Dongzhi for a long time. This sutra was confiscated, and more than twenty copies, along with the screen, were burned in the county office. However, some scattered copies still circulated, fearing that they would mislead later generations, so this matter is briefly recounted again (Sarvarthasiddha was the name of Miaoguang's father, Miaoguang's younger brother was named Vajradhara, and his disciple was named Simha). The compiler says: Other records only briefly described the cause of the matter, but now it is explained in detail to allow everyone to thoroughly understand the root of the matter and learn from it together). Anāgāmi-sūtra, two fascicles (I personally saw one copy, one fascicle forming a complete text, which was also fabricated).
Regarding the above, according to the records of Changfang and others, as well as the lost translation records, this sutra exists. The sutras recited by the nun Sengfani also include two fascicles of the Anāgāmi-sūtra. Since there are no original texts, it is difficult to determine their authenticity, so their titles are retained for the time being. Xiangfa Jueyi Jing (Sutra on Resolving Doubts in the Semblance Dharma) one fascicle, Qingjing Faxing Jing (Sutra on Pure Dharma Practice) one fascicle, Longzhong Zunguo Bianhua Jing (Sutra on the Transformation of the Dragon Seed Honored Country) one fascicle (very similar to An Shigao's apocryphal Sishi Jietuo Jing (Sutra on the Fourfold Liberation)), Avalokiteśvara-daśa-praṇidhāna-sūtra (Guanshiyin's Ten Great Vows Sutra) one fascicle (the Renshou Record says it is also called *Da Bei
觀世音經具題云大悲觀世音弘猛慧海十大愿品第七百)觀世音三昧經一卷大乘蓮華馬頭羅剎經一卷(亦云寶達菩薩問報應沙門經)空凈三昧經一卷(一名空靜天感應三昧經謹按代錄已經兩譯恐濫竊真名故兩存其目)初波羅耀經二卷大法尊王經三十一卷十方佛決狐疑經一卷八方根原八十六佛名經一卷(亦云根本)普賢菩薩說此證明經一卷彌勒成佛本起經一十七卷(仁壽錄云七十卷)彌勒下生觀世音施珠寶經一卷彌勒成佛伏魔經一卷(一云救度眾生經)妙法蓮華度量天地經一卷(亦云妙法蓮華經度量天地品第二十九)觀世音詠託生經一卷滅七部莊嚴成佛經一卷空寂菩薩所問經一卷(一名法滅盡經亦云法沒盡經法經錄云此經偽妄炳然固非竺護所譯)
右空寂所問經。謹按群錄已經兩譯。恐濫竊真名。故兩存其目。又有法滅盡經一卷。即此異名不復過載(其法滅盡經大小二乘偽錄皆載者誤也)。照明菩薩經一卷(一加頭陀字)照明菩薩方便譬喻治病經一卷首羅比丘見月光童子經一卷阿難現變經一卷般若玄記經一卷幽深玄記經一卷玄記經二卷(周錄云一卷)大契經四卷(周錄云一名彌勒下生結大善契經或三卷)發菩提心經一卷(今有兩卷者是其真經此雖名同卷多少異)菩薩求五眼經一卷(聶道真所譯有此經名此中覆載應偽
【現代漢語翻譯】 現代漢語譯本： 《觀世音經》具題為《大悲觀世音弘猛慧海十大愿品》第七百。 《觀世音三昧經》一卷。 《大乘蓮華馬頭羅剎經》一卷（亦稱《寶達菩薩問報應沙門經》）。 《空凈三昧經》一卷（一名《空靜天感應三昧經》，謹按代錄已經兩譯，恐濫竊真名，故兩存其目）。 《初波羅耀經》二卷。 《大法尊王經》三十一卷。 《十方佛決狐疑經》一卷。 《八方根原八十六佛名經》一卷（亦稱《根本》）。 《普賢菩薩說此證明經》一卷。 《彌勒成佛本起經》一十七卷（仁壽錄云七十卷）。 《彌勒下生觀世音施珠寶經》一卷。 《彌勒成佛伏魔經》一卷（一云《救度眾生經》）。 《妙法蓮華度量天地經》一卷（亦云《妙法蓮華經度量天地品》第二十九）。 《觀世音詠託生經》一卷。 《滅七部莊嚴成佛經》一卷。 《空寂菩薩所問經》一卷（一名《法滅盡經》，亦云《法沒盡經》，法經錄云此經偽妄炳然，固非竺護所譯）。
右《空寂所問經》。謹按群錄已經兩譯。恐濫竊真名。故兩存其目。又有《法滅盡經》一卷。即此異名不復過載（其《法滅盡經》大小二乘偽錄皆載者誤也）。 《照明菩薩經》一卷（一加頭陀字）。 《照明菩薩方便譬喻治病經》一卷。 《首羅比丘見月光童子經》一卷。 《阿難現變經》一卷。 《般若玄記經》一卷。 《幽深玄記經》一卷。 《玄記經》二卷（周錄云一卷）。 《大契經》四卷（周錄云一名《彌勒下生結大善契經》，或三卷）。 《發菩提心經》一卷（今有兩卷者是其真經，此雖名同卷多少異）。 《菩薩求五眼經》一卷（聶道真所譯有此經名，此中覆載應偽）。
【English Translation】 English version: The complete title of the 'Guanshiyin Sutra' is 'Great Compassionate Guanshiyin's Vast and Fierce Wisdom Sea, Tenth Vow Chapter', number 700. One scroll of the 'Guanshiyin Samadhi Sutra'. One scroll of the 'Mahayana Lotus Hayagriva Rakshasa Sutra' (also known as 'Bodhisattva Baoda's Questions on the Retribution of Shramanas Sutra'). One scroll of the 'Emptiness and Purity Samadhi Sutra' (also named 'Emptiness, Stillness, and Heavenly Response Samadhi Sutra'. According to the records, it has already been translated twice. Fearing the misuse of a genuine name, both titles are retained). Two scrolls of the 'Initial Parayayana Sutra'. Thirty-one scrolls of the 'Great Dharma Sovereign King Sutra'. One scroll of the 'Ten Directions Buddhas Resolving Doubts Sutra'. One scroll of the 'Eighty-Six Buddhas' Names Sutra of the Eight Directions' Origins' (also known as 'Fundamental'). One scroll of the 'Samantabhadra Bodhisattva's Explanation and Proof Sutra'. Seventeen scrolls of the 'Maitreya Buddha's Original Arising Sutra' (the Renshou Record states seventy scrolls). One scroll of the 'Maitreya's Descent, Guanshiyin Bestowing Jewels Sutra'. One scroll of the 'Maitreya's Enlightenment and Subduing Demons Sutra' (also called 'Sutra of Saving Sentient Beings'). One scroll of the 'Wonderful Dharma Lotus Measuring Heaven and Earth Sutra' (also known as the 'Wonderful Dharma Lotus Sutra, Measuring Heaven and Earth Chapter', number 29). One scroll of the 'Guanshiyin's Song of Rebirth Sutra'. One scroll of the 'Extinguishing the Seven Divisions and Achieving Buddhahood Sutra'. One scroll of the 'Questions of Bodhisattva Kongji Sutra' (also named 'Sutra of the Extinction of the Dharma', also called 'Sutra of the End of the Dharma'. The Dharma Sutra Record states that this sutra is clearly false and was certainly not translated by Zhu Hu).
Regarding the 'Questions of Bodhisattva Kongji Sutra', according to various records, it has already been translated twice. Fearing the misuse of a genuine name, both titles are retained. There is also one scroll of the 'Sutra of the Extinction of the Dharma', which is simply another name for this and will not be listed again (it is a mistake that the 'Sutra of the Extinction of the Dharma' is recorded in both the Mahayana and Hinayana false records). One scroll of the 'Illuminating Bodhisattva Sutra' (with the addition of the word 'ascetic'). One scroll of the 'Illuminating Bodhisattva's Expedient Parable for Curing Illnesses Sutra'. One scroll of the 'Shura Bhikshu Seeing the Moonlight Boy Sutra'. One scroll of the 'Ananda's Manifestation and Transformation Sutra'. One scroll of the 'Prajna Profound Record Sutra'. One scroll of the 'Deep and Profound Record Sutra'. Two scrolls of the 'Profound Record Sutra' (the Zhou Record states one scroll). Four scrolls of the 'Great Covenant Sutra' (the Zhou Record states that it is also named 'Maitreya's Descent and Establishing a Great Good Covenant Sutra', or three scrolls). One scroll of the 'Arousing the Bodhi Mind Sutra' (the two scrolls that exist today are the true sutra, although the name is the same, the number of scrolls is different). One scroll of the 'Bodhisattva Seeking the Five Eyes Sutra' (Nie Daozhen's translation has this sutra name; its inclusion here suggests it is false).
竊真名所以真偽俱有)般泥洹后諸比丘經一卷(按僧祐錄即小般泥洹異名)小般泥洹經一卷(一名大法滅盡經)
右按安世高譯處有小般泥洹經。此既名同。復無本可定。且二處俱載。五濁惡世經一卷(又有大五濁經應即此是)妙法蓮華天地變異經一卷華嚴十惡經一卷觀世樓炭經一卷小樓炭經一卷須彌四域經一卷正化內外經一卷(一名老子化胡經傳錄云晉時祭酒王浮作)魔化比丘經一卷(支謙錄內有此經名恐偽竊真名且兩存其目)善信神咒經一卷(羅什錄內有善信摩訶神咒經二卷名目相濫真偽未分且兩存其目)五濁經一卷(又有小五濁經應此經是)華鮮經中說罪福經一卷(亦直雲華鮮經)五龍悔過經一卷(一名五龍悔過護法經一名空慧悔過經)戒具三昧道門經一卷最妙勝定經一卷天竺沙門經一卷救護身命濟人病苦厄經一卷(亦直云救護身命經亦云護身經)
右此經更有一本。題云大佛頂陀羅尼經。初云婆羅門三藏流支譯。加咒一首余文大同(撰錄者曰經題流支未詳何者若其流支再譯經語與舊全殊今乃咒異余同未能令人除惑推尋無據不可妄編故依舊錄列之於此)。大那羅經一卷慧明正行經一卷天皇梵摩經一卷安墓經一卷安家經一卷安宅經一卷(正錄中安宅神咒經與此異)天公經一卷度生死海神船經一卷救蟻
【現代漢語翻譯】 現代漢語譯本 《竊真名所以真偽俱有般泥洹后諸比丘經》一卷（根據僧祐的記錄，這實際上是《小般泥洹經》的另一個名稱）。《小般泥洹經》一卷（又名《大法滅盡經》）。
右邊這些經文，根據安世高的譯經目錄，有《小般泥洹經》。這裡既然名稱相同，又沒有原本可以確定。暫且兩處都記載。《五濁惡世經》一卷（又有《大五濁經》，應該就是這部）。《妙法蓮華天地變異經》一卷，《華嚴十惡經》一卷，《觀世樓炭經》一卷，《小樓炭經》一卷，《須彌四域經》一卷，《正化內外經》一卷（又名《老子化胡經》，傳說記載是晉朝時的祭酒王浮所作）。《魔化比丘經》一卷（支謙的記錄中有這部經的名字，恐怕是假借真名，姑且兩處都保留其名目）。《善信神咒經》一卷（羅什的記錄中有《善信摩訶神咒經》二卷，名稱相似，真假難分，姑且兩處都保留其名目）。《五濁經》一卷（又有《小五濁經》，這部經應該就是）。《華鮮經》中說罪福經一卷（也直接稱為《華鮮經》）。《五龍悔過經》一卷（又名《五龍悔過護法經》，又名《空慧悔過經》）。《戒具三昧道門經》一卷，《最妙勝定經》一卷，《天竺沙門經》一卷，《救護身命濟人病苦厄經》一卷（也直接稱為《救護身命經》，也稱為《護身經》）。
右邊這部經還有另一個版本，題目是《大佛頂陀羅尼經》。開頭說是婆羅門三藏流支翻譯的。增加了一段咒語，其餘的文字大致相同（撰錄者說：經題說是流支翻譯的，但不知道是哪一位流支。如果是流支再次翻譯，經文的語句應該和舊版完全不同，現在只是咒語不同，其餘相同，不能讓人消除疑惑。推究尋找沒有根據，不可以隨意編排，所以依舊按照原記錄，列在這裡）。《大那羅經》一卷，《慧明正行經》一卷，《天皇梵摩經》一卷，《安墓經》一卷，《安家經》一卷，《安宅經》一卷（正錄中的《安宅神咒經》與這部不同）。《天公經》一卷，《度生死海神船經》一卷，《救蟻經》一卷。
【English Translation】 English version 'Qie Zhen Ming Suo Yi Zhen Wei Ju You Ban Ni Huan Hou Zhu Biqiu Jing' one scroll (according to Sengyou's record, this is actually another name for 'Xiao Ban Ni Huan Jing' (Small Nirvana Sutra)). 'Xiao Ban Ni Huan Jing' one scroll (also known as 'Da Fa Mie Jin Jing' (Great Dharma Extinction Sutra)).
To the right are sutras, according to An Shigao's translation catalog, there is 'Xiao Ban Ni Huan Jing'. Since the names are the same here, and there is no original to determine, both are temporarily recorded. 'Wu Zhuo E Shi Jing' (Five Turbid Evil World Sutra) one scroll (there is also 'Da Wu Zhuo Jing' (Great Five Turbidities Sutra), which should be this one). 'Miao Fa Lian Hua Tian Di Bian Yi Jing' (Wonderful Dharma Lotus Heaven and Earth Transformation Sutra) one scroll, 'Hua Yan Shi E Jing' (Avatamsaka Ten Evils Sutra) one scroll, 'Guan Shi Lou Tan Jing' (Contemplation of the World Lou Tan Sutra) one scroll, 'Xiao Lou Tan Jing' (Small Lou Tan Sutra) one scroll, 'Xu Mi Si Yu Jing' (Mount Sumeru Four Regions Sutra) one scroll, 'Zheng Hua Nei Wai Jing' (Correct Transformation Internal and External Sutra) one scroll (also known as 'Laozi Hua Hu Jing' (Laozi's Conversion of the Barbarians Sutra), legend records that it was written by Wang Fu, a libationer of the Jin Dynasty). 'Mo Hua Biqiu Jing' (Demon Transformation Bhikshu Sutra) one scroll (Zhi Qian's record has the name of this sutra, I am afraid it is borrowing a true name, so both places retain its name). 'Shan Xin Shen Zhou Jing' (Good Faith Divine Mantra Sutra) one scroll (Kumarajiva's record has 'Shan Xin Mo He Shen Zhou Jing' (Good Faith Maha Divine Mantra Sutra) two scrolls, the names are similar, it is difficult to distinguish the true from the false, so both places retain its name). 'Wu Zhuo Jing' (Five Turbidities Sutra) one scroll (there is also 'Xiao Wu Zhuo Jing' (Small Five Turbidities Sutra), this sutra should be it). 'Hua Xian Jing' (Flower Fresh Sutra) says Zui Fu Jing (Sin and Blessing Sutra) one scroll (also directly called 'Hua Xian Jing'). 'Wu Long Hui Guo Jing' (Five Dragons Repentance Sutra) one scroll (also known as 'Wu Long Hui Guo Hu Fa Jing' (Five Dragons Repentance Dharma Protection Sutra), also known as 'Kong Hui Hui Guo Jing' (Empty Wisdom Repentance Sutra)). 'Jie Ju San Mei Dao Men Jing' (Precepts Samadhi Path Gate Sutra) one scroll, 'Zui Miao Sheng Ding Jing' (Most Wonderful Victory Samadhi Sutra) one scroll, 'Tian Zhu Sha Men Jing' (Indian Shramana Sutra) one scroll, 'Jiu Hu Shen Ming Ji Ren Bing Ku E Jing' (Saving Life and Helping People from Sickness and Suffering Sutra) one scroll (also directly called 'Jiu Hu Shen Ming Jing' (Saving Life Sutra), also called 'Hu Shen Jing' (Protecting Body Sutra)).
To the right, there is another version of this sutra, titled 'Da Fo Ding Tuo Luo Ni Jing' (Great Buddha Top Dharani Sutra). It begins by saying that it was translated by the Brahmin Tripitaka Liuzhi. A mantra is added, and the rest of the text is roughly the same (the compiler said: The sutra title says it was translated by Liuzhi, but it is not known which Liuzhi. If Liuzhi translated it again, the words of the sutra should be completely different from the old version, but now only the mantra is different, and the rest is the same, which cannot eliminate people's doubts. There is no basis for investigation and search, so it cannot be arbitrarily compiled, so it is still listed here according to the original record). 'Da Na Luo Jing' (Great Narayana Sutra) one scroll, 'Hui Ming Zheng Xing Jing' (Wisdom Bright Correct Conduct Sutra) one scroll, 'Tian Huang Fan Mo Jing' (Heavenly Emperor Brahma Sutra) one scroll, 'An Mu Jing' (Peaceful Tomb Sutra) one scroll, 'An Jia Jing' (Peaceful Home Sutra) one scroll, 'An Zhai Jing' (Peaceful House Sutra) one scroll (the 'An Zhai Shen Zhou Jing' (Peaceful House Divine Mantra Sutra) in the official record is different from this one). 'Tian Gong Jing' (Heavenly Duke Sutra) one scroll, 'Du Sheng Si Hai Shen Chuan Jing' (Crossing the Sea of Life and Death Divine Boat Sutra) one scroll, 'Jiu Yi Jing' (Saving Ants Sutra) one scroll.
沙彌經一卷(謹按雜寶藏經第四卷有沙彌救蟻事如與彼同即非是偽此既未睹且復存之)北方禮佛咒經一卷敬福經一卷(具題云如來在金棺囑累清凈莊嚴敬福經)阿羅訶條國王經一卷五百梵志經一卷(一名亦有亦無經)修行方便經一卷偈令經一卷度世不死經一卷齋法清凈經一卷無為法道經一卷咒媚經一卷正齋經一卷(安世高譯中有正齋經竺法護錄中亦有恐濫竊真名故亦存其目)尸陀林經一卷招魂魄經一卷(亦云招魂經周錄云招魄經)法社經一卷(法錄云披尋古錄更應別有法社制度但未見此經無假具顯)
右此單卷法社經曾見三本。說處雖同文辭全異。尋其義理並是人造(一本三紙名為法社罪福報應經一本兩紙一本一紙余少許)。太子贊經一卷比丘法藏見地獄變經一卷人民求愿經一卷閻羅王東太山經一卷七寶經一卷字論經一卷救護眾生惡疾經一卷(亦云救疾經)五果譬喻經一卷狐兒孤女經一卷庶人王並庶民受五戒正信除邪經一卷遺教法律三昧經二卷
右按長房等代錄及失譯錄俱有此經。既並無本詮定寔難。且各存其目(撰錄者曰此經余雖不睹全本見所引者多是人造)。二百五十戒經一卷(法經錄云諸錄並云有六七種異先所出故入疑)毗跋律一卷(法經錄云此律乃南齊永明年沙門法度于楊州作以濫律名及錄註譯
【現代漢語翻譯】 現代漢語譯本 《沙彌經》一卷（謹按《雜寶藏經》第四卷有沙彌救蟻事，如與彼同，即非是偽，此既未睹，且復存之）。 《北方禮佛咒經》一卷 《敬福經》一卷（具題云如來在金棺囑累清凈莊嚴敬福經） 《阿羅訶條國王經》一卷 《五百梵志經》一卷（一名《亦有亦無經》） 《修行方便經》一卷 《偈令經》一卷 《度世不死經》一卷 《齋法清凈經》一卷 《無為法道經》一卷 《咒媚經》一卷 《正齋經》一卷（安世高譯，中有《正齋經》，竺法護錄中亦有，恐濫竊真名，故亦存其目） 《尸陀林經》一卷 《招魂魄經》一卷（亦云《招魂經》，周錄云《招魄經》） 《法社經》一卷（法錄云披尋古錄，更應別有法社制度，但未見此經，無假具顯） 右此單卷《法社經》曾見三本，說處雖同，文辭全異，尋其義理，並是人造（一本三紙，名為《法社罪福報應經》，一本兩紙，一本一紙余少許）。 《太子贊經》一卷 比丘法藏見地獄變經一卷 《人民求愿經》一卷 《閻羅王東太山經》一卷 《七寶經》一卷 《字論經》一卷 《救護眾生惡疾經》一卷（亦云《救疾經》） 《五果譬喻經》一卷 《狐兒孤女經》一卷 《庶人王並庶民受五戒正信除邪經》一卷 《遺教法律三昧經》二卷 右按長房等代錄及失譯錄俱有此經，既並無本詮定寔難，且各存其目（撰錄者曰：此經余雖不睹全本，見所引者多是人造）。 《二百五十戒經》一卷（法經錄云：諸錄並云有六七種異，先所出故入疑） 《毗跋律》一卷（法經錄云：此律乃南齊永明年沙門法度于楊州作，以濫律名及錄註譯）
【English Translation】 English version 'Shami Sutra' (Śrāmaṇera Sūtra) One scroll (According to the fourth scroll of the 'Za Bao Zang Jing' (Miscellaneous Treasures Sutra), there is a story of a Śrāmaṇera saving ants. If it is the same, then it is not a forgery. Since I have not seen it, I will keep it for now). 'Northern Prostration to Buddha Mantra Sutra' One scroll. 'Respectful Blessings Sutra' One scroll (The full title is 'Tathāgata (如來) in the Golden Coffin Entrusts Pure and Adorned Respectful Blessings Sutra'). 'King Aralaka Sutra' One scroll. 'Five Hundred Brahmins Sutra' One scroll (Also known as 'The Sutra of Existence and Non-Existence'). 'Practice of Expedient Means Sutra' One scroll. 'Gatha Order Sutra' One scroll. 'Sutra of Crossing the World and Not Dying' One scroll. 'Sutra of Pure Fasting Dharma' One scroll. 'Sutra of the Way of Non-Action Dharma' One scroll. 'Charm Sutra' One scroll. 'Sutra of Proper Fasting' One scroll (Translated by An Shigao (安世高). There is a 'Sutra of Proper Fasting' in it, and Zhu Fahu (竺法護)'s record also has it. Fearing that it is a false name, I will keep it for now). 'Sutra of the Corpse Forest' One scroll. 'Sutra of Summoning Souls' One scroll (Also called 'Sutra of Summoning Souls'. Zhou's record calls it 'Sutra of Summoning Spirits'). 'Dharma Assembly Sutra' One scroll (The Dharma Record says that after searching the ancient records, there should be a Dharma Assembly system, but I have not seen this sutra, so there is no way to show it clearly). Regarding this single-scroll 'Dharma Assembly Sutra', I have seen three versions. Although the content is the same, the wording is completely different. After examining the meaning, they are all man-made (one is three pages long, called 'Sutra of Retribution for Sins and Blessings of the Dharma Assembly', one is two pages long, and one is one page long with a few remaining). 'Crown Prince Praise Sutra' One scroll. Bhikkhu (比丘) Fazang's (法藏) Sutra of Seeing the Transformations of Hell One scroll. 'People's Sutra of Seeking Wishes' One scroll. 'King Yama (閻羅王) of Eastern Mount Tai Sutra' One scroll. 'Seven Treasures Sutra' One scroll. 'Sutra of the Theory of Characters' One scroll. 'Sutra of Saving Sentient Beings from Evil Diseases' One scroll (Also called 'Sutra of Saving from Diseases'). 'Sutra of the Five Fruits Parable' One scroll. 'Sutra of the Orphaned Fox and Daughter' One scroll. 'Sutra of the Commoner King and Common People Receiving the Five Precepts, Correct Faith, and Eliminating Evil' One scroll. 'Sutra of the Last Instructions, Laws, and Samadhi (三昧)' Two scrolls. According to the records of Changfang and others, as well as the lost translation records, this sutra exists. Since there is no original text to determine, it is difficult to interpret, so I will keep the titles for now (The compiler said: Although I have not seen the entire sutra, most of the cited parts are man-made). 'Sutra of the Two Hundred and Fifty Precepts' One scroll (The Dharma Record says: All records say that there are six or seven different versions, so it is suspected because it was produced earlier). 'Vibha Vinaya (毗跋律)' One scroll (The Dharma Record says: This Vinaya (律) was created by the Śrāmaṇa (沙門) Fadu (法度) of Yongming (永明) Year of the Southern Qi (南齊) Dynasty in Yangzhou (楊州), using the name of Vinaya and recording annotations).
故附偽)
右按梁僧祐錄隋費長房錄唐道宣錄等。並云齊武帝時沙門釋法度出而不言譯。未詳出字其意云何。為是集出為是偽出。其本復闕詮定寔難。且依法經錄中載之偽錄。異威儀一卷(法經錄云宋元嘉世曇摩耶舍弟子法度造違反正律誑耀僧尼楊州於今尚有行者故指明耳)五凡夫論一卷
右阿那含經下。八十六部一百四十一卷。隋開皇十四年敕沙門法經等所撰眾經錄內偽疑經錄云。併名號乖真或首掠金言而末申謠讖。或初論世術後托法詞。或引陰陽吉兇。或明神鬼禍福。諸如此比偽妄灼然。今宜秘寢以救世患(然法經錄中以隨愿往生經藥師經梵天神策經仁王經寶如來三昧經占察經梵網經五苦章句經安宅神咒經遺教論等並編疑偽者不然其隨愿往生等三經出大灌頂仁王等七經並翻譯有源編為疑偽將為未可今編正錄此中不載)。金剛藏經三十卷(周錄或云三十一卷)隨葉佛說須菩提經二卷(一名須菩提經)般若得道經一卷(法經錄云般若得經或可般若得經即是僧法尼所誦者)造天地經一卷蒺䔧園經一卷危脆經一卷(竺曇無蘭譯中有此經名既未見本實難詮定且兩存之)墮落優婆塞經一卷(後漢支曜譯中有名既無本定且各存之)銀蹄金角犢子經一卷(或云孝順子應變破惡業修行經)後母經一卷應行律一卷(或云應
【現代漢語翻譯】 故附偽)
右按《梁僧祐錄》、《隋費長房錄》、《唐道宣錄》等，都說齊武帝時沙門釋法度所出，但沒有說是翻譯的。不清楚『出』字是什麼意思，是收集整理出來的，還是偽造的？原本也缺乏考證，實在難以確定。暫且依照《法經錄》中的記載，列為偽錄。《異威儀》一卷（《法經錄》說，宋元嘉年間曇摩耶舍的弟子法度製造，違背真正的戒律，欺騙僧尼，在揚州至今還有人奉行，所以特別指明）。《五凡夫論》一卷。
右，《阿那含經》以下，共八十六部，一百四十一卷。隋開皇十四年，敕令沙門法經等人所撰的《眾經錄》內的『偽疑經錄』中說：這些經文名號不真，或者開頭掠取佛經的精要，結尾卻宣揚謠言和讖語；或者開頭談論世俗的方術，後來卻假託佛法；或者引用陰陽吉兇之說，或者闡明神鬼禍福。諸如此類的偽妄顯而易見，現在應該秘密收藏起來，以拯救世間的禍患（然而《法經錄》中將《隨愿往生經》、《藥師經》、《梵天神策經》、《仁王經》、《寶如來三昧經》、《占察經》、《梵網經》、《五苦章句經》、《安宅神咒經》、《遺教論》等都編入『疑偽』之列，是不對的。其中《隨愿往生經》等三部經出自《大灌頂經》，《仁王經》等七部經都有翻譯的來源，編為『疑偽』是不可以的，現在編入正錄，這裡不記載）。《金剛藏經》三十卷（《周錄》或說三十一卷）。《隨葉佛說須菩提經》二卷（一名《須菩提經》）。《般若得道經》一卷（《法經錄》說，《般若得經》，或許就是僧法尼所誦讀的）。《造天地經》一卷。《蒺䔧園經》一卷。《危脆經》一卷（竺曇無蘭的譯本中有此經名，既然沒有見到原本，實在難以確定，暫且兩存）。《墮落優婆塞經》一卷（後漢支曜的譯本中有此經名，既然沒有原本確定，暫且各存）。《銀蹄金角犢子經》一卷（或說《孝順子應變破惡業修行經》）。《後母經》一卷。《應行律》一卷（或說《應
【English Translation】 Hence, attached as spurious.)
According to the records of Sengyou of the Liang dynasty, Fei Changfang of the Sui dynasty, and Daoxuan of the Tang dynasty, the Shramana Shi Fadu of the Qi Wu Emperor's time produced these texts, but it is not stated that they were translated. It is unclear what the word 'produced' means here. Was it a compilation or a fabrication? The original texts also lack verification, making it difficult to determine. For now, based on the records in the 'Fajing Record,' they are listed as spurious records. 'Different Manners' (異威儀) one volume (The 'Fajing Record' states that Fadu, a disciple of Tanmayashe during the Yuanjia period of the Song dynasty, created this, violating the true precepts and deceiving monks and nuns. It is still practiced in Yangzhou today, hence the clarification). 'Treatise on the Five Ordinary Beings' (五凡夫論) one volume.
To the right, from the 'Anagamin Sutra' (阿那含經) downwards, there are eighty-six sections, totaling one hundred and forty-one volumes. The 'Record of Spurious and Doubtful Sutras' within the 'Collected Sutra Record' compiled by the Shramana Fajing and others under the imperial decree of the fourteenth year of the Kaihuang era of the Sui dynasty states: These sutras have untrue titles, or they initially seize the essence of the Buddha's words but end with propagating rumors and prophecies; or they begin by discussing worldly arts but later feign Buddhist teachings; or they cite yin-yang and auspicious or inauspicious omens; or they clarify the blessings and misfortunes of gods and ghosts. Such falsehoods are clearly evident and should now be secretly stored away to save the world from calamity (However, it is incorrect that the 'Sutra on Rebirth According to Vows' (隨愿往生經), 'Bhaisajya-guru Sutra' (藥師經), 'Brahma's Divine Strategy Sutra' (梵天神策經), 'Benevolent Kings Sutra' (仁王經), 'Treasure Tathagata Samadhi Sutra' (寶如來三昧經), 'Sutra on the Observation of Karma' (占察經), 'Brahma Net Sutra' (梵網經), 'Sutra on the Five Sufferings' (五苦章句經), 'Peaceful Residence Divine Mantra Sutra' (安宅神咒經), 'Last Admonitions Sutra' (遺教論), etc., are all classified as 'doubtful and spurious' in the 'Fajing Record.' Among them, the three sutras including the 'Sutra on Rebirth According to Vows' come from the 'Great Consecration Sutra' (大灌頂經), and the seven sutras including the 'Benevolent Kings Sutra' all have translated sources. It is not permissible to classify them as 'doubtful and spurious.' They are now included in the correct record and not listed here). 'Vajra Treasury Sutra' (金剛藏經) thirty volumes (The 'Zhou Record' says thirty-one volumes). 'Subhuti Sutra Spoken by the Buddha Following the Leaves' (隨葉佛說須菩提經) two volumes (also named 'Subhuti Sutra' (須菩提經)). 'Prajna Attainment Sutra' (般若得道經) one volume (The 'Fajing Record' says, 'Prajna Attainment Sutra,' perhaps it is the one recited by the Bhikshuni Fani). 'Sutra on Creating Heaven and Earth' (造天地經) one volume. 'Caltrop Garden Sutra' (蒺䔧園經) one volume. 'Fragile Sutra' (危脆經) one volume (The translation by Zhu Tanwulan has this sutra name. Since the original has not been seen, it is difficult to determine, so both are retained for now). 'Fallen Upasaka Sutra' (墮落優婆塞經) one volume (The translation by Zhi Yao of the Later Han dynasty has this name. Since there is no original to confirm, each is retained for now). 'Silver Hooves Golden Horns Calf Sutra' (銀蹄金角犢子經) one volume (or 'Filial Son's Transformation to Break Evil Karma Practice Sutra' (孝順子應變破惡業修行經)). 'Stepmother Sutra' (後母經) one volume. 'Conduct Regulations Sutra' (應行律) one volume (or 'Conduct
律行或有經字)大空般若論一卷
右金剛藏經下。一十一部四十一卷。隋仁壽二年敕請興善寺大德。與翻經沙門及學士等共。定眾經錄內偽疑經(撰錄者曰此為錄中復有大光明菩薩百四十八愿經僧祐錄內注云抄經今別生錄載偽錄除之)。諸佛下生大法王經六十卷(宣律師云余于汾部親見此文)方廣滅罪成佛經三卷(亦云大通方廣懺悔滅罪莊嚴成佛經亦直云大通方廣經)法句經二卷(下卷寶明菩薩時聞多有一卷流行與集傳中法句經名同文異此是人造)罪福決疑經一卷五辛經一卷(周錄云大乘般若五辛經)初教經一卷(亦云最妙初教經與最妙勝定經文勢相似)罪報經一卷(與正經罪報輕重全異)日輪供養經一卷乳光經一卷(其文全異於正經云不得服乳服之獲罪)福田報應經一卷寶印經一卷究竟大悲經四卷(或三卷亦云八卷)獨覺論一卷毗尼決正論一卷優波離論一卷(或云優波離經)普決論一卷(或云唯識普決論)阿難請問戒律論一卷迦葉問論一卷(或云迦葉問毗尼論)大威儀請問論一卷(或云大威儀請問經)寶鬘論一卷沙彌論一卷(或云沙彌論經)文殊請問論一卷
右大法王經下。二十二部八十七卷。大唐麟德元年京師西明寺沙門道宣所撰內典錄中偽經。宣云。諸偽經論人間經藏往往有之。其本尚多待見更錄
【現代漢語翻譯】 現代漢語譯本： 《律行或有經字》大空般若論一卷
右金剛藏經下。共計十一部四十一卷。隋朝仁壽二年，皇帝敕令興善寺的大德，與翻譯佛經的沙門以及學士等共同審定。在眾經目錄中，以下被認為是偽經或有疑問的經典（撰錄者說：這指的是目錄中重複出現的大光明菩薩百四十八愿經，僧祐的目錄中註明是抄經，現在單獨列出，在偽經目錄中去除）。
諸佛下生大法王經六十卷（道宣律師說：我曾在汾部親眼見過此文）。方廣滅罪成佛經三卷（也稱為大通方廣懺悔滅罪莊嚴成佛經，或直接稱為大通方廣經）。法句經二卷（下卷在寶明菩薩時期流傳，另有一卷流行，與《集傳》中的法句經同名但內容不同，這卷是人造的）。罪福決疑經一卷。五辛經一卷（周朝目錄中稱為大乘般若五辛經）。初教經一卷（也稱為最妙初教經，與最妙勝定經文勢相似）。罪報經一卷（與正經中關於罪報輕重的說法完全不同）。日輪供養經一卷。乳光經一卷（其內容與正經完全不同，說不得服用乳製品，服用會獲罪）。福田報應經一卷。寶印經一卷。究竟大悲經四卷（或三卷，也稱為八卷）。獨覺論一卷。毗尼決正論一卷。優波離論一卷（或稱為優波離經）。普決論一卷（或稱為唯識普決論）。阿難請問戒律論一卷。迦葉問論一卷（或稱為迦葉問毗尼論）。大威儀請問論一卷（或稱為大威儀請問經）。寶鬘論一卷。沙彌論一卷（或稱為沙彌論經）。文殊請問論一卷。
右大法王經下。共計二十二部八十七卷。大唐麟德元年，京師西明寺的沙門道宣所撰寫的內典錄中記載的偽經。道宣說：『這些偽經論在人間的經藏中常常可以見到，其版本很多，等待以後再詳細記錄。』
【English Translation】 English version: 《Lü Xing Huo You Jing Zi》Da Kong Ban Ruo Lun, one scroll
Below the Vajra Treasury Sutra, there are a total of eleven sections and forty-one scrolls. In the second year of the Renshou era of the Sui Dynasty, the emperor ordered the virtuous monks of Xingshan Temple, along with the Shramanas and scholars who translated scriptures, to jointly review them. Among the catalogs of scriptures, the following were considered apocryphal or questionable scriptures (the compiler said: this refers to the Great Light Bodhisattva's One Hundred and Forty-Eight Vows Sutra, which appeared repeatedly in the catalog. Sengyou's catalog noted that it was a copied scripture, now listed separately and removed from the apocryphal scripture catalog).
The Zhufoxiasheng Dafa Wang Jing (Sutra of the Descent of All Buddhas and the Great Dharma King), sixty scrolls (Lawyer Daoxuan said: 'I personally saw this text in the Fen region'). Fang Guang Mie Zui Cheng Fo Jing (Sutra of Expunging Sins and Attaining Buddhahood through the Extensive and Vast), three scrolls (also known as the Datong Fang Guang Repentance, Expunging Sins, Adornment, and Attainment of Buddhahood Sutra, or simply the Datong Fang Guang Jing). Fa Ju Jing (Dhammapada), two scrolls (the lower scroll circulated during the time of Bodhisattva Baoming, and another scroll circulated, with the same name as the Dhammapada in the 'Collected Transmissions' but with different content; this scroll is man-made). Zui Fu Jue Yi Jing (Sutra of Resolving Doubts about Sins and Blessings), one scroll. Wu Xin Jing (Sutra of Five Pungent Spices), one scroll (the Zhou Dynasty catalog called it the Mahayana Prajna Sutra of Five Pungent Spices). Chu Jiao Jing (Sutra of Initial Teachings), one scroll (also known as the Most Wonderful Initial Teachings Sutra, similar in style to the Most Wonderful Victorious Samadhi Sutra). Zui Bao Jing (Sutra of Retribution for Sins), one scroll (completely different from the orthodox scriptures regarding the severity of retribution for sins). Ri Lun Gong Yang Jing (Sutra of Sun Wheel Offerings), one scroll. Ru Guang Jing (Sutra of Milk Light), one scroll (its content is completely different from the orthodox scriptures, saying that one should not consume dairy products, and consuming them will incur sin). Fu Tian Bao Ying Jing (Sutra of Retribution for Fields of Merit), one scroll. Bao Yin Jing (Sutra of Precious Seals), one scroll. Jiu Jing Da Bei Jing (Sutra of Ultimate Great Compassion), four scrolls (or three scrolls, also known as eight scrolls). Du Jue Lun (Treatise on Solitary Realization), one scroll. Pi Ni Jue Zheng Lun (Treatise on Vinaya Decisions), one scroll. You Po Li Lun (Treatise on Upali), one scroll (or called the Upali Sutra). Pu Jue Lun (Treatise on Universal Decisions), one scroll (or called the Treatise on Universal Decisions of Consciousness-Only). A Nan Qing Wen Jie Lü Lun (Treatise on Vinaya Questions by Ananda), one scroll. Jia Ye Wen Lun (Treatise on Questions by Kashyapa), one scroll (or called the Kashyapa Vinaya Treatise). Da Wei Yi Qing Wen Lun (Treatise on Questions of Great Dignity), one scroll (or called the Sutra of Questions of Great Dignity). Bao Man Lun (Treatise on Garland of Jewels), one scroll. Sha Mi Lun (Treatise on Shramanera), one scroll (or called the Shramanera Sutra). Wen Shu Qing Wen Lun (Treatise on Questions by Manjushri), one scroll.
Below the Dafa Wang Jing, there are a total of twenty-two sections and eighty-seven scrolls. In the first year of the Linde era of the Tang Dynasty, the apocryphal scriptures recorded in the Inner Canon Catalog compiled by Shramana Daoxuan of Ximing Temple in the capital. Daoxuan said: 'These apocryphal scriptures and treatises can often be seen in the human scripture collections, and there are many versions of them, waiting to be recorded in detail later.'
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(撰錄者曰內典中復有金棺囑累經一卷即是法經錄中敬福經是故不過載又有占察經遺教論並翻傳有據文義可觀編之為錄將為未可已編正錄為中不載)。諸佛下生經二十卷善惡因果經一卷內三十七品經一卷(或無內字)戒正信邪經一卷達空道士分別善惡度苦經一卷老子教人服藥修常住經一卷佛道定行經一卷(今疑是佛遺定行經)決定要慧經一卷須彌像圖山經一卷(今疑與法經錄中須彌四域經文同名異)滿子經卷下一卷法王經一卷(具題云蹬刀梯解脫道甘露藥流淥泉如來智心造服者除煩惱法王經一名涅槃般若波羅蜜經)決疑經一卷不死經一卷大辯邪正法門經一卷佛性海藏經二卷(具題云佛性海藏智慧解脫破心相經)心王菩薩說頭陀經一卷新像法決疑經一卷護身經一卷(今疑是救護身命經)勝德長者所問菩薩觀行經一卷內天兄弟五人得天品經一卷反流盡源經一卷師子鳩摩羅所問經一卷大方廣不謗佛經一卷本事經一卷無量門凈除三障陀羅尼經一卷三昧經童子菩薩四重問品一卷天地影象經一卷大乘無盡藏經一卷梵天王經二卷側土經一卷(或云惻土亦云敕土)彌勒下山經一卷聖水經一卷彌勒下生救度苦厄經一卷菩薩決定經一卷新觀世音經一卷延壽經一卷(或云延年益壽經)閻羅王經一卷續命經一卷益算經一卷(亦云七佛
神符經亦云盜算神符經大周為錄分為三經者誤也)四贊偈及七佛名字禮懺經一卷閻羅王說免地獄經一卷花光經一卷三塗累劫不竟經一卷慈教經一卷去惡除病經一卷慈力王經一卷寶登王太子經一卷勇意菩薩將僧忍見彌勒並示地獄經一卷天宮經一卷折刀經一卷(或作析字)五戒本行經一卷修善行經一卷大通菩薩普利廣度經一卷佛悲海中勇出一如無二行經一卷流炭經一卷如來成道經一卷阿彌陀佛覺諸大眾觀身經一卷十往生阿彌陀佛國經一卷(撰錄者曰此上二經余親見本但前廣后略余並無異)律藏經一卷日藏觀世音經一卷(一紙半)救度大劫燒三災起經一卷一乘不假羊鹿經一卷聞善生信回惡經一卷彌勒下生甄別罪福經一卷大薩若經一卷摩訶薩埵經一卷秘要經一卷五無經一卷清凈精進無上真諦大比丘慧法經一卷佛初置塔經一卷(今疑是法經錄中天公經異名)太子成道經一卷恒伽達緣經一卷寶圖經卷下一卷譬喻折羅漢經一卷降棄魔菩薩經一卷蜜多三昧經一卷發問罪福應報經一卷五戒經一卷現報當受經一卷觀音無畏論一卷(隋日有人偽造釋高王觀世音經)
右諸佛下生經下。八十部一百一卷大唐天后天冊萬歲元年。敕東都佛授記寺沙門明佺等。刊定眾經錄中偽經。周錄云。古來相傳皆云偽謬。觀其文言冗雜。義理澆浮。雖偷佛
【現代漢語翻譯】 《神符經》也記載了盜用《神符經》的事情。《大周錄》將其分為三經是錯誤的。）四贊偈以及《七佛名字禮懺經》一卷，《閻羅王說免地獄經》一卷，《花光經》一卷，《三塗累劫不竟經》一卷，《慈教經》一卷，《去惡除病經》一卷，《慈力王經》一卷，《寶登王太子經》一卷，《勇意菩薩將僧忍見彌勒並示地獄經》一卷，《天宮經》一卷，《折刀經》一卷（或寫作『析』字），《五戒本行經》一卷，《修善行經》一卷，《大通菩薩普利廣度經》一卷，《佛悲海中勇出一如無二行經》一卷，《流炭經》一卷，《如來成道經》一卷，《阿彌陀佛覺諸大眾觀身經》一卷，《十往生阿彌陀佛國經》一卷（撰錄者說：『以上兩部經我親自見過原本，但前者內容廣博，後者內容簡略，其餘的並無差異。』），《律藏經》一卷，《日藏觀世音經》一卷（一紙半），《救度大劫燒三災起經》一卷，《一乘不假羊鹿經》一卷，《聞善生信回惡經》一卷，《彌勒下生甄別罪福經》一卷，《大薩若經》一卷，《摩訶薩埵經》一卷，《秘要經》一卷，《五無經》一卷，《清凈精進無上真諦大比丘慧法經》一卷，《佛初置塔經》一卷（現在懷疑是法經錄中的《天公經》的異名），《太子成道經》一卷，《恒伽達緣經》一卷，《寶圖經》卷下 一卷，《譬喻折羅漢經》一卷，《降棄魔菩薩經》一卷，《蜜多三昧經》一卷，《發問罪福應報經》一卷，《五戒經》一卷，《現報當受經》一卷，《觀音無畏論》一卷（隋朝時有人偽造了《釋高王觀世音經》）。 右邊是諸佛下生經以下。共八十部一百一卷。大唐天后天冊萬歲元年，敕令東都佛授記寺沙門明佺等人，刊定眾經錄中的偽經。《周錄》說：『古來相傳都說是偽謬的，觀看其文辭言語冗雜，義理淺薄浮泛，雖然竊取了佛教的...
【English Translation】 The Shen Fu Jing (Scripture of Divine Talismans) also records the theft of the Shen Fu Jing. It is a mistake that the Da Zhou Lu (Great Zhou Record) divides it into three scriptures.) Four Praises and Verses and one scroll of Seven Buddhas' Names Repentance Sutra, one scroll of Yama King Speaks of Escape from Hell Sutra, one scroll of Flower Light Sutra, one scroll of Three Destinies Accumulating Kalpas Without End Sutra, one scroll of Compassionate Teaching Sutra, one scroll of Eliminating Evil and Removing Disease Sutra, one scroll of King of Compassionate Power Sutra, one scroll of Crown Prince of Treasure Ascent King Sutra, one scroll of Brave Intent Bodhisattva Leading Monks to Endure Seeing Maitreya and Showing Hell Sutra, one scroll of Heavenly Palace Sutra, one scroll of Broken Knife Sutra (or written as 'Analyze' character), one scroll of Five Precepts Fundamental Conduct Sutra, one scroll of Cultivating Good Conduct Sutra, one scroll of Great Penetrating Bodhisattva Universally Benefiting and Widely Delivering Sutra, one scroll of Buddha's Compassionate Sea Bravely Emerging as One Without Two Practices Sutra, one scroll of Flowing Charcoal Sutra, one scroll of Tathagata's Enlightenment Sutra, one scroll of Amitabha Buddha Awakens All the Multitude to Contemplate the Body Sutra, one scroll of Ten Rebirths in Amitabha Buddha's Land Sutra (The compiler says: 'I have personally seen the original versions of the above two scriptures, but the former is broad and the latter is brief, and the rest are not different.'), one scroll of Vinaya Pitaka Sutra, one scroll of Sun Treasury Avalokitesvara Sutra (one and a half pages), one scroll of Saving from Great Kalpa Burning Three Disasters Arising Sutra, one scroll of One Vehicle Not Relying on Sheep or Deer Sutra, one scroll of Hearing Goodness, Generating Faith, and Turning Away from Evil Sutra, one scroll of Maitreya's Descent Distinguishing Merit and Fortune Sutra, one scroll of Great Sarvastivada Sutra, one scroll of Mahasattva Sutra, one scroll of Secret Essentials Sutra, one scroll of Five Without Sutra, one scroll of Pure and Diligent Supreme Truth Great Bhikshu Wisdom Dharma Sutra, one scroll of Buddha First Establishes Pagoda Sutra (Now suspected to be a different name for the Heavenly Duke Sutra in the Dharma Sutra Record), one scroll of Crown Prince's Enlightenment Sutra, one scroll of Ganga Data Cause Sutra, one scroll of Treasure Map Sutra Volume Below, one scroll of Parable of Subduing Arhat Sutra, one scroll of Subduing Mara Bodhisattva Sutra, one scroll of Mitta Samadhi Sutra, one scroll of Asking About Sins and Blessings, Retribution Sutra, one scroll of Five Precepts Sutra, one scroll of Present Retribution to be Received Sutra, one scroll of Avalokitesvara's Fearlessness Treatise (During the Sui Dynasty, someone forged the 釋高王觀世音經 (釋高王觀世音經)). To the right are the scriptures below the Descent of All Buddhas. A total of eighty parts and one hundred and one scrolls. In the first year of the Tiance Wansui era of Empress Wu Zetian of the Great Tang Dynasty, the Shramana Mingquan and others of the Buddha's Prophecy Temple in the Eastern Capital were ordered to collate the false scriptures in the Record of Various Scriptures. The Zhou Lu (Zhou Record) says: 'It has been traditionally said since ancient times that they are all false and erroneous. Looking at their verbose language and shallow meaning, although they steal from Buddhism...
說之名。終露人謀之狀。迷墜群品罔不由斯。故具疏條列之如上(撰錄者曰此八十經自古偽錄皆未曾載周錄獨編雖云古來相傳皆云偽謬而不別顯出何錄中且依周錄件之如上)。三階佛法四卷(內典錄云三階別集四卷者即此是)十大段明義三卷(長房錄云三階別集三卷者即此是)根機普藥法二卷(大周錄中除此之外更有三階集錄二卷者誤)三十六種對面不識錯法一卷(明一切三十六種對面不識錯)
右三階法都有四部。初是四卷三階。次是三卷三階。三是兩卷三階。后是一卷三階。后之三本入集錄數。大乘驗人通行法一卷對根淺深發菩提心法一卷(上加明諸經中四字)對根淺深同異法一卷(同前加四字)末法眾生於佛法內廢興所由法一卷(上加明諸經中對根淺深八字)學求善知識發菩提心法一卷(明世間五濁惡世界末法惡時十惡眾生福德下行於此四種具足人中謂當三乘器人依諸大乘經論學求善知識學發菩提心一卷)廣明法界眾生根機法一卷(廣明法界眾生根機上下起行淺深法)略明法界眾生根機法一卷(略明法界眾生根機上下起行淺深法)世間出世間兩階人發菩提心法一卷(明諸大乘修多羅內世間出世間兩階人發菩提心同異法)世間十種惡具足人迴心入道法一卷(明十種惡具足人內最惡人𢌞心入道者斷惡修善法也
【現代漢語翻譯】 現代漢語譯本： 『說之名』，最終暴露了人為策劃的痕跡。迷惑和墮落，眾生無不因此而起。所以詳細地分條列出如上。（撰錄者說：這八十部經，自古以來的偽經目錄都沒有記載，只有《大周錄》單獨編錄，雖然說是古來相傳，但都說是偽謬，並且沒有明確指出出自何種目錄，暫且按照《大周錄》的條目記錄如上）。《三階佛法》四卷（內典錄說《三階別集》四卷，就是指這個）。《十大段明義》三卷（長房錄說《三階別集》三卷，就是指這個）。《根機普藥法》二卷（《大周錄》中除此之外還有《三階集錄》二卷，是錯誤的）。《三十六種對面不識錯法》一卷（說明一切三十六種對面不認識的錯誤）。
右邊這些三階法共有四部。最初是四卷的《三階》。其次是三卷的《三階》。再次是兩卷的《三階》。最後是一卷的《三階》。後面的三本歸入集錄的數目。《大乘驗人通行法》一卷，《對根淺深發菩提心法》一卷（上面加上『明諸經中』四個字），《對根淺深同異法》一卷（同前，加上四個字），《末法眾生於佛法內廢興所由法》一卷（上面加上『明諸經中對根淺深』八個字），《學求善知識發菩提心法》一卷（說明世間五濁惡世界末法惡時十惡眾生福德下行，對於這四種具足的人中，認為是應當成為三乘器的人，依據諸大乘經論，學習尋求善知識，學習發起菩提心一卷），《廣明法界眾生根機法》一卷（廣泛說明法界眾生根機上下起行淺深之法），《略明法界眾生根機法》一卷（簡略說明法界眾生根機上下起行淺深之法），《世間出世間兩階人發菩提心法》一卷（說明諸大乘修多羅內世間出世間兩階人發起菩提心的同異之法），《世間十種惡具足人迴心入道法》一卷（說明十種惡具足的人中最惡的人迴心入道者斷惡修善之法）。
【English Translation】 English version: 'The name of speaking' ultimately reveals the appearance of human planning. Delusion and fall, all beings arise from this. Therefore, a detailed list is presented as above. (The compiler says: These eighty scriptures have never been recorded in the false scripture catalogs since ancient times. Only the 'Great Zhou Record' separately compiles them. Although it is said that they have been passed down from ancient times, they are all said to be false and erroneous, and it is not clearly indicated from which catalog they come. For the time being, the items are recorded according to the 'Great Zhou Record' as above). 'Three Stages of Buddha Dharma' (San jie fo fa) in four volumes (The Inner Canon Record says that the 'Separate Collection of Three Stages' (San jie bie ji) in four volumes refers to this). 'Ten Major Sections Explaining Meaning' (Shi da duan ming yi) in three volumes (The Changfang Record says that the 'Separate Collection of Three Stages' (San jie bie ji) in three volumes refers to this). 'Universal Medicine Dharma for Roots and Capacities' (Gen ji pu yao fa) in two volumes (In addition to this, the 'Great Zhou Record' also contains the 'Collected Records of Three Stages' (San jie ji lu) in two volumes, which is a mistake). 'Thirty-six Kinds of Mistakes of Not Recognizing Face-to-Face' (San shi liu zhong dui mian bu shi cuo fa) in one volume (Explaining all thirty-six kinds of mistakes of not recognizing face-to-face).
These Three Stages Dharmas on the right total four parts. The first is the four-volume 'Three Stages' (San jie). The second is the three-volume 'Three Stages' (San jie). The third is the two-volume 'Three Stages' (San jie). The last is the one-volume 'Three Stages' (San jie). The latter three volumes are included in the number of collected records. 'Great Vehicle Method for Testing People's General Practice' (Da cheng yan ren tong xing fa) in one volume, 'Method for Arousing Bodhicitta Based on the Depth of Roots and Capacities' (Dui gen qian shen fa pu ti xin fa) in one volume (Add the four characters 'Explaining in Various Sutras' (Ming zhu jing zhong) above), 'Method for Similarities and Differences Based on the Depth of Roots and Capacities' (Dui gen qian shen tong yi fa) in one volume (Add the four characters as before), 'Reasons for the Decline and Prosperity of Sentient Beings in the Dharma in the Dharma-Ending Age' (Mo fa zhong sheng yu fo fa nei fei xing suo you fa) in one volume (Add the eight characters 'Explaining in Various Sutras Based on the Depth of Roots and Capacities' (Ming zhu jing zhong dui gen qian shen) above), 'Method for Learning and Seeking Good Teachers and Arousing Bodhicitta' (Xue qiu shan zhi shi fa pu ti xin fa) in one volume (Explaining that in the evil world of the five turbidities, the evil time of the Dharma-Ending Age, the ten evil sentient beings whose blessings decline, among these four kinds of people who are fully equipped, it is considered that they should become vessels of the Three Vehicles, and according to the Great Vehicle sutras and treatises, they learn to seek good teachers and learn to arouse Bodhicitta), 'Method for Broadly Explaining the Roots and Capacities of Sentient Beings in the Dharma Realm' (Guang ming fa jie zhong sheng gen ji fa) in one volume (Broadly explaining the Dharma of the depth of the roots and capacities of sentient beings in the Dharma Realm, their rising and practicing), 'Method for Briefly Explaining the Roots and Capacities of Sentient Beings in the Dharma Realm' (Lue ming fa jie zhong sheng gen ji fa) in one volume (Briefly explaining the Dharma of the depth of the roots and capacities of sentient beings in the Dharma Realm, their rising and practicing), 'Method for Arousing Bodhicitta for People in the Two Stages of Worldly and Transcendent' (Shi jian chu shi jian liang jie ren fa pu ti xin fa) in one volume (Explaining the similarities and differences in the Dharma of arousing Bodhicitta for people in the two stages of worldly and transcendent within the Great Vehicle sutras), 'Method for the Ten Kinds of Evil-Equipped People in the World to Turn Their Minds and Enter the Path' (Shi jian shi zhong e ju zu ren hui xin ru dao fa) in one volume (Explaining the Dharma of cutting off evil and cultivating goodness for the most evil of the ten kinds of evil-equipped people who turn their minds and enter the Path).
)行行同異法一卷(明世間出世間人行行同異法)當根器所行法一卷(明佛滅度第二五百年以後一切最大顛倒最大邪見最大惡眾生當根器所行法)明善人惡人多少法一卷(明佛滅度一千五百年以後善人惡人多)就佛法內明一切佛法一切六師外道法二卷(就一切佛法內明一切佛法六師外道法同異)明大乘無盡藏法一卷明諸經中發願法一卷略發願法一卷明人情行法一卷大眾製法一卷敬三寶法一卷(明諸經中對根起行淺深敬三寶法)對根起行法一卷(明一切眾生對根上下起行法于內有五段)頭陀乞食法一卷(依諸經論略抄頭陀乞食法)明乞食八門法一卷諸經要集二卷十輪依義立名二卷(大方廣十輪經學依義立名)十輪略抄一卷(大方廣十輪經入集錄略抄出)大集月藏分依義立名一卷(大集月藏分經明像法中要行法人集錄略抄依義立名)大集月藏分抄一卷(大集月藏分經明像法中要行法人集錄略抄出)月燈經要略一卷迦葉佛藏抄一卷(明一切出家人內最惡出家人斷惡修善法如迦葉佛藏經說)廣七階佛名一卷(觀藥王藥上菩薩經佛名一卷)略七階佛名一卷(已上三階法等於中多題人集錄字其廣題目具如腳註)
右三階法及雜集錄。總三十五部四十四卷。隋真寂寺沙門信行撰(長房錄云總三十五卷內典錄云都四十卷大周偽錄
【現代漢語翻譯】 行行同異法一卷（闡明世間和出世間人在修行上的相同與不同之處） 當根器所行法一卷（闡明佛陀滅度后第二個五百年，一切具有最大顛倒、最大邪見、最大惡行的眾生應當修行的法門） 明善人惡人多少法一卷（闡明佛陀滅度一千五百年後，善人與惡人的數量多少） 就佛法內明一切佛法一切六師外道法二卷（在一切佛法之內，闡明一切佛法與六師外道的法門的相同與不同） 明大乘無盡藏法一卷 明諸經中發願法一卷 略發願法一卷 明人情行法一卷 大眾製法一卷 敬三寶法一卷（闡明諸經中針對不同根器而產生的修行深淺，以及恭敬三寶的方法） 對根起行法一卷（闡明一切眾生根據自身根器高下而產生的修行方法，內分五段） 頭陀乞食法一卷（依據諸經論簡略抄錄的頭陀乞食法） 明乞食八門法一卷 諸經要集二卷 十輪依義立名二卷（《大方廣十輪經》根據義理建立名稱） 十輪略抄一卷（從《大方廣十輪經》的入集錄中簡略抄出） 大集月藏分依義立名一卷（《大集月藏分經》闡明像法時期需要修行的法門，集錄簡略抄寫並根據義理建立名稱） 大集月藏分抄一卷（從《大集月藏分經》中闡明像法時期需要修行的法門中集錄簡略抄出） 月燈經要略一卷 迦葉佛藏抄一卷（闡明一切出家人中最惡的出家人斷惡修善的方法，如《迦葉佛藏經》所說） 廣七階佛名一卷（《觀藥王藥上菩薩經》佛名一卷） 略七階佛名一卷（以上三階法等於中多題人集錄字，其廣題目具如腳註） 右三階法及雜集錄。總三十五部四十四卷。隋真寂寺沙門信行撰（長房錄云總三十五卷，內典錄云都四十卷，大周偽錄）
【English Translation】 A scroll on 'Practices: Similarities and Differences' (Hsing Hsing T'ung I Fa) (Explains the similarities and differences in the practices of worldly and otherworldly people). A scroll on 'Practices According to Capacity' (Tang Ken Ch'i So Hsing Fa) (Explains the practices that all beings with the greatest inversions, the greatest wrong views, and the greatest evils should practice in the second five hundred years after the Buddha's Parinirvana). A scroll on 'Explaining the Number of Good and Evil People' (Ming Shan Jen E Jen To Shao Fa) (Explains the number of good and evil people 1500 years after the Buddha's Parinirvana). Two scrolls on 'Explaining All Buddhist Dharmas and All the Six Heretical Teachers' Dharmas Within the Buddhist Dharma' (Chiu Fo Fa Nei Ming I Ch'ieh Fo Fa I Ch'ieh Liu Shih Wai Tao Fa) (Explains the similarities and differences between all Buddhist Dharmas and the Dharmas of the Six Heretical Teachers within all Buddhist Dharmas). A scroll on 'Explaining the Inexhaustible Treasury Dharma of the Mahayana' (Ming Ta Ch'eng Wu Chin Tsang Fa). A scroll on 'Explaining the Methods of Making Vows in Various Sutras' (Ming Chu Ching Chung Fa Yuan Fa). A scroll on 'Brief Methods of Making Vows' (Lueh Fa Yuan Fa). A scroll on 'Explaining the Dharma of Human Sentiments and Conduct' (Ming Jen Ch'ing Hsing Fa). A scroll on 'Dharma Established by the Sangha' (Ta Chung Chih Fa). A scroll on 'Revering the Three Jewels' (Ching San Pao Fa) (Explains the depth and shallowness of practices arising from different capacities in various sutras, and the methods of revering the Three Jewels). A scroll on 'Practices Arising According to Capacity' (Tui Ken Ch'i Hsing Fa) (Explains the practices arising from the different capacities of all beings, divided into five sections). A scroll on 'Dhuta and Alms-Seeking Practices' (T'ou T'o Ch'i Shih Fa) (A brief excerpt of the dhuta and alms-seeking practices based on various sutras and treatises). A scroll on 'Explaining the Eight Gates of Alms-Seeking' (Ming Ch'i Shih Pa Men Fa). Two scrolls on 'Essential Collection of Various Sutras' (Chu Ching Yao Chi). Two scrolls on 'Establishing Names According to Meaning of the Ten Wheels' (Shih Lun I I Li Ming) (Establishing names according to the meaning of the Dasacakra-kshitigarbha Sutra). A scroll on 'Brief Excerpt of the Ten Wheels' (Shih Lun Lueh Ch'ao) (A brief excerpt from the entry collection of the Dasacakra-kshitigarbha Sutra). A scroll on 'Establishing Names According to Meaning of the Monthly Treasury Section of the Great Collection' (Ta Chi Yueh Tsang Fen I I Li Ming) (A collection of excerpts from the Mahasamghata-candra-garbha Sutra explaining the practices to be carried out during the Dharma-image period, with names established according to meaning). A scroll on 'Excerpt of the Monthly Treasury Section of the Great Collection' (Ta Chi Yueh Tsang Fen Ch'ao) (An excerpt from the collection of the Mahasamghata-candra-garbha Sutra explaining the practices to be carried out during the Dharma-image period). A scroll on 'Essential Summary of the Candra-prabha Sutra' (Yueh Teng Ching Yao Lueh). A scroll on 'Excerpt of the Kasyapa Buddha Treasury' (Chia She Fo Tsang Ch'ao) (Explains the methods for the most evil of all renunciants to cut off evil and cultivate goodness, as described in the Kasyapa Buddha Treasury Sutra). A scroll on 'Extensive Names of the Seven Stages of Buddhas' (Kuang Ch'i Chieh Fo Ming) (A scroll of Buddha names from the Bhaisajyaraja-bhaisajyasamudgata Bodhisattva Sutra). A scroll on 'Brief Names of the Seven Stages of Buddhas' (Lueh Ch'i Chieh Fo Ming) (The above three stages of Dharma often have the words 'collected by someone' in the title, with the full title as in the footnote). The above three stages of Dharma and miscellaneous collections. A total of thirty-five sections in forty-four scrolls. Compiled by the Shramana Hsing Hsing of the Chen Chi Temple in the Sui Dynasty (Chang Fang's record says a total of thirty-five scrolls, the Inner Canon record says forty scrolls in total, and the Great Zhou False Record).
但載二十二部二十九卷並收不盡其三階興教碑云四十餘卷而不別列部卷篇目今細蒐括具件如上)。
信行所撰雖引經文皆黨其偏見妄生穿鑿。既乖反聖旨覆冒真宗。開皇二十年有敕禁斷不聽傳行。而其徒既眾蔓莚彌廣。同習相黨朋援繁多(即以信行為教主別行異法似同天授立邪三寶)隋文雖斷流行不能杜其根本。我唐天后證聖之元有制令定偽經及雜符錄。遣送祠部集內。前件教門既違背佛意別稱異端。即是偽雜符錄之限。又準天后聖歷二年敕。其有學三階者唯得乞食。長齋絕谷持戒坐禪。此外輒行皆是違法逮。
我開元神武皇帝。聖德光被普洽黎元。聖日麗天無幽不燭。知彼反真構妄出制斷之。開元十三年乙丑歲六月三日。
敕諸寺三階院並令除去隔障。使與大院相通眾僧錯居不得別住。所行集錄悉禁斷除毀。若綱維縱其行化誘人。而不糾者勒還俗。幸承明旨使革往非。不敢妄編在於正錄。並從刊削以示將來(其廣略七階但依經集出雖無異義即是信行集錄之數明制除廢不敢輒存故載斯錄)。佛法有六義第一應知經一卷(祐無經字房錄中有)六通無礙六根凈業義門經一卷(祐無經字房錄中有)
右二部二卷。梁僧祐錄云。齊武帝時比丘釋法愿。抄集經義所出。雖弘經義異於偽造。然既立名號則
【現代漢語翻譯】 現代漢語譯本：但記載了二十二部二十九卷，並且沒有完全收錄其三階興教碑文，說有四十餘卷，但沒有另外列出部卷篇目，現在仔細搜尋，將具體條目羅列如上）。
信行所撰寫的文章，雖然引用了經文，但都偏袒他的偏見，胡亂穿鑿附會。既違背了佛的旨意，又冒犯了真正的宗義。開皇二十年，有皇帝的敕令禁止傳播，不許傳行。但他的徒弟眾多，像蔓草一樣蔓延開來，共同學習的人互相勾結，朋黨眾多（就是以信行為教主，另外施行不同的法，好像是上天授予的一樣，創立邪惡的三寶）。隋文帝雖然斷絕了它的流行，但不能杜絕它的根本。
我唐朝天后證聖元年，有詔令確定偽經和雜亂的符箓，派遣送到祠部集中存放。前面說的這種教門，既然違背了佛的本意，另外稱為異端，就是屬於偽雜符箓的範圍。又根據天后聖歷二年敕令，凡是學習三階教的人，只能乞討食物，長期吃素，斷絕穀物，持戒坐禪。除此之外，擅自行動都是違法的，要逮捕。
我開元神武皇帝，聖德光輝普照天下百姓，聖明的太陽照耀天空，沒有幽暗的地方不能照到。知道他們違背真理，虛構妄言，所以頒佈詔令禁止它。開元十三年乙丑年六月三日。
敕令各寺院的三階院全部拆除隔墻，使之與大寺院相通，眾僧混合居住，不得單獨居住。所流行的集錄全部禁止，拆毀。如果綱維放縱他們傳教，引誘人，而不糾正的，勒令還俗。有幸承蒙皇上的旨意，使他們改正過去的錯誤。不敢胡亂編入正規的目錄中，全部刪削，以示將來（那廣略七階只是依據經文彙集而成，雖然沒有不同的意義，但就是信行的集錄之數，明確下令廢除，不敢擅自儲存，所以記載在此目錄中）。佛法有六義，第一應知經一卷（僧祐的目錄中沒有『經』字，房錄中有），六通無礙六根凈業義門經一卷（僧祐的目錄中沒有『經』字，房錄中有）。
右面這兩部經書，共二部二卷。梁朝僧祐的目錄中說，齊武帝時，比丘釋法愿抄集經義而成。雖然是弘揚經義，不同於偽造，但既然創立了名號，那麼
【English Translation】 English version: However, it records twenty-two sections in twenty-nine volumes, and does not fully include its Sanjie Xingjiao stele inscriptions, which are said to be over forty volumes, but does not list the section and volume titles separately. Now, after careful searching, the specific items are listed above.)
Although the writings of Xinxing quote scriptures, they all favor his biases and make wild speculations. It violates the Buddha's will and offends the true doctrine. In the twentieth year of Kaihuang, there was an imperial decree prohibiting its dissemination and forbidding its transmission. However, his disciples were numerous, spreading like weeds, and those who studied together colluded with each other, with many supporters (that is, with Xinxing as the leader, practicing different methods, as if bestowed by heaven, establishing the evil Three Jewels). Although Emperor Wen of Sui cut off its popularity, he could not eliminate its root.
In the first year of the Tang Dynasty Empress Dowager Zetian's Zheng Sheng era, there was an edict to determine false scriptures and miscellaneous talismans, and send them to the ancestral department for centralized storage. The aforementioned teachings, since they violate the Buddha's original intention and are called heresy, fall within the scope of false and miscellaneous talismans. Furthermore, according to the edict of the second year of Empress Dowager Zetian's Shengli era, those who study the Sanjie teachings may only beg for food, maintain a long-term vegetarian diet, abstain from grains, observe precepts, and practice meditation. Any unauthorized actions beyond this are illegal and subject to arrest.
Our Kaiyuan Shenwu Emperor, with his holy virtue shining upon all people, the bright sun illuminating the sky, leaving no dark place unlit. Knowing that they were deviating from the truth and fabricating falsehoods, he issued an edict to prohibit it. On the third day of the sixth month of the Yichou year, the thirteenth year of Kaiyuan.
The edict orders all Sanjie courtyards in temples to remove the partitions, so that they are connected to the main temples, and the monks live together, not separately. All circulating collections are prohibited and destroyed. If the supervisors allow them to preach and entice people without correcting them, they will be ordered to return to secular life. Fortunately, we have received the Emperor's decree to correct past mistakes. We dare not arbitrarily include it in the official catalog, and all are deleted to show the future (the Guanglue Seven Stages are only compiled based on scriptures, and although there is no different meaning, they are the number of Xinxing's collections, and it is clearly ordered to be abolished, so we dare not preserve them arbitrarily, so it is recorded in this catalog). There are six meanings of the Buddha-dharma, the first is the Yingzhi Sutra, one volume (Sengyou's catalog does not have the word 'Sutra', but the Fanglu does), the Six Penetrations Unobstructed Six Roots Pure Karma Meaning Gate Sutra, one volume (Sengyou's catalog does not have the word 'Sutra', but the Fanglu does).
These two sutras on the right, a total of two sections and two volumes. Sengyou's catalog of the Liang Dynasty says that during the reign of Emperor Wu of Qi, the Bhikkhu Shi Fayan copied and collected the meaning of the scriptures. Although it promotes the meaning of the scriptures, it is different from forgery, but since it has established a name, then
別成部卷。懼後代疑亂故明注于錄(長房錄云世皆共引用為疑經故覆載傳後葉識源幸同鑒最)。佛所制名數經五卷
右一部五卷。梁僧祐錄云。齊武帝時比丘釋王宗所撰。抄集眾經有似數林。但題稱佛制。懼亂名實故注于錄(長房錄云首題經名編預于錄既非正經世所疑惑)。戒果莊嚴經一卷(或無經字有八章頌)
右一部一卷。隋翻經學士費長房錄云。簫齊武帝代永明五年常侍庾頡采經意撰(撰錄者曰采意為頌不同為造既別立經名恐濫于聖典隋仁壽錄及大周錄編在為中今亦同彼編于為錄)。抄華嚴經一十四卷(長房錄云十三卷)抄方等大集經一十二卷抄菩薩地經一十二卷(長房錄云抄地持)抄法句譬經三十八卷(長房錄云抄百喻)抄阿差末經四卷(仁壽錄云十四卷)抄凈度三昧經四卷(仁壽錄云三卷)抄摩訶摩耶經三卷抄胎經三卷抄央崛摩羅經二卷抄報恩經二卷抄頭陀二卷(抄律中事長房錄云抄律頭陀事經)抄義足經二卷抄法華藥王品一卷抄維摩所說佛國品一卷抄維摩方便品一卷抄維摩問疾品一卷(內典錄中佛國方便問疾三品共二卷)抄安般守意經一卷抄菩薩本業經一卷抄菩薩本業願行品一卷抄四諦經要數一卷抄法律三昧經一卷抄照明三昧不思議事經一卷抄諸佛要集經一卷抄大乘方等要慧經一卷抄普賢觀
【現代漢語翻譯】 現代漢語譯本 《別成部卷》。因為害怕後代產生疑惑和混亂，所以特別註明在目錄中。（長房錄中說，世人都共同引用，但因為是疑似的經典，所以再次記載，希望後世的學者能夠明鑑。）《佛所制名數經》五卷。
右面這一部共五卷。梁代僧祐的目錄中說，這是齊武帝時期比丘釋王宗所撰寫的。抄集了眾多經典，類似《數林》。但題目卻稱為『佛制』，害怕擾亂名實，所以特別註明在目錄中。（長房錄中說，開頭題寫經名，編排在目錄中，既然不是真正的經典，世人就會疑惑。）《戒果莊嚴經》一卷（或者沒有『經』字，有八章頌）。
右面這一部共一卷。隋代翻譯經典的學士費長房的目錄中說，這是蕭齊武帝永明五年，常侍庾頡采經意撰寫的。（撰錄者說，采意為頌，不同於偽造，既然另外立了經名，恐怕會混淆聖典。隋仁壽錄和大周錄都將其編排在『偽』類中，現在也和它們一樣，編排在『偽』類目錄中。）《抄華嚴經》一十四卷（長房錄中說是十三卷）。《抄方等大集經》一十二卷。《抄菩薩地經》一十二卷（長房錄中說是《抄地持》）。《抄法句譬經》三十八卷（長房錄中說是《抄百喻》）。《抄阿差末經》四卷（仁壽錄中說是十四卷）。《抄凈度三昧經》四卷（仁壽錄中說是三卷）。《抄摩訶摩耶經》三卷。《抄胎經》三卷。《抄央崛摩羅經》（Angulimala Sutra）二卷。《抄報恩經》二卷。《抄頭陀》二卷（抄律中事，長房錄中說是《抄律頭陀事經》）。《抄義足經》二卷。《抄法華藥王品》（Bhaisajyaraja Chapter of the Lotus Sutra）一卷。《抄維摩所說佛國品》（Buddhaksetra Chapter of the Vimalakirti Sutra）一卷。《抄維摩方便品》（Upaya Chapter of the Vimalakirti Sutra）一卷。《抄維摩問疾品》（The Inquiry of Illness Chapter of the Vimalakirti Sutra）一卷。（內典錄中，《佛國》、《方便》、《問疾》三品共二卷。）《抄安般守意經》一卷。《抄菩薩本業經》一卷。《抄菩薩本業願行品》一卷。《抄四諦經要數》一卷。《抄法律三昧經》一卷。《抄照明三昧不思議事經》一卷。《抄諸佛要集經》一卷。《抄大乘方等要慧經》一卷。《抄普賢觀》
【English Translation】 English version 《Separate Section Volumes》. To prevent future generations from having doubts and confusion, it is clearly noted in the catalog. (Changfang's Record states that it is commonly cited by the world, but because it is a suspected scripture, it is recorded again, hoping that later scholars can discern it.) 《Nomenclature Sutra Made by the Buddha》, five volumes.
The above section consists of five volumes. Sengyou's catalog of the Liang Dynasty states that it was written by the Bhiksu Shi Wangzong during the reign of Emperor Wu of the Qi Dynasty. It is a collection of many scriptures, similar to the 《Numerical Forest》. However, the title claims 'Made by the Buddha', fearing that it would disrupt the name and reality, so it is specially noted in the catalog. (Changfang's Record states that the scripture name is written at the beginning and arranged in the catalog. Since it is not a genuine scripture, the world will have doubts.) 《Adornment Sutra of Precept Results》, one volume (or without the word 'Sutra', with eight chapters of hymns).
The above section consists of one volume. Fei Changfang, a scholar of translating scriptures in the Sui Dynasty, recorded that it was written by Changshi Yu Xie during the fifth year of Yongming in the Xiao Qi Dynasty, based on the meaning of the scriptures. (The compiler said that taking the meaning as hymns is different from forging. Since a separate scripture name is established, it is feared that it will confuse the holy scriptures. The Ren Shou Record and Da Zhou Record of the Sui Dynasty both classify it as 'false', and now it is also classified in the 'false' category.) 《Excerpt of Avatamsaka Sutra》, fourteen volumes (Changfang's Record says thirteen volumes). 《Excerpt of Vaipulya Mahasamghata Sutra》, twelve volumes. 《Excerpt of Bodhisattvabhumi Sutra》, twelve volumes (Changfang's Record says 《Excerpt of Bodhisattvabhumi》). 《Excerpt of Dhammapada Parable Sutra》, thirty-eight volumes (Changfang's Record says 《Excerpt of Hundred Parables》). 《Excerpt of Aksayamati Sutra》, four volumes (Ren Shou Record says fourteen volumes). 《Excerpt of Samadhirajacandrapradipa Sutra》, four volumes (Ren Shou Record says three volumes). 《Excerpt of Mahamaya Sutra》, three volumes. 《Excerpt of Garbha Sutra》, three volumes. 《Excerpt of Angulimala Sutra》, two volumes. 《Excerpt of Sutra of Repaying Kindness》, two volumes. 《Excerpt of Dhuta》, two volumes (Excerpt of matters in the Vinaya, Changfang's Record says 《Excerpt of Dhuta Matters Sutra in the Vinaya》). 《Excerpt of Meaningful Foot Sutra》, two volumes. 《Excerpt of Bhaisajyaraja Chapter of the Lotus Sutra》, one volume. 《Excerpt of Buddhaksetra Chapter of the Vimalakirti Sutra》, one volume. 《Excerpt of Upaya Chapter of the Vimalakirti Sutra》, one volume. 《Excerpt of The Inquiry of Illness Chapter of the Vimalakirti Sutra》, one volume. (In the Inner Canon Record, the three chapters of 《Buddhaksetra》, 《Upaya》, and 《The Inquiry of Illness》 together comprise two volumes.) 《Excerpt of Anapanasati Sutra》, one volume. 《Excerpt of Bodhisattva's Fundamental Karma Sutra》, one volume. 《Excerpt of Bodhisattva's Fundamental Karma Vows and Practices Chapter》, one volume. 《Excerpt of Essential Numbers of the Four Noble Truths Sutra》, one volume. 《Excerpt of Vinaya Samadhi Sutra》, one volume. 《Excerpt of Illuminating Samadhi Inconceivable Matters Sutra》, one volume. 《Excerpt of Essential Collection of All Buddhas Sutra》, one volume. 《Excerpt of Essential Wisdom of Mahayana Vaipulya Sutra》, one volume. 《Excerpt of Samantabhadra Contemplation》
懺悔法一卷抄樂瓔珞莊嚴方便經一卷抄未曾有因緣經一卷抄阿毗曇五法行經一卷抄諸法無行經一卷抄無為道經一卷抄分別經一卷抄德光太子經一卷抄魔化比丘經一卷抄優婆塞受戒品一卷抄優婆塞受戒法一卷抄貧女為國王夫人經一卷
梁僧祐錄云。從華嚴經至貧女為國王夫人經。凡三十六部。並齊竟陵文宣王所抄凡抄字在題上者。皆文宣所抄也。抄妙法蓮華經五十九卷抄阿毗曇毗婆沙五十九卷抄維摩經二十六卷抄菩薩決定要行經十卷(亦云凈行優婆塞經法經錄云菩薩決定經)抄成實論九卷(長房錄云八卷)
右成實論。梁僧祐錄云。永明七年文宣王。請定林上寺釋僧柔小莊嚴寺釋慧次等。于普弘寺共抄出。抄勝鬘經七卷
法華經下六部長房錄云是文宣抄出。抄為法捨身經六卷(仁壽錄云三卷)
已上一經。內典錄云。是文宣所抄。
右華嚴經下。四十三部二百九十八卷。勘挍群錄並是南齊司徒竟陵文宣王蕭子良所抄(長房錄云。王愛好博尋躬自緝撰儉忘擬歷不謂傳行后怠。學人相踵抄讀。世人蔘雜惑亂正文故舉本綱庶知由委。但上題抄字者悉是其流類例細尋始末自別。內典錄云。既異本經題抄顯別令后尋者知有所因然。風味彌通義理愜附接蒙俗之繁博考性慾之殊途。有道存焉。義非疑妄
【現代漢語翻譯】 現代漢語譯本 懺悔法一卷，抄樂瓔珞莊嚴方便經一卷，抄未曾有因緣經一卷，抄阿毗曇五法行經一卷，抄諸法無行經一卷，抄無為道經一卷，抄分別經一卷，抄德光太子經一卷，抄魔化比丘經一卷，抄優婆塞受戒品一卷，抄優婆塞受戒法一卷，抄貧女為國王夫人經一卷。
梁僧祐錄記載：從華嚴經到貧女為國王夫人經，總共三十六部，都是齊竟陵文宣王（Xiao Ziliang）所抄。凡是題目上有『抄』字的，都是文宣王所抄。 抄妙法蓮華經五十九卷，抄阿毗曇毗婆沙五十九卷，抄維摩經二十六卷，抄菩薩決定要行經十卷（也叫凈行優婆塞經，法經錄中稱為菩薩決定經），抄成實論九卷（長房錄中記載為八卷）。
關於成實論，梁僧祐錄記載：永明七年，文宣王請定林上寺的釋僧柔、小莊嚴寺的釋慧次等人，在普弘寺共同抄寫。 抄勝鬘經七卷。
法華經以下的六部經，長房錄記載是文宣王抄寫的。 抄為法捨身經六卷（仁壽錄記載為三卷）。
以上一部經，內典錄記載是文宣王所抄。
從華嚴經以下的四十三部，共二百九十八卷，經過勘校群錄，都是南齊司徒竟陵文宣王蕭子良所抄（長房錄記載：文宣王愛好廣泛，親自編輯撰寫，節儉到忘記了日常起居，不認為這些抄寫會流傳後世，但後來的學人爭相抄讀，世人蔘雜了很多錯誤，混淆了原文，所以列出總綱，希望人們知道事情的來龍去脈。凡是題目上標有『抄』字的，都是這一類的，仔細查詢始末就能分辨。內典錄記載：因為和原本不同，所以在經題上標明『抄』字，以便後人知道有所依據。這樣，風味更加流通，義理更加貼切，接納矇昧世俗的繁雜，考察不同的途徑，其中蘊含著道理。義理並非虛妄）。
【English Translation】 English version One scroll of the Repentance Dharma, one scroll copied of the Ornamented Convenience Sutra, one scroll copied of the Sutra of Unprecedented Causes and Conditions, one scroll copied of the Abhidharma Five Aggregates Sutra, one scroll copied of the Sutra of the Non-existence of All Dharmas, one scroll copied of the Sutra of Non-action Path, one scroll copied of the Distinguishing Sutra, one scroll copied of the Sutra of Prince De-guang, one scroll copied of the Sutra of the Demon-transformed Bhikshu, one scroll copied of the Chapter on Receiving Precepts for Upasakas, one scroll copied of the Dharma of Receiving Precepts for Upasakas, one scroll copied of the Sutra of the Poor Woman Becoming the King's Wife.
The Record of Sengyou of the Liang Dynasty states: From the Avatamsaka Sutra to the Sutra of the Poor Woman Becoming the King's Wife, there are a total of thirty-six works, all copied by Prince Wenxuan of Jingling (Jingling) of the Qi Dynasty (Xiao Ziliang). All those with the word 'copied' on the title were copied by Wenxuan. Fifty-nine scrolls copied of the Lotus Sutra, fifty-nine scrolls copied of the Abhidharma Vibhasa, twenty-six scrolls copied of the Vimalakirti Sutra, ten scrolls copied of the Sutra on the Essential Practices for Bodhisattvas (also called the Sutra of Pure Practice for Upasakas; the Dharma Record calls it the Sutra of Bodhisattva Determination), nine scrolls copied of the Tattvasiddhi Shastra (the Record of Changfang says eight scrolls).
Regarding the Tattvasiddhi Shastra, the Record of Sengyou of the Liang Dynasty states: In the seventh year of Yongming, Prince Wenxuan invited the monks Sengrou of Dinglin Temple, Huici of Xiaozhuangyan Temple, and others to jointly copy it at Puhong Temple. Seven scrolls copied of the Srimala Sutra.
The six sutras below the Lotus Sutra, the Record of Changfang states were copied by Wenxuan. Six scrolls copied of the Sutra of Abandoning the Body for the Dharma (the Record of Renshou says three scrolls).
The above one sutra, the Inner Canon Record states was copied by Wenxuan.
The forty-three works below the Avatamsaka Sutra, totaling two hundred and ninety-eight scrolls, after examining various records, were all copied by Xiao Ziliang, the Prince Wenxuan of Jingling (Jingling), the Minister of Education of the Southern Qi Dynasty (the Record of Changfang states: The Prince loved extensive learning and personally edited and wrote, being so frugal that he forgot about daily life, not thinking that these copies would be passed down to later generations, but later scholars competed to copy and read them, and people mixed in many errors, confusing the original text, so I have listed the main points, hoping that people will know the whole story. All those with the word 'copied' on the title are of this type, and careful examination of the beginning and end will reveal the difference. The Inner Canon Record states: Because it is different from the original, the word 'copied' is marked on the title of the sutra so that later people will know that there is a basis. In this way, the flavor is more circulated, the meaning is more appropriate, accepting the complexity of ignorant customs, examining different paths, and there is a reason in it. The meaning is not false).
。而僧祐長房等諸錄並注疑經。莫不恐涉澆浮餘波失本故也)。凈度三昧抄一卷律經雜抄一卷本起抄經一卷睒抄經一卷(祐云舊錄所載)五百梵律經抄一卷(祐云舊錄所載)大海深險抄經一卷(祐云上六經並是舊抄)法苑經一百八十九卷(祐云此一經近代抄集撮撰群經以類相從雖立號法苑經入抄數)
右從佛法六義下。五十四部五百一卷。併名濫真經文句增減。或雜糅異義別立名題。若從正收恐玉石斯濫。若一例為偽而推本有憑。進退二途實難詮定。且依舊錄編之偽末。後學尋覽幸詳得失耳。
開元釋教錄卷第十八(別錄之八) 大正藏第 55 冊 No. 2154 開元釋教錄
開元釋教錄卷第十九(入藏錄上)
庚午歲西崇福寺沙門智升撰
合大小乘經律論及聖賢集傳見入藏者。總一千七十六部。合五千四十八卷。成四百八十帙。
大乘入藏錄上(大乘經律論總六百三十八部二千七百四十五卷二百五十八帙此直列經名及標紙數余如廣錄)
大乘經 五百一十五部 二千一百七十三卷 二百三帙
大乘律 二十六部 五十四卷 五帙
大乘論 九十七部 五百一十八卷 五十帙
大乘經重單合譯
三百八十四部。一千八百八十卷。一百
【現代漢語翻譯】 而僧祐（Sengyou，人名）長房（Changfang，人名）等諸錄並注疑經，莫不恐涉澆浮餘波失本故也）。《凈度三昧抄》一卷，《律經雜抄》一卷，《本起抄經》一卷，《睒（Shan，人名）抄經》一卷（祐（You，人名）云舊錄所載），《五百梵律經抄》一卷（祐（You，人名）云舊錄所載），《大海深險抄經》一卷（祐（You，人名）云上六經並是舊抄），《法苑經》一百八十九卷（祐（You，人名）云此一經近代抄集撮撰群經以類相從雖立號法苑經入抄數）。 右從佛法六義下，五十四部五百一卷，併名濫真經文句增減，或雜糅異義別立名題。若從正收恐玉石斯濫，若一例為偽而推本有憑，進退二途實難詮定。且依舊錄編之偽末，後學尋覽幸詳得失耳。 《開元釋教錄》卷第十八（別錄之八） 大正藏第 55 冊 No. 2154 《開元釋教錄》 《開元釋教錄》卷第十九（入藏錄上） 庚午歲西崇福寺沙門智升（Zhisheng，人名）撰 合大小乘經律論及聖賢集傳見入藏者，總一千七十六部，合五千四十八卷，成四百八十帙。 大乘入藏錄上（大乘經律論總六百三十八部二千七百四十五卷二百五十八帙此直列經名及標紙數余如廣錄） 大乘經 五百一十五部 二千一百七十三卷 二百三帙 大乘律 二十六部 五十四卷 五帙 大乘論 九十七部 五百一十八卷 五十帙 大乘經重單合譯 三百八十四部，一千八百八十卷，一百
【English Translation】 And Sengyou (Sengyou, a person's name), Changfang (Changfang, a person's name), and other records, along with annotations on doubtful scriptures, were all afraid of involving the remaining waves of superficiality and losing the original intent). 'Excerpts from Jingdu Samadhi' one volume, 'Miscellaneous Excerpts from Vinaya Sutras' one volume, 'Excerpts from the Origin of Scriptures' one volume, 'Excerpts from Shān (Shan, a person's name) Scriptures' one volume (You (You, a person's name) said, 'recorded in the old records'), 'Excerpts from Five Hundred Sanskrit Vinaya Sutras' one volume (You (You, a person's name) said, 'recorded in the old records'), 'Excerpts from the Deep and Perilous Ocean Scriptures' one volume (You (You, a person's name) said, 'the above six scriptures are all old excerpts'), 'Fa Yuan Jing' one hundred and eighty-nine volumes (You (You, a person's name) said, 'this scripture is a modern compilation and excerpt of various scriptures, categorized by type, although named Fa Yuan Jing, it is included in the excerpt count'). To the right, from the six meanings of the Buddha Dharma, fifty-four sections, five hundred and one volumes, are named with false scriptures, with additions and subtractions in the text, or mixed with different meanings and separate titles. If included as authentic, there is a fear of mixing jade with stones; if uniformly considered false, there is evidence to trace back to the origin, making it difficult to determine the correct path. Therefore, it is compiled at the end of the old records as 'false'. May later scholars carefully examine the gains and losses. 'Kaiyuan Shijiao Lu' Volume 18 (Separate Record 8) Taisho Tripitaka Volume 55 No. 2154 'Kaiyuan Shijiao Lu' 'Kaiyuan Shijiao Lu' Volume 19 (Record of Entry into the Collection, Part 1) Composed by the monk Zhisheng (Zhisheng, a person's name) of Xichongfu Temple in the year Gengwu. Combining the Sutras, Vinayas, Shastras of both the Mahayana and Hinayana traditions, as well as the collected biographies of sages and worthies that are seen to be included in the collection, there are a total of one thousand and seventy-six sections, comprising five thousand and forty-eight volumes, forming four hundred and eighty cases. Mahayana Entry Record, Part 1 (Mahayana Sutras, Vinayas, and Shastras total six hundred and thirty-eight sections, two thousand seven hundred and forty-five volumes, two hundred and fifty-eight cases. This directly lists the names of the scriptures and marks the number of sheets, with the rest as in the extensive record) Mahayana Sutras: Five hundred and fifteen sections, two thousand one hundred and seventy-three volumes, two hundred and three cases. Mahayana Vinayas: Twenty-six sections, fifty-four volumes, five cases. Mahayana Shastras: Ninety-seven sections, five hundred and eighteen volumes, fifty cases. Mahayana Sutras, Repeated Single and Combined Translations Three hundred and eighty-four sections, one thousand eight hundred and eighty volumes, one hundred
七十九帙大般若波羅蜜多經六百卷(十六會說六十帙)一萬五百八十一紙放光般若波羅蜜經三十卷(亦云放光摩訶般若經三帙或二帙亦云摩訶般若放光)四百六十六紙摩訶般若波羅蜜經四十卷(亦名大品般若經僧祐錄云新大品或二十四卷或二十七卷三十卷)六百二十三紙光贊般若波羅蜜經十五卷(亦云光贊摩訶般若經或十卷)二百二十一紙摩訶般若波羅蜜鈔經五卷(或無鈔字亦名長安品經一名須菩提品經或七卷)九十紙
上二經二十卷二帙。道行般若波羅蜜經十卷(一帙題云摩訶般若波羅蜜道行經或八卷亦云般若道行品經)一百七十紙小品般若波羅蜜經十卷(題云摩訶般若波羅蜜經無小品字一帙)一百五十紙大明度無極經四卷(亦直名大明度經或六卷)九十四紙勝天王般若波羅蜜經七卷(一百二十五紙)
上二經十一卷同帙。文殊師利所說摩訶般若波羅蜜經二卷(亦直云文殊般若波羅蜜經或一卷二十一紙)文殊師利所說般若波羅蜜經一卷二十紙濡首菩薩無上清凈分衛經二卷(一名決了諸法如幻化三昧經)二十八紙金剛般若波羅蜜經一卷(舍衛國第一譯)一十二紙金剛般若波羅蜜經一卷(婆伽婆第二譯)一十四紙金剛般若波羅蜜經一卷(祇樹林第三譯)一十四紙能斷金剛般若波羅蜜多經一卷(室羅筏第四譯
【現代漢語翻譯】 現代漢語譯本
七十九帙《大般若波羅蜜多經》六百卷（十六會說六十帙）一萬五百八十一紙，《放光般若波羅蜜經》三十卷（亦云《放光摩訶般若經》，三帙或二帙，亦云《摩訶般若放光》）四百六十六紙，《摩訶般若波羅蜜經》四十卷（亦名《大品般若經》，僧祐錄云新《大品》，或二十四卷，或二十七卷，三十卷）六百二十三紙，《光贊般若波羅蜜經》十五卷（亦云《光贊摩訶般若經》，或十卷）二百二十一紙，《摩訶般若波羅蜜鈔經》五卷（或無『鈔』字，亦名《長安品經》，一名《須菩提品經》，或七卷）九十紙。 上二經二十卷二帙。《道行般若波羅蜜經》十卷（一帙題云《摩訶般若波羅蜜道行經》，或八卷，亦云《般若道行品經》）一百七十紙，《小品般若波羅蜜經》十卷（題云《摩訶般若波羅蜜經》，無『小品』字，一帙）一百五十紙，《大明度無極經》四卷（亦直名《大明度經》，或六卷）九十四紙，《勝天王般若波羅蜜經》七卷（一百二十五紙）。 上二經十一卷同帙。《文殊師利所說摩訶般若波羅蜜經》二卷（亦直云《文殊般若波羅蜜經》，或一卷二十一紙），《文殊師利所說般若波羅蜜經》一卷二十紙，《濡首菩薩無上清凈分衛經》二卷（一名《決了諸法如幻化三昧經》）二十八紙，《金剛般若波羅蜜經》一卷（舍衛國第一譯）一十二紙，《金剛般若波羅蜜經》一卷（婆伽婆(Bhagavā)第二譯）一十四紙，《金剛般若波羅蜜經》一卷（祇樹林(Jetavana)第三譯）一十四紙，《能斷金剛般若波羅蜜多經》一卷（室羅筏(Śrāvastī)第四譯）。
【English Translation】 English version
Seventy-nine cases of the Mahaprajnaparamita Sutra in six hundred volumes (sixteen assemblies in sixty cases), with 15,581 sheets. The Fangguang Prajnaparamita Sutra in thirty volumes (also called Fangguang Mahaprajna Sutra, three or two cases, also called Mahaprajna Fangguang) with 466 sheets. The Mahaprajnaparamita Sutra in forty volumes (also known as the Dapin Prajna Sutra, recorded by Sengyou as the new Dapin, or twenty-four, twenty-seven, or thirty volumes) with 623 sheets. The Guangzan Prajnaparamita Sutra in fifteen volumes (also called Guangzan Mahaprajna Sutra, or ten volumes) with 221 sheets. The Mahaprajnaparamita Chao Sutra in five volumes (sometimes without the word 'Chao', also known as the Changan Pin Sutra, also named the Subhuti Pin Sutra, or seven volumes) with 90 sheets. The above two sutras, twenty volumes in two cases. The Daoxing Prajnaparamita Sutra in ten volumes (one case titled Mahaprajnaparamita Daoxing Sutra, or eight volumes, also called Prajna Daoxing Pin Sutra) with 170 sheets. The Xiaopin Prajnaparamita Sutra in ten volumes (titled Mahaprajnaparamita Sutra, without the word 'Xiaopin', one case) with 150 sheets. The Damindu Wuji Sutra in four volumes (also directly named Damindu Sutra, or six volumes) with 94 sheets. The Sheng Tianwang Prajnaparamita Sutra in seven volumes (125 sheets). The above two sutras, eleven volumes in the same case. The Manjushri Said Mahaprajnaparamita Sutra in two volumes (also directly called Manjushri Prajnaparamita Sutra, or one volume with 21 sheets), the Manjushri Said Prajnaparamita Sutra in one volume with 20 sheets, the Roushou Bodhisattva Supreme Pure Alms Sutra in two volumes (also named Jueliao Zhufa Ruhuanhua Sanmei Sutra) with 28 sheets, the Vajra Prajnaparamita Sutra in one volume (first translation in Shravasti) with 12 sheets, the Vajra Prajnaparamita Sutra in one volume (Bhagavā (Bhagavā), second translation) with 14 sheets, the Vajra Prajnaparamita Sutra in one volume (Jetavana (Jetavana), third translation) with 14 sheets, the Nengduan Vajra Prajnaparamita Sutra in one volume (Śrāvastī (Śrāvastī), fourth translation).
)一十九紙能斷金剛般若波羅蜜多經一卷(名稱城戰勝林第五譯)一十二紙實相般若波羅蜜經一卷八紙仁王護國般若波羅蜜經二卷(亦云仁王般若經或一卷)二十八紙摩訶般若波羅蜜大明咒經一卷(亦云摩訶大明咒經)一紙般若波羅蜜多心經一卷(亦云般若心經)一紙
上十二經十五卷同帙。大寶積經一百二十卷(四十九會說合成一部十二帙一千九百九十一紙)大方廣三戒經三卷四十六紙無量清凈平等覺經二卷(亦直云無量清凈經或四卷)六十一紙阿彌陀經二卷(上卷題云佛說諸佛阿彌陀三耶三佛薩樓佛檀過度人道經亦名無量壽經)五十五紙無量壽經二卷三十九紙
上四經九卷同帙。阿閦佛國經二卷(一名阿閦佛剎諸菩薩學成品經)四十紙大乘十法經一卷(佛住王舍城者)二十紙普門品經一卷(亦云普門經)二十二紙胞胎經一卷(一名胞胎受身經)一十五紙文殊師利佛土嚴凈經二卷(或直云嚴凈佛土經亦經直云佛土嚴凈經)二十五紙法鏡經二卷(或一卷)二十五紙
上六經九卷同帙。郁迦羅越問菩薩行經一卷(或云郁迦長者問居家菩薩行經)二十五紙幻士仁賢經一卷(或云仁賢幻士經)一十八紙決定毗尼經一卷(一名破壞一切心識)一十七紙發覺凈心經二卷二十八紙優填王經一卷五紙須摩提經一卷
【現代漢語翻譯】 現代漢語譯本： 一十九紙《能斷金剛般若波羅蜜多經》一卷（名稱城戰勝林第五譯）一十二紙《實相般若波羅蜜經》一卷八紙《仁王護國般若波羅蜜經》二卷（亦云《仁王般若經》，或一卷）二十八紙《摩訶般若波羅蜜大明咒經》一卷（亦云《摩訶大明咒經》）一紙《般若波羅蜜多心經》一卷（亦云《般若心經》）一紙
以上十二經十五卷同帙。《大寶積經》一百二十卷（四十九會說合成一部，十二帙，一千九百九十一紙）《大方廣三戒經》三卷四十六紙《無量清凈平等覺經》二卷（亦直云《無量清凈經》，或四卷）六十一紙《阿彌陀經》二卷（上卷題云《佛說諸佛阿彌陀三耶三佛薩樓佛檀過度人道經》，亦名《無量壽經》）五十五紙《無量壽經》二卷三十九紙
以上四經九卷同帙。《阿閦（Ashok）佛國經》二卷（一名《阿閦（Ashok）佛剎諸菩薩學成品經》）四十紙《大乘十法經》一卷（佛住王舍城者）二十紙《普門品經》一卷（亦云《普門經》）二十二紙《胞胎經》一卷（一名《胞胎受身經》）一十五紙《文殊師利（Manjushri）佛土嚴凈經》二卷（或直云《嚴凈佛土經》，亦經直云《佛土嚴凈經》）二十五紙《法鏡經》二卷（或一卷）二十五紙
以上六經九卷同帙。《郁迦羅越（Ukkalāvatī）問菩薩行經》一卷（或云《郁迦（Ukkalā）長者問居家菩薩行經》）二十五紙《幻士仁賢經》一卷（或云《仁賢幻士經》）一十八紙《決定毗尼經》一卷（一名《破壞一切心識》）一十七紙《發覺凈心經》二卷二十八紙《優填王（Udayana）經》一卷五紙《須摩提（Sumati）經》一卷
【English Translation】 English version: Nineteen leaves, one volume of the 'Diamond Sutra' (《能斷金剛般若波羅蜜多經》, Neng Duan Jingang Bore Boluomidu Jing), translated by the fifth [translator] of Name City, Battlefield Victory Grove; twelve leaves, one volume of the 'Perfection of Wisdom on the Reality of Things' (《實相般若波羅蜜經》, Shixiang Bore Boluomidu Jing); eight leaves, two volumes of the 'Benevolent Kings Sutra Protecting the Nation' (《仁王護國般若波羅蜜經》, Renwang Huguo Bore Boluomidu Jing) (also called the 'Benevolent Kings Prajna Sutra' or one volume); twenty-eight leaves, one volume of the 'Great Dharani Sutra of the Perfection of Great Wisdom' (《摩訶般若波羅蜜大明咒經》, Mohe Bore Boluomidu Damingzhou Jing) (also called the 'Great Bright Dharani Sutra'); one leaf, one volume of the 'Heart Sutra of the Perfection of Wisdom' (《般若波羅蜜多心經》, Bore Boluomidu Xinjing) (also called the 'Heart Sutra').
The above twelve sutras, fifteen volumes, are in the same case. 'The Great Treasure Trove Sutra' (《大寶積經》, Da Baoji Jing), one hundred and twenty volumes (forty-nine assemblies spoken, forming one complete set, twelve cases, one thousand nine hundred and ninety-one leaves); 'The Sutra of the Three Great Expansive Precepts' (《大方廣三戒經》, Dafangguang Sanjie Jing), three volumes, forty-six leaves; 'The Sutra of Immeasurable Purity, Equality, and Enlightenment' (《無量清凈平等覺經》, Wuliang Qingjing Pingdengjue Jing), two volumes (also simply called 'The Sutra of Immeasurable Purity' or four volumes), sixty-one leaves; 'The Amitabha Sutra' (《阿彌陀經》, Amituo Jing), two volumes (the upper volume is titled 'The Sutra Spoken by the Buddha on the Buddhas Amitabha, Samyaksambuddha, Sarva Buddha, Crossing Over People to the Path of Humans', also named 'The Sutra of Immeasurable Life'), fifty-five leaves; 'The Sutra of Immeasurable Life' (《無量壽經》, Wuliangshou Jing), two volumes, thirty-nine leaves.
The above four sutras, nine volumes, are in the same case. 'The Sutra of the Land of Buddha Ashok' (《阿閦佛國經》, Axufo Guo Jing), two volumes (also named 'The Sutra on the Learning of Bodhisattvas in the Buddha-field of Buddha Ashok'); forty leaves; 'The Sutra of the Ten Dharmas of the Great Vehicle' (《大乘十法經》, Dasheng Shifa Jing), one volume (the one where the Buddha resided in Rajagrha), twenty leaves; 'The Universal Gate Chapter Sutra' (《普門品經》, Pumenpin Jing), one volume (also called 'The Universal Gate Sutra'), twenty-two leaves; 'The Sutra on the Embryo' (《胞胎經》, Baotai Jing), one volume (also named 'The Sutra on Receiving a Body as an Embryo'), fifteen leaves; 'The Sutra on the Adornment of the Buddha-land of Manjushri' (《文殊師利佛土嚴凈經》, Wenshushili Fotu Yanjing Jing), two volumes (or simply called 'The Sutra on the Adornment of the Buddha-land', or directly called 'The Sutra on the Purification of the Buddha-land'), twenty-five leaves; 'The Sutra of the Dharma Mirror' (《法鏡經》, Fajing Jing), two volumes (or one volume), twenty-five leaves.
The above six sutras, nine volumes, are in the same case. 'The Sutra on the Bodhisattva Conduct Questioned by Ukkalāvatī' (《郁迦羅越問菩薩行經》, Yujialuoyue Wen Pusa Xing Jing), one volume (or called 'The Sutra on the Conduct of a Bodhisattva Householder Questioned by the Elder Ukkalā'); twenty-five leaves; 'The Sutra of the Illusionist Renxian' (《幻士仁賢經》, Huanshi Renxian Jing), one volume (or called 'The Renxian Illusionist Sutra'), eighteen leaves; 'The Sutra on the Definitive Vinaya' (《決定毗尼經》, Jueding Pini Jing), one volume (also named 'Destroying All Consciousness'), seventeen leaves; 'The Sutra on Arousing Pure Mind' (《發覺凈心經》, Fajue Jingxin Jing), two volumes, twenty-eight leaves; 'The Sutra of King Udayana' (《優填王經》, Youtianwang Jing), one volume, five leaves; 'The Sutra of Sumati' (《須摩提經》, Sumati Jing), one volume.
(有加菩薩字亦云須摩經)八紙須摩提菩薩經一卷九紙阿阇貰王女阿術達菩薩經一卷(亦名阿阇貰女經亦直名阿述達經)一十九紙離垢施女經一卷二十三紙
上九經十卷同帙。得無垢女經一卷(一名論議辯才法門或云無垢女經)二十五紙文殊師利所說不思議佛境界經二卷(或一卷有一本乃是偽經佛性海藏題為文殊所說應審觀也)二十四紙如幻三昧經二卷(或三卷或四卷)五十七紙聖善住意天子所問經三卷(或四卷五十七紙)太子刷護經一卷五紙大子和烋經一卷(或云私烋)四紙
上六經十卷同帙。慧上菩薩問大善權經二卷(或一卷或直云大善權經或云方便所度無極經或云慧上菩薩經或云善權方便經)三十二紙大乘顯識經二卷二十五紙大乘方等要慧經一卷一紙彌勒菩薩所問本願經一卷(或無所問字亦云彌勒本願經一名彌勒難經)八紙佛遺日摩尼寶經一卷(一名古品遺日說般若經一名大寶積經一名摩訶衍寶嚴經)一十六紙摩訶衍寶嚴經一卷(一名大迦葉品)二十紙勝鬘師子吼一乘大方便方廣經一卷(亦直名勝鬘經或二卷)十九紙毗耶娑問經二卷三十四紙
上八經十一卷同帙。大方等大集經三十卷(三帙或二十九卷或三十一卷或三十二卷或四十卷)六百二十一紙大方等大集日藏經十卷(一帙題云大乘大方
【現代漢語翻譯】 現代漢語譯本： 《有加菩薩字亦云須摩經》八紙，《須摩提菩薩經》一卷九紙，《阿阇貰王女阿術達菩薩經》一卷（亦名《阿阇貰女經》，亦直名《阿述達經》）一十九紙，《離垢施女經》一卷二十三紙。
以上九經十卷同帙。《得無垢女經》一卷（一名《論議辯才法門》，或云《無垢女經》）二十五紙，《文殊師利所說不思議佛境界經》二卷（或一卷，有一本乃是偽經，佛性海藏題為文殊所說，應審觀也）二十四紙，《如幻三昧經》二卷（或三卷或四卷）五十七紙，《聖善住意天子所問經》三卷（或四卷五十七紙），《太子刷護經》一卷五紙，《太子和烋經》一卷（或云《私烋》）四紙。
以上六經十卷同帙。《慧上菩薩問大善權經》二卷（或一卷，或直云《大善權經》，或云《方便所度無極經》，或云《慧上菩薩經》，或云《善權方便經》）三十二紙，《大乘顯識經》二卷二十五紙，《大乘方等要慧經》一卷一紙，《彌勒菩薩所問本願經》一卷（或無所問字，亦云《彌勒本願經》，一名《彌勒難經》）八紙，《佛遺日摩尼寶經》一卷（一名《古品遺日說般若經》，一名《大寶積經》，一名《摩訶衍寶嚴經》）一十六紙，《摩訶衍寶嚴經》一卷（一名《大迦葉品》）二十紙，《勝鬘師子吼一乘大方便方廣經》一卷（亦直名《勝鬘經》，或二卷）十九紙，《毗耶娑問經》二卷三十四紙。
以上八經十一卷同帙。《大方等大集經》三十卷（三帙，或二十九卷或三十一卷或三十二卷或四十卷）六百二十一紙，《大方等大集日藏經》十卷（一帙，題云《大乘大方
【English Translation】 English version: 《You Jia Pusa Zi Yi Yun Su Mo Jing》 (有加菩薩字亦云須摩經) eight paper sheets, 《Su Mo Ti Pusa Jing》 (須摩提菩薩經, Sutamati Bodhisattva Sutra) one volume, nine paper sheets, 《A She Shi Wang Nu A Shu Da Pusa Jing》 (阿阇貰王女阿術達菩薩經, Ajatashatru's Daughter Asukadatta Bodhisattva Sutra) one volume (also named 《A She Shi Nu Jing》 (阿阇貰女經, Ajatashatru's Daughter Sutra), or directly named 《A Shu Da Jing》 (阿述達經, Asukadatta Sutra)) nineteen paper sheets, 《Li Gou Shi Nu Jing》 (離垢施女經, Vimala Datta Girl Sutra) one volume, twenty-three paper sheets.
The above nine sutras, ten volumes in the same case. 《De Wu Gou Nu Jing》 (得無垢女經, Attaining Immaculate Girl Sutra) one volume (also named 《Lun Yi Bian Cai Fa Men》 (論議辯才法門, Discourse Eloquence Dharma Method), or called 《Wu Gou Nu Jing》 (無垢女經, Immaculate Girl Sutra)) twenty-five paper sheets, 《Wen Shu Shi Li Suo Shuo Bu Si Yi Fo Jing Jie Jing》 (文殊師利所說不思議佛境界經, Manjushri's Inconceivable Buddha Realm Sutra) two volumes (or one volume, one version is a false sutra, titled as Manjushri's teaching in the Buddha-nature sea treasury, should be carefully examined) twenty-four paper sheets, 《Ru Huan San Mei Jing》 (如幻三昧經, Illusion-like Samadhi Sutra) two volumes (or three volumes or four volumes) fifty-seven paper sheets, 《Sheng Shan Zhu Yi Tian Zi Suo Wen Jing》 (聖善住意天子所問經, Holy Good Intention Deva's Question Sutra) three volumes (or four volumes, fifty-seven paper sheets), 《Tai Zi Shua Hu Jing》 (太子刷護經, Prince Brush Protection Sutra) one volume, five paper sheets, 《Tai Zi He Xiu Jing》 (太子和烋經, Prince He Xiu Sutra) one volume (or called 《Si Xiu》 (私烋)) four paper sheets.
The above six sutras, ten volumes in the same case. 《Hui Shang Pusa Wen Da Shan Quan Jing》 (慧上菩薩問大善權經, Prajna-superior Bodhisattva's Question on Great Skillful Means Sutra) two volumes (or one volume, or directly called 《Da Shan Quan Jing》 (大善權經, Great Skillful Means Sutra), or called 《Fang Bian Suo Du Wu Ji Jing》 (方便所度無極經, Expediently Delivered Limitless Sutra), or called 《Hui Shang Pusa Jing》 (慧上菩薩經, Prajna-superior Bodhisattva Sutra), or called 《Shan Quan Fang Bian Jing》 (善權方便經, Skillful Means Expedient Sutra)) thirty-two paper sheets, 《Da Cheng Xian Shi Jing》 (大乘顯識經, Mahayana Manifestation of Consciousness Sutra) two volumes, twenty-five paper sheets, 《Da Cheng Fang Deng Yao Hui Jing》 (大乘方等要慧經, Mahayana Vaipulya Essential Wisdom Sutra) one volume, one paper sheet, 《Mi Le Pusa Suo Wen Ben Yuan Jing》 (彌勒菩薩所問本願經, Maitreya Bodhisattva's Question on Original Vow Sutra) one volume (or without the 'question' word, also called 《Mi Le Ben Yuan Jing》 (彌勒本願經, Maitreya's Original Vow Sutra), also named 《Mi Le Nan Jing》 (彌勒難經, Maitreya's Difficult Question Sutra)) eight paper sheets, 《Fo Yi Ri Mo Ni Bao Jing》 (佛遺日摩尼寶經, Buddha's Remaining Sun Mani Jewel Sutra) one volume (also named 《Gu Pin Yi Ri Shuo Ban Ruo Jing》 (古品遺日說般若經, Ancient Chapter Remaining Sun Explaining Prajna Sutra), also named 《Da Bao Ji Jing》 (大寶積經, Ratnakuta Sutra), also named 《Mo He Yan Bao Yan Jing》 (摩訶衍寶嚴經, Mahayana Jewel Adornment Sutra)) sixteen paper sheets, 《Mo He Yan Bao Yan Jing》 (摩訶衍寶嚴經, Mahayana Jewel Adornment Sutra) one volume (also named 《Da Jia Ye Pin》 (大迦葉品, Mahakasyapa Chapter)) twenty paper sheets, 《Sheng Man Shi Zi Hou Yi Cheng Da Fang Bian Fang Guang Jing》 (勝鬘師子吼一乘大方便方廣經, Srimala Devi Simhanada Ekayana Mahavaipulya Sutra) one volume (also directly named 《Sheng Man Jing》 (勝鬘經, Srimala Sutra), or two volumes) nineteen paper sheets, 《Pi Ye Suo Wen Jing》 (毗耶娑問經, Vyasa's Question Sutra) two volumes, thirty-four paper sheets.
The above eight sutras, eleven volumes in the same case. 《Da Fang Deng Da Ji Jing》 (大方等大集經, Mahavaipulya Mahasamnipata Sutra) thirty volumes (three cases, or twenty-nine volumes or thirty-one volumes or thirty-two volumes or forty volumes) six hundred and twenty-one paper sheets, 《Da Fang Deng Da Ji Ri Zang Jing》 (大方等大集日藏經, Mahavaipulya Mahasamnipata Suryagarbha Sutra) ten volumes (one case, titled 《Da Cheng Da Fang
等日藏分或十二卷或十五卷)二百六紙大集月藏經十卷(一帙題云大集經月藏分第十二或十二卷或十五卷)二百一十九紙大乘大集地藏十輪經十卷(一帙)一百六十五紙大方廣十輪經八卷一百九紙大集須彌藏經三卷(內題云大乘大集經須彌藏分第十五或二卷)三十八紙
上二經十一卷同帙。虛空藏菩薩經一卷(一名虛空藏經)二十七紙虛空藏菩薩神咒經一卷一十七紙虛空孕菩薩經二卷三十一紙觀虛空藏菩薩經一卷(亦名虛空藏觀經或無觀字)三紙菩薩唸佛三昧經六卷(或無菩薩字或五卷)九十八紙
上五經十一卷同帙。大方等大集菩薩唸佛三昧經十卷(題云大方等大集經菩薩唸佛三昧分一帙)一百三十四紙般舟三昧經三卷(一名十方現在佛悉在前立定經或云大般舟三昧經或二卷)五十紙拔陂菩薩經一卷(亦云拔波安錄云颰披陀菩薩經)一十四紙大方等大集賢護經五卷(或六卷題云大方等大集經賢護分亦云賢護菩薩經亦直云賢護經)八十二紙
上三經九卷同帙。阿差末經七卷(晉曰無盡意或四卷或五卷或云阿差末菩薩經)九十二紙無盡意菩薩經六卷(初題云大集經中無盡意所說不可盡義品第二十二亦云阿差末經或直云無盡意經)八十九紙
上二經十三卷同帙。大集譬喻王經二卷(或無大集字)
【現代漢語翻譯】 現代漢語譯本 《等日藏分》或十二卷或十五卷，共二百零六紙。《大集月藏經》十卷（一帙題為《大集經月藏分》第十二或十二卷或十五卷），共二百一十九紙。《大乘大集地藏十輪經》十卷（一帙），共一百六十五紙。《大方廣十輪經》八卷，共一百零九紙。《大集須彌藏經》三卷（內題為《大乘大集經須彌藏分》第十五或二卷），共三十八紙。
以上二經共十一卷，同帙。《虛空藏菩薩經》一卷（一名《虛空藏經》），共二十七紙。《虛空藏菩薩神咒經》一卷，共一十七紙。《虛空孕菩薩經》二卷，共三十一紙。《觀虛空藏菩薩經》一卷（亦名《虛空藏觀經》或無『觀』字），共三紙。《菩薩唸佛三昧經》六卷（或無『菩薩』字或五卷），共九十八紙。
以上五經共十一卷，同帙。《大方等大集菩薩唸佛三昧經》十卷（題為《大方等大集經菩薩唸佛三昧分》一帙），共一百三十四紙。《般舟三昧經》三卷（一名《十方現在佛悉在前立定經》或云《大般舟三昧經》或二卷），共五十紙。《拔陂菩薩經》一卷（亦云《拔波安錄云颰披陀菩薩經》），共一十四紙。《大方等大集賢護經》五卷（或六卷，題為《大方等大集經賢護分》亦云《賢護菩薩經》亦直云《賢護經》），共八十二紙。
以上三經共九卷，同帙。《阿差末經》七卷（晉曰《無盡意》或四卷或五卷或云《阿差末菩薩經》），共九十二紙。《無盡意菩薩經》六卷（初題為《大集經中無盡意所說不可盡義品第二十二》亦云《阿差末經》或直云《無盡意經》），共八十九紙。
以上二經共十三卷，同帙。《大集譬喻王經》二卷（或無『大集』字）。
【English Translation】 English version 'Deng Ri Zang Fen' (Equal to Sun Treasury Section), either twelve or fifteen volumes, totaling 206 folios. 'Da Ji Yue Zang Jing' (Great Collection Moon Treasury Sutra), ten volumes (one case titled 'Da Ji Jing Yue Zang Fen' (Great Collection Sutra Moon Treasury Section) twelfth or twelve or fifteen volumes), totaling 219 folios. 'Da Cheng Da Ji Di Zang Shi Lun Jing' (Great Vehicle Great Collection Ksitigarbha Ten Wheels Sutra), ten volumes (one case), totaling 165 folios. 'Da Fang Guang Shi Lun Jing' (Great Extensive Wide Ten Wheels Sutra), eight volumes, totaling 109 folios. 'Da Ji Xu Mi Zang Jing' (Great Collection Sumeru Treasury Sutra), three volumes (internally titled 'Da Cheng Da Ji Jing Xu Mi Zang Fen' (Great Vehicle Great Collection Sutra Sumeru Treasury Section) fifteenth or two volumes), totaling 38 folios.
The above two sutras, eleven volumes in total, are in the same case. 'Xu Kong Zang Pu Sa Jing' (Akasagarbha Bodhisattva Sutra), one volume (also named 'Xu Kong Zang Jing' (Akasagarbha Sutra)), totaling 27 folios. 'Xu Kong Zang Pu Sa Shen Zhou Jing' (Akasagarbha Bodhisattva Divine Mantra Sutra), one volume, totaling 17 folios. 'Xu Kong Yun Pu Sa Jing' (Akasagarbha Womb Bodhisattva Sutra), two volumes, totaling 31 folios. 'Guan Xu Kong Zang Pu Sa Jing' (Contemplation of Akasagarbha Bodhisattva Sutra), one volume (also named 'Xu Kong Zang Guan Jing' (Akasagarbha Contemplation Sutra) or without the word 'Guan' (Contemplation)), totaling 3 folios. 'Pu Sa Nian Fo San Mei Jing' (Bodhisattva Mindfulness of Buddha Samadhi Sutra), six volumes (or without the word 'Pu Sa' (Bodhisattva) or five volumes), totaling 98 folios.
The above five sutras, eleven volumes in total, are in the same case. 'Da Fang Deng Da Ji Pu Sa Nian Fo San Mei Jing' (Great Extensive Equal Great Collection Bodhisattva Mindfulness of Buddha Samadhi Sutra), ten volumes (titled 'Da Fang Deng Da Ji Jing Pu Sa Nian Fo San Mei Fen' (Great Extensive Equal Great Collection Sutra Bodhisattva Mindfulness of Buddha Samadhi Section) one case), totaling 134 folios. 'Ban Zhou San Mei Jing' (Pratyutpanna Samadhi Sutra), three volumes (also named 'Shi Fang Xian Zai Fo Xi Zai Qian Li Ding Jing' (All Buddhas of the Ten Directions Stand Before You Sutra) or called 'Da Ban Zhou San Mei Jing' (Great Pratyutpanna Samadhi Sutra) or two volumes), totaling 50 folios. 'Ba Pi Pu Sa Jing' (Batapi Bodhisattva Sutra), one volume (also called 'Ba Bo An Lu Yun Ba Pi Tuo Pu Sa Jing' (Batapi, according to An Lu, Batapita Bodhisattva Sutra)), totaling 14 folios. 'Da Fang Deng Da Ji Xian Hu Jing' (Great Extensive Equal Great Collection Bhadrapala Sutra), five volumes (or six volumes, titled 'Da Fang Deng Da Ji Jing Xian Hu Fen' (Great Extensive Equal Great Collection Sutra Bhadrapala Section) also called 'Xian Hu Pu Sa Jing' (Bhadrapala Bodhisattva Sutra) or directly called 'Xian Hu Jing' (Bhadrapala Sutra)), totaling 82 folios.
The above three sutras, nine volumes in total, are in the same case. 'A Cha Mo Jing' (Aksayamati Sutra), seven volumes (Jin (Dynasty) called 'Wu Jin Yi' (Inexhaustible Intent) or four volumes or five volumes or called 'A Cha Mo Pu Sa Jing' (Aksayamati Bodhisattva Sutra)), totaling 92 folios. 'Wu Jin Yi Pu Sa Jing' (Inexhaustible Intent Bodhisattva Sutra), six volumes (initially titled 'Da Ji Jing Zhong Wu Jin Yi Suo Shuo Bu Ke Jin Yi Pin Di Er Shi Er' (Great Collection Sutra Inexhaustible Intent's Spoken Inexhaustible Meaning Chapter Twenty-Two) also called 'A Cha Mo Jing' (Aksayamati Sutra) or directly called 'Wu Jin Yi Jing' (Inexhaustible Intent Sutra)), totaling 89 folios.
The above two sutras, thirteen volumes in total, are in the same case. 'Da Ji Pi Yu Wang Jing' (Great Collection Parable King Sutra), two volumes (or without the words 'Da Ji' (Great Collection)).
三十四紙大哀經八卷(或云如來大哀經或六卷或七卷)一百一十七紙
上二經十卷同帙。寶女所問經三卷(或直云寶女經亦云寶女問慧經亦云寶女三昧經或四卷)六十四紙無言童子經二卷(或云無言菩薩經或一卷)四十一紙自在王菩薩經二卷(或無菩薩字)三十四紙奪迅王問經二卷四十一紙
上四經九卷同帙。寶星陀羅尼經十卷(或八卷一帙)一百三十三紙大方廣佛華嚴經六十卷(八會說舊譯六帙或五十卷)一千七十九紙大方廣佛花嚴經八十卷(九會說新譯八帙)一千三百二十九紙信力入印法門經五卷九十五紙度諸佛境界智光嚴經一卷(或二卷)一十七紙佛花嚴入如來德智不思議境界經二卷二十二紙大方廣入如來智德不思議經一卷一十四紙大方廣佛華嚴經不思議佛境界分一卷(或二卷)一十二紙大方廣如來不思議境界經一卷一十一紙大乘金剛髻珠菩薩修行分一卷(亦名金剛鬘菩薩加行品)一十八紙大方廣佛花嚴經修慈分一卷(七紙)
上八經十三卷同帙。大方廣普賢所說經一卷(別有一本向三十紙非是本經應須揀擇)五紙莊嚴菩提心經一卷七紙大方廣菩薩十地經一卷七紙兜沙經一卷五紙菩薩本業經一卷(亦直名本業經亦名凈行品經)一十二紙諸菩薩求佛本業經一卷(或無諸字)一十一紙菩薩十住行
【現代漢語翻譯】 現代漢語譯本 《三十四紙大哀經》八卷（或稱《如來大哀經》，或六卷或七卷），共一百一十七紙。
以上兩種經書共十卷，同一書套。《寶女所問經》三卷（或直接稱《寶女經》，也稱《寶女問慧經》，也稱《寶女三昧經》，或四卷），共六十四紙。《無言童子經》二卷（或稱《無言菩薩經》，或一卷），共四十一紙。《自在王菩薩經》二卷（或無『菩薩』二字），共三十四紙。《奪迅王問經》二卷，共四十一紙。
以上四種經書共九卷，同一書套。《寶星陀羅尼經》十卷（或八卷一書套），共一百三十三紙。《大方廣佛華嚴經》六十卷（八會說，舊譯六書套，或五十卷），共一千七十九紙。《大方廣佛華嚴經》八十卷（九會說，新譯八書套），共一千三百二十九紙。《信力入印法門經》五卷，共九十五紙。《度諸佛境界智光嚴經》一卷（或二卷），共一十七紙。《佛華嚴入如來德智不思議境界經》二卷，共二十二紙。《大方廣入如來智德不思議經》一卷，共一十四紙。《大方廣佛華嚴經不思議佛境界分》一卷（或二卷），共一十二紙。《大方廣如來不思議境界經》一卷，共一十一紙。《大乘金剛髻珠菩薩修行分》一卷（亦名《金剛鬘菩薩加行品》），共一十八紙。《大方廣佛華嚴經修慈分》一卷，共七紙。
以上八種經書共十三卷，同一書套。《大方廣普賢所說經》一卷（另有一本向三十紙，非是本經，應須揀擇），共五紙。《莊嚴菩提心經》一卷，共七紙。《大方廣菩薩十地經》一卷，共七紙。《兜沙經》一卷，共五紙。《菩薩本業經》一卷（亦直名《本業經》，亦名《凈行品經》），共一十二紙。《諸菩薩求佛本業經》一卷（或無『諸』字），共一十一紙。《菩薩十住行》
【English Translation】 English version The 'Thirty-Four Paper Great Compassion Sutra', in eight volumes (or called the 'Tathagata Great Compassion Sutra', or in six or seven volumes), totaling one hundred and seventeen pages.
The above two sutras, totaling ten volumes, are in the same case. The 'Sutra of Questions by Jewel Woman', in three volumes (or directly called the 'Jewel Woman Sutra', also called the 'Sutra of Jewel Woman's Questions on Wisdom', also called the 'Jewel Woman Samadhi Sutra', or in four volumes), totaling sixty-four pages. The 'Sutra of the Silent Youth', in two volumes (or called the 'Sutra of the Silent Bodhisattva', or in one volume), totaling forty-one pages. The 'Sutra of the Sovereign King Bodhisattva', in two volumes (or without the word 'Bodhisattva'), totaling thirty-four pages. The 'Sutra of Questions by King Swift Conqueror', in two volumes, totaling forty-one pages.
The above four sutras, totaling nine volumes, are in the same case. The 'Jewel Star Dharani Sutra', in ten volumes (or eight volumes in one case), totaling one hundred and thirty-three pages. The 'Great Expansive Buddha Garland Sutra', in sixty volumes (eight assemblies, old translation in six cases, or fifty volumes), totaling one thousand and seventy-nine pages. The 'Great Expansive Buddha Garland Sutra', in eighty volumes (nine assemblies, new translation in eight cases), totaling one thousand three hundred and twenty-nine pages. The 'Sutra of the Dharma Gate of Entering the Seal through the Power of Faith', in five volumes, totaling ninety-five pages. The 'Sutra of Adorning the Wisdom Light of the Realm of All Buddhas', in one volume (or two volumes), totaling seventeen pages. The 'Buddha Garland Sutra Entering the Inconceivable Realm of the Tathagata's Virtue and Wisdom', in two volumes, totaling twenty-two pages. The 'Great Expansive Entering the Inconceivable Realm of the Tathagata's Wisdom and Virtue', in one volume, totaling fourteen pages. The 'Great Expansive Buddha Garland Sutra, Section on the Inconceivable Realm of the Buddha', in one volume (or two volumes), totaling twelve pages. The 'Great Expansive Tathagata's Inconceivable Realm Sutra', in one volume, totaling eleven pages. The 'Great Vehicle Diamond Crest Jewel Bodhisattva Practice Section', in one volume (also named 'Diamond Garland Bodhisattva Preliminary Practice Chapter'), totaling eighteen pages. The 'Great Expansive Buddha Garland Sutra, Section on Cultivating Loving-Kindness', in one volume, totaling seven pages.
The above eight sutras, totaling thirteen volumes, are in the same case. The 'Great Expansive Samantabhadra's Spoken Sutra', in one volume (there is another copy of about thirty pages, which is not this sutra and should be selected carefully), totaling five pages. The 'Sutra of Adorning the Bodhi Mind', in one volume, totaling seven pages. The 'Great Expansive Bodhisattva Ten Grounds Sutra', in one volume, totaling seven pages. The 'Tushita Sutra', in one volume, totaling five pages. The 'Bodhisattva's Fundamental Karma Sutra', in one volume (also directly named 'Fundamental Karma Sutra', also named 'Pure Conduct Chapter Sutra'), totaling twelve pages. The 'Sutra of All Bodhisattvas Seeking the Buddha's Fundamental Karma', in one volume (or without the word 'All'), totaling eleven pages. The 'Bodhisattva's Ten Abidings and Practices'
道品一卷(亦直云菩薩十住)八紙菩薩十住經一卷五紙漸備一切智德經五卷(或十卷一名十住又名大慧光三昧)一百五紙
上九經十三卷同帙。十住經四卷(或五卷)九十七紙等目菩薩所問三昧經二卷(或三卷一名普賢菩薩定意或直云等目菩薩經)五十二紙顯無邊佛土功德經一卷二紙如來興顯經四卷(一名興顯如幻經)六十六紙
上四經十一卷同帙。度世品經六卷(或五卷或無品字)一百二十紙羅摩伽經三卷(或四卷)七十二紙大方廣佛花嚴經續入法界品一卷(或無續字)八紙
上三經十卷同帙。大般涅槃經四十卷(或三十六卷四帙)七百三十紙大般涅槃經后譯荼毗分二卷(亦云阇維分亦云後分)三十九紙大般泥洹經六卷(記云方等大般泥洹經或七卷一百四十一紙)
上二經八卷同帙。方等般泥洹經二卷(亦名大般泥洹經或三卷四十五紙)四童子三昧經三卷(或無三昧字)四十四紙大悲經五卷八十七紙
上三經十卷同帙。方廣大莊嚴經十二卷(一名神通遊戲或云大方廣)二百一十四紙普曜經八卷(一名方等本起)一百四十三紙
上二經二十卷兩帙。法花三昧經一卷一十一紙無量義經一卷一十七紙薩曇分陀利經一卷(舊錄云薩蕓芬陀利經亦直云分陀利經)三紙妙法蓮花經八卷(或
【現代漢語翻譯】 現代漢語譯本 《道品》一卷（也直接稱為《菩薩十住》），八紙。《菩薩十住經》一卷，五紙。《漸備一切智德經》五卷（或十卷，一名《十住》，又名《大慧光三昧》），一百五紙。
以上九部經共十三卷，同一書套。《十住經》四卷（或五卷），九十七紙。《等目菩薩所問三昧經》二卷（或三卷，一名《普賢菩薩定意》，或直接稱為《等目菩薩經》），五十二紙。《顯無邊佛土功德經》一卷，二紙。《如來興顯經》四卷（一名《興顯如幻經》），六十六紙。
以上四部經共十一卷，同一書套。《度世品經》六卷（或五卷，或無『品』字），一百二十紙。《羅摩伽經》三卷（或四卷），七十二紙。《大方廣佛華嚴經續入法界品》一卷（或無『續』字），八紙。
以上三部經共十卷，同一書套。《大般涅槃經》四十卷（或三十六卷，四書套），七百三十紙。《大般涅槃經后譯荼毗分》二卷（也稱《阇維分》，也稱《後分》），三十九紙。《大般泥洹經》六卷（記述為《方等大般泥洹經》，或七卷一百四十一紙）。
以上二部經共八卷，同一書套。《方等般泥洹經》二卷（也名《大般泥洹經》，或三卷四十五紙）。《四童子三昧經》三卷（或無『三昧』字），四十四紙。《大悲經》五卷，八十七紙。
以上三部經共十卷，同一書套。《方廣大莊嚴經》十二卷（一名《神通遊戲》，或稱《大方廣》），二百一十四紙。《普曜經》八卷（一名《方等本起》），一百四十三紙。
以上二部經共二十卷，兩書套。《法花三昧經》一卷，一十一紙。《無量義經》一卷，一十七紙。《薩曇分陀利經》一卷（舊錄記載為《薩蕓芬陀利經》，也直接稱為《分陀利經》），三紙。《妙法蓮花經》八卷（或
【English Translation】 English version 《Dào Pǐn》 (Treatise on the Path) one fascicle (also directly called 《Búsà Shí Zhù》 (Ten Abodes of Bodhisattvas)), eight sheets. 《Búsà Shí Zhù Jīng》 (Sutra of the Ten Abodes of Bodhisattvas) one fascicle, five sheets. 《Jiàn Bèi Yīqiè Zhì Dé Jīng》 (Sutra of Gradually Perfecting All Wisdom and Virtue) five fascicles (or ten fascicles, also named 《Shí Zhù》 (Ten Abodes), also named 《Dà Huì Guāng Sānmèi》 (Great Wisdom Light Samadhi)), one hundred and five sheets.
The above nine sutras, thirteen fascicles in total, are in the same case. 《Shí Zhù Jīng》 (Sutra of the Ten Abodes) four fascicles (or five fascicles), ninety-seven sheets. 《Děng Mù Búsà Suǒ Wèn Sānmèi Jīng》 (Samadhi Sutra of Questions Asked by Bodhisattvas with Equal Vision) two fascicles (or three fascicles, also named 《Pǔxián Búsà Dìng Yì》 (Samadhi of the Intent of Samantabhadra Bodhisattva), or directly called 《Děng Mù Búsà Jīng》 (Sutra of Bodhisattvas with Equal Vision)), fifty-two sheets. 《Xiǎn Wúbiān Fó Tǔ Gōngdé Jīng》 (Sutra of Manifesting the Merits of Boundless Buddha Lands) one fascicle, two sheets. 《Rúlái Xīng Xiǎn Jīng》 (Sutra of the Rising and Manifestation of the Tathagata) four fascicles (also named 《Xīng Xiǎn Rú Huàn Jīng》 (Sutra of the Rising and Manifestation Like a Phantom)), sixty-six sheets.
The above four sutras, eleven fascicles in total, are in the same case. 《Dù Shì Pǐn Jīng》 (Sutra of the Chapter on Crossing the World) six fascicles (or five fascicles, or without the word 'Pǐn' (Chapter)), one hundred and twenty sheets. 《Luómóqié Jīng》 (Sutra of Ramaka) three fascicles (or four fascicles), seventy-two sheets. 《Dà Fāng Guǎng Fó Huāyán Jīng Xù Rù Fǎjiè Pǐn》 (Avatamsaka Sutra, Chapter on Entering the Dharmadhatu, Continued) one fascicle (or without the word 'Xù' (Continued)), eight sheets.
The above three sutras, ten fascicles in total, are in the same case. 《Dà Bān Nièpán Jīng》 (Mahaparinirvana Sutra) forty fascicles (or thirty-six fascicles, four cases), seven hundred and thirty sheets. 《Dà Bān Nièpán Jīng Hòu Yì Túpí Fēn》 (Mahaparinirvana Sutra, Later Translation, Cremation Section) two fascicles (also called 《Shéwéi Fēn》 (Jivaka Section), also called 《Hòu Fēn》 (Later Section)), thirty-nine sheets. 《Dà Bān Níhuán Jīng》 (Mahaparinirvana Sutra) six fascicles (recorded as 《Fāngděng Dà Bān Níhuán Jīng》 (Vaipulya Mahaparinirvana Sutra), or seven fascicles, one hundred and forty-one sheets).
The above two sutras, eight fascicles in total, are in the same case. 《Fāngděng Bān Níhuán Jīng》 (Vaipulya Parinirvana Sutra) two fascicles (also named 《Dà Bān Níhuán Jīng》 (Mahaparinirvana Sutra), or three fascicles, forty-five sheets). 《Sì Tóngzǐ Sānmèi Jīng》 (Samadhi Sutra of the Four Boys) three fascicles (or without the word 'Sānmèi' (Samadhi)), forty-four sheets. 《Dà Bēi Jīng》 (Great Compassion Sutra) five fascicles, eighty-seven sheets.
The above three sutras, ten fascicles in total, are in the same case. 《Fāng Guǎngdà Zhuāngyán Jīng》 (Extensive Adornment Sutra) twelve fascicles (also named 《Shéntōng Yóuxì》 (Supernatural Play), or called 《Dà Fāng Guǎng》 (Great Extensive)), two hundred and fourteen sheets. 《Pǔ Yào Jīng》 (Universal Radiance Sutra) eight fascicles (also named 《Fāngděng Běn Qǐ》 (Vaipulya Original Arising)), one hundred and forty-three sheets.
The above two sutras, twenty fascicles in total, two cases. 《Fǎ Huā Sānmèi Jīng》 (Lotus Samadhi Sutra) one fascicle, eleven sheets. 《Wúliàng Yì Jīng》 (Immeasurable Meanings Sutra) one fascicle, seventeen sheets. 《Sà Tán Fēn Tuó Lí Jīng》 (Saddharma Pundarika Sutra) one fascicle (old record says 《Sà Yún Fēn Tuó Lí Jīng》, also directly called 《Fēn Tuó Lí Jīng》), three sheets. 《Miàofǎ Liánhuā Jīng》 (Wonderful Dharma Lotus Flower Sutra) eight fascicles (or
七卷二十八品僧祐錄云新法花經一百五十二紙)
上四經十一卷同帙。正法花經十卷(或云方等正法花或七卷一帙)一百九十紙添品妙法蓮花經七卷(二十七品寶塔天授連為一品或八卷)一百五十八紙維摩詰所說經三卷(一名不可思議解脫或直云維摩詰經僧祐錄云新維摩詰經)六十一紙
上二經十卷同帙。維摩詰經二卷(維摩詰說不思議法門之稱一名佛法普入道門三昧經或三卷)五十五紙說無垢稱經六卷九十七紙大方等頂王經一卷(一名維摩詰子問經亦名善思童子經亦直雲頂王經)二十紙大乘頂王經一卷(亦云維摩咒經)一十六紙
上四經十卷同帙。善思童子經二卷二十一紙大悲分陀利經八卷(亦云大乘悲分陀利經一百六十八紙)
上二經十卷同帙。悲華經十卷(一帙)一百九十九紙金光明最勝王經十卷(一帙)一百四十九紙合部金光明經八卷(二十四品)一百二十紙伅真陀羅所問經二卷(初云伅真陀羅所問寶如來三昧經或云伅真陀羅尼王經或三卷)五十八紙
上二經十卷同帙。大樹緊那羅王所問經四卷(亦名說不可思議品或云大樹緊那羅經)六十七紙佛升忉利天為母說法經二卷(亦云佛升忉利天品經或三卷)三十七紙道神足無極變化經四卷(一名合道神足經或二卷或五卷)四十九紙
【現代漢語翻譯】 現代漢語譯本： 七卷二十八品的《僧祐錄》記載，新譯《法華經》一百五十二紙。 以上四部經共十一卷，合為一帙。《正法華經》十卷（或稱《方等正法華》，或七卷一帙），一百九十紙。《添品妙法蓮花經》七卷（二十七品，寶塔品和天授品連為一品，或分為八卷），一百五十八紙。《維摩詰所說經》三卷（一名《不可思議解脫》，或簡稱《維摩詰經》，《僧祐錄》記載為新譯《維摩詰經》），六十一紙。 以上二部經共十卷，合為一帙。《維摩詰經》二卷（《維摩詰說不思議法門之稱》，一名《佛法普入道門三昧經》，或分為三卷），五十五紙。《說無垢稱經》六卷，九十七紙。《大方等頂王經》一卷（一名《維摩詰子問經》，亦名《善思童子經》，或簡稱《頂王經》），二十紙。《大乘頂王經》一卷（亦稱《維摩咒經》），一十六紙。 以上四部經共十卷，合為一帙。《善思童子經》二卷，二十一紙。《大悲分陀利經》八卷（亦稱《大乘悲分陀利經》），一百六十八紙。 以上二部經共十卷，合為一帙。《悲華經》十卷（一帙），一百九十九紙。《金光明最勝王經》十卷（一帙），一百四十九紙。《合部金光明經》八卷（二十四品），一百二十紙。《伅真陀羅所問經》二卷（初稱《伅真陀羅所問寶如來三昧經》，或稱《伅真陀羅尼王經》，或分為三卷），五十八紙。 以上二部經共十卷，合為一帙。《大樹緊那羅王所問經》四卷（亦名《說不可思議品》，或稱《大樹緊那羅經》），六十七紙。《佛升忉利天為母說法經》二卷（亦稱《佛升忉利天品經》，或分為三卷），三十七紙。《道神足無極變化經》四卷（一名《合道神足經》，或分為二卷或五卷），四十九紙。
【English Translation】 English version: The 'Sengyou Lu' (僧祐錄) in seven volumes and twenty-eight sections records that the newly translated 'Lotus Sutra' (法華經) has one hundred and fifty-two folios. The above four sutras, totaling eleven volumes, are in the same case. The 'Zheng Fa Hua Jing' (正法華經) in ten volumes (also called 'Fang Deng Zheng Fa Hua' (方等正法華), or seven volumes in one case), has one hundred and ninety folios. The 'Tian Pin Miao Fa Lian Hua Jing' (添品妙法蓮華經) in seven volumes (twenty-seven sections, with the 'Treasure Tower' (寶塔) and 'Devadatta' (天授) sections combined into one, or divided into eight volumes), has one hundred and fifty-eight folios. The 'Vimalakirti Nirdesa Sutra' (維摩詰所說經) in three volumes (also named 'Inconceivable Liberation' (不可思議解脫), or simply 'Vimalakirti Sutra' (維摩詰經), the 'Sengyou Lu' records it as the newly translated 'Vimalakirti Sutra'), has sixty-one folios. The above two sutras, totaling ten volumes, are in the same case. The 'Vimalakirti Sutra' (維摩詰經) in two volumes ('Vimalakirti's Discourse on Inconceivable Dharma' (維摩詰說不思議法門之稱), also named 'The Sutra of Universal Entry into the Path of Enlightenment through the Dharma' (佛法普入道門三昧經), or divided into three volumes), has fifty-five folios. The 'Sri-imala-devi-simhanada Sutra' (說無垢稱經) in six volumes, has ninety-seven folios. The 'Maha-vaipulya-tathagata-garbha Sutra' (大方等頂王經) in one volume (also named 'Vimalakirti's Son's Question Sutra' (維摩詰子問經), also named 'Sutras of Good Thoughts' (善思童子經), or simply 'Top King Sutra' (頂王經)), has twenty folios. The 'Maha-yana-tathagata-garbha Sutra' (大乘頂王經) in one volume (also called 'Vimalakirti's Mantra Sutra' (維摩咒經)), has sixteen folios. The above four sutras, totaling ten volumes, are in the same case. The 'Sutras of Good Thoughts' (善思童子經) in two volumes, has twenty-one folios. The 'Maha-karuna-pundarika Sutra' (大悲分陀利經) in eight volumes (also called 'Maha-yana-karuna-pundarika Sutra' (大乘悲分陀利經)), has one hundred and sixty-eight folios. The above two sutras, totaling ten volumes, are in the same case. The 'Karunapundarika Sutra' (悲華經) in ten volumes (one case), has one hundred and ninety-nine folios. The 'Suvarnaprabhasottama Sutra' (金光明最勝王經) in ten volumes (one case), has one hundred and forty-nine folios. The 'Cintamani-dhāraṇī Sutra' (合部金光明經) in eight volumes (twenty-four sections), has one hundred and twenty folios. The 'Cintamani-dhāraṇī-rāja Sutra' (伅真陀羅所問經) in two volumes (initially called 'Cintamani-dhāraṇī-rāja-tathagata-samadhi Sutra' (伅真陀羅所問寶如來三昧經), or called 'Cintamani-dhāraṇī-rāja Sutra' (伅真陀羅尼王經), or divided into three volumes), has fifty-eight folios. The above two sutras, totaling ten volumes, are in the same case. The 'Drumakinnararajapariprccha Sutra' (大樹緊那羅王所問經) in four volumes (also named 'Discourse on Inconceivable Qualities' (說不可思議品), or called 'Drumakinnararaja Sutra' (大樹緊那羅經)), has sixty-seven folios. The 'Buddha Ascends to Trayastrimsa Heaven to Preach Dharma for His Mother Sutra' (佛升忉利天為母說法經) in two volumes (also called 'Buddha Ascends to Trayastrimsa Heaven Section Sutra' (佛升忉利天品經), or divided into three volumes), has thirty-seven folios. The 'Daoshenzu Wuji Bianhua Sutra' (道神足無極變化經) in four volumes (also named 'He Dao Shen Zu Jing' (合道神足經), or divided into two or five volumes), has forty-nine folios.
上三經十卷同帙。寶雨經十卷(一帙)一百四十一紙寶云經七卷一百二紙阿惟越致遮經三卷(或無遮字或四卷)六十六紙
上二經十卷同帙。不退轉法輪經四卷(一名不退轉經)七十三紙廣博嚴凈不退轉法輪經四卷(或六卷或直云廣博嚴凈經亦直云不退轉法輪經)七十八紙不必定入印經一卷(或不必定入定入印經)二十一紙入定不定印經一卷一十六紙
上四經十卷同帙。等集眾德三昧經三卷(或二卷或無三昧字或直云等集經)五十紙集一切福德三昧經三卷五十紙持心梵天經四卷(亦云持心梵天所問經一名莊嚴佛法經又名等御諸法經凡十七品或六卷)九十一紙
上三經十卷同帙。思益梵天所問經四卷(或直云思益經僧祐錄云思益義經)八十三紙勝思惟梵天所問經六卷一百一紙
上二經十卷同帙。持人菩薩經四卷(初云持人菩薩所問陰種諸入以了道慧經或三卷)五十四紙持世經四卷(一名法印經或三卷)七十八紙濟諸方等學經一卷(天竺薩和鞞曰僧迦或無學字)一十五紙大乘方廣總持經一卷(或無乘字)一十四紙
上四經十卷同帙。文殊師利現寶藏經三卷(或二卷或無現字或直云寶藏經)四十二紙大方廣寶篋經三卷(或二卷)四十三紙大乘同性經二卷(亦名一切佛行入智毗盧遮那
【現代漢語翻譯】 現代漢語譯本： 以上三部經共十卷，裝在一個書套里。《寶雨經》十卷（一帙），共一百四十一紙；《寶云經》七卷，共一百二紙；《阿惟越致遮經》三卷（或無『遮』字，或作四卷），共六十六紙。 以上兩部經共十卷，裝在一個書套里。《不退轉法輪經》四卷（一名《不退轉經》），共七十三紙；《廣博嚴凈不退轉法輪經》四卷（或六卷，或直接稱為《廣博嚴凈經》，也直接稱為《不退轉法輪經》），共七十八紙；《不必定入印經》一卷（或作《不必定入定入印經》），共二十一紙；《入定不定印經》一卷，共一十六紙。 以上四部經共十卷，裝在一個書套里。《等集眾德三昧經》三卷（或二卷，或無『三昧』字，或直接稱為《等集經》），共五十紙；《集一切福德三昧經》三卷，共五十紙；《持心梵天經》四卷（也稱《持心梵天所問經》，一名《莊嚴佛法經》，又名《等御諸法經》，凡十七品，或作六卷），共九十一紙。 以上三部經共十卷，裝在一個書套里。《思益梵天所問經》四卷（或直接稱為《思益經》，僧祐錄中稱為《思益義經》），共八十三紙；《勝思惟梵天所問經》六卷，共一百一紙。 以上兩部經共十卷，裝在一個書套里。《持人菩薩經》四卷（初云《持人菩薩所問陰種諸入以了道慧經》，或作三卷），共五十四紙；《持世經》四卷（一名《法印經》，或作三卷），共七十八紙；《濟諸方等學經》一卷（天竺薩和鞞曰僧迦，或無『學』字），共一十五紙；《大乘方廣總持經》一卷（或無『乘』字），共一十四紙。 以上四部經共十卷，裝在一個書套里。《文殊師利現寶藏經》三卷（或二卷，或無『現』字，或直接稱為《寶藏經》），共四十二紙；《大方廣寶篋經》三卷（或二卷），共四十三紙；《大乘同性經》二卷（亦名《一切佛行入智毗盧遮那（Vairocana）》
【English Translation】 English version: The above three Sutras, totaling ten volumes, are in the same case. The 'Bao Yu Jing' (寶雨經) [Ratnamegha Sutra] in ten volumes (one case) has 141 folios; the 'Bao Yun Jing' (寶云經) [Ratnamegha Sutra] in seven volumes has 102 folios; the 'A Wei Yue Zhi Zhe Jing' (阿惟越致遮經) [Avaivartika-cakra Sutra] in three volumes (sometimes without the character 'Zhe' (遮), or in four volumes) has 66 folios. The above two Sutras, totaling ten volumes, are in the same case. The 'Bu Tui Zhuan Fa Lun Jing' (不退轉法輪經) [Sutra of the Wheel of Non-retrogression] in four volumes (also named 'Bu Tui Zhuan Jing' (不退轉經) [Sutra of Non-retrogression]) has 73 folios; the 'Guang Bo Yan Jing Bu Tui Zhuan Fa Lun Jing' (廣博嚴凈不退轉法輪經) [Extensive, Adorned, Pure Wheel of Non-retrogression Sutra] in four volumes (sometimes six volumes, or directly called 'Guang Bo Yan Jing' (廣博嚴凈經) [Extensive, Adorned, Pure Sutra], or directly called 'Bu Tui Zhuan Fa Lun Jing' (不退轉法輪經) [Sutra of the Wheel of Non-retrogression]) has 78 folios; the 'Bu Bi Ding Ru Yin Jing' (不必定入印經) [Sutra of Non-necessarily Entering Samadhi] in one volume (or 'Bu Bi Ding Ru Ding Ru Yin Jing' (不必定入定入印經) [Sutra of Non-necessarily Entering Samadhi]) has 21 folios; the 'Ru Ding Bu Ding Yin Jing' (入定不定印經) [Sutra of Entering Samadhi and Non-fixed Mudra] in one volume has 16 folios. The above four Sutras, totaling ten volumes, are in the same case. The 'Deng Ji Zhong De San Mei Jing' (等集眾德三昧經) [Samadhi Sutra of Equal Gathering of Virtues] in three volumes (sometimes two volumes, or without the characters 'San Mei' (三昧) [Samadhi], or directly called 'Deng Ji Jing' (等集經) [Equal Gathering Sutra]) has 50 folios; the 'Ji Yi Qie Fu De San Mei Jing' (集一切福德三昧經) [Samadhi Sutra of Gathering All Merits] in three volumes has 50 folios; the 'Chi Xin Fan Tian Jing' (持心梵天經) [Sutra of Brahma持心] in four volumes (also called 'Chi Xin Fan Tian Suo Wen Jing' (持心梵天所問經) [Sutra of Brahma持心's Questions], also named 'Zhuang Yan Fo Fa Jing' (莊嚴佛法經) [Sutra of Adorning the Buddha Dharma], also named 'Deng Yu Zhu Fa Jing' (等御諸法經) [Sutra of Equally Governing All Dharmas], with a total of 17 chapters, or in six volumes) has 91 folios. The above three Sutras, totaling ten volumes, are in the same case. The 'Si Yi Fan Tian Suo Wen Jing' (思益梵天所問經) [Sutra of Brahma思益's Questions] in four volumes (or directly called 'Si Yi Jing' (思益經) [Si Yi Sutra], recorded in Seng You Lu (僧祐錄) as 'Si Yi Yi Jing' (思益義經) [Si Yi Meaning Sutra]) has 83 folios; the 'Sheng Si Wei Fan Tian Suo Wen Jing' (勝思惟梵天所問經) [Sutra of Brahma勝思惟's Questions] in six volumes has 101 folios. The above two Sutras, totaling ten volumes, are in the same case. The 'Chi Ren Pu Sa Jing' (持人菩薩經) [Sutra of Bodhisattva持人] in four volumes (initially called 'Chi Ren Pu Sa Suo Wen Yin Zhong Zhu Ru Yi Liao Dao Hui Jing' (持人菩薩所問陰種諸入以了道慧經) [Sutra of Bodhisattva持人's Questions on Skandhas, Seeds, Entrances, and Understanding the Wisdom of the Path], or in three volumes) has 54 folios; the 'Chi Shi Jing' (持世經) [Sutra of Upholding the World] in four volumes (also named 'Fa Yin Jing' (法印經) [Sutra of Dharma Seal], or in three volumes) has 78 folios; the 'Ji Zhu Fang Deng Xue Jing' (濟諸方等學經) [Sutra of Saving All Vaipulya Learners] in one volume (from India, Sarvabhijna Sangha (薩和鞞曰僧迦), or without the character 'Xue' (學) [Learning]) has 15 folios; the 'Da Cheng Fang Guang Zong Chi Jing' (大乘方廣總持經) [Mahayana Vaipulya Dharani Sutra] in one volume (or without the character 'Cheng' (乘) [Vehicle]) has 14 folios. The above four Sutras, totaling ten volumes, are in the same case. The 'Wen Shu Shi Li Xian Bao Zang Jing' (文殊師利現寶藏經) [Manjushri Manifesting the Treasure Store Sutra] in three volumes (sometimes two volumes, or without the character 'Xian' (現) [Manifesting], or directly called 'Bao Zang Jing' (寶藏經) [Treasure Store Sutra]) has 42 folios; the 'Da Fang Guang Bao Qie Jing' (大方廣寶篋經) [Mahayana Vaipulya Jewel Casket Sutra] in three volumes (sometimes two volumes) has 43 folios; the 'Da Cheng Tong Xing Jing' (大乘同性經) [Mahayana Sameness Sutra] in two volumes (also named 'Yi Qie Fo Xing Ru Zhi Pi Lu Zhe Na' (一切佛行入智毗盧遮那) [All Buddha's Conduct Entering the Wisdom of Vairocana (毗盧遮那)])
藏說經一名佛十地經或四卷)三十八紙證契大乘經二卷(亦名入一切佛境智陪盧遮那藏)三十二紙
上四經十卷同帙。深密解脫經五卷七十一紙解深密經五卷七十五紙
上二經十卷同帙。解節經一卷一十紙相續解脫地波羅蜜了義經一卷(或二卷亦名解脫了義經亦直云相續解脫經)一十八紙緣生初勝分法本經二卷(亦直云緣生經二十三紙)分別緣起初勝法門經二卷(亦直云分別緣起經)二十三紙楞伽阿跋多羅寶經四卷九十二紙
上五經十卷同帙。入楞伽經十卷(一帙)一百七十四紙大乘入楞伽經七卷一百三十七紙菩薩行方便境界神通變化經三卷四十七紙
上二經十卷同帙。大薩遮尼乾子所說經十卷(一帙或加授記字無所說字或七卷或八卷一名菩薩境界奮迅法門經)一百三十九紙大方等大云經六卷(一名大方等無相大云經一名大云無相經一名大云蜜藏經或四卷或五卷)九十紙大云請雨經一卷(內題云大云經請雨品第六十四)二十三紙大云輪請雨經二卷二十七紙大方等大云請雨經一卷(內題云大方等大云經請雨品第六十四)二十紙
上四經十卷同帙。諸法無行經二卷(或一卷)三十一紙諸法本無經三卷三十九紙無極寶三昧經一卷(或無三昧字)三十紙寶如來三昧經二卷(一名無極寶三昧經或
【現代漢語翻譯】 現代漢語譯本 《藏說經》（又名《佛十地經》，或四卷）三十八紙，《證契大乘經》二卷（亦名《入一切佛境智毗盧遮那藏》）三十二紙。
以上四經十卷同帙。《深密解脫經》五卷七十一紙，《解深密經》五卷七十五紙。
以上二經十卷同帙。《解節經》一卷一十紙，《相續解脫地波羅蜜了義經》一卷（或二卷，亦名《解脫了義經》，亦直云《相續解脫經》）一十八紙，《緣生初勝分法本經》二卷（亦直云《緣生經》）二十三紙，《分別緣起初勝法門經》二卷（亦直云《分別緣起經》）二十三紙，《楞伽阿跋多羅寶經》四卷九十二紙。
以上五經十卷同帙。《入楞伽經》十卷（一帙）一百七十四紙，《大乘入楞伽經》七卷一百三十七紙，《菩薩行方便境界神通變化經》三卷四十七紙。
以上二經十卷同帙。《大薩遮尼乾子所說經》十卷（一帙，或加『授記』字，無『所說』字，或七卷或八卷，一名《菩薩境界奮迅法門經》）一百三十九紙，《大方等大云經》六卷（一名《大方等無相大云經》，一名《大云無相經》，一名《大云蜜藏經》，或四卷或五卷）九十紙，《大云請雨經》一卷（內題云《大云經請雨品第六十四》）二十三紙，《大云輪請雨經》二卷二十七紙，《大方等大云請雨經》一卷（內題云《大方等大云經請雨品第六十四》）二十紙。
以上四經十卷同帙。《諸法無行經》二卷（或一卷）三十一紙，《諸法本無經》三卷三十九紙，《無極寶三昧經》一卷（或無『三昧』字）三十紙，《寶如來三昧經》二卷（一名《無極寶三昧經》或
【English Translation】 English version 《The Hidden Sayings Sutra》 (also known as 《Buddha's Ten Grounds Sutra》, or four volumes) thirty-eight folios, 《The Sutra of Verifying and Accordance with the Great Vehicle》 two volumes (also known as 《Entering the Realm of All Buddhas' Wisdom, Vairocana's Store》) thirty-two folios.
The above four sutras, ten volumes in total, are in the same case. 《The Profoundly Secret Liberation Sutra》 five volumes seventy-one folios, 《The Saṃdhinirmocana Sūtra》 five volumes seventy-five folios.
The above two sutras, ten volumes in total, are in the same case. 《The Sutra of Explaining Knots》 one volume ten folios, 《The Sutra of the Ultimate Meaning of Continuous Liberation, Ground Perfection of Wisdom》 one volume (or two volumes, also known as 《The Sutra of the Ultimate Meaning of Liberation》, or simply 《The Sutra of Continuous Liberation》) eighteen folios, 《The Fundamental Sutra of the Initial Superior Division of Dependent Arising》 two volumes (also simply called 《The Sutra of Dependent Arising》) twenty-three folios, 《The Sutra of Discriminating the Initial Superior Dharma Gate of Dependent Arising》 two volumes (also simply called 《The Sutra of Discriminating Dependent Arising》) twenty-three folios, 《The Laṅkāvatāra Sūtra》 four volumes ninety-two folios.
The above five sutras, ten volumes in total, are in the same case. 《The Laṅkāvatāra Sūtra》 ten volumes (one case) one hundred and seventy-four folios, 《The Mahāyāna Entering Laṅka Sūtra》 seven volumes one hundred and thirty-seven folios, 《The Sutra of the Supernatural Transformations in the Realm of Bodhisattva's Conduct and Expedient Means》 three volumes forty-seven folios.
The above two sutras, ten volumes in total, are in the same case. 《The Sutra Spoken by the Great Sātvika Nigaṇṭha》 ten volumes (one case, or with the word 'Prediction' added, without the word 'Spoken', or seven or eight volumes, also named 《The Dharma Gate of Bodhisattva's Realm, Vigorous Swiftness》) one hundred and thirty-nine folios, 《The Great Cloud Sutra》 six volumes (also named 《The Great Cloud Sutra of Great Equality and Non-Form》, also named 《The Great Cloud Sutra of Non-Form》, also named 《The Great Cloud Secret Store Sutra》, or four or five volumes) ninety folios, 《The Great Cloud Sutra for Rain Request》 one volume (internal title says 《The Great Cloud Sutra, Chapter Sixty-Four on Rain Request》) twenty-three folios, 《The Great Cloud Wheel Sutra for Rain Request》 two volumes twenty-seven folios, 《The Great Cloud Sutra of Great Equality for Rain Request》 one volume (internal title says 《The Great Cloud Sutra of Great Equality, Chapter Sixty-Four on Rain Request》) twenty folios.
The above four sutras, ten volumes in total, are in the same case. 《The Sutra of the Non-Action of All Dharmas》 two volumes (or one volume) thirty-one folios, 《The Sutra of the Original Non-Being of All Dharmas》 three volumes thirty-nine folios, 《The Samādhi Sutra of Boundless Treasure》 one volume (or without the word 'Samādhi') thirty folios, 《The Samādhi Sutra of the Treasure Thus Come One》 two volumes (also named 《The Samādhi Sutra of Boundless Treasure》 or
一卷三十八紙)慧印三昧經一卷(一名寶田慧印三昧經亦直云慧印經)二十紙如來智印經一卷(一名諸佛法身)一十九紙
上六經十一卷同帙。大灌頂經十二卷(一帙或無大字錄云九卷未詳)一百一十八紙藥師如來本願經一卷(隋笈多譯)一十二紙藥師琉璃光如來本願功德經一卷一十一紙藥師琉璃光七佛本願功德經二卷三十一紙阿阇世王經二卷五十五紙普超三昧經三卷(或四卷或上加文殊師利字亦直云普超經一名阿阇世王品安公錄云更出阿阇世王經)六十八紙放缽經一卷七紙
上六經十卷同帙。月燈三昧經十一卷(或十卷一帙)一百九十八紙月燈三昧經一卷(一名文殊師利菩薩行十事行經一名逮慧三昧經)一十紙無所希望經一卷(一名象步經)二十紙象腋經一卷一十六紙大凈法門經一卷(題云大凈法門品上金光首女所問溥首童真所開化經)二十四紙大莊嚴法門經二卷(亦名文殊師利神通力經亦名勝金色光明德女經)二十六紙如來莊嚴智慧光明入一切佛境界經二卷(亦云如來入一切佛境界經)三十四紙度一切諸佛境界智嚴經一卷一十二紙后出阿彌陀佛偈經一卷(或無經字)一紙觀無量壽佛經一卷(亦云無量壽觀經)一十六紙阿彌陀經一卷(亦名無量壽經)五紙稱讚凈土佛攝受經一卷(亦直云稱讚凈土經)一
【現代漢語翻譯】 現代漢語譯本： 《慧印三昧經》一卷（一名《寶田慧印三昧經》，也簡稱《慧印經》），二十紙。《如來智印經》一卷（一名《諸佛法身》），一十九紙。
以上六部經共十一卷，同在一個書帙里。《大灌頂經》十二卷（一帙，或無『大』字，記錄爲九卷，未詳），一百一十八紙。《藥師如來本願經》一卷（隋笈多譯），一十二紙。《藥師琉璃光如來本願功德經》一卷，一十一紙。《藥師琉璃光七佛本願功德經》二卷，三十一紙。《阿阇世王經》二卷，五十五紙。《普超三昧經》三卷（或四卷，或上加『文殊師利』字，也簡稱《普超經》，一名《阿阇世王品》，安公記錄說另有《阿阇世王經》），六十八紙。《放缽經》一卷，七紙。
以上六部經共十卷，同在一個書帙里。《月燈三昧經》十一卷（或十卷一帙），一百九十八紙。《月燈三昧經》一卷（一名《文殊師利菩薩行十事行經》，一名《逮慧三昧經》），一十紙。《無所希望經》一卷（一名《象步經》），二十紙。《象腋經》一卷，一十六紙。《大凈法門經》一卷（題為《大凈法門品上金光首女所問溥首童真所開化經》），二十四紙。《大莊嚴法門經》二卷（也名《文殊師利神通力經》，也名《勝金色光明德女經》），二十六紙。《如來莊嚴智慧光明入一切佛境界經》二卷（也稱《如來入一切佛境界經》），三十四紙。《度一切諸佛境界智嚴經》一卷，一十二紙。《后出阿彌陀佛偈經》一卷（或無『經』字），一紙。《觀無量壽佛經》一卷（也稱《無量壽觀經》），一十六紙。《阿彌陀經》一卷（也名《無量壽經》），五紙。《稱讚凈土佛攝受經》一卷（也簡稱《稱讚凈土經》），一紙。
【English Translation】 English version: 'Huì Yìn Sān Mèi Jīng' (慧印三昧經) one scroll (also named 'Bǎo Tián Huì Yìn Sān Mèi Jīng' 寶田慧印三昧經, or simply 'Huì Yìn Jīng' 慧印經), twenty leaves. 'Rú Lái Zhì Yìn Jīng' (如來智印經) one scroll (also named 'Zhū Fó Fǎ Shēn' 諸佛法身), nineteen leaves.
The above six sutras, eleven scrolls in total, are in the same case. 'Dà Guàn Dǐng Jīng' (大灌頂經) twelve scrolls (one case, or without the character 'Dà' 大, recorded as nine scrolls, details unknown), one hundred and eighteen leaves. 'Yào Shī Rú Lái Běn Yuàn Jīng' (藥師如來本願經) one scroll (translated by Jíp Duō 笈多 of the Sui Dynasty), twelve leaves. 'Yào Shī Liú Lí Guāng Rú Lái Běn Yuàn Gōng Dé Jīng' (藥師琉璃光如來本願功德經) one scroll, eleven leaves. 'Yào Shī Liú Lí Guāng Qī Fó Běn Yuàn Gōng Dé Jīng' (藥師琉璃光七佛本願功德經) two scrolls, thirty-one leaves. 'Ā Shé Shì Wáng Jīng' (阿阇世王經) two scrolls, fifty-five leaves. 'Pǔ Chāo Sān Mèi Jīng' (普超三昧經) three scrolls (or four scrolls, or with the addition of the characters 'Wén Shū Shī Lì' 文殊師利, also simply called 'Pǔ Chāo Jīng' 普超經, also named 'Ā Shé Shì Wáng Pǐn' 阿阇世王品), Ān Gōng 安公 recorded that there is another 'Ā Shé Shì Wáng Jīng' 阿阇世王經, sixty-eight leaves. 'Fàng Bō Jīng' (放缽經) one scroll, seven leaves.
The above six sutras, ten scrolls in total, are in the same case. 'Yuè Dēng Sān Mèi Jīng' (月燈三昧經) eleven scrolls (or ten scrolls in one case), one hundred and ninety-eight leaves. 'Yuè Dēng Sān Mèi Jīng' (月燈三昧經) one scroll (also named 'Wén Shū Shī Lì Pú Sà Xíng Shí Shì Xíng Jīng' 文殊師利菩薩行十事行經, also named 'Dǎi Huì Sān Mèi Jīng' 逮慧三昧經), ten leaves. 'Wú Suǒ Xī Wàng Jīng' (無所希望經) one scroll (also named 'Xiàng Bù Jīng' 象步經), twenty leaves. 'Xiàng Yè Jīng' (象腋經) one scroll, sixteen leaves. 'Dà Jìng Fǎ Mén Jīng' (大凈法門經) one scroll (titled 'Dà Jìng Fǎ Mén Pǐn Shàng Jīn Guāng Shǒu Nǚ Suǒ Wèn Pǔ Shǒu Tóng Zhēn Suǒ Kāi Huà Jīng' 大凈法門品上金光首女所問溥首童真所開化經), twenty-four leaves. 'Dà Zhuāng Yán Fǎ Mén Jīng' (大莊嚴法門經) two scrolls (also named 'Wén Shū Shī Lì Shén Tōng Lì Jīng' 文殊師利神通力經, also named 'Shèng Jīn Sè Guāng Míng Dé Nǚ Jīng' 勝金色光明德女經), twenty-six leaves. 'Rú Lái Zhuāng Yán Zhì Huì Guāng Míng Rù Yī Qiè Fó Jìng Jiè Jīng' (如來莊嚴智慧光明入一切佛境界經) two scrolls (also called 'Rú Lái Rù Yī Qiè Fó Jìng Jiè Jīng' 如來入一切佛境界經), thirty-four leaves. 'Dù Yī Qiè Zhū Fó Jìng Jiè Zhì Yán Jīng' (度一切諸佛境界智嚴經) one scroll, twelve leaves. 'Hòu Chū Ā Mí Tuó Fó Jì Jīng' (后出阿彌陀佛偈經) one scroll (or without the character 'Jīng' 經), one leaf. 'Guān Wú Liàng Shòu Fó Jīng' (觀無量壽佛經) one scroll (also called 'Wú Liàng Shòu Guān Jīng' 無量壽觀經), sixteen leaves. 'Ā Mí Tuó Jīng' (阿彌陀經) one scroll (also named 'Wú Liàng Shòu Jīng' 無量壽經), five leaves. 'Chēng Zàn Jìng Tǔ Fó Shè Shòu Jīng' (稱讚凈土佛攝受經) one scroll (also simply called 'Chēng Zàn Jìng Tǔ Jīng' 稱讚凈土經), one leaf.
十紙
上十一經十三卷同帙。觀彌勒菩薩上生兜率天經一卷(亦云彌勒上生經)八紙彌勒成佛經一卷一十七紙彌勒來時經一卷三紙彌勒下生經一卷(一名彌勒授決經亦云彌勒成佛經亦云當下成佛亦云下產生佛初云大智舍利弗)七紙彌勒下產生佛經一卷(義凈三藏新譯)五紙諸法勇王經一卷一十八紙一切法高王經一卷(一名一切法義王經)二十紙第一義法勝經一卷一十四紙大威燈光仙人問疑經一卷一十五紙順權方便經二卷(一名轉女身菩薩經亦云惟權方便經或云順權女經亦云隨權女經或一卷)二十八紙樂瓔珞莊嚴方便品經一卷(亦云轉女身菩薩問答經)二十六紙
上十一經十二卷同帙。六度集經八卷(亦名六度無極經亦云度無極集亦云雜無極經或九卷)一百四十七紙太子須大拏經一卷(或雲鬚達拏)一十六紙菩薩睒子經一卷(亦云孝子睒經亦直云睒經)七紙睒子經一卷(一名孝子睒經一名菩薩睒經一名佛說睒經一名睒本經一名孝子隱經六紙)太子慕魄經一卷六紙太子沐魄經一卷(或作慕魄)三紙九色鹿經一卷三紙
上七經十四卷同帙。無字寶篋經一卷六紙大乘離文字普光明藏經一卷五紙大乘遍照光明藏無字法門經一卷(亦直云大乘遍照光明藏經)六紙老女人經一卷(亦云老母經或云老女經)二紙老母
【現代漢語翻譯】 現代漢語譯本 十紙
上十一經十三卷同帙。觀彌勒菩薩上生兜率天經一卷（亦云彌勒上生經）八紙，彌勒成佛經一卷一十七紙，彌勒來時經一卷三紙，彌勒下生經一卷（一名彌勒授決經，亦云彌勒成佛經，亦云當下成佛，亦云下產生佛，初云大智舍利弗）七紙，彌勒下產生佛經一卷（義凈三藏新譯）五紙，諸法勇王經一卷一十八紙，一切法高王經一卷（一名一切法義王經）二十紙，第一義法勝經一卷一十四紙，大威燈光仙人問疑經一卷一十五紙，順權方便經二卷（一名轉女身菩薩經，亦云惟權方便經，或云順權女經，亦云隨權女經，或一卷）二十八紙，樂瓔珞莊嚴方便品經一卷（亦云轉女身菩薩問答經）二十六紙。
上十一經十二卷同帙。六度集經八卷（亦名六度無極經，亦云度無極集，亦云雜無極經，或九卷）一百四十七紙，太子須大拏經一卷（或雲鬚達拏）一十六紙，菩薩睒子經一卷（亦云孝子睒經，亦直云睒經）七紙，睒子經一卷（一名孝子睒經，一名菩薩睒經，一名佛說睒經，一名睒本經，一名孝子隱經）六紙，太子慕魄經一卷六紙，太子沐魄經一卷（或作慕魄）三紙，九色鹿經一卷三紙。
上七經十四卷同帙。無字寶篋經一卷六紙，大乘離文字普光明藏經一卷五紙，大乘遍照光明藏無字法門經一卷（亦直云大乘遍照光明藏經）六紙，老女人經一卷（亦云老母經，或云老女經）二紙，老母經一卷二紙。
【English Translation】 English version Ten Papers
These eleven sutras in thirteen scrolls are in the same case. The Contemplation on Maitreya Bodhisattva's Ascent to Tushita Heaven Sutra (Guan Mile Pusa Shangsheng Doushuaitian Jing) (also known as the Maitreya's Ascent Sutra (Mile Shangsheng Jing)) in one scroll, eight papers; the Maitreya's Buddhahood Sutra (Mile Chengfo Jing) in one scroll, seventeen papers; the Maitreya's Coming Sutra (Mile Laishi Jing) in one scroll, three papers; the Maitreya's Descent Sutra (Mile Xiasheng Jing) (also known as the Maitreya's Prediction Sutra (Mile Shoujue Jing), also called the Maitreya's Buddhahood Sutra (Mile Chengfo Jing), also called Becoming Buddha Immediately (Dangxia Chengfo), also called Descent and Becoming Buddha (Xiasheng Chengfo), initially called Great Wisdom Shariputra (Dazhi Sheli fu)) in one scroll, seven papers; the Maitreya's Descent and Buddhahood Sutra (Mile Xiasheng Chengfo Jing) (newly translated by the Tripiṭaka Master Yijing) in one scroll, five papers; the Dharma Warrior King Sutra (Zhufa Yongwang Jing) in one scroll, eighteen papers; the All Dharmas High King Sutra (Yiqie Fa Gaowang Jing) (also known as the All Dharmas Meaning King Sutra (Yiqie Fa Yiwang Jing)) in one scroll, twenty papers; the Supreme Meaning Dharma Victory Sutra (Diyi Yi Fa Sheng Jing) in one scroll, fourteen papers; the Great Majestic Light Immortal's Questioning Sutra (Dawei Dengguang Xianren Wenyi Jing) in one scroll, fifteen papers; the Following Expedient Means Sutra (Shunquan Fangbian Jing) in two scrolls (also known as the Turning a Woman's Body Bodhisattva Sutra (Zhuan Nvshen Pusa Jing), also called the Solely Expedient Means Sutra (Wei Quan Fangbian Jing), or the Following Expedient Woman Sutra (Shunquan Nv Jing), also called the Following Expedient Woman Sutra (Suiquan Nv Jing), or one scroll), twenty-eight papers; the Joyful瓔珞Adornment Expedient Means Chapter Sutra (Le Yingluo Zhuangyan Fangbian Pin Jing) in one scroll (also known as the Turning a Woman's Body Bodhisattva Question and Answer Sutra (Zhuan Nvshen Pusa Wenda Jing)), twenty-six papers.
These eleven sutras in twelve scrolls are in the same case. The Collection of Six Perfections Sutra (Liudu Ji Jing) in eight scrolls (also known as the Six Perfections Without Limit Sutra (Liudu Wuji Jing), also called the Collection of Perfections Without Limit (Du Wuji Ji), also called the Miscellaneous Perfections Without Limit Sutra (Za Wuji Jing), or nine scrolls), one hundred and forty-seven papers; the Prince Sudāna Sutra (Taizi Xudana Jing) (or Sudatta) in one scroll, sixteen papers; the Bodhisattva Śyāma Sutra (Pusa Shanzi Jing) (also known as the Filial Son Śyāma Sutra (Xiaozi Shanzi Jing), also simply called the Śyāma Sutra (Shan Jing)) in one scroll, seven papers; the Śyāma Sutra (Shanzi Jing) in one scroll (also known as the Filial Son Śyāma Sutra (Xiaozi Shanzi Jing), also known as the Bodhisattva Śyāma Sutra (Pusa Shanzi Jing), also known as the Buddha Speaks of Śyāma Sutra (Foshuo Shan Jing), also known as the Śyāma Root Sutra (Shan Ben Jing), also known as the Filial Son Hidden Sutra (Xiaozi Yin Jing)), six papers; the Prince Mupo Sutra (Taizi Mupo Jing) in one scroll, six papers; the Prince Mubo Sutra (Taizi Mubo Jing) (sometimes written as Mupo) in one scroll, three papers; the Nine-Colored Deer Sutra (Jiuse Lu Jing) in one scroll, three papers.
These seven sutras in fourteen scrolls are in the same case. The Wordless Jewel Casket Sutra (Wuzi Baoqie Jing) in one scroll, six papers; the Great Vehicle Sutra of the Profound Light Treasury Apart from Words (Dacheng Liwenzi Puguangmingzang Jing) in one scroll, five papers; the Great Vehicle Sutra of the Universally Illuminating Light Treasury Wordless Dharma Door (Dacheng Bianzhao Guangmingzang Wuzi Famen Jing) (also simply called the Great Vehicle Sutra of the Universally Illuminating Light Treasury (Dacheng Bianzhao Guangmingzang Jing)) in one scroll, six papers; the Old Woman Sutra (Laonüren Jing) in one scroll (also known as the Old Mother Sutra (Laomu Jing), or the Old Woman Sutra (Laonv Jing)), two papers; the Old Mother Sutra (Laomu Jing) in one scroll, two papers.
經一卷二紙申日經一卷五紙老母女六英經一卷(亦云老母經)一紙月光童子經一卷(一名月明童子經或名申日經)九紙申日兒本經一卷(亦云申兒本經錄作兜本誤也)三紙德護長者經二卷(一名尸利崛多長者經)二十八紙文殊師利問菩提經一卷(一名伽耶山頂經一名菩提無行經亦直云菩提經)七紙伽耶山頂經一卷(亦云伽耶頂經)一十紙象頭精舍經一卷九紙大乘伽耶山頂經一卷九紙長者子制經一卷(亦直名制經)四紙菩薩逝經一卷(亦云誓童子經或直名逝經)四紙逝童子經一卷(亦名長者制經亦直云制經亦名菩薩逝經亦直云逝經)三紙犢子經一卷二紙乳光佛經一卷(亦云乳光經)六紙無垢賢女經一卷(或名胎藏經)三紙腹中女聽經一卷(一名不莊校女經)三紙轉女身經一卷一十九紙
上二十二經二十三卷同帙。無上依經二卷三十一紙未曾有經一卷三紙甚希有經一卷五紙決定總經一卷(或云決定總持經亦云決總持經)八紙謗佛經一卷七紙寶積三昧文殊問法身經一卷(一名遺日寶積三昧文殊師利菩薩問法身經)六紙入法界體性經一卷(或云入法界經)十紙如來師子吼經一卷六紙大方廣師子吼經一卷五紙大乘百福相經一卷七紙大乘百福莊嚴相經一卷九紙大乘四法經一卷(與單本中實叉難陀譯者二名雖同多少全異)一紙
【現代漢語翻譯】 現代漢語譯本： 《申日經》一卷，二紙；《老母女六英經》一卷，五紙；《老母經》一卷（亦云《老母經》），一紙；《月光童子經》一卷（一名《月明童子經》，或名《申日經》），九紙；《申日兒本經》一卷（亦云《申兒本經》，錄作《兜本》誤也），三紙；《德護長者經》二卷（一名《尸利崛多長者經》），二十八紙；《文殊師利問菩提經》一卷（一名《伽耶山頂經》，一名《菩提無行經》，亦直云《菩提經》），七紙；《伽耶山頂經》一卷（亦云《伽耶頂經》），一十紙；《象頭精舍經》一卷，九紙；《大乘伽耶山頂經》一卷，九紙；《長者子制經》一卷（亦直名《制經》），四紙；《菩薩逝經》一卷（亦云《誓童子經》，或直名《逝經》），四紙；《逝童子經》一卷（亦名《長者制經》，亦直云《制經》，亦名《菩薩逝經》，亦直云《逝經》），三紙；《犢子經》一卷，二紙；《乳光佛經》一卷（亦云《乳光經》），六紙；《無垢賢女經》一卷（或名《胎藏經》），三紙；《腹中女聽經》一卷（一名《不莊校女經》），三紙；《轉女身經》一卷，一十九紙。
以上二十二經二十三卷，同帙。《無上依經》二卷，三十一紙；《未曾有經》一卷，三紙；《甚希有經》一卷，五紙；《決定總經》一卷（或云《決定總持經》，亦云《決總持經》），八紙；《謗佛經》一卷，七紙；《寶積三昧文殊問法身經》一卷（一名《遺日寶積三昧文殊師利菩薩問法身經》），六紙；《入法界體性經》一卷（或云《入法界經》），十紙；《如來師子吼經》一卷，六紙；《大方廣師子吼經》一卷，五紙；《大乘百福相經》一卷，七紙；《大乘百福莊嚴相經》一卷，九紙；《大乘四法經》一卷（與單本中實叉難陀（Śikṣānanda）譯者二名雖同，多少全異），一紙。
【English Translation】 English version: 《Śin-rikyō (Shenri Sutra)》, 1 fascicle, 2 sheets; 《Rōmonyo Roku-eikyō (Old Woman Sixth Heroine Sutra)》, 1 fascicle, 5 sheets; 《Rōmokyō (Old Woman Sutra)》, 1 fascicle (also called 《Rōmokyō (Old Woman Sutra)》), 1 sheet; 《Gakkō Dōjikyō (Moonlight Youth Sutra)》, 1 fascicle (also named 《Gakkō Myō Dōjikyō (Moonlight Bright Youth Sutra)》 or named 《Śin-rikyō (Shenri Sutra)》), 9 sheets; 《Śin-nichi Erhonkyō (Shenri Child Root Sutra)》, 1 fascicle (also called 《Śin-nichi Erhonkyō (Shenri Child Root Sutra)》, recorded as 《Tobon (Tubo)》 in error), 3 sheets; 《Tokugo Chōjakyō (Virtue Protection Elder Sutra)》, 2 fascicles (also named 《Śirikutsuta Chōjakyō (Śrīgupta Elder Sutra)》), 28 sheets; 《Monju Shiritsu Mon Bodai Kyō (Mañjuśrī's Questioning of Bodhi Sutra)》, 1 fascicle (also named 《Gayasan Chōkyō (Gayā Mountain Peak Sutra)》, named 《Bodai Mugyōkyō (Bodhi No-Action Sutra)》, or simply called 《Bodai Kyō (Bodhi Sutra)》), 7 sheets; 《Gayasan Chōkyō (Gayā Mountain Peak Sutra)》, 1 fascicle (also called 《Gayachōkyō (Gayā Peak Sutra)》), 10 sheets; 《Zōzu Shōjakyō (Elephant Head Hermitage Sutra)》, 1 fascicle, 9 sheets; 《Daijō Gayasan Chōkyō (Mahāyāna Gayā Mountain Peak Sutra)》, 1 fascicle, 9 sheets; 《Chōjashi Seikyō (Elder's Son's Ordinance Sutra)》, 1 fascicle (also simply named 《Seikyō (Ordinance Sutra)》), 4 sheets; 《Bosatsu Seikyō (Bodhisattva Departure Sutra)》, 1 fascicle (also called 《Sei Dōjikyō (Vow Youth Sutra)》, or simply named 《Seikyō (Departure Sutra)》), 4 sheets; 《Sei Dōjikyō (Vow Youth Sutra)》, 1 fascicle (also named 《Chōja Seikyō (Elder's Ordinance Sutra)》, also simply called 《Seikyō (Ordinance Sutra)》, also named 《Bosatsu Seikyō (Bodhisattva Departure Sutra)》, also simply called 《Seikyō (Departure Sutra)》), 3 sheets; 《Tokushikyō (Calf Sutra)》, 1 fascicle, 2 sheets; 《Nyūkō Butsukyō (Milk Light Buddha Sutra)》, 1 fascicle (also called 《Nyūkōkyō (Milk Light Sutra)》), 6 sheets; 《Muku Kennyokyō (Immaculate Virtuous Woman Sutra)》, 1 fascicle (or named 《Taizōkyō (Womb Treasury Sutra)》), 3 sheets; 《Fukuchūnyo Chōkyō (Woman Listening to Sutra in the Womb)》, 1 fascicle (also named 《Fushōkōnyokyō (Unadorned Woman Sutra)》), 3 sheets; 《Tennyoshin Kyō (Turning Woman's Body Sutra)》, 1 fascicle, 19 sheets.
The above twenty-two sutras, twenty-three fascicles, are in the same case. 《Mujō Ekyō (Supreme Reliance Sutra)》, 2 fascicles, 31 sheets; 《Mizōukyō (Unprecedented Sutra)》, 1 fascicle, 3 sheets; 《Jin Keukyō (Extremely Rare Sutra)》, 1 fascicle, 5 sheets; 《Kettei Sōkyō (Definite Summary Sutra)》, 1 fascicle (or called 《Kettei Sōjikyō (Definite Summary Dharani Sutra)》, also called 《Ketsu Sōjikyō (Decisive Summary Dharani Sutra)》), 8 sheets; 《Bōbutsukyō (Slandering Buddha Sutra)》, 1 fascicle, 7 sheets; 《Hōshaku Sanmai Monju Mon Hōsshin Kyō (Ratnakūṭa Samādhi Mañjuśrī's Questioning of Dharmakāya Sutra)》, 1 fascicle (also named 《I-nichi Hōshaku Sanmai Monju Shiritsu Bosatsu Mon Hōsshin Kyō (Leftover Day Ratnakūṭa Samādhi Mañjuśrī Bodhisattva's Questioning of Dharmakāya Sutra)》), 6 sheets; 《Nyū Hōkaikai Taisshōkyō (Entering the Dharmadhātu Essence Sutra)》, 1 fascicle (or called 《Nyū Hōkaikai Kyō (Entering the Dharmadhātu Sutra)》), 10 sheets; 《Nyōrai Shishiku Kyō (Tathāgata Lion's Roar Sutra)》, 1 fascicle, 6 sheets; 《Dai Hōkō Shishiku Kyō (Great Extensive Lion's Roar Sutra)》, 1 fascicle, 5 sheets; 《Daijō Hyakufuku Sōkyō (Mahāyāna Hundred Blessings Marks Sutra)》, 1 fascicle, 7 sheets; 《Daijō Hyakufuku Shōgon Sōkyō (Mahāyāna Hundred Blessings Adornment Marks Sutra)》, 1 fascicle, 9 sheets; 《Daijō Shihōkyō (Mahāyāna Four Dharmas Sutra)》, 1 fascicle (although the two names of the translator Śikṣānanda (實叉難陀) are the same as in the single edition, the quantity is completely different), 1 sheet.
菩薩修行四法經一卷一紙希有希有挍量功德經一卷(或直云希有挍量功德經)六紙最無比經一卷十二紙前世三轉經一卷六紙銀色女經一卷七紙阿阇世王受決經一卷四紙採蓮違王上佛授決號妙華經一卷(亦直云採蓮違王經)二紙正恭敬經一卷(一名威德陀羅尼中說經或名正法恭敬經)五紙善敬經一卷(亦名善恭敬經一名善恭敬師經)七紙稱讚大乘功德經一卷五紙說妙法決定業障經一卷三紙
上二十三經二十四卷同帙。諫王經一卷(亦云大小諫王經)四紙如來示教勝軍王經一卷(亦直云勝軍王經)十紙佛為勝光天子說王法經一卷(亦直云勝光天子經)七紙大方等修多羅王經一卷(或無王字)二紙轉有經一卷二紙文殊師利巡行經一卷五紙文殊尸利行經一卷八紙貝多樹下思惟十二因緣經一卷(亦云聞城十二因緣經)四紙緣起聖道經一卷八紙稻芉經一卷七紙了本生死經一卷五紙自誓三昧經一卷(題下注云獨證品第四齣比丘凈行中)八紙如來獨證自誓三昧經一卷(亦云獨證自誓三昧經亦云如來自誓三昧經)七紙灌洗佛形像經一卷(亦云四月八日灌經亦直云灌經)二紙摩訶剎頭經一卷(亦名灌佛形像經)三紙造立形像福報經一卷三紙作佛形像經一卷(亦云優填王作佛像經一名作像因緣經)四紙龍施女經一卷(或無女字)二紙龍
【現代漢語翻譯】 現代漢語譯本 《菩薩修行四法經》一卷一紙 《希有希有挍量功德經》一卷（或直稱《希有挍量功德經》）六紙 《最無比經》一卷十二紙 《前世三轉經》一卷六紙 《銀色女經》一卷七紙 《阿阇世王受決經》一卷四紙 (Ajatasattu: 阿阇世王) 《採蓮違王上佛授決號妙華經》一卷（亦直稱《採蓮違王經》）二紙 《正恭敬經》一卷（一名《威德陀羅尼中說經》，或名《正法恭敬經》）五紙 《善敬經》一卷（亦名《善恭敬經》，一名《善恭敬師經》）七紙 《稱讚大乘功德經》一卷五紙 《說妙法決定業障經》一卷三紙
以上二十三經二十四卷同帙。 《諫王經》一卷（亦云《大小諫王經》）四紙 《如來示教勝軍王經》一卷（亦直稱《勝軍王經》）十紙 《佛為勝光天子說王法經》一卷（亦直稱《勝光天子經》）七紙 《大方等修多羅王經》一卷（或無『王』字）二紙 《轉有經》一卷二紙 《文殊師利巡行經》一卷五紙 (Manjusri: 文殊師利) 《文殊尸利行經》一卷八紙 (Manjusri: 文殊師利) 《貝多樹下思惟十二因緣經》一卷（亦云《聞城十二因緣經》）四紙 《緣起聖道經》一卷八紙 《稻芉經》一卷七紙 《了本生死經》一卷五紙 《自誓三昧經》一卷（題下注云：獨證品第四，出比丘凈行中）八紙 《如來獨證自誓三昧經》一卷（亦云《獨證自誓三昧經》，亦云《如來自誓三昧經》）七紙 《灌洗佛形像經》一卷（亦云《四月八日灌經》，亦直稱《灌經》）二紙 《摩訶剎頭經》一卷（亦名《灌佛形像經》）三紙 《造立形像福報經》一卷三紙 《作佛形像經》一卷（亦云《優填王作佛像經》，一名《作像因緣經》）四紙 《龍施女經》一卷（或無『女』字）二紙
【English Translation】 English version 'Bodhisattva Practice of Four Dharmas Sutra', one scroll, one sheet 'Rare and Rare Sutra on Comparing Merits', one scroll (or simply 'Sutra on Comparing Rare Merits'), six sheets 'Most Incomparable Sutra', one scroll, twelve sheets 'Sutra on Three Revolutions of Previous Lives', one scroll, six sheets 'Silver Colored Woman Sutra', one scroll, seven sheets 'Ajatasattu's (Ajatasattu: King Ajatasattu) Acceptance of Prediction Sutra', one scroll, four sheets 'Lotus Picking King's Bestowal of Prediction by the Buddha, Named Wonderful Flower Sutra', one scroll (or simply 'Lotus Picking King Sutra'), two sheets 'Sutra on Proper Reverence', one scroll (also named 'Sutra Spoken in the Powerful Dharani', or named 'Sutra on Proper Dharma Reverence'), five sheets 'Sutra on Good Reverence', one scroll (also named 'Sutra on Good Reverence', also named 'Sutra on Good Reverence for the Teacher'), seven sheets 'Sutra on Praising the Merits of the Mahayana', one scroll, five sheets 'Sutra on Determining and Eliminating Karmic Obstacles by Explaining the Wonderful Dharma', one scroll, three sheets
The above twenty-three sutras, twenty-four scrolls, are in the same case. 'Admonishing the King Sutra', one scroll (also called 'Greater and Lesser Admonishing the King Sutra'), four sheets 'Tathagata's Teaching to King Victorious Army Sutra', one scroll (or simply 'Victorious Army King Sutra'), ten sheets 'Sutra on the Buddha Speaking the King's Law for the Deva Victorious Light', one scroll (or simply 'Victorious Light Deva Sutra'), seven sheets 'Great Vaipulya Sutra King Sutra', one scroll (or without the word 'King'), two sheets 'Sutra on Transformation of Existence', one scroll, two sheets 'Manjusri's (Manjusri: Bodhisattva Manjusri) Wandering Sutra', one scroll, five sheets 'Manjushri's (Manjusri: Bodhisattva Manjusri) Conduct Sutra', one scroll, eight sheets 'Sutra on Contemplating the Twelve Nidanas Under the Betel Nut Tree', one scroll (also called 'Sutra on the Twelve Nidanas of Hearing City'), four sheets 'Sutra on the Holy Path of Dependent Origination', one scroll, eight sheets 'Rice Seedling Sutra', one scroll, seven sheets 'Sutra on Understanding the Root of Birth and Death', one scroll, five sheets 'Self-Vow Samadhi Sutra', one scroll (note below the title: Chapter Four on Solitary Attainment, from the Pure Conduct of Bhikshus), eight sheets 'Tathagata's Solitary Attainment of Self-Vow Samadhi Sutra', one scroll (also called 'Solitary Attainment of Self-Vow Samadhi Sutra', also called 'Tathagata's Self-Vow Samadhi Sutra'), seven sheets 'Sutra on Bathing the Buddha Image', one scroll (also called 'Bathing Sutra on the Eighth Day of the Fourth Month', or simply 'Bathing Sutra'), two sheets 'Maha Kshetra Sutra', one scroll (also named 'Sutra on Bathing the Buddha Image'), three sheets 'Sutra on the Merit of Building Images', one scroll, three sheets 'Sutra on Making Buddha Images', one scroll (also called 'King Udayana Making Buddha Images Sutra', also named 'Sutra on the Causes and Conditions of Making Images'), four sheets 'Dragon Giving Woman Sutra', one scroll (or without the word 'Woman'), two sheets
施菩薩本起經一卷(或雲龍施女經或雲龍施本經)四紙八吉祥神咒經一卷(或無神字)三紙八陽神咒經一卷(亦云八陽經別有一本亦云八陽神咒可半紙許初有七佛名號者非也)四紙八吉祥經一卷(亦云八方八世界八佛名號經)二紙八佛名號經一卷四紙盂蘭盆經一卷(亦云盂蘭經)二紙報恩奉盆經一卷一紙佛說浴像功德經一卷(三藏寶思惟譯)三紙浴像功德經一卷(三藏義凈譯)四紙挍量數珠功德經一卷二紙數珠功德經一卷(內云曼殊室利咒藏中校量數珠功德法)二紙
上二十九經二十九卷同帙。不空罥索神變真言經三十卷(三帙)五百二十六紙不空罥索咒經一卷(亦云不空罥索觀世音心咒經)一十一紙不空罥索神咒心經一卷一十三紙不空罥索陀羅尼自在王咒經三卷(亦名不空罥索心咒王經)三十四紙不空罥索陀羅尼經一卷(一名普門)三十七紙千眼千臂觀世音菩薩陀羅尼神咒經二卷(或一卷)一十九紙千手千眼觀世音菩薩姥陀羅尼身經一卷(或云千臂千眼)二十二紙千手千眼觀世音菩薩廣大圓滿無礙大悲心陀羅尼經一卷(一十九紙)觀世音菩薩秘密藏神咒經一卷(八紙)觀世音菩薩如意摩尼陀羅尼經一卷七紙
上九經十二卷同帙。觀自在菩薩如意心陀羅尼咒經一卷四紙如意輪陀羅尼經一卷(此經出大蓮花
【現代漢語翻譯】 現代漢語譯本 《施菩薩本起經》一卷（或稱《龍施女經》或《龍施本經》），四紙。《八吉祥神咒經》一卷（或無『神』字），三紙。《八陽神咒經》一卷（亦稱《八陽經》，另有一本亦稱《八陽神咒》，約半紙，開頭有七佛名號者非此經），四紙。《八吉祥經》一卷（亦稱《八方八世界八佛名號經》），二紙。《八佛名號經》一卷，四紙。《盂蘭盆經》一卷（亦稱《盂蘭經》），二紙。《報恩奉盆經》一卷，一紙。《佛說浴像功德經》一卷（三藏寶思惟譯），三紙。《浴像功德經》一卷（三藏義凈譯），四紙。《校量數珠功德經》一卷，二紙。《數珠功德經》一卷（內云『曼殊室利（Manjushri，文殊菩薩）咒藏中校量數珠功德法』），二紙。
以上二十九經二十九卷，同帙。《不空罥索神變真言經》三十卷（三帙），五百二十六紙。《不空罥索咒經》一卷（亦稱《不空罥索觀世音心咒經》），一十一紙。《不空罥索神咒心經》一卷，一十三紙。《不空罥索陀羅尼自在王咒經》三卷（亦名《不空罥索心咒王經》），三十四紙。《不空罥索陀羅尼經》一卷（一名《普門》），三十七紙。《千眼千臂觀世音菩薩陀羅尼神咒經》二卷（或一卷），一十九紙。《千手千眼觀世音菩薩姥陀羅尼身經》一卷（或稱《千臂千眼》），二十二紙。《千手千眼觀世音菩薩廣大圓滿無礙大悲心陀羅尼經》一卷，一十九紙。《觀世音菩薩秘密藏神咒經》一卷，八紙。《觀世音菩薩如意摩尼陀羅尼經》一卷，七紙。
以上九經十二卷，同帙。《觀自在菩薩如意心陀羅尼咒經》一卷，四紙。《如意輪陀羅尼經》一卷（此經出自《大蓮花》—— incomplete sentence)
【English Translation】 English version 《Shi Pusa Benqi Jing》One volume (also known as 《Long Shi Nv Jing》 or 《Long Shi Ben Jing》), four sheets. 《Ba Jixiang Shenzhou Jing》 One volume (or without the word 'Shen'), three sheets. 《Ba Yang Shenzhou Jing》 One volume (also known as 《Ba Yang Jing》, another version is also called 《Ba Yang Shenzhou》, about half a sheet, those with the names of seven Buddhas at the beginning are not this scripture), four sheets. 《Ba Jixiang Jing》 One volume (also known as 《Ba Fang Ba Shijie Ba Fo Minghao Jing》), two sheets. 《Ba Fo Minghao Jing》 One volume, four sheets. 《Yu Lanpen Jing》 One volume (also known as 《Yu Lan Jing》), two sheets. 《Baoen Fengpen Jing》 One volume, one sheet. 《Foshuo Yuxiang Gongde Jing》 One volume (translated by Tripitaka Baosiyi), three sheets. 《Yuxiang Gongde Jing》 One volume (translated by Tripitaka Yijing), four sheets. 《Jiaoliang Shuzhu Gongde Jing》 One volume, two sheets. 《Shuzhu Gongde Jing》 One volume (internally states 'Manjushri (Manjushri, Bodhisattva of Wisdom) mantra collection, measuring the merits of counting beads'), two sheets.
The above twenty-nine scriptures, twenty-nine volumes, are in the same case. 《Bukong Juansuo Shenbian Zhenyan Jing》 Thirty volumes (three cases), five hundred and twenty-six sheets. 《Bukong Juansuo Zhou Jing》 One volume (also known as 《Bukong Juansuo Guanshiyin Xinzhou Jing》), eleven sheets. 《Bukong Juansuo Shenzhou Xinjing》 One volume, thirteen sheets. 《Bukong Juansuo Tuoluoni Zizai Wang Zhou Jing》 Three volumes (also known as 《Bukong Juansuo Xinzhou Wang Jing》), thirty-four sheets. 《Bukong Juansuo Tuoluoni Jing》 One volume (also known as 《Pumen》), thirty-seven sheets. 《Qianyan Qianbi Guanshiyin Pusa Tuoluoni Shenzhou Jing》 Two volumes (or one volume), nineteen sheets. 《Qianshou Qianyan Guanshiyin Pusa Mu Tuoluoni Shen Jing》 One volume (or called 《Qianbi Qianyan》), twenty-two sheets. 《Qianshou Qianyan Guanshiyin Pusa Guangda Yuanman Wu'ai Dabei Xin Tuoluoni Jing》 One volume, nineteen sheets. 《Guanshiyin Pusa Mimizang Shenzhou Jing》 One volume, eight sheets. 《Guanshiyin Pusa Ruyimoni Tuoluoni Jing》 One volume, seven sheets.
The above nine scriptures, twelve volumes, are in the same case. 《Guanzizai Pusa Ruyi Xin Tuoluoni Zhou Jing》 One volume, four sheets. 《Ruyilun Tuoluoni Jing》 One volume (this scripture comes from 《Da Lianhua》 - incomplete sentence)
金剛三昧耶加持秘密無障礙經)二十四紙文殊師利根本一字陀羅尼經一卷(題云大方廣菩薩藏中文殊師利根本一字陀羅尼法亦名一字咒王經)三紙曼殊室利菩薩咒藏中一字咒王經一卷三紙十二佛名神咒經一卷(題云十二佛名神咒校量功德除障滅罪經)六紙稱讚如來功德神咒經一卷三紙孔雀王咒經一卷(亦名大金色孔雀王經並結界場法具)八紙大金色孔雀王咒經一卷五紙佛說大金色孔雀王咒經一卷八紙孔雀王咒經二卷(亦云孔雀王陀羅尼經)四十二紙大孔雀咒王經三卷六十紙
上十一經十四卷同帙。陀羅尼集經十二卷三百四十三紙十一面觀世音神咒經一卷一十紙十一面神咒心經一卷一十紙摩利支天經一卷(或上加小字)二紙咒五首經一卷(或無經字)二紙千囀陀羅尼觀世音菩薩咒經一卷(或無經字)三紙六字神咒經一卷(或云六字咒法)六紙七俱胝佛大心準提陀羅尼經一卷(亦直云七俱胝佛母心經)五紙七俱胝佛母準泥大明陀羅尼經一卷一十六紙
上九經二十卷二帙(上帙七卷下帙十三卷)。觀自在菩薩隨心咒經一卷(亦名多唎心經十九紙)種種雜咒經一卷(或無經字)六紙佛頂尊勝陀羅尼經一卷(杜行顗奉制譯)七紙佛頂最勝陀羅尼經一卷(日照三藏譯)八紙佛頂尊勝陀羅尼經一卷(佛陀波利譯)七紙最
【現代漢語翻譯】 現代漢語譯本： 《金剛三昧耶加持秘密無障礙經》二十四紙 《文殊師利根本一字陀羅尼經》一卷（題云《大方廣菩薩藏中文殊師利根本一字陀羅尼法》，亦名《一字咒王經》）三紙 《曼殊室利菩薩咒藏中一字咒王經》一卷三紙 《十二佛名神咒經》一卷（題云《十二佛名神咒校量功德除障滅罪經》）六紙 《稱讚如來功德神咒經》一卷三紙 《孔雀王咒經》一卷（亦名《大金色孔雀王經》，並結界場法具）八紙 《大金色孔雀王咒經》一卷五紙 《佛說大金色孔雀王咒經》一卷八紙 《孔雀王咒經》二卷（亦云《孔雀王陀羅尼經》）四十二紙 《大孔雀咒王經》三卷六十紙
以上十一經十四卷同帙。 《陀羅尼集經》十二卷三百四十三紙 《十一面觀世音神咒經》一卷一十紙 《十一面神咒心經》一卷一十紙 《摩利支天(Mārīcī)經》一卷（或上加小字）二紙 《咒五首經》一卷（或無經字）二紙 《千囀陀羅尼觀世音菩薩咒經》一卷（或無經字）三紙 《六字神咒經》一卷（或云《六字咒法》）六紙 《七俱胝佛大心準提陀羅尼經》一卷（亦直云《七俱胝佛母心經》）五紙 《七俱胝佛母準泥大明陀羅尼經》一卷一十六紙
以上九經二十卷二帙（上帙七卷，下帙十三卷）。 《觀自在菩薩隨心咒經》一卷（亦名《多唎心經》）十九紙 《種種雜咒經》一卷（或無經字）六紙 《佛頂尊勝陀羅尼(Uṣṇīṣa Vijaya Dhāraṇī)經》一卷（杜行顗奉制譯）七紙 《佛頂最勝陀羅尼經》一卷（日照三藏譯）八紙 《佛頂尊勝陀羅尼經》一卷（佛陀波利譯）七紙 最
【English Translation】 English version: 'Vajra Samādhi Samaya Empowerment Secret Unobstructed Sutra', 24 leaves 'Mañjuśrī Fundamental One-Syllable Dhāraṇī Sutra', one scroll (titled 'Mañjuśrī Fundamental One-Syllable Dhāraṇī Method within the Great Vaipulya Bodhisattva Piṭaka', also known as 'One-Syllable Mantra King Sutra'), 3 leaves 'One-Syllable Mantra King Sutra within the Mañjuśrī Bodhisattva Mantra Piṭaka', one scroll, 3 leaves 'Twelve Buddha Names Divine Mantra Sutra', one scroll (titled 'Twelve Buddha Names Divine Mantra Sutra: Weighing Merits, Eliminating Obstacles, and Eradicating Sins'), 6 leaves 'Praising the Tathāgata's Merits Divine Mantra Sutra', one scroll, 3 leaves 'Peacock King Mantra Sutra', one scroll (also known as 'Great Golden Color Peacock King Sutra', including the boundary-establishing ritual implements), 8 leaves 'Great Golden Color Peacock King Mantra Sutra', one scroll, 5 leaves 'Buddha Speaks the Great Golden Color Peacock King Mantra Sutra', one scroll, 8 leaves 'Peacock King Mantra Sutra', two scrolls (also called 'Peacock King Dhāraṇī Sutra'), 42 leaves 'Great Peacock Mantra King Sutra', three scrolls, 60 leaves
The above eleven sutras, fourteen scrolls, are in the same case. 'Dhāraṇī Collection Sutra', twelve scrolls, 343 leaves 'Eleven-Faced Avalokiteśvara Divine Mantra Sutra', one scroll, 10 leaves 'Eleven-Faced Divine Mantra Heart Sutra', one scroll, 10 leaves 'Mārīcī Sutra', one scroll (sometimes with small characters added above), 2 leaves 'Mantra of Five Verses Sutra', one scroll (sometimes without the word 'Sutra'), 2 leaves 'Thousand-Sound Dhāraṇī Avalokiteśvara Bodhisattva Mantra Sutra', one scroll (sometimes without the word 'Sutra'), 3 leaves 'Six-Syllable Divine Mantra Sutra', one scroll (sometimes called 'Six-Syllable Mantra Method'), 6 leaves 'Seven Koṭi Buddhas Great Heart Cundī Dhāraṇī Sutra', one scroll (also directly called 'Seven Koṭi Buddha Mothers Heart Sutra'), 5 leaves 'Seven Koṭi Buddha Mothers Cundī Great Bright Dhāraṇī Sutra', one scroll, 16 leaves
The above nine sutras, twenty scrolls, are in two cases (the upper case has seven scrolls, the lower case has thirteen scrolls). 'Avalokiteśvara Bodhisattva Follow-Heart Mantra Sutra', one scroll (also known as 'Tārā Heart Sutra'), 19 leaves 'Various Mixed Mantra Sutra', one scroll (sometimes without the word 'Sutra'), 6 leaves 'Uṣṇīṣa Vijaya Dhāraṇī Sutra', one scroll (translated by Du Xingyi under imperial order), 7 leaves 'Supreme Uṣṇīṣa Dhāraṇī Sutra', one scroll (translated by the Tripiṭaka Master Rizhao), 8 leaves 'Uṣṇīṣa Vijaya Dhāraṇī Sutra', one scroll (translated by Buddhabhāli), 7 leaves Most
勝佛頂陀羅尼凈除業障經一卷(日照三藏再譯)十三紙佛頂尊勝陀羅尼經一卷(義凈三藏譯或加咒字八紙)無量門微密持經一卷(一名成道降魔得一切智經)六紙出生無量門持經一卷(或云新微密持經)七紙阿難陀目佉尼呵離陀經一卷(或云出無量門持經)一十紙無量門破魔陀羅尼經一卷(或直云破魔陀羅尼經)一十一紙阿難陀目佉尼訶離陀鄰尼經一卷一十紙舍利弗陀羅尼經一卷八紙一向出生菩薩經一卷一十二紙出生無邊門陀羅尼經一卷一十四紙勝幢臂印陀羅尼經一卷二紙妙臂印幢陀羅尼經一卷(別有一本十六七紙非是本經不可流佈)二紙上十七經十七卷同帙無崖際持法門經一卷(一名無際經)一十五紙尊勝菩薩所問一切法入無量門陀羅尼經一卷(或直云尊勝菩薩所問亦云入無量門陀羅尼)十七紙金剛上味陀羅尼經一卷一十五紙金剛場陀羅尼經一卷一十四紙師子奮迅菩薩所問經一卷二紙華聚陀羅尼咒經一卷三紙華積陀羅尼神咒經一卷三紙六字咒王經一卷五紙六字神咒王經一卷六紙虛空藏菩薩問佛經一卷(亦云虛空藏菩薩問七佛陀羅尼咒經亦云七佛神咒經)十二紙如來方便善巧咒經一卷十紙持句神咒經一卷(亦云陀羅尼句)三紙陀鄰尼缽經一卷(亦云陀鄰缽咒)三紙東方最勝燈王如來經一卷(題云東方最勝燈王如來遣二
【現代漢語翻譯】 現代漢語譯本 《勝佛頂陀羅尼凈除業障經》一卷（日照三藏再譯）十三紙 《佛頂尊勝陀羅尼經》一卷（義凈三藏譯或加咒字）八紙 《無量門微密持經》一卷（一名《成道降魔得一切智經》）六紙 《出生無量門持經》一卷（或云《新微密持經》）七紙 《阿難陀目佉尼訶離陀經》一卷（或云《出無量門持經》）一十紙 《無量門破魔陀羅尼經》一卷（或直云《破魔陀羅尼經》）一十一紙 《阿難陀目佉尼訶離陀鄰尼經》一卷一十紙 《舍利弗（Śāriputra）陀羅尼經》一卷八紙 《一向出生菩薩經》一卷一十二紙 《出生無邊門陀羅尼經》一卷一十四紙 《勝幢臂印陀羅尼經》一卷二紙 《妙臂印幢陀羅尼經》一卷（別有一本十六七紙非是本經不可流佈）二紙 上十七經十七卷同帙 《無崖際持法門經》一卷（一名《無際經》）一十五紙 《尊勝菩薩（Vijaya Bodhisattva）所問一切法入無量門陀羅尼經》一卷（或直云《尊勝菩薩所問》亦云《入無量門陀羅尼》）十七紙 《金剛上味陀羅尼經》一卷一十五紙 《金剛場陀羅尼經》一卷一十四紙 《師子奮迅菩薩（Siṃhavikrīḍita Bodhisattva）所問經》一卷二紙 《華聚陀羅尼咒經》一卷三紙 《華積陀羅尼神咒經》一卷三紙 《六字咒王經》一卷五紙 《六字神咒王經》一卷六紙 《虛空藏菩薩（Ākāśagarbha Bodhisattva）問佛經》一卷（亦云《虛空藏菩薩問七佛陀羅尼咒經》亦云《七佛神咒經》）十二紙 《如來方便善巧咒經》一卷十紙 《持句神咒經》一卷（亦云《陀羅尼句》）三紙 《陀鄰尼缽經》一卷（亦云《陀鄰缽咒》）三紙 《東方最勝燈王如來經》一卷（題云東方最勝燈王如來遣二
【English Translation】 English version 'Śrī Paramārtha-Buddhāvatāra-dhāraṇī-viśuddhi-karma-āvaraṇa-sūtra', one fascicle (translated again by Rìzhào Sanzang), thirteen leaves 'Uṣṇīṣa-vijaya-dhāraṇī-sūtra', one fascicle (translated by Yìjìng Sanzang, or with added mantra syllables), eight leaves 'Anantamukha-sūkṣma-dhāraka-sūtra', one fascicle (also known as 'Sūtra of Attaining Enlightenment, Subduing Māra, and Obtaining Omniscience'), six leaves 'Utpāda-anantamukha-dhāraka-sūtra', one fascicle (or called 'New Sūkṣma-dhāraka-sūtra'), seven leaves 'Ānanda-mukha-nikhara-hṛdaya-sūtra', one fascicle (or called 'Sūtra of Emanating from Anantamukha'), ten leaves 'Anantamukha-māra-mardana-dhāraṇī-sūtra', one fascicle (or directly called 'Māra-mardana-dhāraṇī-sūtra'), eleven leaves 'Ānanda-mukha-nikhara-hṛdaya-dhāraṇī-sūtra', one fascicle, ten leaves 'Śāriputra (Śāriputra)-dhāraṇī-sūtra', one fascicle, eight leaves 'Ekānta-utpāda-bodhisattva-sūtra', one fascicle, twelve leaves 'Utpāda-anantapratibhāna-dhāraṇī-sūtra', one fascicle, fourteen leaves 'Śrī-dhvaja-bāhu-mudrā-dhāraṇī-sūtra', one fascicle, two leaves 'Śrī-bāhu-mudrā-dhvaja-dhāraṇī-sūtra', one fascicle (another version with sixteen or seventeen leaves exists, but it is not this sūtra and should not be circulated), two leaves The above seventeen sūtras in seventeen fascicles are in the same case. 'Anantapariccheda-dharmaparyāya-sūtra', one fascicle (also known as 'Ananta-sūtra'), fifteen leaves 'Vijaya Bodhisattva (Vijaya Bodhisattva)-paripṛcchā-sarvadharma-anantamukha-dhāraṇī-sūtra', one fascicle (or directly called 'Vijaya Bodhisattva-paripṛcchā', also called 'Anantamukha-dhāraṇī'), seventeen leaves 'Vajra-uttama-rasa-dhāraṇī-sūtra', one fascicle, fifteen leaves 'Vajra-kṣetra-dhāraṇī-sūtra', one fascicle, fourteen leaves 'Siṃhavikrīḍita Bodhisattva (Siṃhavikrīḍita Bodhisattva)-paripṛcchā-sūtra', one fascicle, two leaves 'Puṣpa-samūha-dhāraṇī-mantra-sūtra', one fascicle, three leaves 'Puṣpa-caya-dhāraṇī-guhyamantra-sūtra', one fascicle, three leaves 'Ṣaḍakṣara-mantra-rāja-sūtra', one fascicle, five leaves 'Ṣaḍakṣara-guhyamantra-rāja-sūtra', one fascicle, six leaves 'Ākāśagarbha Bodhisattva (Ākāśagarbha Bodhisattva)-paripṛcchā-buddha-sūtra', one fascicle (also called 'Ākāśagarbha Bodhisattva-paripṛcchā-sapta-buddha-dhāraṇī-mantra-sūtra', also called 'Sapta-buddha-guhyamantra-sūtra'), twelve leaves 'Tathāgata-upāya-kauśalya-mantra-sūtra', one fascicle, ten leaves 'Dhṛti-pada-guhyamantra-sūtra', one fascicle (also called 'Dhāraṇī-pada'), three leaves 'Dhāraṇī-pātra-sūtra', one fascicle (also called 'Dhāraṇī-pātra-mantra'), three leaves 'Pūrva-jyotiṣmati-rāja-tathāgata-sūtra', one fascicle (titled 'Pūrva-jyotiṣmati-rāja-tathāgata sends two
菩薩送咒奉釋迦如來助護持世間經)十三紙善法方便陀羅尼經一卷六紙金剛秘密善門陀羅尼經一卷五紙護命法門神咒經一卷一十一紙無垢凈光大陀羅尼經一卷一十二紙請觀世音菩薩消伏毒害陀羅尼咒經一卷(亦直云請觀世音經)十二紙
上十九經十九卷同帙。內藏百寶經一卷(亦云內藏百品)八紙溫室洗浴眾僧經一卷(亦直云溫室經)三紙須賴經一卷十八紙私訶昧經一卷(或云私訶末經一名菩薩道樹經亦名道樹三昧經)十一紙菩薩生地經一卷(一名差摩竭經)三紙四不可得經一卷五紙梵女首意經一卷(一名首意女經)五紙成具光明定意經一卷(或云成具光明三昧經或直云成具光明經)二十二紙寶網經一卷(亦云寶網童子經)二十三紙菩薩行五十緣身經一卷(亦云菩薩緣身五十事經亦云五十緣身行經)六紙菩薩修行經一卷(亦云威施長者問觀身行經亦云長者修行經)七紙諸德福田經一卷(或直云福田經或云諸福田經)五紙大方等如來藏經一卷(或直云如來藏經)九紙佛語經一卷四紙金色王經一卷九紙演道俗業經一卷九紙百佛名經一卷六紙
上十七經十七卷同帙。稱揚諸佛功德經三卷(亦名集諸佛花經一名集花經一名現在佛名經或四卷)五十七紙須真天子經三卷(亦云須真天子所問經亦云問四事經或二卷)四
【現代漢語翻譯】 現代漢語譯本 《菩薩送咒奉釋迦如來助護持世間經》十三紙，《善法方便陀羅尼經》一卷六紙，《金剛秘密善門陀羅尼經》一卷五紙，《護命法門神咒經》一卷一十一紙，《無垢凈光大陀羅尼經》一卷一十二紙，《請觀世音菩薩消伏毒害陀羅尼咒經》一卷（亦可直稱《請觀世音經》）十二紙。
以上十九經十九卷，同屬一帙。《內藏百寶經》一卷（亦稱《內藏百品》）八紙，《溫室洗浴眾僧經》一卷（亦可直稱《溫室經》）三紙，《須賴經》一卷十八紙，《私訶昧經》一卷（或稱《私訶末經》，一名《菩薩道樹經》，亦名《道樹三昧經》）十一紙，《菩薩生地經》一卷（一名《差摩竭經》）三紙，《四不可得經》一卷五紙，《梵女首意經》一卷（一名《首意女經》）五紙，《成具光明定意經》一卷（或稱《成具光明三昧經》，或直稱《成具光明經》）二十二紙，《寶網經》一卷（亦稱《寶網童子經》）二十三紙，《菩薩行五十緣身經》一卷（亦稱《菩薩緣身五十事經》，亦稱《五十緣身行經》）六紙，《菩薩修行經》一卷（亦稱《威施長者問觀身行經》，亦稱《長者修行經》）七紙，《諸德福田經》一卷（或直稱《福田經》，或稱《諸福田經》）五紙，《大方等如來藏經》一卷（或直稱《如來藏經》）九紙，《佛語經》一卷四紙，《金色王經》一卷九紙，《演道俗業經》一卷九紙，《百佛名經》一卷六紙。
以上十七經十七卷，同屬一帙。《稱揚諸佛功德經》三卷（亦名《集諸佛花經》，一名《集花經》，一名《現在佛名經》，或為四卷）五十七紙，《須真天子經》三卷（亦稱《須真天子所問經》，亦稱《問四事經》，或為二卷）四
【English Translation】 English version 'Bodhisattva Sends Mantra to Assist and Protect the World Sutra Spoken by Shakyamuni Tathagata' thirteen sheets, 'Good Dharma Expedient Dharani Sutra' one volume six sheets, 'Vajra Secret Good Gate Dharani Sutra' one volume five sheets, 'Life Protection Dharma Method Divine Mantra Sutra' one volume eleven sheets, 'Immaculate Pure Light Great Dharani Sutra' one volume twelve sheets, 'Requesting Avalokitesvara Bodhisattva to Subdue and Eliminate Poisonous Harm Dharani Mantra Sutra' one volume (also directly called 'Requesting Avalokitesvara Sutra') twelve sheets.
The above nineteen sutras in nineteen volumes belong to the same case. 'Inner Treasury of Hundred Treasures Sutra' one volume (also called 'Inner Treasury of Hundred Items') eight sheets, 'Hot Room Bathing Sangha Sutra' one volume (also directly called 'Hot Room Sutra') three sheets, 'Surat Sutra' one volume eighteen sheets, 'Sihamei Sutra' one volume (or called 'Sihamo Sutra', also named 'Bodhisattva Path Tree Sutra', also named 'Path Tree Samadhi Sutra') eleven sheets, 'Bodhisattva Birthplace Sutra' one volume (also named 'Chamo Jie Sutra') three sheets, 'Four Unattainable Sutra' one volume five sheets, 'Brahmin Girl Shouyi Sutra' one volume (also named 'Shouyi Girl Sutra') five sheets, 'Accomplishing Light Brightness Concentration Sutra' one volume (or called 'Accomplishing Light Brightness Samadhi Sutra', or directly called 'Accomplishing Light Brightness Sutra') twenty-two sheets, 'Jewel Net Sutra' one volume (also called 'Jewel Net Boy Sutra') twenty-three sheets, 'Bodhisattva Practice Fifty Conditioned Bodies Sutra' one volume (also called 'Bodhisattva Conditioned Body Fifty Matters Sutra', also called 'Fifty Conditioned Body Practice Sutra') six sheets, 'Bodhisattva Cultivation Sutra' one volume (also called 'Vaisali Elder Asks About Contemplating Body Practice Sutra', also called 'Elder Cultivation Sutra') seven sheets, 'Various Virtues Field of Merit Sutra' one volume (or directly called 'Field of Merit Sutra', or called 'Various Fields of Merit Sutra') five sheets, 'Great Vaipulya Tathagatagarbha Sutra' one volume (or directly called 'Tathagatagarbha Sutra') nine sheets, 'Buddha's Words Sutra' one volume four sheets, 'Golden Color King Sutra' one volume nine sheets, 'Explaining the Path of Lay and Monastic Karma Sutra' one volume nine sheets, 'Sutra of the Names of Hundred Buddhas' one volume six sheets.
The above seventeen sutras in seventeen volumes belong to the same case. 'Praising the Merits of All Buddhas Sutra' three volumes (also named 'Collecting Flowers of All Buddhas Sutra', also named 'Collecting Flowers Sutra', also named 'Sutra of the Names of Present Buddhas', or four volumes) fifty-seven sheets, 'Susharma Deva Sutra' three volumes (also called 'Susharma Deva's Questions Sutra', also called 'Asking About Four Matters Sutra', or two volumes) four
十六紙摩訶摩耶經一卷(一名佛升忉利天為母說法經亦云摩耶經或二卷)二十六紙除恐災患經一卷一十七紙孛經一卷(或云孛經鈔)一十八紙觀世音菩薩受記經一卷(一名觀世音受決經一十三紙)
上六經十卷同帙。海龍王經四卷(或三卷)七十三紙首楞嚴三昧經三卷(或二卷亦直云首楞嚴經僧祐錄云新首楞嚴經)五十二紙觀普賢菩薩行法經一卷(云出深功德經或無行法字亦云普賢觀經)一十六紙觀藥王藥上二菩薩經一卷(一十九紙)不思議光菩薩所問經一卷(亦云不思議光菩薩所說經亦云無思光孩童菩薩經)一十二紙
上五經十卷同帙。十住斷結經十卷(最勝問菩薩十住除垢斷結經一名十千日光三昧定亦云十地斷結經或十一卷或十四卷)二百五十四紙諸佛要集經二卷(亦直云要集經天竺曰佛陀僧祇提)四十三紙未曾有因緣經二卷(或無因緣字度羅睺羅沙彌序)四十紙
上三經十四卷二帙。菩薩瓔珞經十二卷(一名現在報或十四卷或十六卷或十三卷)三百三十七紙超日明三昧經二卷(或直云超日明經或三卷)四十八紙
上二經十四卷二帙。賢劫經十三卷(題云颰陀劫三昧晉曰賢劫定意經舊錄云賢劫三昧經或十卷或七卷一帙)一百九十二紙
大乘經單譯
一百三十一部二百九十三
【現代漢語翻譯】 現代漢語譯本： 《十六紙摩訶摩耶經》一卷（又名《佛升忉利天為母說法經》，也稱《摩耶經》，或二卷）二十六紙，《除恐災患經》一卷一十七紙，《孛經》一卷（或稱《孛經鈔》）一十八紙，《觀世音菩薩受記經》一卷（又名《觀世音受決經》）一十三紙。
以上六經共十卷，同在一帙。《海龍王經》四卷（或三卷）七十三紙，《首楞嚴三昧經》三卷（或二卷，也直接稱《首楞嚴經》，僧祐錄中稱為《新首楞嚴經》）五十二紙，《觀普賢菩薩行法經》一卷（說是出自《深功德經》，或無『行法』二字，也稱《普賢觀經》）一十六紙，《觀藥王藥上二菩薩經》一卷（一十九紙），《不思議光菩薩所問經》一卷（也稱《不思議光菩薩所說經》，也稱《無思光孩童菩薩經》）一十二紙。
以上五經共十卷，同在一帙。《十住斷結經》十卷（《最勝問菩薩十住除垢斷結經》，又名《十千日光三昧定》，也稱《十地斷結經》，或十一卷或十四卷）二百五十四紙，《諸佛要集經》二卷（也直接稱《要集經》，天竺語為Buddha Samgiti (佛陀僧祇提)）四十三紙，《未曾有因緣經》二卷（或無『因緣』二字，度羅睺羅沙彌序）四十紙。
以上三經共十四卷，分兩帙。《菩薩瓔珞經》十二卷（又名《現在報》，或十四卷或十六卷或十三卷）三百三十七紙，《超日明三昧經》二卷（或直接稱《超日明經》，或三卷）四十八紙。
以上二經共十四卷，分兩帙。《賢劫經》十三卷（題為《颰陀劫三昧》，晉譯為《賢劫定意經》，舊錄中稱為《賢劫三昧經》，或十卷或七卷，一帙）一百九十二紙。
大乘經單譯
一百三十一部，共二百九十三卷。
【English Translation】 English version: 《Sixteen-Paper Mahamaya Sutra》, one volume (also known as 'The Sutra of the Buddha Ascending to Trayastrimsa Heaven to Preach to His Mother', also called 'Maya Sutra', or two volumes), twenty-six papers; 《The Sutra of Eliminating Fear and Calamity》, one volume, seventeen papers; 《Bei Sutra》, one volume (or 'Excerpts from Bei Sutra'), eighteen papers; 《Avalokitesvara Bodhisattva's Prediction Sutra》, one volume (also known as 'Avalokitesvara's Determination Sutra'), thirteen papers.
The above six sutras, totaling ten volumes, are in the same case. 《Sagara-nagaraja-pariprccha Sutra》, four volumes (or three volumes), seventy-three papers; 《Surangama Samadhi Sutra》, three volumes (or two volumes, also directly called 'Surangama Sutra', recorded in Sengyou's records as 'New Surangama Sutra'), fifty-two papers; 《Sutra on the Method of Practice of Samantabhadra Bodhisattva's Contemplation》, one volume (said to be from 'Sutra of Profound Merits', or without the words 'Method of Practice', also called 'Samantabhadra Contemplation Sutra'), sixteen papers; 《Sutra on the Contemplation of Bhaisajyaraja and Bhaisajyasamudgata Bodhisattvas》, one volume (nineteen papers); 《Inconceivable Light Bodhisattva's Questions Sutra》, one volume (also called 'Sutra Spoken by Inconceivable Light Bodhisattva', also called 'Sutra of the Boy Bodhisattva of No Thought Light'), twelve papers.
The above five sutras, totaling ten volumes, are in the same case. 《Dasabhumika-nirgrantha-paricheda Sutra》, ten volumes ('The Most Excellent Questions of Bodhisattva on the Ten Abodes, Eliminating Impurities and Severing Bonds Sutra', also known as 'Ten Thousand Sunlight Samadhi Concentration', also called 'Ten Stages of Severing Bonds Sutra', or eleven volumes or fourteen volumes), two hundred and fifty-four papers; 《Collection of Essential Sutras of All Buddhas》, two volumes (also directly called 'Essential Collection Sutra', in Sanskrit: Buddha Samgiti (佛陀僧祇提)), forty-three papers; 《Sutra of Unprecedented Causes and Conditions》, two volumes (or without the words 'Causes and Conditions', preface by the Shramanera Rahula), forty papers.
The above three sutras, totaling fourteen volumes, are in two cases. 《Bodhisattva Garland Sutra》, twelve volumes (also known as 'Present Retribution', or fourteen volumes or sixteen volumes or thirteen volumes), three hundred and thirty-seven papers; 《Surya-prabha Samadhi Sutra》, two volumes (or directly called 'Surya-prabha Sutra', or three volumes), forty-eight papers.
The above two sutras, totaling fourteen volumes, are in two cases. 《Bhadrakalpika Sutra》, thirteen volumes (titled 'Bhadrakalpika Samadhi', translated in the Jin Dynasty as 'Bhadrakalpika Concentration of Intention Sutra', recorded in old records as 'Bhadrakalpika Samadhi Sutra', or ten volumes or seven volumes, one case), one hundred and ninety-two papers.
Separate Translations of Mahayana Sutras
One hundred and thirty-one sutras, totaling two hundred and ninety-three volumes.
卷二十四帙大法炬陀羅尼經二十卷(二帙)二百九十八紙大威德陀羅尼經二十卷(二帙)二百六十八紙佛名經十二卷(或云十三卷或分為二十卷)二百五十三紙三劫三千佛名經三卷(莊嚴劫上賢劫中星宿劫下)五十九紙
上二經十五卷二帙(上帙七卷下帙八卷)。五千五百佛名經八卷一百三十一紙不思議功德諸佛所護念經二卷(或直云不思議功德經或四卷)三十七紙
上二經十卷同帙。華手經十三卷(一名攝諸善根經亦名攝諸福德經或十一卷或十二卷或十卷一帙)二百二十九紙大方等陀羅尼經四卷(一名方等檀特陀羅尼經或無大字)六十三紙僧伽吒經四卷五十一紙力莊嚴三昧經三卷三十八紙大方廣圓覺修多羅了義經一卷二十七紙
上四經十二卷同帙。觀佛三昧海經十卷(或云觀佛三昧經或八卷一帙)一百五十六紙大方便佛報恩經七卷一百二十六紙菩薩本行經三卷四十七紙
上二經十卷同帙。法集經六卷(或七卷或八卷)一百二十七紙觀察諸法行經四卷六十三紙
上二經十卷同帙。菩薩處胎經五卷(初云菩薩從兜術天降神母胎說廣普經亦直云胎經或八卷或四卷)一百十五紙弘道廣顯三昧經四卷(一名阿耨達龍王所問決諸狐疑清凈品亦名入金剛問定意經凡十二品或二卷)五十五紙施燈功德
【現代漢語翻譯】 現代漢語譯本 《大法炬陀羅尼經》二十卷（二帙），二百九十八紙。《大威德陀羅尼經》二十卷（二帙），二百六十八紙。《佛名經》十二卷（或云十三卷，或分為二十卷），二百五十三紙。《三劫三千佛名經》三卷（莊嚴劫、上賢劫、中星宿劫），五十九紙。
以上二經共十五卷，二帙（上帙七卷，下帙八卷）。《五千五百佛名經》八卷，一百三十一紙。《不思議功德諸佛所護念經》二卷（或直云《不思議功德經》，或四卷），三十七紙。
以上二經共十卷，同帙。《華手經》十三卷（一名《攝諸善根經》，亦名《攝諸福德經》，或十一卷，或十二卷，或十卷一帙），二百二十九紙。《大方等陀羅尼經》四卷（一名《方等檀特陀羅尼經》，或無『大』字），六十三紙。《僧伽吒經》四卷，五十一紙。《力莊嚴三昧經》三卷，三十八紙。《大方廣圓覺修多羅了義經》一卷，二十七紙。
以上四經共十二卷，同帙。《觀佛三昧海經》十卷（或云《觀佛三昧經》，或八卷一帙），一百五十六紙。《大方便佛報恩經》七卷，一百二十六紙。《菩薩本行經》三卷，四十七紙。
以上二經共十卷，同帙。《法集經》六卷（或七卷，或八卷），一百二十七紙。《觀察諸法行經》四卷，六十三紙。
以上二經共十卷，同帙。《菩薩處胎經》五卷（初云《菩薩從兜術天(Tushita Heaven)降神母胎說廣普經》，亦直云《胎經》，或八卷，或四卷），一百十五紙。《弘道廣顯三昧經》四卷（一名《阿耨達龍王(Anavatapta Dragon King)所問決諸狐疑清凈品》，亦名《入金剛問定意經》，凡十二品，或二卷），五十五紙。《施燈功德》
【English Translation】 English version The Mahavairocana Dharani Sutra (大法炬陀羅尼經) in twenty volumes (two cases), two hundred and ninety-eight folios. The Mahavideha Dharani Sutra (大威德陀羅尼經) in twenty volumes (two cases), two hundred and sixty-eight folios. The Buddha Names Sutra (佛名經) in twelve volumes (or said to be thirteen volumes, or divided into twenty volumes), two hundred and fifty-three folios. The Three Kalpas Three Thousand Buddhas Names Sutra (三劫三千佛名經) in three volumes (Adornment Kalpa, Auspicious Kalpa, Constellation Kalpa), fifty-nine folios.
The above two sutras, fifteen volumes in two cases (upper case seven volumes, lower case eight volumes). The Five Thousand Five Hundred Buddhas Names Sutra (五千五百佛名經) in eight volumes, one hundred and thirty-one folios. The Inconceivable Merits Buddhas Protected Sutra (不思議功德諸佛所護念經) in two volumes (or simply called Inconceivable Merits Sutra (不思議功德經), or four volumes), thirty-seven folios.
The above two sutras, ten volumes in the same case. The Varaprada Sutra (華手經) in thirteen volumes (also named Collection of All Good Roots Sutra (攝諸善根經), also named Collection of All Blessings and Virtues Sutra (攝諸福德經), or eleven volumes, or twelve volumes, or ten volumes in one case), two hundred and twenty-nine folios. The Great Vaipulya Dharani Sutra (大方等陀羅尼經) in four volumes (also named Vaipulya Danta Dharani Sutra (方等檀特陀羅尼經), or without the word 'Great'), sixty-three folios. The Sanghatasutra (僧伽吒經) in four volumes, fifty-one folios. The Power Adornment Samadhi Sutra (力莊嚴三昧經) in three volumes, thirty-eight folios. The Great Vaipulya Perfect Enlightenment Sutra (大方廣圓覺修多羅了義經) in one volume, twenty-seven folios.
The above four sutras, twelve volumes in the same case. The Contemplation of Buddha Samadhi Sea Sutra (觀佛三昧海經) in ten volumes (or said to be Contemplation of Buddha Samadhi Sutra (觀佛三昧經), or eight volumes in one case), one hundred and fifty-six folios. The Great Expedient Buddha Repaying Kindness Sutra (大方便佛報恩經) in seven volumes, one hundred and twenty-six folios. The Bodhisattva's Fundamental Conduct Sutra (菩薩本行經) in three volumes, forty-seven folios.
The above two sutras, ten volumes in the same case. The Dharma Collection Sutra (法集經) in six volumes (or seven volumes, or eight volumes), one hundred and twenty-seven folios. The Contemplation of All Dharmas Conduct Sutra (觀察諸法行經) in four volumes, sixty-three folios.
The above two sutras, ten volumes in the same case. The Bodhisattva's Womb Sutra (菩薩處胎經) in five volumes (initially called Bodhisattva Descending from Tushita Heaven (兜術天) Entering Mother's Womb Expounding the Extensive and Universal Sutra, also simply called Womb Sutra (胎經), or eight volumes, or four volumes), one hundred and fifteen folios. The Extensive Propagation and Manifestation Samadhi Sutra (弘道廣顯三昧經) in four volumes (also named Anavatapta Dragon King's (阿耨達龍王) Questions Resolving All Doubts and Purifying Chapter, also named Entering the Vajra Question Settled Meaning Sutra, in twelve chapters, or two volumes), fifty-five folios. The Merit of Offering Lamps
經一卷(一名然燈經)一十五紙
上三經十卷同帙。央崛魔羅經四卷七十八紙無所有菩薩經四卷六十二紙明度五十挍計經二卷(或無明度字或無五十字)四十紙
上三經十卷同帙。中陰經二卷二十八紙大法鼓經二卷三十一紙文殊師利問經二卷(亦直云文殊問經)五十一紙月上女經二卷(維摩詰之女)二十九紙大方廣如來秘密藏經二卷(二十四紙)
上五經十卷同帙。大乘密嚴經三卷五十六紙占察善惡業報經二卷(亦名大乘實義經出六根聚經亦直云占察經亦名地藏菩薩經)二十八紙蓮華面經二卷二十三紙文殊師利問菩薩署經一卷(亦云文殊問署經)二十紙大乘造像功德經二卷(或一卷)二十一紙
上五經十卷同帙。廣大寶樓閣善住秘密陀羅尼經三卷四十一紙一字佛頂輪王經五卷(亦名五佛頂經或四卷)一百二十一紙大陀羅尼末法中一字心咒經一卷一十四紙
上三經九卷同帙。大佛頂如來密因修證了義諸菩薩萬行首楞嚴經十卷一帙一百四十三紙大毗盧遮那成佛神變加持經七卷(亦云大毗盧遮那成佛經)一百三十五紙蘇婆呼童子經三卷(亦云蘇婆呼請問經或云蘇婆呼律或云蘇磨呼或二卷)四十九紙
上二經十卷同帙。蘇悉地羯羅經三卷九十一紙牟梨曼陀羅咒經一卷(或無經字)三十三
【現代漢語翻譯】 現代漢語譯本： 經一卷（一名然燈經）一十五紙 上三經十卷同帙。《央崛魔羅經》（Angulimala Sutra）四卷七十八紙，《無所有菩薩經》（Akincanya Bodhisattva Sutra）四卷六十二紙，《明度五十挍計經》（Prajnaparamita Fifty Judgments Sutra）二卷（或無『明度』字或無『五十』字）四十紙 上三經十卷同帙。《中陰經》（Antarabhava Sutra）二卷二十八紙，《大法鼓經》（Mahabherihara Sutra）二卷三十一紙，《文殊師利問經》（Manjushri Questions Sutra）二卷（亦直云《文殊問經》）五十一紙，《月上女經》（Chandraprabha Girl Sutra）二卷（維摩詰之女）二十九紙，《大方廣如來秘密藏經》（Mahavaipulya Tathagatagarbha Sutra）二卷（二十四紙） 上五經十卷同帙。《大乘密嚴經》（Mahayana Ghanavyuha Sutra）三卷五十六紙，《占察善惡業報經》（Karmavipaka Sutra for the Divination of Good and Evil Deeds）二卷（亦名《大乘實義經》，出《六根聚經》，亦直云《占察經》，亦名《地藏菩薩經》）二十八紙，《蓮華面經》（Lotus Face Sutra）二卷二十三紙，《文殊師利問菩薩署經》（Manjushri Questions Bodhisattva Sutra）一卷（亦云《文殊問署經》）二十紙，《大乘造像功德經》（Mahayana Image-Making Merit Sutra）二卷（或一卷）二十一紙 上五經十卷同帙。《廣大寶樓閣善住秘密陀羅尼經》（Mahavistara Ratnakuta Dharani Sutra）三卷四十一紙，《一字佛頂輪王經》（Ekaksarabuddhoshnishacakra Raja Sutra）五卷（亦名《五佛頂經》或四卷）一百二十一紙，《大陀羅尼末法中一字心咒經》（Mahadharani Ekaksara Hrdaya Mantra Sutra in the Dharma Ending Age）一卷一十四紙 上三經九卷同帙。《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》（Surangama Sutra）十卷一帙一百四十三紙，《大毗盧遮那成佛神變加持經》（Mahavairocana Abhisambodhi Tantra）七卷（亦云《大毗盧遮那成佛經》）一百三十五紙，《蘇婆呼童子經》（Subahupariprccha Sutra）三卷（亦云《蘇婆呼請問經》或云《蘇婆呼律》或云《蘇磨呼》或二卷）四十九紙 上二經十卷同帙。《蘇悉地羯羅經》（Susiddhikara Sutra）三卷九十一紙，《牟梨曼陀羅咒經》（Mulamantra Sutra）一卷（或無『經』字）三十三
【English Translation】 English version: Sutra, one fascicle (also named Burning Lamp Sutra), fifteen folios. The above three sutras, ten fascicles in the same case. Angulimala Sutra, four fascicles, seventy-eight folios; Akincanya Bodhisattva Sutra, four fascicles, sixty-two folios; Prajnaparamita Fifty Judgments Sutra, two fascicles (sometimes without the word 'Prajnaparamita' or 'Fifty'), forty folios. The above three sutras, ten fascicles in the same case. Antarabhava Sutra, two fascicles, twenty-eight folios; Mahabherihara Sutra, two fascicles, thirty-one folios; Manjushri Questions Sutra, two fascicles (also simply called Manjushri Questions Sutra), fifty-one folios; Chandraprabha Girl Sutra (daughter of Vimalakirti), two fascicles, twenty-nine folios; Mahavaipulya Tathagatagarbha Sutra, two fascicles (twenty-four folios). The above five sutras, ten fascicles in the same case. Mahayana Ghanavyuha Sutra, three fascicles, fifty-six folios; Karmavipaka Sutra for the Divination of Good and Evil Deeds, two fascicles (also named Mahayana Real Meaning Sutra, from Six Aggregates Sutra, also simply called Divination Sutra, also named Ksitigarbha Bodhisattva Sutra), twenty-eight folios; Lotus Face Sutra, two fascicles, twenty-three folios; Manjushri Questions Bodhisattva Sutra, one fascicle (also called Manjushri Questions Sutra), twenty folios; Mahayana Image-Making Merit Sutra, two fascicles (or one fascicle), twenty-one folios. The above five sutras, ten fascicles in the same case. Mahavistara Ratnakuta Dharani Sutra, three fascicles, forty-one folios; Ekaksarabuddhoshnishacakra Raja Sutra, five fascicles (also named Five Buddha Crowns Sutra or four fascicles), one hundred and twenty-one folios; Mahadharani Ekaksara Hrdaya Mantra Sutra in the Dharma Ending Age, one fascicle, fourteen folios. The above three sutras, nine fascicles in the same case. Surangama Sutra, ten fascicles in one case, one hundred and forty-three folios; Mahavairocana Abhisambodhi Tantra, seven fascicles (also called Mahavairocana Abhisambodhi Sutra), one hundred and thirty-five folios; Subahupariprccha Sutra, three fascicles (also called Subahu Questions Sutra or Subahu Vinaya or Sumahu or two fascicles), forty-nine folios. The above two sutras, ten fascicles in the same case. Susiddhikara Sutra, three fascicles, ninety-one folios; Mulamantra Sutra, one fascicle (sometimes without the word 'Sutra'), thirty-three.
紙金剛頂瑜伽中略出唸誦法四卷(亦云經)八十一紙
上三經八卷同帙。七佛所說神咒經四卷(初捲雲七佛十一菩薩說大陀羅尼神咒經)七十三紙大吉義神咒經二卷(或四卷)三十九紙文殊師利寶藏陀羅尼經一卷(一十七紙)金剛光焰止風雨陀羅尼經一卷(二十一紙)阿吒婆拘鬼神大將上佛陀羅尼經一卷(亦直云阿吒婆拘咒經)五紙阿彌陀鼓音聲王陀羅尼經一卷(四紙)大普賢陀羅尼經一卷三紙大七寶陀羅尼經一卷一紙六字大陀羅尼咒經一卷二紙安宅神咒經一卷(亦云安宅咒經)四紙摩尼羅亶經一卷(亦云摩尼羅亶神咒經)四紙玄師颰陀所說神咒經一卷(錄云幻師無所說字或作跋字亦云波陀古錄云幻士跋陀經)二紙護諸童子陀羅尼咒經一卷(亦云護諸童子請求男女陀羅尼經)四紙諸佛心陀羅尼經一卷三紙拔濟苦難陀羅尼經一卷二紙八名普密陀羅尼經一卷二紙持世陀羅尼經一卷四紙六門陀羅尼經一卷一紙清凈觀世音普賢陀羅尼經一卷(此經有一錯本應須審之)五紙
上十九經二十三卷同帙。智炬陀羅尼經一卷三紙諸佛集會陀羅尼經一卷四紙隨求即得大自在陀羅尼神咒經一卷(亦云隨求所得)一十四紙百千印陀羅尼經一卷二紙救面燃餓鬼陀羅尼神咒經一卷(亦云施餓鬼食咒經后兼有施水咒)四紙莊嚴王陀羅尼
【現代漢語翻譯】 現代漢語譯本： 《紙金剛頂瑜伽中略出唸誦法》四卷（亦稱經），八十一紙。
以上三經八卷與此同帙。《七佛所說神咒經》四卷（初卷題為《七佛十一菩薩說大陀羅尼神咒經》），七十三紙。《大吉義神咒經》二卷（或四卷），三十九紙。《文殊師利寶藏陀羅尼經》一卷，（一十七紙）。《金剛光焰止風雨陀羅尼經》一卷，（二十一紙）。《阿吒婆拘鬼神大將上佛陀羅尼經》一卷（亦直稱《阿吒婆拘咒經》），五紙。《阿彌陀鼓音聲王陀羅尼經》一卷，（四紙）。《大普賢陀羅尼經》一卷，三紙。《大七寶陀羅尼經》一卷，一紙。《六字大陀羅尼咒經》一卷，二紙。《安宅神咒經》一卷（亦稱《安宅咒經》），四紙。《摩尼羅亶經》一卷（亦稱《摩尼羅亶神咒經》），四紙。《玄師颰陀（Bhadra）所說神咒經》一卷（錄文稱『幻師』無『所說』二字，或作『跋』字，亦稱『波陀』，古錄文稱『幻士跋陀（Bhadra）經』），二紙。《護諸童子陀羅尼咒經》一卷（亦稱《護諸童子請求男女陀羅尼經》），四紙。《諸佛心陀羅尼經》一卷，三紙。《拔濟苦難陀羅尼經》一卷，二紙。《八名普密陀羅尼經》一卷，二紙。《持世陀羅尼經》一卷，四紙。《六門陀羅尼經》一卷，一紙。《清凈觀世音普賢陀羅尼經》一卷（此經有一錯本，應須審校），五紙。
以上十九經二十三卷與此同帙。《智炬陀羅尼經》一卷，三紙。《諸佛**陀羅尼經》一卷，四紙。《隨求即得大自在陀羅尼神咒經》一卷（亦稱《隨求所得》），一十四紙。《百千印陀羅尼經》一卷，二紙。《救面燃餓鬼陀羅尼神咒經》一卷（亦稱《施餓鬼食咒經》，后兼有施水咒），四紙。《莊嚴王陀羅尼》
【English Translation】 English version: 《Paper Vajrasekhara Yoga, Abridged Recitation Method》, four volumes (also called Sutra), eighty-one folios.
The above three sutras, eight volumes, are in the same case. 《The Divine Incantation Sutra Spoken by the Seven Buddhas》, four volumes (the first volume is titled 《The Great Dharani Divine Incantation Sutra Spoken by the Seven Buddhas and Eleven Bodhisattvas》), seventy-three folios. 《The Great Auspicious Meaning Divine Incantation Sutra》, two volumes (or four volumes), thirty-nine folios. 《Manjushri's Treasure Trove Dharani Sutra》, one volume, (seventeen folios). 《The Vajra Flame Stopping Wind and Rain Dharani Sutra》, one volume, (twenty-one folios). 《The Great General Atavaka (Āṭavaka) Yaksha (Yakṣa) Supreme Buddha Dharani Sutra》, one volume (also directly called 《Atavaka (Āṭavaka) Incantation Sutra》), five folios. 《Amitabha Drum Sound King Dharani Sutra》, one volume, (four folios). 《Great Samantabhadra Dharani Sutra》, one volume, three folios. 《Great Seven Treasures Dharani Sutra》, one volume, one folio. 《Six Syllable Great Dharani Mantra Sutra》, one volume, two folios. 《Pacifying the Home Divine Incantation Sutra》, one volume (also called 《Pacifying the Home Incantation Sutra》), four folios. 《Maniro Dana (Maṇiro Daṇa) Sutra》, one volume (also called 《Maniro Dana (Maṇiro Daṇa) Divine Incantation Sutra》), four folios. 《The Divine Incantation Sutra Spoken by the Master Xuan Bhadra (Bhadra)》, one volume (the record states 'Illusionist' without the words 'Spoken by', or written as 'Bha', also called 'Pada', ancient records call it 'Illusionist Bhadra (Bhadra) Sutra'), two folios. 《Protecting All Children Dharani Mantra Sutra》, one volume (also called 《Protecting All Children Requesting Male and Female Dharani Sutra》), four folios. 《All Buddhas' Heart Dharani Sutra》, one volume, three folios. 《Rescuing from Suffering Dharani Sutra》, one volume, two folios. 《Eight Names Universal Secret Dharani Sutra》, one volume, two folios. 《Holding the World Dharani Sutra》, one volume, four folios. 《Six Gates Dharani Sutra》, one volume, one folio. 《Pure Avalokiteshvara (Avalokiteśvara) Samantabhadra Dharani Sutra》, one volume (this sutra has an erroneous version and should be examined), five folios.
The above nineteen sutras, twenty-three volumes, are in the same case. 《Torch of Wisdom Dharani Sutra》, one volume, three folios. 《All Buddhas' ** Dharani Sutra》, one volume, four folios. 《The Great自在 Dharani Divine Incantation Sutra That Grants Wishes Immediately》, one volume (also called 《Obtaining Wishes》), fourteen folios. 《Hundred Thousand Seals Dharani Sutra》, one volume, two folios. 《Saving the Burning-Faced Hungry Ghost Dharani Divine Incantation Sutra》, one volume (also called 《Giving Food to Hungry Ghosts Incantation Sutra》, later also includes the Water Offering Incantation), four folios. 《Adornment King Dharani》
咒經一卷四紙香王菩薩陀羅尼咒經一卷二紙一切功德莊嚴王經一卷一十四紙拔除罪障咒王經一卷三紙善夜經一卷三紙虛空藏菩薩能滿諸愿最勝心陀羅尼求聞持法一卷(亦云虛空藏菩薩求聞持法經)四紙金剛頂經曼殊室利菩薩五字心陀羅尼品一卷一十一紙觀自在如意輪菩薩瑜伽法要一卷九紙佛地經一卷一十三紙佛垂般涅槃略說教誡經一卷(亦云佛臨般涅槃一名遺教經)六紙出生菩提心經一卷一十一紙佛印三昧經一卷三紙文殊師利般涅槃經一卷四紙異出菩薩本起經一卷(或無起字)一十一紙千佛因緣經一卷一十八紙賢首經一卷(一名賢首夫人經)三紙月明菩薩經一卷(或加三昧字或云月明童子經亦云月明童男經)三紙心明經一卷(一名心明女梵志婦飯汁施經)三紙滅十方冥經一卷(或云十方滅冥經)六紙鹿母經一卷(別有鹿子經一卷與此全同)三紙魔逆經一卷一十三紙
上二十六經二十六卷同帙。德光太子經一卷(一名賴吒和羅所問光德太子經一十九紙)大意經一卷五紙堅固女經一卷(一名牢固女經)六紙商主天子所問經一卷(或無所問字)一十七紙諸法最上王經一卷二十三紙師子莊嚴王菩薩請問經一卷(一名八曼荼羅經)五紙離垢慧菩薩所問禮佛法經一卷(六紙)受持七佛名號所生功德經一卷(四紙)佛臨涅槃記
【現代漢語翻譯】 現代漢語譯本 《咒經》一卷，四紙。《香王菩薩陀羅尼咒經》一卷，二紙。《一切功德莊嚴王經》一卷，一十四紙。《拔除罪障咒王經》一卷，三紙。《善夜經》一卷，三紙。《虛空藏菩薩能滿諸愿最勝心陀羅尼求聞持法》一卷（亦稱《虛空藏菩薩求聞持法經》），四紙。《金剛頂經曼殊室利菩薩五字心陀羅尼品》一卷，一十一紙。《觀自在如意輪菩薩瑜伽法要》一卷，九紙。《佛地經》一卷，一十三紙。《佛垂般涅槃略說教誡經》一卷（亦稱《佛臨般涅槃》，一名《遺教經》），六紙。《出生菩提心經》一卷，一十一紙。《佛印三昧經》一卷，三紙。《文殊師利般涅槃經》一卷，四紙。《異出菩薩本起經》一卷（或無『起』字），一十一紙。《千佛因緣經》一卷，一十八紙。《賢首經》一卷（一名《賢首夫人經》），三紙。《月明菩薩經》一卷（或加『三昧』字，或稱《月明童子經》，亦稱《月明童男經》），三紙。《心明經》一卷（一名《心明女梵志婦飯汁施經》），三紙。《滅十方冥經》一卷（或稱《十方滅冥經》），六紙。《鹿母經》一卷（另有《鹿子經》一卷，與此全同），三紙。《魔逆經》一卷，一十三紙。
以上二十六經，共二十六卷，同帙。《德光太子經》一卷（一名《賴吒和羅(Rāṣṭrapāla)所問光德太子經》，一十九紙）。《大意經》一卷，五紙。《堅固女經》一卷（一名《牢固女經》），六紙。《商主天子所問經》一卷（或無『所問』字），一十七紙。《諸法最上王經》一卷，二十三紙。《師子莊嚴王菩薩請問經》一卷（一名《八曼荼羅經》），五紙。《離垢慧菩薩所問禮佛法經》一卷，六紙。《受持七佛名號所生功德經》一卷，四紙。《佛臨涅槃記》
【English Translation】 English version 'The Spell Sutra', one scroll, four sheets. 'The Dhāraṇī Spell Sutra of King Fragrance Bodhisattva', one scroll, two sheets. 'The Sutra of the King of All Meritorious Adornments', one scroll, fourteen sheets. 'The Sutra of the King of Spells for Eradicating Sinful Obstacles', one scroll, three sheets. 'The Good Night Sutra', one scroll, three sheets. 'The Most Supreme Heart Dhāraṇī for Fulfilling All Wishes of Ākāśagarbha (space treasury) Bodhisattva and the Method for Seeking and Retaining Learning', one scroll (also called 'The Sutra of Ākāśagarbha Bodhisattva's Method for Seeking and Retaining Learning'), four sheets. 'The Vajraśekhara Sutra, Chapter on the Five-Syllable Heart Dhāraṇī of Mañjuśrī (gentle glory) Bodhisattva', one scroll, eleven sheets. 'The Yoga Essential Methods of Avalokiteśvara (the lord who observes) Cintāmaṇicakra (wish-fulfilling wheel) Bodhisattva', one scroll, nine sheets. 'The Buddhahood Land Sutra', one scroll, thirteen sheets. 'The Sutra of the Buddha's Brief Exhortations Before Entering Parinirvāṇa', one scroll (also called 'The Buddha's Approaching Parinirvāṇa', also named 'The Sutra of Last Instructions'), six sheets. 'The Sutra of the Arising of the Bodhi Mind', one scroll, eleven sheets. 'The Buddha Seal Samādhi Sutra', one scroll, three sheets. 'The Parinirvāṇa Sutra of Mañjuśrī', one scroll, four sheets. 'The Sutra of the Different Origin of Bodhisattvas', one scroll (sometimes without the word 'origin'), eleven sheets. 'The Sutra of the Causes and Conditions of the Thousand Buddhas', one scroll, eighteen sheets. 'The Sutra of the Excellent Head', one scroll (also named 'The Sutra of the Excellent Head Lady'), three sheets. 'The Sutra of Moonlight Bodhisattva', one scroll (sometimes with the addition of the word 'Samādhi', or called 'The Sutra of Moonlight Youth', also called 'The Sutra of Moonlight Boy'), three sheets. 'The Sutra of the Mind's Brightness', one scroll (also named 'The Sutra of the Mind's Brightness, the Brahman Woman's Offering of Rice Water'), three sheets. 'The Sutra of Extinguishing the Darkness of the Ten Directions', one scroll (or called 'The Sutra of Extinguishing the Darkness in the Ten Directions'), six sheets. 'The Sutra of the Deer Mother', one scroll (there is also 'The Sutra of the Deer Child', one scroll, which is entirely the same as this), three sheets. 'The Sutra of Demonic Opposition', one scroll, thirteen sheets.
The above twenty-six sutras, totaling twenty-six scrolls, are in the same case. 'The Sutra of Prince Virtue Light', one scroll (also named 'The Sutra of Prince Virtue Light Questioned by Rāṣṭrapāla'), nineteen sheets. 'The Sutra of Great Meaning', one scroll, five sheets. 'The Sutra of the Firm Woman', one scroll (also named 'The Sutra of the Steadfast Woman'), six sheets. 'The Sutra Questioned by the Merchant Lord Heavenly Son', one scroll (sometimes without the word 'Questioned'), seventeen sheets. 'The Sutra of the Most Supreme King of All Dharmas', one scroll, twenty-three sheets. 'The Sutra of the Questions of the Lion Adornment King Bodhisattva', one scroll (also named 'The Sutra of the Eight Mandalas'), five sheets. 'The Sutra of the Dharma of Paying Homage to the Buddha Questioned by the Stainless Wisdom Bodhisattva', one scroll, six sheets. 'The Sutra of the Merits and Virtues Produced by Upholding the Names of the Seven Buddhas', one scroll, four sheets. 'Record of the Buddha Approaching Nirvāṇa'
法住經一卷(或加般字)五紙寂照神變三摩地經一卷一十六紙差摩婆帝受記經一卷三紙不增不減經一卷(或云二卷者誤)七紙造塔功德經一卷二紙右繞佛塔功德經一卷(亦云繞塔功德經)三紙大乘四法經一卷(與重譯中日照出者名字雖同經體全異)八紙有德女所問大乘經一卷(時有一本可八九紙文錯不堪)四紙大乘流轉諸有經一卷三紙妙色王因緣經一卷四紙佛為海龍王說法印經一卷一紙師子素馱娑王斷肉經一卷四紙般泥洹后灌臘經一卷(一名般泥洹后四輩灌臘經亦直云灌臘經)二紙八部佛名經一卷(亦云八佛經)三紙
上二十二經二十二卷同帙。菩薩內習六波羅蜜經一卷(或云內六波羅蜜經安公云出方等部)三紙菩薩投身餓虎起塔因緣經一卷(僧祐錄云以身施餓虎經)十一紙金剛三昧本性清凈不壞不滅經一卷(亦名金剛清凈經)八紙師子月佛本生經一卷七紙長者法志妻經一卷三紙薩羅國經一卷(或云薩羅國王經)四紙十吉祥經一卷二紙長者女庵提遮師子吼了義經一卷六紙一切智光明仙人慈心因緣不食肉經一卷五紙金剛三昧經二卷(或一卷)二十七紙法滅盡經一卷三紙甚深大回向經一卷四紙天王太子辟羅經一卷(亦云太子譬羅經或無天王字)二紙優婆夷凈行法門經二卷(亦直云凈行經或無經字)三十二紙八大人覺
【現代漢語翻譯】 現代漢語譯本： 《法住經》一卷，五紙。 《寂照神變三摩地經》一卷，一十六紙。 《差摩婆帝受記經》一卷，三紙。 《不增不減經》一卷（或云二卷者誤），七紙。 《造塔功德經》一卷，二紙。 《右繞佛塔功德經》一卷（亦云《繞塔功德經》），三紙。 《大乘四法經》一卷（與重譯中日照出者名字雖同，經體全異），八紙。 《有德女所問大乘經》一卷（時有一本可八九紙，文錯不堪），四紙。 《大乘流轉諸有經》一卷，三紙。 《妙色王因緣經》一卷，四紙。 《佛為海龍王說法印經》一卷，一紙。 《師子素馱娑王斷肉經》一卷，四紙。 《般泥洹后灌臘經》一卷（一名《般泥洹后四輩灌臘經》，亦直云《灌臘經》），二紙。 《八部佛名經》一卷（亦云《八佛經》），三紙。 以上二十二經二十二卷同帙。 《菩薩內習六波羅蜜經》一卷（或云《內六波羅蜜經》，安公云出方等部），三紙。 《菩薩投身餓虎起塔因緣經》一卷（僧祐錄云《以身施餓虎經》），十一紙。 《金剛三昧本性清凈不壞不滅經》一卷（亦名《金剛清凈經》），八紙。 《師子月佛本生經》一卷，七紙。 《長者法志妻經》一卷，三紙。 《薩羅國經》一卷（或云《薩羅國王經》），四紙。 《十吉祥經》一卷，二紙。 《長者女庵提遮師子吼了義經》一卷，六紙。 《一切智光明仙人慈心因緣不食肉經》一卷，五紙。 《金剛三昧經》二卷（或一卷），二十七紙。 《法滅盡經》一卷，三紙。 《甚深大回向經》一卷，四紙。 《天王太子辟羅經》一卷（亦云《太子譬羅經》，或無天王字），二紙。 《優婆夷凈行法門經》二卷（亦直云《凈行經》，或無經字），三十二紙。 《八大人覺經》未完。
【English Translation】 English version: 'The Sutra of the Duration of the Dharma' (法住經), one fascicle, five sheets. 'The Sutra of Samadhi of Tranquil Illumination and Spiritual Transformation' (寂照神變三摩地經), one fascicle, sixteen sheets. 'The Sutra of the Prophecy to Cema-bhāvati' (差摩婆帝受記經), one fascicle, three sheets. 'The Sutra of Neither Increase Nor Decrease' (不增不減經), one fascicle (or two fascicles, which is incorrect), seven sheets. 'The Sutra of the Merit of Building Stupas' (造塔功德經), one fascicle, two sheets. 'The Sutra of the Merit of Circumambulating the Buddha's Stupa to the Right' (右繞佛塔功德經), also called 'The Sutra of the Merit of Circumambulating Stupas' (繞塔功德經), one fascicle, three sheets. 'The Sutra of the Four Dharmas of the Mahayana' (大乘四法經), one fascicle (although the name is the same as the re-translated version brought from Japan by Nichizhao, the content of the sutra is completely different), eight sheets. 'The Mahayana Sutra Questioned by a Virtuous Woman' (有德女所問大乘經), one fascicle (there was a copy with eight or nine sheets, but the text was flawed and unusable), four sheets. 'The Sutra of the Revolving Existences in the Great Vehicle' (大乘流轉諸有經), one fascicle, three sheets. 'The Sutra of the Cause and Condition of King Wonderful Color' (妙色王因緣經), one fascicle, four sheets. 'The Sutra of the Dharma Seal Spoken by the Buddha for the Naga King of the Sea' (佛為海龍王說法印經), one fascicle, one sheet. 'The Sutra of King Simha-sudāsa Cutting Flesh' (師子素馱娑王斷肉經), one fascicle, four sheets. 'The Sutra of Anointing After Nirvana' (般泥洹后灌臘經), also called 'The Sutra of Anointing the Four Groups After Nirvana' (般泥洹后四輩灌臘經), or simply 'The Sutra of Anointing' (灌臘經), one fascicle, two sheets. 'The Sutra of the Names of the Eight Classes of Buddhas' (八部佛名經), also called 'The Sutra of the Eight Buddhas' (八佛經), one fascicle, three sheets. The above twenty-two sutras, twenty-two fascicles, are in the same case. 'The Sutra of the Bodhisattva's Internal Practice of the Six Paramitas' (菩薩內習六波羅蜜經), one fascicle (or 'The Sutra of the Internal Six Paramitas' (內六波羅蜜經), Master An says it is from the Vaipulya section), three sheets. 'The Sutra of the Cause and Condition of the Bodhisattva Offering His Body to a Hungry Tiger and Building a Stupa' (菩薩投身餓虎起塔因緣經), (Sengyou's record says 'The Sutra of Offering One's Body to a Hungry Tiger' (以身施餓虎經)), one fascicle, eleven sheets. 'The Sutra of the Vajra Samadhi of the Original Nature, Purity, Non-Destruction, and Non-Extinction' (金剛三昧本性清凈不壞不滅經), also called 'The Sutra of Vajra Purity' (金剛清凈經), one fascicle, eight sheets. 'The Jataka of Buddha Simha-candra' (師子月佛本生經), one fascicle, seven sheets. 'The Sutra of the Wife of the Elder Dharmamati' (長者法志妻經), one fascicle, three sheets. 'The Sutra of the Sara Country' (薩羅國經), (or 'The Sutra of the King of Sara Country' (薩羅國王經)), one fascicle, four sheets. 'The Sutra of the Ten Auspicious Things' (十吉祥經), one fascicle, two sheets. 'The Sutra of the Definitive Meaning of the Lion's Roar of the Daughter of the Elder, Amtikā' (長者女庵提遮師子吼了義經), one fascicle, six sheets. 'The Sutra of the Cause and Condition of the All-Knowing Light Immortal's Compassionate Mind and Not Eating Meat' (一切智光明仙人慈心因緣不食肉經), one fascicle, five sheets. 'The Vajra Samadhi Sutra' (金剛三昧經), two fascicles (or one fascicle), twenty-seven sheets. 'The Sutra of the Extinction of the Dharma' (法滅盡經), one fascicle, three sheets. 'The Sutra of the Profound Great Dedication' (甚深大回向經), one fascicle, four sheets. 'The Sutra of Prince Pi-lo of the Heavenly King' (天王太子辟羅經), (also called 'The Sutra of Prince Pi-lo' (太子譬羅經), or without the words 'Heavenly King'), one fascicle, two sheets. 'The Sutra of the Pure Conduct Dharma-Gate for Laywomen' (優婆夷凈行法門經), two fascicles (also simply called 'The Sutra of Pure Conduct' (凈行經), or without the word 'Sutra'), thirty-two sheets. 'The Sutra of the Eight Realizations of Great Men' (八大人覺經) incomplete.
經一卷一紙三品弟子經一卷(亦云弟子學有三輩經)三紙四輩經一卷(或云四輩弟子經或云四輩學經)三紙當來變經一卷(或云當來變識經)二紙過去佛分衛經一卷(或云過世)二紙十二頭陀經一卷(一名沙門頭陀經)五紙樹提伽經一卷三紙長壽王經一卷六紙法常住經一卷二紙
上二十三經二十五卷同帙。
大乘律
二十六部 五十四卷 五帙菩薩地持經十卷(或無經字亦云論亦名菩薩戒經又名菩薩經或八卷一帙)一百八十六紙菩薩善戒經九卷(一名菩薩地或十卷)一百八十紙凈業障經一卷一十五紙
上二經十卷同帙。優婆塞戒經七卷(或五卷或六卷或十卷是在家菩薩戒)一百三十一紙梵網經二卷三十六紙受十善戒經一卷一十六紙
上三經十卷同帙。菩薩瓔珞本業經二卷(或直云瓔珞本業經三十九紙)佛藏經四卷(一名選擇諸法經或三卷或二卷)七十紙菩薩戒本一卷(曇無讖譯)一十一紙菩薩戒本一卷(三藏玄奘譯)一十八紙菩薩戒羯磨文一卷六紙菩薩善戒經一卷(憂波離問菩薩受戒法)一十五紙
上六經十卷同帙。菩薩內戒經一卷一十八紙優婆塞五戒威儀經一卷一十五紙文殊師利凈律經一卷(或真名凈律經一十三紙)清凈毗尼方廣經一卷一十七紙寂調音所問經一卷(一名如來
【現代漢語翻譯】 現代漢語譯本
《經》一卷，一紙。《三品弟子經》一卷（也稱為《弟子學有三輩經》），三紙。《四輩經》一卷（或稱《四輩弟子經》或《四輩學經》），三紙。《當來變經》一卷（或稱《當來變識經》），二紙。《過去佛分衛經》一卷（或稱《過世》），二紙。《十二頭陀經》一卷（一名《沙門頭陀經》），五紙。《樹提伽經》（Suddhi-gata Sutra）一卷，三紙。《長壽王經》一卷，六紙。《法常住經》一卷，二紙。
以上二十三經，共二十五卷，同一帙。
大乘律
二十六部，共五十四卷，五帙。《菩薩地持經》（Bodhisattva Bhumi Sutra）十卷（或無『經』字，亦稱『論』，亦名《菩薩戒經》，又名《菩薩經》，或八卷一帙），一百八十六紙。《菩薩善戒經》（Bodhisattva-sila Sutra）九卷（一名《菩薩地》，或十卷），一百八十紙。《凈業障經》一卷，一十五紙。
以上二經，共十卷，同一帙。《優婆塞戒經》（Upasaka-sila Sutra）七卷（或五卷，或六卷，或十卷，是在家菩薩戒），一百三十一紙。《梵網經》（Brahmajala Sutra）二卷，三十六紙。《受十善戒經》一卷，一十六紙。
以上三經，共十卷，同一帙。《菩薩瓔珞本業經》（Bodhisattva-bhumi Sutra）二卷（或直稱《瓔珞本業經》），三十九紙。《佛藏經》（Buddha-pitaka Sutra）四卷（一名《選擇諸法經》，或三卷，或二卷），七十紙。《菩薩戒本》一卷（曇無讖譯），一十一紙。《菩薩戒本》一卷（三藏玄奘譯），一十八紙。《菩薩戒羯磨文》一卷，六紙。《菩薩善戒經》一卷（優波離問菩薩受戒法），一十五紙。
以上六經，共十卷，同一帙。《菩薩內戒經》一卷，一十八紙。《優婆塞五戒威儀經》一卷，一十五紙。《文殊師利凈律經》（Manjushri-vinaya Sutra）一卷（或真名《凈律經》），一十三紙。《清凈毗尼方廣經》一卷，一十七紙。《寂調音所問經》一卷（一名《如來……》
【English Translation】 English version
《Sutra》, 1 scroll, 1 sheet. 《Sutra on Disciples of Three Grades》 (also known as 《Sutra on the Three Classes of Disciples' Learning》), 1 scroll, 3 sheets. 《Sutra of the Four Classes》 (or 《Sutra of the Four Classes of Disciples》 or 《Sutra of the Four Classes of Learning》), 1 scroll, 3 sheets. 《Sutra of Future Changes》 (or 《Sutra of Future Changes of Consciousness》), 1 scroll, 2 sheets. 《Sutra on the Alms Bowl of Past Buddhas》 (or 《Past Lives》), 1 scroll, 2 sheets. 《Twelve Dhuta Sutra》 (also named 《Shramana Dhuta Sutra》), 1 scroll, 5 sheets. 《Suddhi-gata Sutra》, 1 scroll, 3 sheets. 《Longevity King Sutra》, 1 scroll, 6 sheets. 《Sutra on the Permanence of the Dharma》, 1 scroll, 2 sheets.
The above twenty-three sutras, totaling twenty-five scrolls, are in the same case.
Mahayana Vinaya
Twenty-six sections, totaling fifty-four scrolls, five cases. 《Bodhisattva Bhumi Sutra》 (or without the word 'Sutra', also called 'Treatise', also named 《Bodhisattva Precepts Sutra》, also named 《Bodhisattva Sutra》, or eight scrolls in one case), 10 scrolls, 186 sheets. 《Bodhisattva-sila Sutra》 (one name is 《Bodhisattva Bhumi》, or ten scrolls), 9 scrolls, 180 sheets. 《Sutra on Pure Karma Obstacles》, 1 scroll, 15 sheets.
The above two sutras, totaling ten scrolls, are in the same case. 《Upasaka-sila Sutra》 (or five scrolls, or six scrolls, or ten scrolls, which are the precepts for lay bodhisattvas), 7 scrolls, 131 sheets. 《Brahmajala Sutra》, 2 scrolls, 36 sheets. 《Sutra on Receiving the Ten Good Precepts》, 1 scroll, 16 sheets.
The above three sutras, totaling ten scrolls, are in the same case. 《Bodhisattva-bhumi Sutra》 (or directly called 《Garland of Original Karma Sutra》), 2 scrolls, 39 sheets. 《Buddha-pitaka Sutra》 (one name is 《Sutra on the Selection of All Dharmas》, or three scrolls, or two scrolls), 4 scrolls, 70 sheets. 《Bodhisattva Pratimoksha》, 1 scroll (translated by Dharmakshema), 11 sheets. 《Bodhisattva Pratimoksha》, 1 scroll (translated by Xuanzang), 18 sheets. 《Bodhisattva Karma Text》, 1 scroll, 6 sheets. 《Bodhisattva-sila Sutra》, 1 scroll (Upali asks about the method of receiving bodhisattva precepts), 15 sheets.
The above six sutras, totaling ten scrolls, are in the same case. 《Bodhisattva Inner Precepts Sutra》, 1 scroll, 18 sheets. 《Upasaka Five Precepts Conduct Sutra》, 1 scroll, 15 sheets. 《Manjushri-vinaya Sutra》 (or the true name is 《Pure Vinaya Sutra》), 1 scroll, 13 sheets. 《Pure Vinaya Extensive Sutra》, 1 scroll, 17 sheets. 《Sutra on What Was Asked by Silent Harmonious Sound》 (one name is 《Tathagata...》
所說清凈調伏經)一十八紙大乘三聚懺悔經一卷十三紙菩薩五法懺悔文一卷二紙菩薩藏經一卷一十紙三曼陀颰陀羅菩薩經一卷七紙菩薩受齋經一卷三紙文殊悔過經一卷(一名文殊五體悔過經)二十一紙舍利弗悔過經一卷(亦直名悔過經)五紙法律三昧經一卷(亦直云法律經)七紙十善業道經一卷六紙
上十四經十四卷同帙。
大乘論
九十七部 五百一十八卷 五十帙(二十一部一百五十五卷釋經論七十六部三百六十三卷集義論)大智度論一百卷(或云大智度經論亦云摩訶般若釋論或一百一十卷或七十卷十帙)二千八十五紙十地經論十二卷(或一十五卷一帙)二百四十六紙彌勒菩薩所問經論五卷(或六卷或七卷或十卷)一百二十八紙大乘寶積經論四卷八十四紙寶髻菩薩四法經論一卷(題云寶髻經四法優波提經)一十二紙
上三論十卷同帙。佛地經論七卷一百一十七紙金剛般若論二卷(無著菩薩造)三十紙能斷金剛般若波羅蜜多經論頌一卷(亦云能斷金剛論頌)四紙
上三論十卷同帙。金剛般若波羅蜜經論三卷(天親菩薩造)四十八紙能斷金剛般若波羅蜜多經論釋三卷(亦云能斷金剛論釋)三十三紙金剛般若波羅蜜經破取著不壞假名論二卷(亦名功德施論)三十三紙文殊師利菩薩問菩提
【現代漢語翻譯】 現代漢語譯本： 《所說清凈調伏經》一十八紙，《大乘三聚懺悔經》一卷十三紙，《菩薩五法懺悔文》一卷二紙，《菩薩藏經》一卷一十紙，《三曼陀颰陀羅菩薩經》一卷七紙，《菩薩受齋經》一卷三紙，《文殊悔過經》一卷（一名《文殊五體悔過經》）二十一紙，《舍利弗悔過經》一卷（亦直名《悔過經》）五紙，《法律三昧經》一卷（亦直云《法律經》）七紙，《十善業道經》一卷六紙。
以上十四經十四卷同帙。
大乘論
九十七部 五百一十八卷 五十帙（二十一部一百五十五卷釋經論，七十六部三百六十三卷集義論）《大智度論》一百卷（或云《大智度經論》，亦云《摩訶般若釋論》，或一百一十卷，或七十卷，十帙）二千八十五紙，《十地經論》十二卷（或一十五卷，一帙）二百四十六紙，《彌勒菩薩所問經論》五卷（或六卷，或七卷，或十卷）一百二十八紙，《大乘寶積經論》四卷八十四紙，《寶髻菩薩四法經論》一卷（題云《寶髻經四法優波提經》）一十二紙。
以上三論十卷同帙。《佛地經論》七卷一百一十七紙，《金剛般若論》二卷（無著菩薩造）三十紙，《能斷金剛般若波羅蜜多經論頌》一卷（亦云《能斷金剛論頌》）四紙。
以上三論十卷同帙。《金剛般若波羅蜜經論》三卷（天親菩薩造）四十八紙，《能斷金剛般若波羅蜜多經論釋》三卷（亦云《能斷金剛論釋》）三十三紙，《金剛般若波羅蜜經破取著不壞假名論》二卷（亦名《功德施論》）三十三紙，《文殊師利菩薩問菩提》
【English Translation】 English version: 'The Sutra on Pure Taming' (Suo Shuo Qing Jing Tiao Fu Jing) eighteen folios, 'The Great Vehicle Three Aggregates Confession Sutra' (Da Cheng San Ju Chan Hui Jing) one scroll thirteen folios, 'Bodhisattva Five Dharmas Confession Text' (Pu Sa Wu Fa Chan Hui Wen) one scroll two folios, 'Bodhisattva Treasury Sutra' (Pu Sa Zang Jing) one scroll ten folios, 'Samantabhadra Bodhisattva Sutra' (San Man Tuo Ba Tuo Luo Pu Sa Jing) one scroll seven folios, 'Bodhisattva Receiving the Fast Sutra' (Pu Sa Shou Zhai Jing) one scroll three folios, 'Manjushri's Repentance Sutra' (Wen Shu Hui Guo Jing) one scroll (also named 'Manjushri's Five-Limbed Repentance Sutra' (Wen Shu Wu Ti Hui Guo Jing)) twenty-one folios, 'Shariputra's Repentance Sutra' (She Li Fu Hui Guo Jing) one scroll (also directly named 'Repentance Sutra' (Hui Guo Jing)) five folios, 'Law Samadhi Sutra' (Fa Lv San Mei Jing) one scroll (also directly called 'Law Sutra' (Fa Lv Jing)) seven folios, 'Ten Wholesome Karma Paths Sutra' (Shi Shan Ye Dao Jing) one scroll six folios.
The above fourteen sutras in fourteen scrolls are in the same case.
Mahayana Treatises
Ninety-seven treatises, five hundred and eighteen scrolls, fifty cases (twenty-one treatises, one hundred and fifty-five scrolls of commentaries on sutras, seventy-six treatises, three hundred and sixty-three scrolls of collected meanings treatises). 'The Great Perfection of Wisdom Treatise' (Da Zhi Du Lun) one hundred scrolls (or called 'The Great Perfection of Wisdom Sutra Treatise' (Da Zhi Du Jing Lun), also called 'Mahaprajnaparamita Explanation Treatise' (Mo He Ban Ruo Shi Lun), either one hundred and ten scrolls or seventy scrolls, ten cases) two thousand and eighty-five folios, 'The Ten Stages Sutra Treatise' (Shi Di Jing Lun) twelve scrolls (or fifteen scrolls, one case) two hundred and forty-six folios, 'The Sutra Treatise Asked by Maitreya Bodhisattva' (Mi Le Pu Sa Suo Wen Jing Lun) five scrolls (or six scrolls, or seven scrolls, or ten scrolls) one hundred and twenty-eight folios, 'The Great Vehicle Jewel Heap Sutra Treatise' (Da Cheng Bao Ji Jing Lun) four scrolls eighty-four folios, 'The Four Dharmas Sutra Treatise of Ratnakuta Bodhisattva' (Bao Ji Pu Sa Si Fa Jing Lun) one scroll (titled 'Ratnakuta Sutra Four Dharmas Upadesha Sutra' (Bao Ji Jing Si Fa You Po Ti Jing)) twelve folios.
The above three treatises in ten scrolls are in the same case. 'The Buddha Land Sutra Treatise' (Fo Di Jing Lun) seven scrolls one hundred and seventeen folios, 'The Diamond Prajna Treatise' (Jin Gang Ban Ruo Lun) two scrolls (composed by Asanga Bodhisattva (Wu Zhu Pu Sa)) thirty folios, 'Verses on the Treatise on the Diamond Prajnaparamita Sutra That Cuts Through' (Neng Duan Jin Gang Ban Ruo Bo Luo Mi Duo Jing Lun Song) one scroll (also called 'Verses on the Diamond Cutting Treatise' (Neng Duan Jin Gang Lun Song)) four folios.
The above three treatises in ten scrolls are in the same case. 'The Diamond Prajnaparamita Sutra Treatise' (Jin Gang Ban Ruo Bo Luo Mi Jing Lun) three scrolls (composed by Vasubandhu Bodhisattva (Tian Qin Pu Sa)) forty-eight folios, 'Explanation of the Treatise on the Diamond Prajnaparamita Sutra That Cuts Through' (Neng Duan Jin Gang Ban Ruo Bo Luo Mi Duo Jing Lun Shi) three scrolls (also called 'Explanation of the Diamond Cutting Treatise' (Neng Duan Jin Gang Lun Shi)) thirty-three folios, 'The Diamond Prajnaparamita Sutra Treatise on Breaking Attachments and Non-Destructive Provisional Names' (Jin Gang Ban Ruo Bo Luo Mi Jing Po Qu Zhuo Bu Huai Jia Ming Lun) two scrolls (also named 'Merit Giving Treatise' (Gong De Shi Lun)) thirty-three folios, 'Manjushri Bodhisattva Asks About Bodhi'
經論二卷(一云文殊問菩提經論一云伽耶山頂論經)三十紙妙法蓮華經論一卷(題云妙法蓮華經優波提舍二十五紙)
上五論十一卷同帙。法華經論二卷(初有歸敬頌者是或一卷題亦云妙法蓮華經優波提舍)三十紙勝思惟梵天所問經論四卷(或三卷五十九紙)涅槃論一卷(或云大般涅槃經論)一十紙涅槃經本有今無偈論一卷(亦直云本有本無論)六紙遺教經論一卷二十六紙無量壽經論一卷(題云無量壽經優波提舍愿生偈)七紙三具足經論一卷(題云三具足經優波提舍)一十八紙轉法輪經論一卷(題云轉法輪經優波提舍)一十紙
上八論十二卷同帙(已上釋經論已下集義論)。瑜伽師地論一百卷(十帙)一千八百十七紙顯揚聖教論二十卷(二帙)三百三十七紙瑜伽師地論釋一卷(最勝子等諸菩薩造)十九紙顯揚聖教論頌一卷(無著造凡十一品)一十三紙王法正理論一卷二十紙大乘阿毗達磨集論七卷一百三紙
上四論十卷同帙。大乘阿毗達磨雜集論十六卷二百五十五紙中論四卷(亦云中觀論或八卷)九十八紙
上二論二十卷二帙。般若燈論釋十五卷二百五十二紙十二門論一卷二十四紙十八空論一卷二十二紙百論二卷四十三紙廣百論本一卷八紙
上五論二十卷二帙。大乘廣百論釋論十卷(一
【現代漢語翻譯】 現代漢語譯本： 《經論》二卷（一說《文殊問菩提經論》，一說《伽耶山頂論經》），三十紙。《妙法蓮華經論》一卷（題為《妙法蓮華經優波提舍》），二十五紙。
以上五論共十一卷，同帙。《法華經論》二卷（初有歸敬頌者，或為一卷，題亦云《妙法蓮華經優波提舍》），三十紙。《勝思惟梵天所問經論》四卷（或三卷），五十九紙。《涅槃論》一卷（或云《大般涅槃經論》），一十紙。《涅槃經本有今無偈論》一卷（亦直云《本有本無論》），六紙。《遺教經論》一卷，二十六紙。《無量壽經論》一卷（題云《無量壽經優波提舍愿生偈》），七紙。《三具足經論》一卷（題云《三具足經優波提舍》），一十八紙。《轉法輪經論》一卷（題云《轉法輪經優波提舍》），一十紙。
以上八論共十二卷，同帙（以上為釋經論，以下為集義論）。《瑜伽師地論》（Yogacarabhumi-sastra）一百卷（十帙），一千八百十七紙。《顯揚聖教論》（Abhidharmasamuccaya）二十卷（二帙），三百三十七紙。《瑜伽師地論釋》一卷（最勝子等諸菩薩造），十九紙。《顯揚聖教論頌》一卷（無著（Asanga）造，凡十一品），一十三紙。《王法正理論》一卷，二十紙。《大乘阿毗達磨集論》（Abhidharmasamuccaya）七卷，一百三紙。
以上四論共十卷，同帙。《大乘阿毗達磨雜集論》（Abhidharmasamuccaya）十六卷，二百五十五紙。《中論》（Mulamadhyamakakarika）四卷（亦云《中觀論》，或八卷），九十八紙。
以上二論共二十卷，二帙。《般若燈論釋》十五卷，二百五十二紙。《十二門論》一卷，二十四紙。《十八空論》一卷，二十二紙。《百論》二卷，四十三紙。《廣百論本》一卷，八紙。
以上五論共二十卷，二帙。《大乘廣百論釋論》十卷（一
【English Translation】 English version: 《Jing Lun》Two volumes (one says 《Manjushri Questions Bodhi Sutra》, one says 《Gaya Mountain Top Sutra》), thirty leaves. 《The Lotus Sutra》One volume (titled 《The Lotus Sutra Upadesa》), twenty-five leaves.
The above five treatises, eleven volumes in total, are in the same case. 《The Lotus Sutra》Two volumes (the one with the homage verse at the beginning may be one volume, also titled 《The Lotus Sutra Upadesa》), thirty leaves. 《Sheng Siwei Brahma Asked Sutra》Four volumes (or three volumes), fifty-nine leaves. 《Nirvana Sutra》One volume (or 《Great Nirvana Sutra》), ten leaves. 《Nirvana Sutra》One volume (also directly called 《Ben You Ben Wu Lun》), six leaves. 《Yijiao Sutra》One volume, twenty-six leaves. 《Infinite Life Sutra》One volume (titled 《Infinite Life Sutra Upadesa》), seven leaves. 《San Juzu Sutra》One volume (titled 《San Juzu Sutra Upadesa》), eighteen leaves. 《Zhuan Falun Sutra》One volume (titled 《Zhuan Falun Sutra Upadesa》), ten leaves.
The above eight treatises, twelve volumes in total, are in the same case (the above are commentaries on sutras, the following are collections of meanings). 《Yogacarabhumi-sastra》One hundred volumes (ten cases), one thousand eight hundred and seventeen leaves. 《Abhidharmasamuccaya》Twenty volumes (two cases), three hundred and thirty-seven leaves. 《Yogacarabhumi-sastra》One volume (made by Bodhisattvas such as Zuishengzi), nineteen leaves. 《Abhidharmasamuccaya》One volume (made by Asanga, a total of eleven chapters), thirteen leaves. 《Wang Fa Zheng Li Lun》One volume, twenty leaves. 《Abhidharmasamuccaya》Seven volumes, one hundred and three leaves.
The above four treatises, ten volumes in total, are in the same case. 《Abhidharmasamuccaya》Sixteen volumes, two hundred and fifty-five leaves. 《Mulamadhyamakakarika》Four volumes (also called 《Zhong Guan Lun》, or eight volumes), ninety-eight leaves.
The above two treatises, twenty volumes in total, two cases. 《Prajna Pradipa》Fifteen volumes, two hundred and fifty-two leaves. 《Twelve Gate Treatise》One volume, twenty-four leaves. 《Eighteen Emptiness Treatise》One volume, twenty-two leaves. 《Sata-sastra》Two volumes, forty-three leaves. 《Vigrahavyavartani》One volume, eight leaves.
The above five treatises, twenty volumes in total, two cases. 《Da Cheng Guang Bai Lun Shi Lun》Ten volumes (one
帙)一百九十七紙十住毗婆沙論十四卷(或無論字或十二卷或十五卷)二百七十六紙菩提資糧論六卷六十七紙
上二論二十卷二帙。大乘莊嚴經論十三卷(或十五卷一帙)二百五紙大莊嚴論經十五卷(或無經字或十卷)二百九紙順中論二卷(題云順中論義入大般若波羅蜜經初品法門)三十二紙攝大乘論三卷(真諦三藏譯)五十九紙
上三論二十卷二帙。攝大乘論二卷(佛陀扇多譯)四十四紙攝大乘論本三卷(三藏玄奘譯)六十一紙攝大乘論釋十五卷(天親釋真諦譯或十二卷亦云釋論)三百二十七紙
上三論二十卷二帙。攝大乘論釋論十卷(世親釋笈多譯一帙)一百五十六紙攝大乘論釋十卷(世親釋玄奘譯一帙)一百七十六紙攝大乘論釋十卷(無性釋玄奘譯一帙二百十六紙)佛性論四卷八十三紙決定藏論三卷五十三紙辯中邊論頌一卷五紙中邊分別論二卷(或三卷)三十八紙
上四論十卷同帙。辯中邊論三卷三十九紙究竟一乘寶性論四卷(亦云寶性分別一乘增上論或三卷或二卷)八十紙業成就論一卷一十二紙大乘成業論一卷一十七紙因明正理門論本一卷(三藏玄奘譯)一十五紙
上五論十卷同帙。因明正理門論一卷(三藏義凈譯)一十六紙因明入正理論一卷六紙顯識論一卷(題云顯識品從
【現代漢語翻譯】 現代漢語譯本 《十住毗婆沙論》十四卷（或無論字數，或十二卷，或十五卷），一百九十七紙；《菩提資糧論》六卷，六十七紙。
以上二論共二十卷，兩帙。《大乘莊嚴經論》十三卷（或十五卷，一帙），二百零五紙；《大莊嚴論經》十五卷（或無『經』字，或十卷），二百零九紙；《順中論》二卷（題云《順中論義入大般若波羅蜜經初品法門》），三十二紙；《攝大乘論》三卷（真諦三藏譯），五十九紙。
以上三論共二十卷，兩帙。《攝大乘論》二卷（佛陀扇多譯），四十四紙；《攝大乘論本》三卷（三藏玄奘譯），六十一紙；《攝大乘論釋》十五卷（天親釋，真諦譯，或十二卷，亦云釋論），三百二十七紙。
以上三論共二十卷，兩帙。《攝大乘論釋論》十卷（世親釋，笈多譯，一帙），一百五十六紙；《攝大乘論釋》十卷（世親釋，玄奘譯，一帙），一百七十六紙；《攝大乘論釋》十卷（無性釋，玄奘譯，一帙），二百一十六紙；《佛性論》四卷，八十三紙；《決定藏論》三卷，五十三紙；《辯中邊論頌》一卷，五紙；《中邊分別論》二卷（或三卷），三十八紙。
以上四論共十卷，同帙。《辯中邊論》三卷，三十九紙；《究竟一乘寶性論》四卷（亦云《寶性分別一乘增上論》，或三卷，或二卷），八十紙；《業成就論》一卷，一十二紙；《大乘成業論》一卷，一十七紙；《因明正理門論本》一卷（三藏玄奘譯），一十五紙。
以上五論共十卷，同帙。《因明正理門論》一卷（三藏義凈譯），一十六紙；《因明入正理論》一卷，六紙；《顯識論》一卷（題云《顯識品從
【English Translation】 English version 'Shi Zhu Pi Po Sha Lun' (Treatise on the Ten Stages of Development) in 14 volumes (or regardless of the number of characters, or 12 volumes, or 15 volumes), 197 folios; 'Pu Ti Zi Liang Lun' (Treatise on the Accumulation of Provisions for Enlightenment) in 6 volumes, 67 folios.
The above two treatises comprise 20 volumes in 2 cases. 'Da Cheng Zhuang Yan Jing Lun' (Treatise on the Ornament of the Great Vehicle Sutras) in 13 volumes (or 15 volumes, 1 case), 205 folios; 'Da Zhuang Yan Lun Jing' (Treatise on the Great Ornament Sutra) in 15 volumes (or without the word 'Jing', or 10 volumes), 209 folios; 'Shun Zhong Lun' (Treatise Following the Middle) in 2 volumes (titled 'Shun Zhong Lun Yi Ru Da Ban Ruo Bo Luo Mi Jing Chu Pin Fa Men' - Meaning of Following the Middle Treatise Entering the Initial Chapter Dharma Gate of the Great Perfection of Wisdom Sutra), 32 folios; 'She Da Cheng Lun' (Compendium of the Great Vehicle) in 3 volumes (translated by Tripitaka Paramārtha), 59 folios.
The above three treatises comprise 20 volumes in 2 cases. 'She Da Cheng Lun' (Compendium of the Great Vehicle) in 2 volumes (translated by Buddhasanta), 44 folios; 'She Da Cheng Lun Ben' (Original Text of the Compendium of the Great Vehicle) in 3 volumes (translated by Tripitaka Xuanzang), 61 folios; 'She Da Cheng Lun Shi' (Commentary on the Compendium of the Great Vehicle) in 15 volumes (commented by Vasubandhu, translated by Paramārtha, or 12 volumes, also called Commentary), 327 folios.
The above three treatises comprise 20 volumes in 2 cases. 'She Da Cheng Lun Shi Lun' (Commentary on the Commentary of the Compendium of the Great Vehicle) in 10 volumes (commented by Vasubandhu, translated by Guṇabhadra, 1 case), 156 folios; 'She Da Cheng Lun Shi' (Commentary on the Compendium of the Great Vehicle) in 10 volumes (commented by Vasubandhu, translated by Xuanzang, 1 case), 176 folios; 'She Da Cheng Lun Shi' (Commentary on the Compendium of the Great Vehicle) in 10 volumes (commented by Asanga, translated by Xuanzang, 1 case), 216 folios; 'Fo Xing Lun' (Treatise on Buddha-nature) in 4 volumes, 83 folios; 'Jue Ding Zang Lun' (Treatise on the Decisive Treasury) in 3 volumes, 53 folios; 'Bian Zhong Bian Lun Song' (Verses on Distinguishing the Middle and the Extremes) in 1 volume, 5 folios; 'Zhong Bian Fen Bie Lun' (Treatise on Distinguishing the Middle and the Extremes) in 2 volumes (or 3 volumes), 38 folios.
The above four treatises comprise 10 volumes in the same case. 'Bian Zhong Bian Lun' (Treatise on Distinguishing the Middle and the Extremes) in 3 volumes, 39 folios; 'Jiu Jing Yi Cheng Bao Xing Lun' (Treatise on the Ultimate One Vehicle Buddha Nature) in 4 volumes (also called 'Bao Xing Fen Bie Yi Cheng Zeng Shang Lun' - Treatise on the Enhancement of Distinguishing the Buddha Nature of the One Vehicle, or 3 volumes, or 2 volumes), 80 folios; 'Ye Cheng Jiu Lun' (Treatise on the Accomplishment of Karma) in 1 volume, 12 folios; 'Da Cheng Cheng Ye Lun' (Treatise on the Accomplishment of Karma in the Great Vehicle) in 1 volume, 17 folios; 'Yin Ming Zheng Li Men Lun Ben' (Original Text of the Treatise on the Gateway to Correct Reasoning in Hetuvidya) in 1 volume (translated by Tripitaka Xuanzang), 15 folios.
The above five treatises comprise 10 volumes in the same case. 'Yin Ming Zheng Li Men Lun' (Treatise on the Gateway to Correct Reasoning in Hetuvidya) in 1 volume (translated by Tripitaka Yijing), 16 folios; 'Yin Ming Ru Zheng Li Lun' (Treatise on Entering the Correct Reasoning in Hetuvidya) in 1 volume, 6 folios; 'Xian Shi Lun' (Treatise on Manifesting Consciousness) in 1 volume (titled 'Xian Shi Pin Cong
無相論出)一十九紙轉識論一卷三紙唯識論一卷(一名破色心初云唯識無境界或云唯識無境界論)一十九紙唯識論一卷(初云修道不共他)一十紙唯識寶生論五卷(一名二十唯識順釋論)六十五紙唯識三十論一卷二紙唯識二十論一卷十紙
上九論十三卷同帙。成唯識論十卷(一帙)一百七十五紙大丈夫論二卷三十四紙入大乘論二卷四十一紙大乘掌珍論二卷三十三紙大乘五蘊論一卷(世親造玄奘譯)八紙大乘廣五蘊論一卷(與前論異本或無廣字安慧造日照譯)一十三紙寶行王正論一卷一十九紙大乘起信論一卷(真諦三藏譯)二十五紙
上七論十卷同帙。大乘起信論二卷(實叉難陀譯)二十四紙發菩提心論二卷(或云發菩提心經亦云經論)二十八紙三無性論二卷(題云三無性論品出無相論或一卷)三十五紙方便心論一卷(或二卷凡四品)一十七紙如實論一卷(題云如實論反質難品)二十三紙無相思塵論一卷(或直云思塵論)三紙觀所緣論一卷三紙觀所緣論釋一卷一十三紙
上八論十一卷同帙。回諍論一卷二十五紙緣生論一卷一十一紙十二因緣論一卷四紙一輸盧迦論一卷(或云一書)三紙大乘百法明門論一卷(題云大乘百法明門論本事分中略錄名數)二紙百字論一卷八紙解拳論一卷二紙掌中論一卷三紙取
【現代漢語翻譯】 現代漢語譯本 《無相論》一十九紙，《轉識論》一卷三紙，《唯識論》一卷（一名《破色心》，初云《唯識無境界》或《唯識無境界論》）一十九紙，《唯識論》一卷（初云《修道不共他》）一十紙，《唯識寶生論》五卷（一名《二十唯識順釋論》）六十五紙，《唯識三十論》一卷二紙，《唯識二十論》一卷十紙。
以上九論，十三卷，同帙。《成唯識論》十卷（一帙）一百七十五紙，《大丈夫論》二卷三十四紙，《入大乘論》二卷四十一紙，《大乘掌珍論》二卷三十三紙，《大乘五蘊論》一卷（世親（Vasubandhu）造，玄奘（Xuanzang）譯）八紙，《大乘廣五蘊論》一卷（與前論異本，或無『廣』字，安慧（Sthiramati）造，日照譯）一十三紙，《寶行王正論》一卷一十九紙，《大乘起信論》一卷（真諦（Paramārtha）三藏譯）二十五紙。
以上七論，十卷，同帙。《大乘起信論》二卷（實叉難陀（Śikṣānanda）譯）二十四紙，《發菩提心論》二卷（或云《發菩提心經》，亦云經論）二十八紙，《三無性論》二卷（題云《三無性論品出無相論》，或一卷）三十五紙，《方便心論》一卷（或二卷，凡四品）一十七紙，《如實論》一卷（題云《如實論反質難品》）二十三紙，《無相思塵論》一卷（或直云《思塵論》）三紙，《觀所緣論》一卷三紙，《觀所緣論釋》一卷一十三紙。
以上八論，十一卷，同帙。《回諍論》一卷二十五紙，《緣生論》一卷一十一紙，《十二因緣論》一卷四紙，《一輸盧迦論》一卷（或云《一書》）三紙，《大乘百法明門論》一卷（題云《大乘百法明門論本事分中略錄名數》）二紙，《百字論》一卷八紙，《解拳論》一卷二紙，《掌中論》一卷三紙。
【English Translation】 English version 'Wuxiang Lun' (Treatise on Non-Apprehension) nineteen folios, 'Zhuanshi Lun' (Treatise on Transformation of Consciousness) one fascicle three folios, 'Weishi Lun' (Treatise on Consciousness-Only) one fascicle (also named 'Po Sexin' (Refutation of Materiality and Mind), initially called 'Weishi Wu Jingjie' (Consciousness-Only Without Object) or 'Weishi Wu Jingjie Lun' (Treatise on Consciousness-Only Without Object)) nineteen folios, 'Weishi Lun' (Treatise on Consciousness-Only) one fascicle (initially called 'Xiudao Bu Gong Ta' (Cultivation Not Shared with Others)) ten folios, 'Weishi Baosheng Lun' (Treatise on the Precious Birth of Consciousness-Only) five fascicles (also named 'Ershi Weishi Shunshi Lun' (Commentary Accordant with the Twenty Verses on Consciousness-Only)) sixty-five folios, 'Weishi Sanshi Lun' (Thirty Verses on Consciousness-Only) one fascicle two folios, 'Weishi Ershi Lun' (Twenty Verses on Consciousness-Only) one fascicle ten folios.
The above nine treatises, thirteen fascicles, in the same case. 'Cheng Weishi Lun' (Treatise on the Establishment of Consciousness-Only) ten fascicles (one case) one hundred and seventy-five folios, 'Dazhangfu Lun' (Treatise on the Great Man) two fascicles thirty-four folios, 'Ru Dacheng Lun' (Treatise on Entering the Great Vehicle) two fascicles forty-one folios, 'Dacheng Zhangzhen Lun' (Treatise on the Palm of the Great Vehicle) two fascicles thirty-three folios, 'Dacheng Wuyun Lun' (Treatise on the Five Aggregates of the Great Vehicle) one fascicle (composed by Vasubandhu, translated by Xuanzang) eight folios, 'Dacheng Guang Wuyun Lun' (Extensive Treatise on the Five Aggregates of the Great Vehicle) one fascicle (different version from the previous treatise, possibly without the word 'Guang' (Extensive), composed by Sthiramati, translated by Rizhao) thirteen folios, 'Baoxing Wang Zheng Lun' (Treatise on the Correct Conduct of the King of Precious Deeds) one fascicle nineteen folios, 'Dacheng Qixin Lun' (Awakening of Faith in the Mahayana) one fascicle (translated by Paramārtha Tripitaka) twenty-five folios.
The above seven treatises, ten fascicles, in the same case. 'Dacheng Qixin Lun' (Awakening of Faith in the Mahayana) two fascicles (translated by Śikṣānanda) twenty-four folios, 'Fa Putixin Lun' (Treatise on Arousing the Bodhi Mind) two fascicles (or called 'Fa Putixin Jing' (Sutra on Arousing the Bodhi Mind), also called Sutra-Treatise) twenty-eight folios, 'San Wuxing Lun' (Treatise on the Three Natures of Non-Self) two fascicles (titled 'San Wuxing Lun Pin Chu Wuxiang Lun' (Chapter on the Three Natures of Non-Self from the Treatise on Non-Apprehension), or one fascicle) thirty-five folios, 'Fangbian Xin Lun' (Treatise on Expedient Mind) one fascicle (or two fascicles, four chapters in total) seventeen folios, 'Rushi Lun' (Treatise on Suchness) one fascicle (titled 'Rushi Lun Fanzhi Nan Pin' (Chapter on Counter-Questions in the Treatise on Suchness)) twenty-three folios, 'Wuxiang Sichen Lun' (Treatise on Non-Apprehension of Thought-Dust) one fascicle (or simply called 'Sichen Lun' (Treatise on Thought-Dust)) three folios, 'Guan Suoyuan Lun' (Treatise on the Object of Observation) one fascicle three folios, 'Guan Suoyuan Lun Shi' (Commentary on the Treatise on the Object of Observation) one fascicle thirteen folios.
The above eight treatises, eleven fascicles, in the same case. 'Hui Zheng Lun' (Treatise on Refuting Arguments) one fascicle twenty-five folios, 'Yuansheng Lun' (Treatise on Dependent Origination) one fascicle eleven folios, 'Shier Yinyuan Lun' (Treatise on the Twelve Nidanas) one fascicle four folios, 'Yi Shuluojia Lun' (Treatise on One Śloka) one fascicle (or called 'Yi Shu' (One Letter)) three folios, 'Dacheng Baifa Mingmen Lun' (Treatise on the Hundred Dharmas, Bright Gate of the Great Vehicle) one fascicle (titled 'Dacheng Baifa Mingmen Lun Ben Shifen Zhong Luelu Mingshu' (Brief Record of Names and Numbers from the Section on Fundamental Matters in the Treatise on the Hundred Dharmas, Bright Gate of the Great Vehicle)) two folios, 'Baizi Lun' (Treatise on the Hundred Syllables) one fascicle eight folios, 'Jie Quan Lun' (Treatise on Unfisting) one fascicle two folios, 'Zhangzhong Lun' (Treatise in the Palm) one fascicle three folios.
因假設論一卷九紙觀總相論頌一卷一紙止觀門論頌一卷四紙手杖論一卷七紙六門教授習定論一卷九紙大乘法界無差別論一卷六紙破外道小乘四宗論一卷六紙破外道小乘涅槃論一卷五紙
上十六論十六卷同帙。
都計大乘經律論見入藏者。總六百三十八部。合二千七百四十五卷。二百五十八帙。
與前廣錄部數不同者。前廣錄中以大寶積經諸部合成分為四十九部上錄。此合為一部。故欠四十八部不同。
開元釋教錄卷第十九 入藏錄捲上 大正藏第 55 冊 No. 2154 開元釋教錄
開元釋教錄卷第二十(入藏錄下)
庚午歲西崇福寺沙門智升撰
小乘入藏錄下(小乘經律論總三百三十部一千七百六十二卷一百六十五帙賢聖集傳附此卷末此直列經名及標紙數余如廣錄)小乘經 二百四十部 六百一十八卷 四十八帙小乘律 五十四部 四百四十六卷 四十五帙小乘論 三十六部 六百九十八卷 七十二帙
小乘經重單合譯
一百五十三部 三百九十四卷 三十一帙長阿含經二十二卷(二帙)四百三十一紙中阿含經六十卷(或五十八卷六帙九十九品)一千一百四十六紙增壹阿含經五十一卷(或五十卷或四十二卷或六十卷或三十三卷)五帙八百一十紙
【現代漢語翻譯】 現代漢語譯本： 《因假設論》一卷九紙，《觀總相論頌》一卷一紙，《止觀門論頌》一卷四紙，《手杖論》一卷七紙，《六門教授習定論》一卷九紙，《大乘法界無差別論》一卷六紙，《破外道小乘四宗論》一卷六紙，《破外道小乘涅槃論》一卷五紙。
以上十六論，共十六卷，同屬一帙。
總計大乘經、律、論，現已收入藏經者，共六百三十八部，合計二千七百四十五卷，二百五十八帙。
與之前的《廣錄》所記錄的部數不同，是因為之前的《廣錄》中，將《大寶積經》的各個部分合並分為四十九部上報，而這裡合併爲一部。因此少了四十八部，所以不同。
《開元釋教錄》卷第十九 入藏錄捲上 《大正藏》第 55 冊 No. 2154 《開元釋教錄》
《開元釋教錄》卷第二十（入藏錄下）
庚午年西崇福寺沙門智升撰
小乘入藏錄下（小乘經、律、論總三百三十部，一千七百六十二卷，一百六十五帙。《賢聖集傳》附在此卷末。這裡只列出經名及標註紙數，其餘內容如同《廣錄》）小乘經：二百四十部，六百一十八卷，四十八帙。小乘律：五十四部，四百四十六卷，四十五帙。小乘論：三十六部，六百九十八卷，七十二帙。
小乘經重單合譯
一百五十三部，三百九十四卷，三十一帙。《長阿含經》二十二卷（二帙），四百三十一紙。《中阿含經》六十卷（或五十八卷，六帙，九十九品），一千一百四十六紙。《增壹阿含經》五十一卷（或五十卷，或四十二卷，或六十卷，或三十三卷），五帙，八百一十紙。
【English Translation】 English version: 'Yin Jia She Lun' (Treatise on Dependent Origination) 1 scroll, 9 sheets; 'Guan Zong Xiang Lun Song' (Verses on Contemplating the General Characteristics) 1 scroll, 1 sheet; 'Zhi Guan Men Lun Song' (Verses on the Gate of Cessation and Contemplation) 1 scroll, 4 sheets; 'Shou Zhang Lun' (Treatise on the Staff) 1 scroll, 7 sheets; 'Liu Men Jiao Shou Xi Ding Lun' (Treatise on the Six Gates of Instructions for Practicing Samadhi) 1 scroll, 9 sheets; 'Da Cheng Fa Jie Wu Cha Bie Lun' (Treatise on the Non-Difference of the Dharmadhatu in Mahayana) 1 scroll, 6 sheets; 'Po Wai Dao Xiao Cheng Si Zong Lun' (Treatise on Refuting the Four Schools of Heretics and Hinayana) 1 scroll, 6 sheets; 'Po Wai Dao Xiao Cheng Nie Pan Lun' (Treatise on Refuting the Nirvana Theory of Heretics and Hinayana) 1 scroll, 5 sheets.
The above sixteen treatises, totaling sixteen scrolls, belong to the same case (帙).
The total number of Mahayana Sutras, Vinayas, and Shastras that have been included in the Tripitaka is 638 sections, totaling 2745 scrolls, in 258 cases (帙).
The difference in the number of sections compared to the previous 'Guang Lu' (Extensive Record) is because the previous 'Guang Lu' divided the various parts of the 'Maharatnakuta Sutra' into 49 sections, while here they are combined into one section. Therefore, there is a difference of 48 sections.
'Kai Yuan Shi Jiao Lu' (Kaiyuan Era Record of Buddhist Teachings) Volume 19, Entry Record Volume 1 'Taisho Tripitaka' Volume 55 No. 2154 'Kai Yuan Shi Jiao Lu'
'Kai Yuan Shi Jiao Lu' (Kaiyuan Era Record of Buddhist Teachings) Volume 20 (Entry Record Volume 2)
Compiled by the Shramana Zhisheng of Xichongfu Temple in the Gengwu year.
Hinayana Entry Record Volume 2 (A total of 330 sections of Hinayana Sutras, Vinayas, and Shastras, totaling 1762 scrolls, in 165 cases (帙). 'Xian Sheng Ji Zhuan' (Biographies of Sages) is attached to the end of this scroll. Here, only the names of the Sutras and the number of sheets are listed, and the rest is the same as in the 'Guang Lu'.) Hinayana Sutras: 240 sections, 618 scrolls, 48 cases (帙). Hinayana Vinayas: 54 sections, 446 scrolls, 45 cases (帙). Hinayana Shastras: 36 sections, 698 scrolls, 72 cases (帙).
Hinayana Sutras, Re-translated and Combined
153 sections, 394 scrolls, 31 cases (帙). 'Dirghagama Sutra' (Chang A Han Jing) 22 scrolls (2 cases (帙)), 431 sheets. 'Madhyamagama Sutra' (Zhong A Han Jing) 60 scrolls (or 58 scrolls, 6 cases (帙), 99 chapters), 1146 sheets. 'Ekottarikagama Sutra' (Zeng Yi A Han Jing) 51 scrolls (or 50 scrolls, or 42 scrolls, or 60 scrolls, or 33 scrolls), 5 cases (帙), 810 sheets.
雜阿含經五十卷(五帙凡四品)一千六十九紙別譯雜阿含經二十卷(二帙)三百九紙佛般泥洹經二卷(或直雲泥洹經)四十七紙大般涅槃經三卷(或二卷或云涅槃)五十一紙般泥洹經二卷(或直雲泥洹經亦云大般泥洹經諸藏中一卷者唯是上卷欠下卷)四十四紙人本欲生經一卷一十五紙尸迦羅越六向拜經一卷(或云尸迦羅越六方禮經)四紙梵志阿颰經一卷(一名阿颰摩納經安公錄直云阿拔經亦名佛開解梵志阿颰經)一十四紙梵網六十二見經一卷(一名梵網經)二十一紙寂志果經一卷一十六紙
上八經十二卷同帙。起世經十卷(一帙)一百六十七紙起世因本經十卷(恐二本相濫題下別云起世因本經一帙諸藏多是前本此本稍稀)一百七十紙樓炭經六卷(或云大樓炭經凡十三品或八卷或五卷)一百三紙長阿含十報法經二卷(亦名多增道章經或直云十報經)二十七紙中本起經二卷(或云太子中本起經)四十七紙
上三經十卷同帙。七知經一卷(或云七智經)二紙堿水喻經一卷(或云堿水譬喻經)二紙一切流攝守因經一卷(或直云流攝經或云一切流攝經亦云一切流攝守經亦云流攝守因經)五紙四諦經一卷九紙恒水經一卷(亦云恒河喻經)四紙本相倚致經一卷(亦云大相倚致或作猗字)三紙緣本致經一卷三紙頂生王故事
【現代漢語翻譯】 現代漢語譯本 《雜阿含經》五十卷（五帙，共四品）一千零六十九紙，《別譯雜阿含經》二十卷（二帙）三百零九紙，《佛般泥洹經》二卷（或直接稱為《泥洹經》）四十七紙，《大般涅槃經》三卷（或二卷，或稱《涅槃經》）五十一紙，《般泥洹經》二卷（或直接稱為《泥洹經》，也稱《大般泥洹經》，各藏經中一卷本的只有上卷，缺少下卷）四十四紙，《人本欲生經》一卷一十五紙，《尸迦羅越六向拜經》一卷（或稱《尸迦羅越六方禮經》）四紙，《梵志阿颰經》一卷（一名《阿颰摩納經》，安世高記錄中直接稱為《阿拔經》，也名《佛開解梵志阿颰經》）一十四紙，《梵網六十二見經》一卷（一名《梵網經》）二十一紙，《寂志果經》一卷一十六紙。
以上八部經共十二卷，同一帙。《起世經》十卷（一帙）一百六十七紙，《起世因本經》十卷（恐怕兩部經內容相混淆，經題下特別註明《起世因本經》一帙，各藏經中大多是前一種版本，此版本稍少）一百七十紙，《樓炭經》六卷（或稱《大樓炭經》，共十三品，或分為八卷或五卷）一百零三紙，《長阿含十報法經》二卷（也名《多增道章經》，或直接稱為《十報經》）二十七紙，《中本起經》二卷（或稱《太子中本起經》）四十七紙。
以上三部經共十卷，同一帙。《七知經》一卷（或稱《七智經》）二紙，《堿水喻經》一卷（或稱《堿水譬喻經》）二紙，《一切流攝守因經》一卷（或直接稱為《流攝經》，或稱《一切流攝經》，也稱《一切流攝守經》，也稱《流攝守因經》）五紙，《四諦經》一卷九紙，《恒水經》一卷（也稱《恒河喻經》）四紙，《本相倚致經》一卷（也稱《大相倚致》，或寫作『猗』字）三紙，《緣本致經》一卷三紙，《頂生王故事》
【English Translation】 English version 《Miscellaneous Āgama Sutra》, 50 fascicles (5 cases, 4 sections in total), 1069 sheets; 《Separate Translation of Miscellaneous Āgama Sutra》, 20 fascicles (2 cases), 309 sheets; 《Buddha's Parinirvana Sutra》, 2 fascicles (or directly called 《Nirvana Sutra》), 47 sheets; 《Great Nirvana Sutra》, 3 fascicles (or 2 fascicles, or called 《Nirvana Sutra》), 51 sheets; 《Parinirvana Sutra》, 2 fascicles (or directly called 《Nirvana Sutra》, also called 《Great Parinirvana Sutra》, among various collections, the one-fascicle version only contains the upper fascicle, lacking the lower fascicle), 44 sheets; 《Sutra on the Origin of Man's Desire for Life》, 1 fascicle, 15 sheets; 《Śrāvakāgama Sutra of Six Directions》, 1 fascicle (or called 《Śrāvakāgama Sutra of Six Directions》), 4 sheets; 《Brahmin Āṭavaka Sutra》, 1 fascicle (also named 《Āṭavaka-mānava Sutra》, recorded by An Shigao directly as 《Ābā Sutra》, also named 《Buddha's Explanation to Brahmin Āṭavaka Sutra》), 14 sheets; 《Brahmajāla Sutra of Sixty-two Views》, 1 fascicle (also named 《Brahmajāla Sutra》), 21 sheets; 《Sutra on the Fruit of Tranquility》, 1 fascicle, 16 sheets.
The above eight sutras, totaling twelve fascicles, are in the same case. 《Rising World Sutra》, 10 fascicles (1 case), 167 sheets; 《Sutra on the Origin and Basis of the Rising World》, 10 fascicles (possibly due to confusion between the two versions, the title specifically notes 《Sutra on the Origin and Basis of the Rising World》, 1 case, most collections contain the former version, this version is relatively rare), 170 sheets; 《Laukika Sutra》, 6 fascicles (or called 《Great Laukika Sutra》, totaling 13 sections, or divided into 8 or 5 fascicles), 103 sheets; 《Long Āgama Sutra on the Ten Retributions》, 2 fascicles (also named 《Sutra on the Chapters of Increased Paths》, or directly called 《Sutra on the Ten Retributions》), 27 sheets; 《Middle Origin Sutra》, 2 fascicles (or called 《Middle Origin Sutra of the Crown Prince》), 47 sheets.
The above three sutras, totaling ten fascicles, are in the same case. 《Sutra on the Seven Knowledges》, 1 fascicle (or called 《Sutra on the Seven Wisdoms》), 2 sheets; 《Sutra on the Analogy of Alkaline Water》, 1 fascicle (or called 《Sutra on the Parable of Alkaline Water》), 2 sheets; 《Sutra on the Cause of Gathering and Guarding All Flows》, 1 fascicle (or directly called 《Sutra on Gathering Flows》, or called 《Sutra on Gathering All Flows》, also called 《Sutra on Guarding All Flows》, also called 《Sutra on the Cause of Gathering and Guarding Flows》), 5 sheets; 《Sutra on the Four Noble Truths》, 1 fascicle, 9 sheets; 《Sutra on the Ganges River》, 1 fascicle (also called 《Sutra on the Analogy of the Ganges River》), 4 sheets; 《Sutra on the Mutual Dependence of Origins》, 1 fascicle (also called 《Great Mutual Dependence》, or written as '猗'), 3 sheets; 《Sutra on the Origin of Causes》, 1 fascicle, 3 sheets; 《Story of King Mandhata》
經一卷(亦直雲頂生王經)六紙文陀竭王經一卷四紙閻羅王五天使者經一卷(一名鐵城泥犁經)三紙鐵城泥犁經一卷五紙古來世時經一卷五紙阿那律八唸經一卷(或云八唸經一名禪行斂意舊錄云禪行撿意)四紙離睡經一卷三紙是法非法經一卷四紙求欲經一卷十紙受歲經一卷四紙梵志計水凈經一卷二紙苦陰經一卷五紙釋摩男本經一卷(一名五陰因事經)四紙苦陰因事經一卷六紙樂想經一卷二紙漏分佈經一卷七紙阿耨風經一卷(晉言衣次)六紙諸法本經一卷一紙瞿曇彌記果經一卷七紙瞻婆比丘經一卷(或云瞻波)四紙伏淫經一卷三紙魔嬈亂經一卷(一名魔王入目連蘭腹經一名弊魔試目連經)八紙弊魔試目連經一卷(一名魔嬈亂經)五紙
上三十經三十卷同帙。賴吒和羅經一卷(一名羅漢賴吒和羅經)十一紙善生子經一卷七紙數經一卷四紙梵志頞羅延問尊重經一卷(或云頞波羅延)七紙三歸五戒慈心厭離功德經一卷(一紙)須達經一卷(亦云須達長者經)四紙佛為黃竹園老婆羅門說學經一卷四紙梵摩喻經一卷九紙尊上經一卷四紙鸚鵡經一卷(亦云兜調經或作兕者誤也)九紙兜調經一卷四紙意經一卷三紙應法經一卷四紙泥犁經一卷(或雲中阿含泥犁經)十二紙優波夷墮舍迦經一卷三紙齋經一卷(一名持齋經)四紙鞞摩肅
【現代漢語翻譯】 現代漢語譯本： 《經一卷》（也直接稱為《頂生王經》）六紙，《文陀竭王經》一卷四紙，《閻羅王五天使者經》一卷（一名《鐵城泥犁經》）三紙，《鐵城泥犁經》一卷五紙，《古來世時經》一卷五紙，《阿那律八唸經》一卷（或稱《八唸經》，一名《禪行斂意》，舊錄記載為《禪行撿意》）四紙，《離睡經》一卷三紙，《是法非法經》一卷四紙，《求欲經》一卷十紙，《受歲經》一卷四紙，《梵志計水凈經》一卷二紙，《苦陰經》一卷五紙，《釋摩男本經》一卷（一名《五陰因事經》）四紙，《苦陰因事經》一卷六紙，《樂想經》一卷二紙，《漏分佈經》一卷七紙，《阿耨風經》一卷（晉代譯為『衣次』）六紙，《諸法本經》一卷一紙，《瞿曇彌記果經》一卷七紙，《瞻婆比丘經》一卷（或稱《瞻波》）四紙，《伏淫經》一卷三紙，《魔嬈亂經》一卷（一名《魔王入目連蘭腹經》，一名《弊魔試目連經》）八紙，《弊魔試目連經》一卷（一名《魔嬈亂經》）五紙。
以上三十經三十卷，同在一個書帙中。《賴吒和羅經》一卷（一名《羅漢賴吒和羅經》）十一紙，《善生子經》一卷七紙，《數經》一卷四紙，《梵志頞羅延問尊重經》一卷（或稱《頞波羅延》）七紙，《三歸五戒慈心厭離功德經》一卷（一紙），《須達經》一卷（也稱《須達長者經》）四紙，《佛為黃竹園老婆羅門說學經》一卷四紙，《梵摩喻經》一卷九紙，《尊上經》一卷四紙，《鸚鵡經》一卷（也稱《兜調經》，或寫作『兕』是錯誤的）九紙，《兜調經》一卷四紙，《意經》一卷三紙，《應法經》一卷四紙，《泥犁經》一卷（或稱《中阿含泥犁經》）十二紙，《優波夷墮舍迦經》一卷三紙，《齋經》一卷（一名《持齋經》）四紙，《鞞摩肅
【English Translation】 English version: 《Sutra of One Scroll (also directly called the Sutra of King Born from the Top of the Head)》, six leaves; 《Sutra of King Mandhata》, one scroll, four leaves; 《Sutra of King Yama and the Five Angel Messengers》, one scroll (also named 《Sutra of the Iron City Naraka》), three leaves; 《Sutra of the Iron City Naraka》, one scroll, five leaves; 《Sutra of the Ancient World》, one scroll, five leaves; 《Sutra of Aniruddha's Eight Thoughts》, one scroll (or called 《Sutra of Eight Thoughts》, also named 《Dhyana Practice and Restraint of Mind》, old records say 《Dhyana Practice and Examination of Mind》), four leaves; 《Sutra of Leaving Sleep》, one scroll, three leaves; 《Sutra of What is Dharma and What is Not Dharma》, one scroll, four leaves; 《Sutra of Seeking Desires》, one scroll, ten leaves; 《Sutra of Receiving the Year》, one scroll, four leaves; 《Sutra of the Brahmin's Counting Water for Purification》, one scroll, two leaves; 《Sutra of the Aggregates of Suffering》, one scroll, five leaves; 《Original Sutra of Shakyamuni》, one scroll (also named 《Sutra of the Five Aggregates and Their Causes》), four leaves; 《Sutra of the Causes of the Aggregates of Suffering》, one scroll, six leaves; 《Sutra of the Joyful Thought》, one scroll, two leaves; 《Sutra of the Distribution of Defilements》, one scroll, seven leaves; 《Sutra of the Anukula Wind》, one scroll (translated as 'clothing sequence' in the Jin Dynasty), six leaves; 《Sutra of the Origin of All Dharmas》, one scroll, one leaf; 《Sutra of Gautami's Prediction of Fruition》, one scroll, seven leaves; 《Sutra of the Bhikshu of Champa》, one scroll (or called 《Champa》), four leaves; 《Sutra of Subduing Lust》, one scroll, three leaves; 《Sutra of Mara's Disturbance》, one scroll (also named 《Sutra of the Mara King Entering Maudgalyayana's Abdomen》, also named 《Sutra of the Evil Mara Testing Maudgalyayana》), eight leaves; 《Sutra of the Evil Mara Testing Maudgalyayana》, one scroll (also named 《Sutra of Mara's Disturbance》), five leaves.
The above thirty sutras, thirty scrolls, are in the same case. 《Sutra of Rastra-pala》, one scroll (also named 《Sutra of the Arhat Rastra-pala》), eleven leaves; 《Sutra of the Good Born Son》, one scroll, seven leaves; 《Sutra of Numbers》, one scroll, four leaves; 《Sutra of the Brahmin Aradhana's Questioning of Reverence》, one scroll (or called 《Arabalayana》), seven leaves; 《Sutra of Taking Refuge in the Three Jewels, the Five Precepts, Loving-Kindness, Disgust, and Meritorious Virtues》, one scroll (one leaf); 《Sutra of Sudatta》, one scroll (also called 《Sutra of the Elder Sudatta》), four leaves; 《Sutra of the Buddha Speaking to the Old Brahmin of the Yellow Bamboo Garden about Learning》, one scroll, four leaves; 《Sutra of Brahma-yu》, one scroll, nine leaves; 《Sutra of the Honored One》, one scroll, four leaves; 《Sutra of the Parrot》, one scroll (also called 《Sutra of the Duta》, or written as 'rhinoceros', which is a mistake), nine leaves; 《Sutra of the Duta》, one scroll, four leaves; 《Sutra of Intention》, one scroll, three leaves; 《Sutra of Appropriate Dharma》, one scroll, four leaves; 《Sutra of Naraka》, one scroll (or called 《Madhyama Agama Naraka Sutra》), twelve leaves; 《Sutra of the Upasika Dattaka》, one scroll, three leaves; 《Sutra of the Fast》, one scroll (also named 《Sutra of Upholding the Fast》), four leaves; 《Sutra of Baimasuku》
經一卷四紙婆羅門子命終愛念不離經一卷四紙十支居士八城人經一卷(亦直云十支經)三紙邪見經一卷二紙箭喻經一卷四紙普法義經一卷(一名具法行經亦名普義經)九紙廣義法門經一卷九紙戒德香經一卷(或云戒德經)二紙四人出現世間經一卷四紙波斯匿王太后崩塵土坌身經一卷三紙須摩提女經一卷六紙婆羅門避死經一卷一紙施食獲五福報經一卷(一名施色力經一名福德經二紙)頻毗娑羅王詣佛供養經一卷(亦云頻婆)五紙長者子六過出家經一卷三紙鴦崛摩經一卷(或有作魔字或云指鬘經亦云指髻經六紙)
上三十二經三十二卷同帙。鴦崛鬘經一卷六紙力士移山經一卷(亦直云移山經)六紙四未曾有法經一卷(亦云四未曾有經或無法字)二紙舍利弗摩訶目揵連游四衢經一卷三紙七佛父母姓字經一卷(或云七佛姓字經)四紙放牛經一卷(亦云牧牛經)四紙緣起經一卷(亦云十二緣起經)三紙十一想思念如來經一卷(或云十一思惟念如來經)一紙四泥犁經一卷(或云四大泥犁經)二紙阿那邠邸化七子經一卷四紙大愛道般泥洹經一卷(或作涅槃)七紙佛母般泥洹經一卷四紙國王不犁先尼十夢經一卷(或作泥)五紙舍衛國王夢見十事經一卷(或直云十夢經或云舍衛國王十夢經或云波斯匿王十夢經)四紙阿難同學經一卷
【現代漢語翻譯】 現代漢語譯本 《婆羅門子命終愛念不離經》一卷四紙 《十支居士八城人經》一卷（亦可簡稱為《十支經》）三紙 《邪見經》一卷二紙 《箭喻經》一卷四紙 《普法義經》一卷（一名《具法行經》，亦名《普義經》）九紙 《廣義法門經》一卷九紙 《戒德香經》一卷（或稱《戒德經》）二紙 《四人出現世間經》一卷四紙 《波斯匿王（Prasenajit）太后崩塵土坌身經》一卷三紙 《須摩提女（Sumati）經》一卷六紙 《婆羅門避死經》一卷一紙 《施食獲五福報經》一卷（一名《施色力經》，一名《福德經》）二紙 《頻毗娑羅王（Bimbisara）詣佛供養經》一卷（亦稱《頻婆（Bimbisara）》）五紙 《長者子六過出家經》一卷三紙 《鴦崛摩（Angulimala）經》一卷（或作「魔」字，或稱《指鬘經》，亦稱《指髻經》）六紙
以上三十二經三十二卷同帙。 《鴦崛鬘（Angulimala）經》一卷六紙 《力士移山經》一卷（亦可簡稱為《移山經》）六紙 《四未曾有法經》一卷（亦稱《四未曾有經》，或無「法」字）二紙 《舍利弗（Sariputra）摩訶目揵連（Maha Moggallana）游四衢經》一卷三紙 《七佛父母姓字經》一卷（或稱《七佛姓字經》）四紙 《放牛經》一卷（亦稱《牧牛經》）四紙 《緣起經》一卷（亦稱《十二緣起經》）三紙 《十一想思念如來經》一卷（或稱《十一思惟念如來經》）一紙 《四泥犁經》一卷（或稱《四大泥犁經》）二紙 《阿那邠邸（Anathapindika）化七子經》一卷四紙 《大愛道（Mahapajapati）般泥洹經》一卷（或作涅槃）七紙 《佛母般泥洹經》一卷四紙 《國王不犁先尼（Prasenajit）十夢經》一卷（或作「泥」）五紙 《舍衛國王夢見十事經》一卷（或簡稱為《十夢經》，或稱《舍衛國王十夢經》，或稱《波斯匿王（Prasenajit）十夢經》）四紙 《阿難（Ananda）同學經》一卷
【English Translation】 English version 'Brahman's Son's Death, Love and Attachment Not Separating Sutra', one fascicle, four sheets. 'Ten Branches Layman of Eight Cities Sutra', one fascicle (also simply called 'Ten Branches Sutra'), three sheets. 'False Views Sutra', one fascicle, two sheets. 'Arrow Simile Sutra', one fascicle, four sheets. 'Universal Dharma Meaning Sutra', one fascicle (also named 'Sutra of Practicing the Complete Dharma', also named 'Universal Meaning Sutra'), nine sheets. 'Extensive Meaning Dharma Gate Sutra', one fascicle, nine sheets. 'Precept Virtue Fragrance Sutra', one fascicle (or called 'Precept Virtue Sutra'), two sheets. 'Four People Appearing in the World Sutra', one fascicle, four sheets. 'King Prasenajit's (Prasenajit) Mother's Death, Dust Covering the Body Sutra', one fascicle, three sheets. 'Sumati (Sumati) Daughter Sutra', one fascicle, six sheets. 'Brahman Avoiding Death Sutra', one fascicle, one sheet. 'Giving Food Obtains Five Blessings Sutra', one fascicle (also named 'Giving Color and Strength Sutra', also named 'Blessing Virtue Sutra'), two sheets. 'King Bimbisara (Bimbisara) Goes to the Buddha to Make Offerings Sutra', one fascicle (also called 'Bimbisara (Bimbisara)'), five sheets. 'Elder's Son's Six Faults in Leaving Home Sutra', one fascicle, three sheets. 'Angulimala (Angulimala) Sutra', one fascicle (sometimes written with the character 'demon', or called 'Finger Garland Sutra', also called 'Finger Crest Sutra'), six sheets.
The above thirty-two sutras, thirty-two fascicles, are in the same case. 'Angulimala (Angulimala) Sutra', one fascicle, six sheets. 'Strong Man Moves Mountain Sutra', one fascicle (also simply called 'Moving Mountain Sutra'), six sheets. 'Four Unprecedented Dharmas Sutra', one fascicle (also called 'Four Unprecedented Sutra', or without the character 'Dharma'), two sheets. 'Sariputra (Sariputra) and Maha Moggallana (Maha Moggallana) Travel the Crossroads Sutra', one fascicle, three sheets. 'Seven Buddhas' Parents' Names Sutra', one fascicle (or called 'Seven Buddhas' Names Sutra'), four sheets. 'Cattle Herding Sutra', one fascicle (also called 'Cowherding Sutra'), four sheets. 'Dependent Origination Sutra', one fascicle (also called 'Twelve Dependent Originations Sutra'), three sheets. 'Eleven Thoughts Contemplating the Tathagata Sutra', one fascicle (or called 'Eleven Thoughts Meditating on the Tathagata Sutra'), one sheet. 'Four Naraka Sutra', one fascicle (or called 'Four Great Naraka Sutra'), two sheets. 'Anathapindika (Anathapindika) Transforms Seven Sons Sutra', one fascicle, four sheets. 'Mahapajapati's (Mahapajapati) Parinirvana Sutra', one fascicle (or written as Nirvana), seven sheets. 'Buddha's Mother's Parinirvana Sutra', one fascicle, four sheets. 'King Prasenajit's (Prasenajit) Ten Dreams Sutra', one fascicle (or written as 'mud'), five sheets. 'King of Shravasti's Dreams of Ten Things Sutra', one fascicle (or simply called 'Ten Dreams Sutra', or called 'King of Shravasti's Ten Dreams Sutra', or called 'King Prasenajit's (Prasenajit) Ten Dreams Sutra'), four sheets. 'Ananda's (Ananda) Classmate Sutra', one fascicle
三紙五蘊皆空經一卷一紙七處三觀經一卷(或二卷)一十七紙聖法印經一卷(亦直云聖印經亦云慧印經)二紙雜阿含經一卷二十一紙五陰譬喻經一卷(或無譬字一名水沫所漂經)二紙水沫所漂經一卷(一名河中大聚沫經一名聚沫譬經)二紙不自守意經一卷(或云自守亦不自守經或云不自守經)一紙滿愿子經一卷二紙花積陀羅尼雜須經一卷(此經在藏見闕無處訪本)二紙轉法輪經一卷(或云法輪轉經京中諸藏並是轉法輪論非是本經應須簡擇)二紙三轉法輪經一卷五紙八正道經一卷三紙難提釋經一卷四紙馬有八態譬人經一卷(一名馬有八弊惡態經亦直云馬有八態經)一紙馬有三相經一卷(亦云善馬有三相經)一紙相應相可經一卷二紙治禪病秘要經一卷(或云治禪病秘要法無經字或云禪要秘密治病經或二卷)二十八紙
上三十一經三十一卷同帙。摩鄧女經一卷(一名阿難為蠱道女惑經亦云摩鄒女)三紙摩登女解形中六事經一卷三紙摩登伽經三卷(或二卷)三十四紙舍頭諫經一卷(題云舍頭諫晉曰太子二十八宿經一名虎耳經一名虎意經)二十六紙鬼問目連經一卷四紙雜藏經一卷九紙餓鬼報應經一卷(一名目連說地獄餓鬼因緣經)五紙阿難問事佛吉兇經一卷(或云阿難問事經亦云事佛吉兇經)五紙慢法經一卷二紙阿難分別
【現代漢語翻譯】 現代漢語譯本 《三紙五蘊皆空經》一卷，一紙。《七處三觀經》一卷（或二卷），一十七紙。《聖法印經》一卷（也直接稱為《聖印經》，也稱為《慧印經》），二紙。《雜阿含經》一卷，二十一紙。《五陰譬喻經》一卷（或無『譬』字，一名《水沫所漂經》），二紙。《水沫所漂經》一卷（一名《河中大聚沫經》，一名《聚沫譬經》），二紙。《不自守意經》一卷（或云《自守亦不自守經》，或云《不自守經》），一紙。《滿愿子經》一卷，二紙。《花積陀羅尼雜須經》一卷（此經在藏中缺失，無處尋找原本），二紙。《轉法輪經》一卷（或云《法輪轉經》，京城各藏所藏皆為《轉法輪論》，並非本經，應須簡擇），二紙。《三轉法輪經》一卷，五紙。《八正道經》一卷，三紙。《難提釋經》一卷，四紙。《馬有八態譬人經》一卷（一名《馬有八弊惡態經》，也直接稱為《馬有八態經》），一紙。《馬有三相經》一卷（也稱為《善馬有三相經》），一紙。《相應相可經》一卷，二紙。《治禪病秘要經》一卷（或云《治禪病秘要法》，無『經』字，或云《禪要秘密治病經》，或二卷），二十八紙。
以上三十一經三十一卷，同帙。《摩鄧女經》一卷（一名《阿難為蠱道女惑經》，也稱為《摩鄒女》），三紙。《摩登女解形中六事經》一卷，三紙。《摩登伽經》三卷（或二卷），三十四紙。《舍頭諫經》一卷（題云《舍頭諫》，晉曰《太子二十八宿經》，一名《虎耳經》，一名《虎意經》），二十六紙。《鬼問目連經》一卷，四紙。《雜藏經》一卷，九紙。《餓鬼報應經》一卷（一名《目連說地獄餓鬼因緣經》），五紙。《阿難問事佛吉兇經》一卷（或云《阿難問事經》，也稱為《事佛吉兇經》），五紙。《慢法經》一卷，二紙。《阿難分別》
【English Translation】 English version 《Three-Paper Sutra on the Emptiness of the Five Skandhas》, one scroll, one sheet. 《Sutra on the Three Contemplations in Seven Places》, one scroll (or two scrolls), seventeen sheets. 《Sutra of the Holy Dharma Seal》, one scroll (also directly called 《Sutra of the Holy Seal》, also called 《Sutra of the Wisdom Seal》), two sheets. 《Miscellaneous Agama Sutra》, one scroll, twenty-one sheets. 《Sutra of the Parable of the Five Skandhas》, one scroll (or without the word 'Parable', also named 《Sutra of Being Carried Away by Foam》), two sheets. 《Sutra of Being Carried Away by Foam》, one scroll (also named 《Sutra of the Great Mass of Foam in the River》, also named 《Sutra of the Parable of Foam》), two sheets. 《Sutra of Not Guarding One's Own Mind》, one scroll (or called 《Sutra of Guarding and Not Guarding One's Own Mind》, or called 《Sutra of Not Guarding One's Own Mind》), one sheet. 《Sutra of the Wish-Fulfilling Son》, one scroll, two sheets. 《Sutra of the Garland of Dharani and Miscellaneous Matters》, one scroll (this sutra is missing in the collection, and there is no place to find the original), two sheets. 《Sutra of the Turning of the Dharma Wheel》, one scroll (or called 《Sutra of the Dharma Wheel Turning》, the collections in the capital are all 《Treatise on the Turning of the Dharma Wheel》, not this sutra, so it should be carefully selected), two sheets. 《Sutra of the Three Turnings of the Dharma Wheel》, one scroll, five sheets. 《Sutra of the Eightfold Noble Path》, one scroll, three sheets. 《Nandi Explanation Sutra》, one scroll, four sheets. 《Sutra of the Eight States of a Horse as a Parable for People》, one scroll (also named 《Sutra of the Eight Bad States of a Horse》, also directly called 《Sutra of the Eight States of a Horse》), one sheet. 《Sutra of the Three Characteristics of a Horse》, one scroll (also called 《Sutra of the Three Characteristics of a Good Horse》), one sheet. 《Sutra of Corresponding and Agreeable Characteristics》, one scroll, two sheets. 《Sutra of the Secret Essentials for Curing Meditation Sickness》, one scroll (or called 《Secret Essentials for Curing Meditation Sickness》, without the word 'Sutra', or called 《Secret Treatment of Meditation Essentials for Curing Sickness》, or two scrolls), twenty-eight sheets.
The above thirty-one sutras, thirty-one scrolls, are in the same case. 《Matangi Sutra》, one scroll (also named 《Ananda Bewitched by a Woman with Sorcery》, also called 《Matanga》), three sheets. 《Sutra of the Six Matters in the Unveiling of Matangi's Form》, one scroll, three sheets. 《Matangi Sutra》, three scrolls (or two scrolls), thirty-four sheets. 《Sutra of the Head's Admonition》, one scroll (titled 《Head's Admonition》, the Jin Dynasty says 《Sutra of the Twenty-Eight Mansions of the Crown Prince》, also named 《Tiger Ear Sutra》, also named 《Tiger Intention Sutra》), twenty-six sheets. 《Sutra of the Ghost's Questions to Maudgalyayana》, one scroll, four sheets. 《Miscellaneous Collection Sutra》, one scroll, nine sheets. 《Sutra of the Retribution of Hungry Ghosts》, one scroll (also named 《Maudgalyayana Speaks of the Causes and Conditions of Hell and Hungry Ghosts》), five sheets. 《Ananda Asks About Auspicious and Inauspicious Matters of Serving the Buddha》, one scroll (or called 《Ananda Asks About Matters》, also called 《Sutra on Auspicious and Inauspicious Matters of Serving the Buddha》), five sheets. 《Sutra of Disrespecting the Dharma》, one scroll, two sheets. 《Ananda's Differentiation》
經一卷(亦云阿難問事佛吉兇經或直名分別經五紙)五母子經一卷二紙沙彌羅經一卷二紙玉耶女經一卷(或云玉耶經)三紙玉耶經一卷(一名長者詣佛說子婦無敬經或云玉耶女經)五紙阿遬達經一卷二紙修行本起經二卷(一名宿行本起經)三十二紙
上十六經十九卷同帙。太子瑞應本起經二卷(亦名太子本起瑞應經亦名瑞應本起經)三十一紙過去現在因果經四卷(或五卷)九十五紙法海經一卷三紙海八德經一卷三紙四十二章經一卷七紙奈女耆域因緣經一卷(或云柰女耆域經或直云奈女經有云柰女耆域國者誤也)一十七紙罪業應報教化地獄經一卷(或云地獄報應經)六紙龍王兄弟經一卷(一名難龍王經亦名降龍王經)二紙長者音悅經一卷(或云長者音悅不蘭迦葉經亦直云音悅經)五紙
上九經十三卷同帙。禪秘要經三卷(或云禪閟要法無經字或四卷)八十四紙七女經一卷(一名七女本經)六紙八師經一卷四紙越難經一卷(一名越難長者經一名難經)二紙所欲致患經一卷六紙阿阇世王問五逆經一卷五紙五苦章句經一卷(一名諸天五苦經一名五道章句經一名凈除罪蓋樂佛法經)十三紙堅意經一卷(一名堅心正意經一名堅心經)二紙凈飯王涅槃經一卷(或加般字)六紙進學經一卷(或云勸進學道經)一紙得道梯橙
【現代漢語翻譯】 現代漢語譯本 《經》一卷（也稱為《阿難問事佛吉兇經》或直接稱為《分別經》，五紙），《五母子經》一卷（二紙），《沙彌羅經》一卷（二紙），《玉耶女經》一卷（或稱《玉耶經》）（三紙），《玉耶經》一卷（一名《長者詣佛說子婦無敬經》，或稱《玉耶女經》）（五紙），《阿遬達經》一卷（二紙），《修行本起經》二卷（一名《宿行本起經》）（三十二紙）。
以上十六經，十九卷，同一帙。《太子瑞應本起經》二卷（也名《太子本起瑞應經》，也名《瑞應本起經》）（三十一紙），《過去現在因果經》四卷（或五卷）（九十五紙），《法海經》一卷（三紙），《海八德經》一卷（三紙），《四十二章經》一卷（七紙），《奈女耆域因緣經》一卷（或稱《奈女耆域經》，或直稱《奈女經》，有稱《奈女耆域國》者，誤也）（一十七紙），《罪業應報教化地獄經》一卷（或稱《地獄報應經》）（六紙），《龍王兄弟經》一卷（一名《難龍王經》，亦名《降龍王經》）（二紙），《長者音悅經》一卷（或稱《長者音悅不蘭迦葉經》，亦直稱《音悅經》）（五紙）。
以上九經，十三卷，同一帙。《禪秘要經》三卷（或稱《禪閟要法》，無『經』字，或四卷）（八十四紙），《七女經》一卷（一名《七女本經》）（六紙），《八師經》一卷（四紙），《越難經》一卷（一名《越難長者經》，一名《難經》）（二紙），《所欲致患經》一卷（六紙），《阿阇世王問五逆經》一卷（五紙），《五苦章句經》一卷（一名《諸天五苦經》，一名《五道章句經》，一名《凈除罪蓋樂佛法經》）（十三紙），《堅意經》一卷（一名《堅心正意經》，一名《堅心經》）（二紙），《凈飯王涅槃經》一卷（或加『般』字）（六紙），《進學經》一卷（或稱《勸進學道經》）（一紙），《得道梯橙》。
【English Translation】 English version 'Sutra' one scroll (also known as 'Anan Asks About Auspicious and Inauspicious Matters of Serving the Buddha Sutra' or directly as 'Differentiation Sutra,' five sheets), 'Five Mothers and Children Sutra' one scroll (two sheets), 'Shami Luo Sutra' one scroll (two sheets), 'Yu Ye Woman Sutra' one scroll (or called 'Yu Ye Sutra') (three sheets), 'Yu Ye Sutra' one scroll (also named 'Elder Visits Buddha to Speak of Daughter-in-Law's Lack of Respect Sutra,' or called 'Yu Ye Woman Sutra') (five sheets), 'A Su Da Sutra' one scroll (two sheets), 'Sutra of the Origin of Practice' two scrolls (also named 'Sutra of the Original Deeds of Past Lives') (thirty-two sheets).
The above sixteen sutras, nineteen scrolls, are in the same case. 'Sutra of the Auspicious Origins of the Crown Prince' two scrolls (also named 'Sutra of the Auspicious Origins of the Crown Prince,' also named 'Sutra of Auspicious Origins') (thirty-one sheets), 'Sutra of Cause and Effect in the Past and Present' four scrolls (or five scrolls) (ninety-five sheets), 'Dharma Sea Sutra' one scroll (three sheets), 'Sutra of the Eight Virtues of the Sea' one scroll (three sheets), 'Sutra of Forty-Two Chapters' one scroll (seven sheets), 'Sutra of the Causes and Conditions of Nai Nu Qi Yu' one scroll (or called 'Nai Nu Qi Yu Sutra,' or directly called 'Nai Nu Sutra,' some call it 'Nai Nu Qi Yu Kingdom,' which is a mistake) (seventeen sheets), 'Sutra of the Retribution of Sins and the Teaching of Hell' one scroll (or called 'Sutra of Retribution in Hell') (six sheets), 'Sutra of the Dragon King Brothers' one scroll (also named 'Sutra of the Difficult Dragon King,' also named 'Sutra of Subduing the Dragon King') (two sheets), 'Sutra of the Elder Yin Yue' one scroll (or called 'Sutra of the Elder Yin Yue Puranakashyapa,' or directly called 'Yin Yue Sutra') (five sheets).
The above nine sutras, thirteen scrolls, are in the same case. 'Chan Secrets Essential Sutra' three scrolls (or called 'Chan Secrets Essential Dharma,' without the word 'Sutra,' or four scrolls) (eighty-four sheets), 'Seven Women Sutra' one scroll (also named 'Original Sutra of the Seven Women') (six sheets), 'Eight Teachers Sutra' one scroll (four sheets), 'Yue Nan Sutra' one scroll (also named 'Elder Yue Nan Sutra,' also named 'Difficult Sutra') (two sheets), 'Sutra of Desires Leading to Suffering' one scroll (six sheets), 'King Ajatasattu Asks About the Five Rebellious Acts Sutra' one scroll (five sheets), 'Sutra of the Chapters and Sentences of the Five Sufferings' one scroll (also named 'Sutra of the Five Sufferings of the Heavens,' also named 'Sutra of the Chapters and Sentences of the Five Paths,' also named 'Sutra of Purifying the Covering of Sins and Rejoicing in the Dharma of the Buddha') (thirteen sheets), 'Firm Intention Sutra' one scroll (also named 'Sutra of Firm Heart and Right Intention,' also named 'Firm Heart Sutra') (two sheets), 'Sutra of the Nirvana of King Suddhodana' one scroll (or with the addition of the word 'Pari') (six sheets), 'Sutra of Advancing in Learning' one scroll (or called 'Sutra of Encouraging Advancement in the Path') (one sheet), 'Ladder to Attaining the Path'.
錫杖經一卷(題云得道梯橙經錫杖品第十二亦直云錫杖經)三紙貧窮老公經一卷(一名貧老經)三紙三摩竭經一卷(一名須摩提女經一名難國王經一名恕和檀王經)八紙蓱沙王五愿經一卷(一名弗沙迦王經或作瓶字)七紙琉璃王經一卷(或作流離字)七紙
上十五經十七卷同帙。生經五卷(或四卷)一百九紙義足經二卷四十紙
上二經七卷同帙。
小乘經單譯
八十七部 二百二十四卷 一十七帙正法念處經七十卷(七帙)一千二百五紙佛本行集經六十卷(或名皆集經六帙八百七十七紙)本事經七卷九十五紙興起行經二卷(亦名嚴誡宿緣經一名十緣經題云出雜藏)三十一紙業報差別經一卷一十五紙
上三經十卷同帙。大安般守意經二卷(亦直云大安般經或無大字安公云小安般經或一卷)三十紙陰持入經二卷(或云除持入誤也或一卷亦云住陰持入)三十二紙處處經一卷一十五紙罵意經一卷一十五紙分別善惡所起經一卷一十五紙出家緣經一卷(一名出家因緣經)二紙阿鋡正行經一卷(一名正意經)四紙十八泥犁經一卷(或云十八地獄經)六紙法受塵經一卷一紙禪行法想經一卷一紙長者子懊惱三處經一卷(一名長者夭惱三處經亦云三處惱經)三紙揵陀國王經一卷(或無國字)二紙須摩提長者
【現代漢語翻譯】 現代漢語譯本 《錫杖經》一卷（題為《得道梯橙經錫杖品第十二》，也直接稱為《錫杖經》），三紙。《貧窮老公經》一卷（一名《貧老經》），三紙。《三摩竭經》一卷（一名《須摩提女經》，一名《難國王經》，一名《恕和檀王經》），八紙。《蓱沙王五愿經》一卷（一名《弗沙迦王經》，或寫作「瓶」字），七紙。《琉璃王經》一卷（或寫作「流離」字），七紙。 以上十五經，十七卷，同帙。《生經》五卷（或四卷），一百九紙。《義足經》二卷，四十紙。 以上二經，七卷，同帙。 小乘經單譯 八十七部 二百二十四卷 一十七帙《正法念處經》七十卷（七帙），一千二百五紙。《佛本行集經》六十卷（或名《皆集經》，六帙，八百七十七紙）。《本事經》七卷，九十五紙。《興起行經》二卷（亦名《嚴誡宿緣經》，一名《十緣經》，題為「出雜藏」），三十一紙。《業報差別經》一卷，一十五紙。 以上三經，十卷，同帙。《大安般守意經》二卷（也直接稱為《大安般經》，或無「大」字，安世高公說為《小安般經》，或一卷），三十紙。《陰持入經》二卷（或說為《除持入經》，是錯誤的，或一卷，也說為《住陰持入》），三十二紙。《處處經》一卷，一十五紙。《罵意經》一卷，一十五紙。《分別善惡所起經》一卷，一十五紙。《出家緣經》一卷（一名《出家因緣經》），二紙。《阿鋡正行經》一卷（一名《正意經》），四紙。《十八泥犁經》一卷（或說為《十八地獄經》），六紙。《法受塵經》一卷，一紙。《禪行法想經》一卷，一紙。《長者子懊惱三處經》一卷（一名《長者夭惱三處經》，也說為《三處惱經》），三紙。《揵陀國王經》一卷（或無「國」字），二紙。《須摩提長者》
【English Translation】 English version 《Śikṣā-daṇḍa Sūtra》, one fascicle (titled 'The Twelfth Chapter on the Śikṣā-daṇḍa from the Ladder to Enlightenment Sūtra', also directly called the 《Śikṣā-daṇḍa Sūtra》), three sheets. 《Poor Old Man Sūtra》, one fascicle (also named 《Poor Old Sūtra》), three sheets. 《Trisamagga Sūtra》, one fascicle (also named 《Sumati Daughter Sūtra》, 《Nanda King Sūtra》, 《Kṣānti-dāna King Sūtra》), eight sheets. 《Bimbisāra King's Five Vows Sūtra》, one fascicle (also named 《Puṣya King Sūtra》, or written with the character 'Piṅ'), seven sheets. 《Virūḍhaka King Sūtra》, one fascicle (or written with the character 'Liúlí'), seven sheets. The above fifteen sutras, seventeen fascicles, are in the same case. 《Jāti Sūtra》, five fascicles (or four fascicles), one hundred and nine sheets. 《Arthapada Sūtra》, two fascicles, forty sheets. The above two sutras, seven fascicles, are in the same case. Single Translations of Hīnayāna Sutras Eighty-seven texts, two hundred and twenty-four fascicles, seventeen cases. 《Saddharma-smṛtyupasthāna Sūtra》, seventy fascicles (seven cases), one thousand two hundred and five sheets. 《Buddha's Deeds Collection Sūtra》, sixty fascicles (or named 《Sarvasaṃgraha Sūtra》, six cases, eight hundred and seventy-seven sheets). 《Avadāna Sūtra》, seven fascicles, ninety-five sheets. 《Udāna Sūtra》, two fascicles (also named 《Strict Precepts and Past Causes Sūtra》, also named 《Ten Causes Sūtra》, titled 'From the Miscellaneous Collection'), thirty-one sheets. 《Karma-vibhaṅga Sūtra》, one fascicle, fifteen sheets. The above three sutras, ten fascicles, are in the same case. 《Mahā-ānāpānasmṛti Sūtra》, two fascicles (also directly called 《Mahā-ānāpāna Sūtra》, or without the character 'Mahā', An Shigao says it is 《Lesser Ānāpāna Sūtra》, or one fascicle), thirty sheets. 《Āyatana Sūtra》, two fascicles (or said to be 《Apāyatana Sūtra》, which is incorrect, or one fascicle, also said to be 《Sthita-āyatana Sūtra》), thirty-two sheets. 《Sarvatra Sūtra》, one fascicle, fifteen sheets. 《Krodha Sūtra》, one fascicle, fifteen sheets. 《Kusala-akusala-hetu Sūtra》, one fascicle, fifteen sheets. 《Pravrajyā-nimitta Sūtra》, one fascicle (also named 《Pravrajyā-hetu Sūtra》), two sheets. 《Āryāṣṭāṅga-mārga Sūtra》, one fascicle (also named 《Samyaṅ-mati Sūtra》), four sheets. 《Aṣṭādaśa-naraka Sūtra》, one fascicle (or said to be 《Aṣṭādaśa-niraya Sūtra》), six sheets. 《Dharma-rāja Sūtra》, one fascicle, one sheet. 《Dhyāna-mārga-dharma-saṃjñā Sūtra》, one fascicle, one sheet. 《Gṛhapati-putra-autsukya-trayasthāna Sūtra》, one fascicle (also named 《Gṛhapati-putra-utpāda-trayasthāna Sūtra》, also said to be 《Trayasthāna-autsukya Sūtra》), three sheets. 《Gandhāra King Sūtra》, one fascicle (or without the character 'King'), two sheets. 《Sumati Gṛhapati》
經一卷(一名會諸佛前亦名如來所說示現眾生)八紙阿難四事經一卷四紙未生怨經一卷四紙四愿經一卷三紙黑氏梵志經一卷三紙猘狗經一卷(祐云與樂狗同)二紙分別經一卷五紙八關齋經一卷二紙阿鳩留經一卷四紙孝子經一卷(亦云孝子報恩經)二紙
上二十二經二十四卷同帙。五百弟子自說本起經一卷(或云佛五百弟子自說本起經亦云五百弟子自說本末經亦云五百弟子本起經)二十一紙大迦葉本經一卷(或無大字)五紙四自侵經一卷五紙羅云忍辱經一卷(或直云忍辱經)三紙佛為年少比丘說正事經一卷二紙沙曷比丘功德經一卷三紙時非時經一卷(亦直云時經)二紙自愛經一卷(或云自愛不自愛經)五紙中心經一卷(亦云中心正行經或云大忠心經亦云小中心經)五紙正見經一卷(一名生死變識經)八紙大魚事經一卷二紙呵難七夢經一卷(亦直云七夢經)二紙阿雕阿那含經一卷(一名荷雕或作苛字)二紙燈指因緣經一卷九紙婦人遇辜經一卷(一名婦遇對經)二紙四天王經一卷三紙摩訶迦葉度貧母經一卷四紙十二品生死經一卷一紙罪福報應經一卷(一名輪轉五道罪福報應經亦云輪轉五道經亦云五道輪經)四紙五無返復經一卷(一名五反覆大義經或作附字)二紙佛大僧大經一卷(二兒名)七紙邪祇經一卷二紙末羅王經
【現代漢語翻譯】 現代漢語譯本： 經一卷（一名會諸佛前，亦名如來所說示現眾生）八紙，《阿難四事經》一卷四紙，《未生怨經》一卷四紙，《四愿經》一卷三紙，《黑氏梵志經》一卷三紙，《猘狗經》一卷（祐云與樂狗同）二紙，《分別經》一卷五紙，《八關齋經》一卷二紙，《阿鳩留經》一卷四紙，《孝子經》一卷（亦云孝子報恩經）二紙。
以上二十二經二十四卷同帙。《五百弟子自說本起經》一卷（或云佛五百弟子自說本起經，亦云五百弟子自說本末經，亦云五百弟子本起經）二十一紙，《大迦葉本經》一卷（或無大字）五紙，《四自侵經》一卷五紙，《羅云忍辱經》一卷（或直云忍辱經）三紙，《佛為年少比丘說正事經》一卷二紙，《沙曷比丘功德經》一卷三紙，《時非時經》一卷（亦直云時經）二紙，《自愛經》一卷（或云自愛不自愛經）五紙，《中心經》一卷（亦云中心正行經，或云大忠心經，亦云小中心經）五紙，《正見經》一卷（一名生死變識經）八紙，《大魚事經》一卷二紙，《呵難七夢經》一卷（亦直云七夢經）二紙，《阿雕阿那含經》一卷（一名荷雕，或作苛字）二紙，《燈指因緣經》一卷九紙，《婦人遇辜經》一卷（一名婦遇對經）二紙，《四天王經》一卷三紙，《摩訶迦葉度貧母經》一卷四紙，《十二品生死經》一卷一紙，《罪福報應經》一卷（一名輪轉五道罪福報應經，亦云輪轉五道經，亦云五道輪經）四紙，《五無返復經》一卷（一名五反覆大義經，或作附字）二紙，《佛大僧大經》一卷（二兒名）七紙，《邪祇經》一卷二紙，《末羅王經》
【English Translation】 English version: One scroll of Sutra (also named 'Meeting Before All Buddhas', also named 'The Tathagata's Teaching Manifesting Sentient Beings'), eight folios; One scroll of 'Ananda's Four Matters Sutra', four folios; One scroll of 'Ajatasattu Sutra', four folios; One scroll of 'Four Vows Sutra', three folios; One scroll of 'Black Brahman Sutra', three folios; One scroll of 'Mad Dog Sutra' (Youyun says it's the same as 'Happy Dog'), two folios; One scroll of 'Discrimination Sutra', five folios; One scroll of 'Eight Precepts Sutra', two folios; One scroll of 'Ajiulu Sutra', four folios; One scroll of 'Filial Son Sutra' (also called 'Filial Son Repaying Kindness Sutra'), two folios.
The above twenty-two sutras, twenty-four scrolls in the same case. One scroll of 'Five Hundred Disciples Narrating Their Origins Sutra' (or 'Buddha's Five Hundred Disciples Narrating Their Origins Sutra', also 'Five Hundred Disciples Narrating Their Beginnings and Ends Sutra', also 'Five Hundred Disciples' Origins Sutra'), twenty-one folios; One scroll of 'Mahakasyapa's Original Sutra' (sometimes without the word 'Great'), five folios; One scroll of 'Four Self-Inflicted Sutra', five folios; One scroll of 'Rahula's Patience Sutra' (or simply 'Patience Sutra'), three folios; One scroll of 'The Buddha Speaks of Right Matters for Young Bhikkhus Sutra', two folios; One scroll of 'Saga Bhikkhu's Merits Sutra', three folios; One scroll of 'Timely and Untimely Sutra' (also simply 'Timely Sutra'), two folios; One scroll of 'Self-Love Sutra' (or 'Self-Love and Non-Self-Love Sutra'), five folios; One scroll of 'Center Sutra' (also 'Center Righteous Conduct Sutra', or 'Great Loyal Heart Sutra', or 'Small Center Sutra'), five folios; One scroll of 'Right View Sutra' (also named 'Birth, Death, Transformation, and Consciousness Sutra'), eight folios; One scroll of 'Great Fish Affair Sutra', two folios; One scroll of 'Kalan's Seven Dreams Sutra' (also simply 'Seven Dreams Sutra'), two folios; One scroll of 'Adiao Anagamin Sutra' (also named 'He Diao', or written as 'Ke'), two folios; One scroll of 'Lamp Finger Cause and Condition Sutra', nine folios; One scroll of 'Woman Meeting Calamity Sutra' (also named 'Woman Meeting Confrontation Sutra'), two folios; One scroll of 'Four Heavenly Kings Sutra', three folios; One scroll of 'Mahakasyapa Liberating the Poor Mother Sutra', four folios; One scroll of 'Twelve Categories of Birth and Death Sutra', one folio; One scroll of 'Sutra of Retribution for Sins and Blessings' (also named 'Sutra of Retribution for Sins and Blessings in the Five Paths of Rebirth', also 'Sutra of Rebirth in the Five Paths', also 'Sutra of the Five Paths of Rebirth'), four folios; One scroll of 'Five Non-Returning Sutra' (also named 'Five Reversing Great Meaning Sutra', or written as 'Fu'), two folios; One scroll of 'Buddha Great Sangha Great Sutra' (two children's names), seven folios; One scroll of 'Evil Qi Sutra', two folios; One scroll of 'Malla King Sutra'
一卷二紙摩達國王經一卷(或無國王字)二紙旃陀越國王經一卷(或無國王字)二紙五恐怖世經一卷(或云五恐怖經)二紙弟子死復生經一卷(或云死亡更生經)六紙懈怠耕者經一卷(或云懈怠耕兒經)二紙辯意長者子經一卷(或云長者辯意經或加所問字)九紙無垢優婆夷問經一卷三紙
上三十經三十卷同帙。賢者五福經一卷一紙天請問經一卷二紙僧護經一卷(或云僧護因緣經亦云因緣僧護經)二十紙護凈經一卷二紙木槵子經一卷(或作患亦作檈)二紙無上處經一卷一紙盧志長者因緣經一卷十紙五王經一卷五紙出家功德經一卷(非是賢愚中抄出者)五紙栴檀樹經一卷三紙頞多和多耆經一卷二紙普達王經一卷四紙佛滅度后棺斂葬送經一卷(一名比丘師經亦名師比丘經)三紙鬼子母經一卷四紙梵摩難國王經一卷二紙父母恩難報經一卷(亦名勤報)二紙孫多耶致經一卷(或云梵志孫多耶致經)三紙新歲經一卷六紙群牛譬經一卷二紙九橫經一卷二紙禪行三十七經一卷(或云禪行三十七品經)三紙比丘避女惡名欲自殺經一卷一紙比丘聽施經一卷(一名聽施比丘經)三紙身觀經一卷二紙無常經一卷(一名三啟經)三紙八無暇有暇經一卷七紙長爪梵志請問經一卷三紙譬喻經一卷二紙略教誡經一卷二紙療痔病經一卷(亦名療痔瘺
【現代漢語翻譯】 現代漢語譯本： 《摩達國王經》一卷（或無『國王』二字），二紙。 《旃陀越國王經》一卷（或無『國王』二字），二紙。 《五恐怖世經》一卷（或稱《五恐怖經》），二紙。 《弟子死復生經》一卷（或稱《死亡更生經》），六紙。 《懈怠耕者經》一卷（或稱《懈怠耕兒經》），二紙。 《辯意長者子經》一卷（或稱《長者辯意經》，或加『所問』二字），九紙。 《無垢優婆夷問經》一卷，三紙。
以上三十經共三十卷，同在一個書帙中。 《賢者五福經》一卷，一紙。 《天請問經》一卷，二紙。 《僧護經》一卷（或稱《僧護因緣經》，亦稱《因緣僧護經》），二十紙。 《護凈經》一卷，二紙。 《木槵子經》一卷（或作『患』，亦作『檈』），二紙。 《無上處經》一卷，一紙。 《盧志長者因緣經》一卷，十紙。 《五王經》一卷，五紙。 《出家功德經》一卷（非《賢愚經》中抄出者），五紙。 《栴檀樹經》一卷，三紙。 《頞多和多耆經》一卷，二紙。 《普達王經》一卷，四紙。 《佛滅度后棺斂葬送經》一卷（一名《比丘師經》，亦名《師比丘經》），三紙。 《鬼子母經》一卷，四紙。 《梵摩難國王經》一卷，二紙。 《父母恩難報經》一卷（亦名《勤報》），二紙。 《孫多耶致經》一卷（或稱《梵志孫多耶致經》），三紙。 《新歲經》一卷，六紙。 《群牛譬經》一卷，二紙。 《九橫經》一卷，二紙。 《禪行三十七經》一卷（或稱《禪行三十七品經》），三紙。 《比丘避女惡名欲自殺經》一卷，一紙。 《比丘聽施經》一卷（一名《聽施比丘經》），三紙。 《身觀經》一卷，二紙。 《無常經》一卷（一名《三啟經》），三紙。 《八無暇有暇經》一卷，七紙。 《長爪梵志請問經》一卷，三紙。 《譬喻經》一卷，二紙。 《略教誡經》一卷，二紙。 《療痔病經》一卷（亦名《療痔瘺經》）
【English Translation】 English version: 'Moda King Sutra' one scroll (or without the words 'King'), two sheets. 'Chandravati King Sutra' one scroll (or without the words 'King'), two sheets. 'Five Fears of the World Sutra' one scroll (or called 'Five Fears Sutra'), two sheets. 'Disciple Dies and is Reborn Sutra' one scroll (or called 'Death and Rebirth Sutra'), six sheets. 'Lazy Farmer Sutra' one scroll (or called 'Lazy Farming Child Sutra'), two sheets. 'Bianyi, the Son of a Wealthy Man Sutra' one scroll (or called 'Wealthy Man Bianyi Sutra', or with the addition of the words 'What was Asked'), nine sheets. 'Immaculate Upasika's Questions Sutra' one scroll, three sheets.
The above thirty sutras, thirty scrolls in total, are in the same case. 'Worthy One's Five Blessings Sutra' one scroll, one sheet. 'Deva's Questions Sutra' one scroll, two sheets. 'Sangha Protected Sutra' one scroll (or called 'Sangha Protected Karma Sutra', also called 'Karma Sangha Protected Sutra'), twenty sheets. 'Protecting Purity Sutra' one scroll, two sheets. 'Soapberry Seed Sutra' one scroll (sometimes written as 'Suffering', also written as 'Huan'), two sheets. 'Supreme Abode Sutra' one scroll, one sheet. 'Luzhi, the Wealthy Man's Karma Sutra' one scroll, ten sheets. 'Five Kings Sutra' one scroll, five sheets. 'Renunciation Merits Sutra' one scroll (not copied from 'Sutra of the Wise and Foolish'), five sheets. 'Sandalwood Tree Sutra' one scroll, three sheets. 'Atavaka Sutra' one scroll, two sheets. 'King Puda Sutra' one scroll, four sheets. 'Sutra of Coffin Collection, Burial and Funeral After the Buddha's Nirvana' one scroll (also named 'Bhikkhu Master Sutra', also named 'Master Bhikkhu Sutra'), three sheets. 'Hariti Sutra' one scroll, four sheets. 'King Brahma Nanda Sutra' one scroll, two sheets. 'Parents' Kindness is Difficult to Repay Sutra' one scroll (also named 'Diligent Repayment'), two sheets. 'Sundarika Bharadvaja Sutra' one scroll (or called 'Brahmin Sundarika Bharadvaja Sutra'), three sheets. 'New Year Sutra' one scroll, six sheets. 'Cattle Simile Sutra' one scroll, two sheets. 'Nine Untimely Deaths Sutra' one scroll, two sheets. 'Thirty-Seven Practices of Meditation Sutra' one scroll (or called 'Thirty-Seven Factors of Enlightenment Sutra'), three sheets. 'Bhikkhu Avoiding Bad Reputation with Women Wants to Commit Suicide Sutra' one scroll, one sheet. 'Bhikkhu Receiving Offerings Sutra' one scroll (also named 'Receiving Offerings Bhikkhu Sutra'), three sheets. 'Body Contemplation Sutra' one scroll, two sheets. 'Impermanence Sutra' one scroll (also named 'Three Inquiries Sutra'), three sheets. 'Eight Unfavorable and Favorable Conditions Sutra' one scroll, seven sheets. 'Long-Nailed Brahmin's Questions Sutra' one scroll, three sheets. 'Parable Sutra' one scroll, two sheets. 'Brief Admonishment Sutra' one scroll, two sheets. 'Curing Hemorrhoids Sutra' one scroll (also named 'Curing Fistulas Sutra')
經)二紙
上三十經三十卷同帙。
小乘律
五十四部 四百四十六卷 四十五帙摩訶僧祇律四十卷(或云三十卷四帙)九百九十七紙十誦律六十一卷(六帙)一千四百三十紙根本說一切有部毗奈耶五十卷(五帙)八百七十五紙根本說一切有部苾芻尼毗奈耶二十卷(二帙)三百五十九紙根本說一切有部毗奈耶雜事四十卷(四帙)六百四十四紙根本說一切有部尼陀那目得迦十卷(前五卷尼陀那后五卷目得迦或八卷一帙)一百二十五紙五分律三十卷(亦云彌沙塞律或三十四卷三帙五百九十七紙)四分律六十卷(或四十五卷或七十卷或四十卷或云四十四卷六帙)一千三百一十五紙僧祇比丘戒本一卷(亦云摩訶僧祇戒本)二十紙僧祇比丘尼戒本一卷(亦云比丘尼波羅提木叉僧祇戒本)三十五紙十誦比丘戒本一卷(亦云十誦波羅提木叉戒本二十六紙)十誦比丘尼戒本一卷(亦云十誦比丘尼波羅提木叉戒本二十六紙)根本說一切有部戒經一卷二十八紙根本說一切有部苾芻尼戒經一卷二十八紙五分比丘戒本一卷(亦云彌沙塞戒本)二十二紙
上七經七卷同帙。五分比丘尼戒本一卷(亦云彌沙塞尼戒本)二十九紙四分比丘戒本一卷(沙門懷素依律集題云四分戒本二十四紙)四分比丘尼戒本一卷(沙門懷素依律
【現代漢語翻譯】 現代漢語譯本 經)二紙
上三十經三十卷同帙。
小乘律
五十四部 四百四十六卷 四十五帙 摩訶僧祇律（Mahāsaṃghika Vinaya，大眾部律）四十卷(或云三十卷四帙)九百九十七紙 十誦律（Sarvāstivāda Vinaya，說一切有部律）六十一卷(六帙)一千四百三十紙 根本說一切有部毗奈耶（Mūlasarvāstivāda Vinaya，根本說一切有部律）五十卷(五帙)八百七十五紙 根本說一切有部苾芻尼毗奈耶（Mūlasarvāstivāda Bhikṣuṇī Vinaya，根本說一切有部比丘尼律）二十卷(二帙)三百五十九紙 根本說一切有部毗奈耶雜事（Mūlasarvāstivāda Vinaya-kṣudrakavastu，根本說一切有部律雜事）四十卷(四帙)六百四十四紙 根本說一切有部尼陀那目得迦（Mūlasarvāstivāda Nidāna-mātṛkā，根本說一切有部因緣母）十卷(前五卷尼陀那后五卷目得迦或八卷一帙)一百二十五紙 五分律（Mahīśāsaka Vinaya，彌沙塞部律）三十卷(亦云彌沙塞律或三十四卷三帙五百九十七紙) 四分律（Dharmaguptaka Vinaya，曇無德部律）六十卷(或四十五卷或七十卷或四十卷或云四十四卷六帙)一千三百一十五紙 僧祇比丘戒本（Mahāsaṃghika Prātimokṣa，大眾部比丘戒本）一卷(亦云摩訶僧祇戒本)二十紙 僧祇比丘尼戒本（Mahāsaṃghika Bhikṣuṇī Prātimokṣa，大眾部比丘尼戒本）一卷(亦云比丘尼波羅提木叉僧祇戒本)三十五紙 十誦比丘戒本（Sarvāstivāda Prātimokṣa，說一切有部比丘戒本）一卷(亦云十誦波羅提木叉戒本二十六紙) 十誦比丘尼戒本（Sarvāstivāda Bhikṣuṇī Prātimokṣa，說一切有部比丘尼戒本）一卷(亦云十誦比丘尼波羅提木叉戒本二十六紙) 根本說一切有部戒經一卷二十八紙 根本說一切有部苾芻尼戒經一卷二十八紙 五分比丘戒本（Mahīśāsaka Prātimokṣa，彌沙塞部比丘戒本）一卷(亦云彌沙塞戒本)二十二紙
上七經七卷同帙。 五分比丘尼戒本（Mahīśāsaka Bhikṣuṇī Prātimokṣa，彌沙塞部比丘尼戒本）一卷(亦云彌沙塞尼戒本)二十九紙 四分比丘戒本（Dharmaguptaka Prātimokṣa，曇無德部比丘戒本）一卷(沙門懷素依律集題云四分戒本二十四紙) 四分比丘尼戒本（Dharmaguptaka Bhikṣuṇī Prātimokṣa，曇無德部比丘尼戒本）一卷(沙門懷素依律
【English Translation】 English version Sūtra) Two sheets.
The above thirty sūtras in thirty volumes are in the same case.
Hīnayāna Vinaya
Fifty-four sections, four hundred and forty-six volumes, forty-five cases. Mahāsaṃghika Vinaya (大眾部律) forty volumes (or thirty volumes in four cases) nine hundred and ninety-seven sheets. Sarvāstivāda Vinaya (說一切有部律) sixty-one volumes (six cases) one thousand four hundred and thirty sheets. Mūlasarvāstivāda Vinaya (根本說一切有部律) fifty volumes (five cases) eight hundred and seventy-five sheets. Mūlasarvāstivāda Bhikṣuṇī Vinaya (根本說一切有部比丘尼律) twenty volumes (two cases) three hundred and fifty-nine sheets. Mūlasarvāstivāda Vinaya-kṣudrakavastu (根本說一切有部律雜事) forty volumes (four cases) six hundred and forty-four sheets. Mūlasarvāstivāda Nidāna-mātṛkā (根本說一切有部因緣母) ten volumes (the first five volumes are Nidāna, the last five volumes are Mātṛkā, or eight volumes in one case) one hundred and twenty-five sheets. Mahīśāsaka Vinaya (彌沙塞部律) thirty volumes (also called the Mahīśāsaka Vinaya, or thirty-four volumes in three cases) five hundred and ninety-seven sheets. Dharmaguptaka Vinaya (曇無德部律) sixty volumes (or forty-five volumes, or seventy volumes, or forty volumes, or forty-four volumes in six cases) one thousand three hundred and fifteen sheets. Mahāsaṃghika Prātimokṣa (大眾部比丘戒本) one volume (also called the Mahāsaṃghika Prātimokṣa) twenty sheets. Mahāsaṃghika Bhikṣuṇī Prātimokṣa (大眾部比丘尼戒本) one volume (also called the Bhikṣuṇī Prātimokṣa Mahāsaṃghika Vinaya) thirty-five sheets. Sarvāstivāda Prātimokṣa (說一切有部比丘戒本) one volume (also called the Sarvāstivāda Prātimokṣa) twenty-six sheets. Sarvāstivāda Bhikṣuṇī Prātimokṣa (說一切有部比丘尼戒本) one volume (also called the Sarvāstivāda Bhikṣuṇī Prātimokṣa) twenty-six sheets. Mūlasarvāstivāda Prātimokṣa one volume twenty-eight sheets. Mūlasarvāstivāda Bhikṣuṇī Prātimokṣa one volume twenty-eight sheets. Mahīśāsaka Prātimokṣa (彌沙塞部比丘戒本) one volume (also called the Mahīśāsaka Prātimokṣa) twenty-two sheets.
The above seven sūtras in seven volumes are in the same case. Mahīśāsaka Bhikṣuṇī Prātimokṣa (彌沙塞部比丘尼戒本) one volume (also called the Mahīśāsaka Bhikṣuṇī Prātimokṣa) twenty-nine sheets. Dharmaguptaka Prātimokṣa (曇無德部比丘戒本) one volume (the Śramaṇa Huaishu collected and titled it 'Dharmaguptaka Prātimokṣa' with twenty-four sheets). Dharmaguptaka Bhikṣuṇī Prātimokṣa (曇無德部比丘尼戒本) one volume (the Śramaṇa Huaishu based on the Vinaya
集題云四分尼戒本三十紙)四分僧戒本一卷(或無僧字或云曇無德戒本姚秦佛陀耶舍譯)二十三紙解脫戒本一卷(出迦葉毗部)二十二紙沙彌十戒法並威儀一卷(亦云沙彌威儀戒本)二十一紙沙彌威儀一卷(或云沙彌威儀經)九紙沙彌尼離戒文一卷四紙沙彌尼戒經一卷(或無經字)五紙舍利弗問經一卷十一紙
上十經十卷同帙。根本說一切有部百一羯磨十卷(一帙)一百四十六紙大沙門百一羯磨法一卷(出十誦律或云大沙門羯磨法)二十二紙十誦羯磨比丘要用一卷(出十誦律或云毗尼要羯磨法或二卷僧祐錄云一卷)二十四紙優波離問佛經一卷(或云優波離律)二十三紙五分羯磨一卷(題云彌沙塞羯磨本)三十一紙一分雜羯磨四卷(題云曇無德律部雜羯磨以結戒場為首)三十四紙曇無德羯磨一卷(題云羯磨一卷出曇無德律以結大戒為首)三十七紙四分比丘尼羯磨法一卷(祐云曇無德羯磨或云雜羯磨)一十五紙
上七經七卷同帙。四分律刪補隨機羯磨一卷(序題云曇無德部四分律刪補隨機羯磨)四十七紙四分僧羯磨三卷(題云羯磨捲上出四分律)八十紙四分尼羯磨三卷(題云尼羯摩捲上出四分律)七十紙
上三經七卷同帙。大愛道比丘尼經二卷(或云大愛道受戒經或直云大愛道經)三十一紙迦葉禁戒經
【現代漢語翻譯】 現代漢語譯本： 《四分尼戒本》一卷（集題云三十紙）。 《四分僧戒本》一卷（或無『僧』字，或云《曇無德戒本》，姚秦佛陀耶舍譯）二十三紙。 《解脫戒本》一卷（出迦葉毗部）二十二紙。 《沙彌十戒法並威儀》一卷（亦云《沙彌威儀戒本》）二十一紙。 《沙彌威儀》一卷（或云《沙彌威儀經》）九紙。 《沙彌尼離戒文》一卷四紙。 《沙彌尼戒經》一卷（或無『經』字）五紙。 《舍利弗問經》一卷十一紙。
以上十經十卷同帙。 《根本說一切有部百一羯磨》十卷（一帙）一百四十六紙。 《大沙門百一羯磨法》一卷（出《十誦律》，或云《大沙門羯磨法》）二十二紙。 《十誦羯磨比丘要用》一卷（出《十誦律》，或云《毗尼要羯磨法》，或二卷，僧祐錄云一卷）二十四紙。 《優波離問佛經》一卷（或云《優波離律》）二十三紙。 《五分羯磨》一卷（題云《彌沙塞羯磨本》）三十一紙。 《一分雜羯磨》四卷（題云《曇無德律部雜羯磨》，以結戒場為首）三十四紙。 《曇無德羯磨》一卷（題云《羯磨一卷出曇無德律》，以結大戒為首）三十七紙。 《四分比丘尼羯磨法》一卷（祐云《曇無德羯磨》，或云《雜羯磨》）一十五紙。
以上七經七卷同帙。 《四分律刪補隨機羯磨》一卷（序題云《曇無德部四分律刪補隨機羯磨》）四十七紙。 《四分僧羯磨》三卷（題云《羯磨捲上出四分律》）八十紙。 《四分尼羯磨》三卷（題云《尼羯摩捲上出四分律》）七十紙。
以上三經七卷同帙。 《大愛道比丘尼經》二卷（或云《大愛道受戒經》，或直云《大愛道經》）三十一紙。 《迦葉禁戒經》
【English Translation】 English version: 'Śrāmaṇerī Prātimokṣa of the Dharmaguptaka Vinaya' one fascicle (Collected title says 30 leaves). 'Bhikṣu Prātimokṣa of the Dharmaguptaka Vinaya' one fascicle (Sometimes without 'Bhikṣu', or called 'Dharmaguptaka Prātimokṣa', translated by Buddhayasas of the Yao Qin dynasty) 23 leaves. 'Prātimokṣa of Liberation' one fascicle (From the Kāśyapīya school) 22 leaves. 'Ten Precepts and Rules of Conduct for Śrāmaṇeras' one fascicle (Also called 'Śrāmaṇera Vinaya Prātimokṣa') 21 leaves. 'Rules of Conduct for Śrāmaṇeras' one fascicle (Or called 'Śrāmaṇera Vinaya Sūtra') 9 leaves. 'Text on Leaving the Precepts for Śrāmaṇerīs' one fascicle 4 leaves. 'Śrāmaṇerī Precept Sūtra' one fascicle (Sometimes without 'Sūtra') 5 leaves. 'Śāriputra's Questions Sūtra' one fascicle 11 leaves.
The above ten sūtras in ten fascicles are in the same case. 'Fundamental Sarvāstivāda Hundred and One Karmas' ten fascicles (One case) 146 leaves. 'Hundred and One Karmas for Great Ascetics' one fascicle (From the Daśabhāṇavāra Vinaya, or called 'Great Ascetic Karma Dharma') 22 leaves. 'Essential Karmas for Bhikṣus from the Daśabhāṇavāra Vinaya' one fascicle (From the Daśabhāṇavāra Vinaya, or called 'Vinaya Essential Karma Dharma', or two fascicles, Sengyou's record says one fascicle) 24 leaves. 'Upāli's Questions to the Buddha Sūtra' one fascicle (Or called 'Upāli Vinaya') 23 leaves. 'Five-Part Karma' one fascicle (Titled 'Mahīśāsaka Karma Text') 31 leaves. 'Miscellaneous Karmas in One Part' four fascicles (Titled 'Dharmaguptaka Vinaya Miscellaneous Karmas', starting with establishing the precept platform) 34 leaves. 'Dharmaguptaka Karma' one fascicle (Titled 'Karma One Fascicle from the Dharmaguptaka Vinaya', starting with establishing the great precepts) 37 leaves. 'Karma Dharma for Bhikṣuṇīs of the Dharmaguptaka Vinaya' one fascicle (You says 'Dharmaguptaka Karma', or called 'Miscellaneous Karma') 15 leaves.
The above seven sūtras in seven fascicles are in the same case. 'Random Karmas Supplemented and Revised from the Dharmaguptaka Vinaya' one fascicle (Preface title says 'Random Karmas Supplemented and Revised from the Dharmaguptaka Vinaya of the Dharmaguptaka School') 47 leaves. 'Bhikṣu Karmas of the Dharmaguptaka Vinaya' three fascicles (Titled 'Karma Fascicle One from the Dharmaguptaka Vinaya') 80 leaves. 'Bhikṣuṇī Karmas of the Dharmaguptaka Vinaya' three fascicles (Titled 'Bhikṣuṇī Karma Fascicle One from the Dharmaguptaka Vinaya') 70 leaves.
The above three sūtras in seven fascicles are in the same case. 'Mahāpajāpatī Gautamī Bhikṣuṇī Sūtra' two fascicles (Or called 'Mahāpajāpatī Gautamī Ordination Sūtra', or simply called 'Mahāpajāpatī Gautamī Sūtra') 31 leaves. 'Kāśyapa's Prohibitory Precepts Sūtra'
一卷(一名摩訶比丘經亦名真為沙門經)三紙犯戒報應輕重經一卷(出目連問毗尼經亦云罪報或云目連問經)二紙戒銷災經一卷(或云戒銷伏災經)四紙優婆塞五戒相經一卷(一名優婆塞五戒略論十四紙)根本說一切有部毗奈耶頌五卷(或三卷)七十一紙根本說一切有部毗奈耶雜事攝頌一卷六紙根本說一切有部毗奈耶尼陀那目得迦攝頌一卷(尼陀那頌在先目得迦頌在後)八紙五百問事經一卷三十三紙
上九經十四卷同帙。根本薩婆多部律攝二十卷(或十四卷二帙)二百七十七紙毗尼摩得勒伽十卷(初捲雲薩婆多部毗尼摩得勒伽一帙)一百八十八紙鼻奈耶律十卷(一名戒因緣經或名戒果因緣經亦名鼻奈耶經一帙一百五十五紙)善見律毗婆沙十八卷(或云毗婆沙律亦直云善見律三百五十八紙)佛阿毗曇經二卷(亦云佛阿毗曇論)四十五紙
上二經二十卷二帙。毗尼母經八卷(亦云毗尼母論)一百五十六紙大比丘三千威儀經二卷(亦云大僧威儀經或四卷)四十二紙
上二經十卷同帙。薩婆多毗尼毗婆沙九卷一百八十七紙律二十二明瞭論一卷(亦直云明瞭論)二十四紙
上二經十卷同帙。
小乘論
三十六部 六百九十八卷 七十二帙阿毗曇八揵度論三十卷(三帙或無論字或云迦栴延阿
【現代漢語翻譯】 一卷《犯戒報應輕重經》（又名《摩訶比丘經》，也名《真為沙門經》），三紙。 一卷《犯戒報應輕重經》（出自《目連問毗尼經》，也稱《罪報》或《目連問經》），二紙。 一卷《戒銷災經》（或稱《戒銷伏災經》），四紙。 一卷《優婆塞五戒相經》（又名《優婆塞五戒略論》），十四紙。 五卷《根本說一切有部毗奈耶頌》（或三卷），七十一紙。 一卷《根本說一切有部毗奈耶雜事攝頌》，六紙。 一卷《根本說一切有部毗奈耶尼陀那目得迦攝頌》（《尼陀那頌》在前，《目得迦頌》在後），八紙。 一卷《五百問事經》，三十三紙。
以上九經，共十四卷，同一帙。 二十卷《根本薩婆多部律攝》（或十四卷，兩帙），二百七十七紙。 十卷《毗尼摩得勒伽》（初卷題為《薩婆多部毗尼摩得勒伽》，一帙），一百八十八紙。 十卷《鼻奈耶律》（又名《戒因緣經》或《戒果因緣經》，也名《鼻奈耶經》，一帙），一百五十五紙。 十八卷《善見律毗婆沙》（或稱《毗婆沙律》，也簡稱《善見律》），三百五十八紙。 二卷《佛阿毗曇經》（也稱《佛阿毗曇論》），四十五紙。
以上二經，共二十卷，兩帙。 八卷《毗尼母經》（也稱《毗尼母論》），一百五十六紙。 二卷《大比丘三千威儀經》（也稱《大僧威儀經》，或四卷），四十二紙。
以上二經，共十卷，同一帙。 九卷《薩婆多毗尼毗婆沙》，一百八十七紙。 一卷《律二十二明瞭論》（也簡稱《明瞭論》），二十四紙。
以上二經，共十卷，同一帙。
小乘論
三十六部，六百九十八卷，七十二帙 三十卷《阿毗曇八揵度論》（三帙，或無論字，或稱《迦栴延阿毗曇八揵度論》）
【English Translation】 One scroll of 'Jie Fan Bao Ying Qing Zhong Jing' (犯戒報應輕重經) (also known as 'Mo He Bi Qiu Jing' (摩訶比丘經), also known as 'Zhen Wei Sha Men Jing' (真為沙門經)), three sheets. One scroll of 'Jie Fan Bao Ying Qing Zhong Jing' (犯戒報應輕重經) (from 'Mu Lian Wen Pi Ni Jing' (目連問毗尼經), also known as 'Zui Bao' (罪報) or 'Mu Lian Wen Jing' (目連問經)), two sheets. One scroll of 'Jie Xiao Zai Jing' (戒銷災經) (or 'Jie Xiao Fu Zai Jing' (戒銷伏災經)), four sheets. One scroll of 'You Po Sai Wu Jie Xiang Jing' (優婆塞五戒相經) (also known as 'You Po Sai Wu Jie Lue Lun' (優婆塞五戒略論)), fourteen sheets. Five scrolls of 'Gen Ben Shuo Yi Qie You Bu Pi Nai Ye Song' (根本說一切有部毗奈耶頌) (or three scrolls), seventy-one sheets. One scroll of 'Gen Ben Shuo Yi Qie You Bu Pi Nai Ye Za Shi She Song' (根本說一切有部毗奈耶雜事攝頌), six sheets. One scroll of 'Gen Ben Shuo Yi Qie You Bu Pi Nai Ye Ni Tuo Na Mu De Jia She Song' (根本說一切有部毗奈耶尼陀那目得迦攝頌) ('Ni Tuo Na Song' (尼陀那頌) first, 'Mu De Jia Song' (目得迦頌) after), eight sheets. One scroll of 'Wu Bai Wen Shi Jing' (五百問事經), thirty-three sheets.
The above nine sutras, fourteen scrolls in total, are in the same case. Twenty scrolls of 'Gen Ben Sa Po Duo Bu Lu She' (根本薩婆多部律攝) (or fourteen scrolls, two cases), two hundred and seventy-seven sheets. Ten scrolls of 'Pi Ni Mo De Le Jia' (毗尼摩得勒伽) (the first scroll is titled 'Sa Po Duo Bu Pi Ni Mo De Le Jia' (薩婆多部毗尼摩得勒伽), one case), one hundred and eighty-eight sheets. Ten scrolls of 'Bi Nai Ye Lu' (鼻奈耶律) (also known as 'Jie Yin Yuan Jing' (戒因緣經) or 'Jie Guo Yin Yuan Jing' (戒果因緣經), also known as 'Bi Nai Ye Jing' (鼻奈耶經), one case), one hundred and fifty-five sheets. Eighteen scrolls of 'Shan Jian Lu Pi Po Sha' (善見律毗婆沙) (or 'Pi Po Sha Lu' (毗婆沙律), also known as 'Shan Jian Lu' (善見律)), three hundred and fifty-eight sheets. Two scrolls of 'Fo A Pi Tan Jing' (佛阿毗曇經) (also known as 'Fo A Pi Tan Lun' (佛阿毗曇論)), forty-five sheets.
The above two sutras, twenty scrolls in total, are in two cases. Eight scrolls of 'Pi Ni Mu Jing' (毗尼母經) (also known as 'Pi Ni Mu Lun' (毗尼母論)), one hundred and fifty-six sheets. Two scrolls of 'Da Bi Qiu San Qian Wei Yi Jing' (大比丘三千威儀經) (also known as 'Da Seng Wei Yi Jing' (大僧威儀經), or four scrolls), forty-two sheets.
The above two sutras, ten scrolls in total, are in the same case. Nine scrolls of 'Sa Po Duo Pi Ni Pi Po Sha' (薩婆多毗尼毗婆沙), one hundred and eighty-seven sheets. One scroll of 'Lu Er Shi Er Ming Liao Lun' (律二十二明瞭論) (also known as 'Ming Liao Lun' (明瞭論)), twenty-four sheets.
The above two sutras, ten scrolls in total, are in the same case.
Hinayana Treatises
Thirty-six sections, six hundred and ninety-eight scrolls, seventy-two cases Thirty scrolls of 'A Pi Tan Ba Qian Du Lun' (阿毗曇八揵度論) (three cases, or without the word 'Lun' (論), or known as 'Jia Zhan Yan A Pi Tan Ba Qian Du Lun' (迦栴延阿毗曇八揵度論))
毗曇或云阿毗曇經八揵度或二十卷)四百六十二紙阿毗達磨發智論二十卷(二帙迦多衍尼子造)三百五十八紙阿毗達磨法蘊足論十二卷(一帙大目揵連造)一百八十九紙阿毗達磨集異門足論二十卷(二帙舍利弗造)二百七十八紙阿毗達磨識身足論十六卷二百六十五紙阿毗達磨界身足論三卷三十九紙
上二論一十九卷二帙。阿毗達磨品類足論十八卷二百五十五紙眾事分阿毗曇論十二卷(或無論字)二百八紙
上二論三十卷三帙。阿毗曇毗婆沙論六十卷(或加八揵度字或八十四卷六帙)一千二百六十九紙阿毗達磨大毗婆沙論二百卷(或云阿毗達摩發智大毗婆沙二十帙)三千一百六十九紙阿毗達磨俱舍釋論二十二卷(或無釋字)四百七十一紙阿毗達磨俱舍論本頌一卷(或三卷)二十三紙
上二論二十三卷三帙(上帙七卷中下各八卷)。阿毗達磨俱舍論三十卷(三帙)四百六十五紙阿毗達磨順正理論八十卷(八帙)一千三百九十四紙阿毗達磨顯宗論四十卷(四帙)六百一十四紙阿毗曇心論四卷(或無論字)六十九紙法勝阿毗曇心論經六卷(或無經字或無法勝字或七卷或云法勝阿毗曇論或加別譯字)一百五紙
上二論十卷同帙。雜阿毗曇心論十一卷(或無論字或云雜阿毗曇經亦云雜阿毗曇毗婆沙或十四
【現代漢語翻譯】 現代漢語譯本 《毗曇》（或稱《阿毗曇經》）八揵度或二十卷，共四百六十二紙。 《阿毗達磨發智論》二十卷（二帙，迦多衍尼子造），共三百五十八紙。 《阿毗達磨法蘊足論》十二卷（一帙，大目揵連造），共一百八十九紙。 《阿毗達磨集異門足論》二十卷（二帙，舍利弗造），共二百七十八紙。 《阿毗達磨識身足論》十六卷，共二百六十五紙。 《阿毗達磨界身足論》三卷，共三十九紙。
以上二論共十九卷，二帙。 《阿毗達磨品類足論》十八卷，共二百五十五紙。 《眾事分阿毗曇論》十二卷（或無論字），共二百八紙。
以上二論共三十卷，三帙。 《阿毗曇毗婆沙論》六十卷（或加八揵度字，或八十四卷，六帙），共一千二百六十九紙。 《阿毗達磨大毗婆沙論》二百卷（或云《阿毗達摩發智大毗婆沙》，二十帙），共三千一百六十九紙。 《阿毗達磨俱舍釋論》二十二卷（或無『釋』字），共四百七十一紙。 《阿毗達磨俱舍論本頌》一卷（或三卷），共二十三紙。
以上二論共二十三卷，三帙（上帙七卷，中下各八卷）。 《阿毗達磨俱舍論》三十卷（三帙），共四百六十五紙。 《阿毗達磨順正理論》八十卷（八帙），共一千三百九十四紙。 《阿毗達磨顯宗論》四十卷（四帙），共六百一十四紙。 《阿毗曇心論》四卷（或無論字），共六十九紙。 《法勝阿毗曇心論經》六卷（或無『經』字，或無法勝字，或七卷，或云《法勝阿毗曇論》，或加『別譯』字），共一百五紙。
以上二論共十卷，同帙。 《雜阿毗曇心論》十一卷（或無論字，或云《雜阿毗曇經》，亦云《雜阿毗曇毗婆沙》，或十四
【English Translation】 English version 'Pitamba' (or 'Abhidhamma Sutra') eight Khandas or twenty volumes, totaling four hundred and sixty-two folios. 'Abhidharma Jnanaprasthana Sutra' twenty volumes (two cases, composed by Katyayaniputra), totaling three hundred and fifty-eight folios. 'Abhidharma Dharmaskandha Sutra' twelve volumes (one case, composed by Maha Maudgalyayana), totaling one hundred and eighty-nine folios. 'Abhidharma Sangitiparyaya Sutra' twenty volumes (two cases, composed by Sariputra), totaling two hundred and seventy-eight folios. 'Abhidharma Dhatukaya Sutra' sixteen volumes, totaling two hundred and sixty-five folios. 'Abhidharma Prakaranapada Sutra' three volumes, totaling thirty-nine folios.
The above two treatises total nineteen volumes, two cases. 'Abhidharma Vijnanakaya Sutra' eighteen volumes, totaling two hundred and fifty-five folios. 'Sangitisutra Abhidhamma Sutra' twelve volumes (or without the word 'Sutra'), totaling two hundred and eight folios.
The above two treatises total thirty volumes, three cases. 'Abhidhamma Vibhasa Sutra' sixty volumes (or with the addition of the words 'eight Khandas', or eighty-four volumes, six cases), totaling one thousand two hundred and sixty-nine folios. 'Abhidharma Mahavibhasa Sutra' two hundred volumes (or said to be 'Abhidharma Jnanaprasthana Mahavibhasa', twenty cases), totaling three thousand one hundred and sixty-nine folios. 'Abhidharma Kosha Commentary' twenty-two volumes (or without the word 'Commentary'), totaling four hundred and seventy-one folios. 'Abhidharma Kosha Sutra Karika' one volume (or three volumes), totaling twenty-three folios.
The above two treatises total twenty-three volumes, three cases (the upper case has seven volumes, the middle and lower each have eight volumes). 'Abhidharma Kosha Sutra' thirty volumes (three cases), totaling four hundred and sixty-five folios. 'Abhidharma Nyayanusara Sutra' eighty volumes (eight cases), totaling one thousand three hundred and ninety-four folios. 'Abhidharma Samayapradipika Sutra' forty volumes (four cases), totaling six hundred and fourteen folios. 'Abhidhammahrdaya Sutra' four volumes (or without the word 'Sutra'), totaling sixty-nine folios. 'Dharmasrestha Abhidhammahrdaya Sutra' six volumes (or without the word 'Sutra', or without the words 'Dharmasrestha', or seven volumes, or said to be 'Dharmasrestha Abhidhamma Sutra', or with the addition of the words 'Separate Translation'), totaling one hundred and five folios.
The above two treatises total ten volumes, in the same case. 'Samjuktabhidhammahrdaya Sutra' eleven volumes (or without the word 'Sutra', or said to be 'Samjuktabhidhamma Sutra', also said to be 'Samjuktabhidhamma Vibhasa', or fourteen
卷)二百七十九紙阿毗曇甘露味論二卷(或云甘露味阿毗曇或無論字)四十六紙隨相論一卷(或云求那摩諦隨相論)三十四紙
上三論十四卷二帙。尊婆須蜜菩薩所集論十卷(或十二卷或十四卷亦云婆須蜜經)二百六十二紙三法度論二卷(或無論字或云經或一卷或三卷)四十九紙入阿毗達磨論二卷二十八紙
上三論十四卷二帙。成實論二十卷(凡二百二品或二十四卷或二十七卷或十四卷或十六卷二帙)三百九十八紙立世阿毗曇論十卷(一帙或無論字亦名天地記或十五卷題云立世毗曇藏)一百六十四紙解脫道論十二卷(或十三卷一帙)一百九十七紙舍利弗阿毗曇論二十二卷(或無論字或二十卷或三十卷)六百四紙五事毗婆沙論二卷(亦云阿毗達磨五事論)二十四紙
上二論二十四卷三帙。鞞婆沙論十四卷(亦云鞞婆沙阿毗曇論亦云廣說或十五卷或十九卷或無論字)三百三十四紙三彌底部論三卷(或無部字或四卷)三十六紙
上二論十七卷二帙(上帙八下帙九)。分別功德論四卷(或云分別功德經或三卷或五卷)七十一紙四諦論四卷七十五紙辟支佛因緣論二卷二十紙十八部論一卷八紙部執異論一卷(亦名部異執論)九紙異部宗輪論一卷八紙
上六論十三卷同帙。
賢聖集
一
【現代漢語翻譯】 現代漢語譯本 《阿毗曇甘露味論》二卷（或稱《甘露味阿毗曇》，或無『論』字）二百七十九紙，《隨相論》一卷（或稱求那摩諦《隨相論》）三十四紙。
以上三論共十四卷，兩帙。尊婆須蜜菩薩所集《論》十卷（或十二卷，或十四卷，亦稱《婆須蜜經》）二百六十二紙，《三法度論》二卷（或無『論』字，或稱《經》，或一卷，或三卷）四十九紙，《入阿毗達磨論》二卷二十八紙。
以上三論共十四卷，兩帙。《成實論》二十卷（共二百零二品，或二十四卷，或二十七卷，或十四卷，或十六卷，兩帙）三百九十八紙，《立世阿毗曇論》十卷（一帙，或無『論』字，亦名《天地記》，或十五卷，題為《立世毗曇藏》）一百六十四紙，《解脫道論》十二卷（或十三卷，一帙）一百九十七紙，《舍利弗阿毗曇論》二十二卷（或無『論』字，或二十卷，或三十卷）六百四紙，《五事毗婆沙論》二卷（亦稱《阿毗達磨五事論》）二十四紙。
以上二論共二十四卷，三帙。《鞞婆沙論》十四卷（亦稱《鞞婆沙阿毗曇論》，亦稱《廣說》，或十五卷，或十九卷，或無『論』字）三百三十四紙，《三彌底部論》三卷（或無『部』字，或四卷）三十六紙。
以上二論共十七卷，兩帙（上帙八卷，下帙九卷）。《分別功德論》四卷（或稱《分別功德經》，或三卷，或五卷）七十一紙，《四諦論》四卷七十五紙，《辟支佛因緣論》二卷二十紙，《十八部論》一卷八紙，《部執異論》一卷（亦名《部異執論》）九紙，《異部宗輪論》一卷八紙。
以上六論共十三卷，同帙。
賢聖集
一
【English Translation】 English version 《Abhidhamma Amrita-rasa-論 (Abhidhamma Amrita-rasa-shastra)》, two fascicles (or called 《Amrita-rasa Abhidhamma》, or without the word '論 (lun, treatise)'), 279 folios; 《隨相論 (Suixiang Lun, Treatise on Following Characteristics)》, one fascicle (or called 求那摩諦 (Guṇamati)'s 《隨相論 (Suixiang Lun, Treatise on Following Characteristics)》), 34 folios.
The above three treatises, totaling fourteen fascicles, in two cases. 《論 (Lun, Treatise)》 collected by Venerable Vasumitra Bodhisattva, ten fascicles (or twelve fascicles, or fourteen fascicles, also called 《婆須蜜經 (Vasumitra Sutra)》), 262 folios; 《三法度論 (San Fa Du Lun, Treatise on the Three Measures of Dharma)》, two fascicles (or without the word '論 (lun, treatise)', or called 《經 (Jing, Sutra)》, or one fascicle, or three fascicles), 49 folios; 《入阿毗達磨論 (Ru Abhidhamma Lun, Treatise on Entering the Abhidhamma)》, two fascicles, 28 folios.
The above three treatises, totaling fourteen fascicles, in two cases. 《成實論 (Chengshi Lun, Tattvasiddhi Shastra)》, twenty fascicles (totaling 202 sections, or twenty-four fascicles, or twenty-seven fascicles, or fourteen fascicles, or sixteen fascicles, in two cases), 398 folios; 《立世阿毗曇論 (Lishi Abhidhamma Lun, Treatise on the Establishment of the World Abhidhamma)》, ten fascicles (one case, or without the word '論 (lun, treatise)', also named 《天地記 (Tiandi Ji, Records of Heaven and Earth)》, or fifteen fascicles, titled 《立世毗曇藏 (Lishi Abhidhamma Zang, Treasury of the Establishment of the World Abhidhamma)》), 164 folios; 《解脫道論 (Jietuo Dao Lun, Vimuttimagga)》, twelve fascicles (or thirteen fascicles, one case), 197 folios; 《舍利弗阿毗曇論 (Shariputra Abhidhamma Lun, Shariputra Abhidhamma Shastra)》, twenty-two fascicles (or without the word '論 (lun, treatise)', or twenty fascicles, or thirty fascicles), 604 folios; 《五事毗婆沙論 (Wu Shi Vibhasha Lun, Five Matters Vibhasha Shastra)》, two fascicles (also called 《阿毗達磨五事論 (Abhidhamma Wu Shi Lun, Abhidhamma Five Matters Shastra)》), 24 folios.
The above two treatises, totaling twenty-four fascicles, in three cases. 《鞞婆沙論 (Pipo Sha Lun, Vibhasha Shastra)》, fourteen fascicles (also called 《鞞婆沙阿毗曇論 (Pipo Sha Abhidhamma Lun, Vibhasha Abhidhamma Shastra)》, also called 《廣說 (Guangshuo, Extensive Explanation)》, or fifteen fascicles, or nineteen fascicles, or without the word '論 (lun, treatise)'), 334 folios; 《三彌底部論 (San Mi Di Bu Lun, Sammitiya School Treatise)》, three fascicles (or without the word '部 (bu, school)', or four fascicles), 36 folios.
The above two treatises, totaling seventeen fascicles, in two cases (upper case eight fascicles, lower case nine fascicles). 《分別功德論 (Fenbie Gongde Lun, Treatise on Distinguishing Merits)》, four fascicles (or called 《分別功德經 (Fenbie Gongde Jing, Sutra on Distinguishing Merits)》, or three fascicles, or five fascicles), 71 folios; 《四諦論 (Si Di Lun, Treatise on the Four Noble Truths)》, four fascicles, 75 folios; 《辟支佛因緣論 (Pizhi Fo Yinyuan Lun, Treatise on the Causes and Conditions of Pratyekabuddhas)》, two fascicles, 20 folios; 《十八部論 (Shiba Bu Lun, Treatise on the Eighteen Schools)》, one fascicle, 8 folios; 《部執異論 (Bu Zhi Yi Lun, Treatise on the Differences in the Tenets of the Schools)》, one fascicle (also named 《部異執論 (Bu Yi Zhi Lun, Treatise on the Different Tenets of the Schools)》), 9 folios; 《異部宗輪論 (Yibu Zonglun Lun, Treatise on the Origins and Doctrines of the Different Schools)》, one fascicle, 8 folios.
The above six treatises, totaling thirteen fascicles, in the same case.
Collection of Sages
One
百八部 五百四十一卷 五十七帙(六十八部出四十部 一百七十三卷三百六十八卷 梵本翻此方撰)佛所行贊經傳五卷(或云經無傳字或云傳無經字亦云佛本行經)九十紙佛本行經七卷(一名佛本行贊傳)一百一十三紙
上二集十二卷同帙。撰集百緣經十卷(一帙)一百五十紙出曜經二十卷(亦云出曜論或十九卷)四百八十四紙賢愚經十三卷(或十五卷或十六卷或十七卷亦云賢愚因緣經二百八十三紙)
上二集三十三卷四帙(上三帙各八卷第四帙九卷)。道地經一卷(或云大道地經是修行經抄元外國略本)十八紙修行道地經六卷(初卷題云榆遮伽復彌經或直云修行經或七卷)一百三十五紙僧伽羅剎所集經三卷(或五卷)八十五紙
上三集十卷同帙。百喻經四卷(或五卷或十卷未詳亦云百句譬喻經)四十六紙菩薩本緣經三卷(亦云菩薩本緣集經或二卷或四卷)五十四紙大乘修行菩薩行門諸經要集三卷八十一紙
上三集十卷同帙。付法藏因緣傳六卷(或無因緣字亦云付法藏經或二卷或四卷)八十二紙坐禪三昧經三卷(一名菩薩禪法經或直云禪經或云阿蘭若習禪法經或二卷)五十紙佛醫經一卷(亦云佛醫王經)五紙惟日雜難經一卷一十五紙佛般泥洹摩訶迦葉赴佛經一卷(亦云迦葉赴佛般涅槃經)
【現代漢語翻譯】 現代漢語譯本 《百八部》五百四十一卷，五十七帙（六十八部中取出四十部，一百七十三卷三百六十八卷，梵文字翻譯成此方撰寫）。《佛所行贊經傳》五卷（或說經文沒有『傳』字，或說『傳』字沒有『經』字，也叫《佛本行經》），九十紙。《佛本行經》七卷（一名《佛本行贊傳》），一百一十三紙。
以上兩部共十二卷，同一帙。《撰集百緣經》十卷（一帙），一百五十紙。《出曜經》二十卷（也叫《出曜論》，或十九卷），四百八十四紙。《賢愚經》十三卷（或十五卷，或十六卷，或十七卷，也叫《賢愚因緣經》），二百八十三紙。
以上兩部共三十三卷，四帙（前三帙各八卷，第四帙九卷）。《道地經》一卷（或說《大道地經》，是修行經抄的元外國略本），十八紙。《修行道地經》六卷（初卷題為《榆遮伽復彌經》，或直接叫《修行經》，或七卷），一百三十五紙。《僧伽羅剎所集經》三卷（或五卷），八十五紙。
以上三部共十卷，同一帙。《百喻經》四卷（或五卷，或十卷，未詳，也叫《百句譬喻經》），四十六紙。《菩薩本緣經》三卷（也叫《菩薩本緣集經》，或二卷，或四卷），五十四紙。《大乘修行菩薩行門諸經要集》三卷，八十一紙。
以上三部共十卷，同一帙。《付法藏因緣傳》六卷（或沒有『因緣』二字，也叫《付法藏經》，或二卷，或四卷），八十二紙。《坐禪三昧經》三卷（一名《菩薩禪法經》，或直接叫《禪經》，或叫《阿蘭若習禪法經》，或二卷），五十紙。《佛醫經》一卷（也叫《佛醫王經》），五紙。《惟日雜難經》一卷，一十五紙。《佛般泥洹摩訶迦葉赴佛經》一卷（也叫《迦葉赴佛般涅槃經》）。
【English Translation】 English version 《One Hundred and Eight Sections》, five hundred and forty-one volumes, fifty-seven cases (forty sections taken out of sixty-eight sections, one hundred and seventy-three volumes, three hundred and sixty-eight volumes, Sanskrit text translated into this land's compilation). 《Buddha's Deeds Praised Sutra and Biography》, five volumes (some say the scripture does not have the word 'Biography', or the 'Biography' does not have the word 'Sutra', also called 《Buddha's Basic Conduct Sutra》), ninety sheets. 《Buddha's Basic Conduct Sutra》, seven volumes (also named 《Buddha's Basic Conduct Praised Biography》), one hundred and thirteen sheets.
The above two collections, twelve volumes in the same case. 《Collected One Hundred Causes Sutra》, ten volumes (one case), one hundred and fifty sheets. 《Udāna-varga Sutra》, twenty volumes (also called 《Udāna-varga Treatise》, or nineteen volumes), four hundred and eighty-four sheets. 《Sutra of the Wise and the Foolish》, thirteen volumes (or fifteen volumes, or sixteen volumes, or seventeen volumes, also called 《Sutra of the Causes and Conditions of the Wise and the Foolish》), two hundred and eighty-three sheets.
The above two collections, thirty-three volumes, four cases (the first three cases each have eight volumes, the fourth case has nine volumes). 《Daudhi Sutra》, one volume (some say 《Great Daudhi Sutra》, which is a simplified version of the practice scripture copied from a foreign country), eighteen sheets. 《Sutra on the Practice of the Stages of the Path》, six volumes (the first volume is titled 《Yu Zhe Jia Fu Mi Sutra》, or directly called 《Practice Sutra》, or seven volumes), one hundred and thirty-five sheets. 《Sutra Collected by Sangharaksa》, three volumes (or five volumes), eighty-five sheets.
The above three collections, ten volumes in the same case. 《Sutra of One Hundred Parables》, four volumes (or five volumes, or ten volumes, unknown, also called 《Sutra of One Hundred Similes》), forty-six sheets. 《Bodhisattva's Past Deeds Sutra》, three volumes (also called 《Collected Sutra of Bodhisattva's Past Deeds》, or two volumes, or four volumes), fifty-four sheets. 《Essential Collection of Various Sutras on the Practices of Bodhisattvas in the Mahayana Path》, three volumes, eighty-one sheets.
The above three collections, ten volumes in the same case. 《Transmission of the Dharma Treasury through Causes and Conditions》, six volumes (or without the words 'Causes and Conditions', also called 《Sutra of the Dharma Treasury》, or two volumes, or four volumes), eighty-two sheets. 《Samadhi Sutra of Seated Meditation》, three volumes (also named 《Bodhisattva's Meditation Method Sutra》, or directly called 《Meditation Sutra》, or called 《Aranya's Practice of Meditation Sutra》, or two volumes), fifty sheets. 《Buddha's Medicine Sutra》, one volume (also called 《Buddha Medicine King Sutra》), five sheets. 《Vimalakirti's Various Difficult Questions Sutra》, one volume, fifteen sheets. 《Mahakasyapa's Journey to the Buddha's Nirvana Sutra》, one volume (also called 《Kasyapa's Journey to the Buddha's Parinirvana Sutra》).
二紙菩薩呵色慾法一卷(亦云經)一紙四品學法一卷(或有經字)二紙佛入涅槃密跡金剛力士哀戀經一卷六紙迦旃延說法沒盡偈經一卷(題云佛使比丘迦旃延說法沒盡偈百二十章)五紙佛治身經一卷(或云治意經)一紙治意經一卷(或云治身經)一紙
上十一集十八卷同帙。雜寶藏經八卷(或十三卷)一百五十三紙那先比丘經二卷(或云那先經或三卷)三十一紙
上二集十卷同帙。五門禪經要用法一卷二十三紙達摩多羅禪經二卷(一名庾伽遮羅浮迷譯言修行道地一名不凈觀經)五十一紙禪法要解二卷(一名禪要經)三十四紙禪要呵欲經一卷(題云禪要經呵欲品)四紙內身觀章句經一卷(或無句字)二紙法觀經一卷六紙思惟略要法一卷(或云思惟要略法經或直云思惟經)十紙十二游經一卷六紙舊雜譬喻經二卷(亦云雜譬喻集)三十七紙雜譬喻經一卷九紙
上十集十三卷同帙。雜譬喻經二卷(一名菩薩度人經)二十五紙雜譬喻經一卷二十八紙阿育王譬喻經一卷(題雲天尊說阿育王譬喻經古經呼佛以為天尊即佛說也)七紙阿育王經十卷一百一十一紙
上四集十四卷同帙。阿育王傳七卷(或加大字或五卷亦云大阿育王經)一百紙阿育王息壞目因緣經一卷(序題云阿育王太子法益壞目因緣經或云阿育王
【現代漢語翻譯】 現代漢語譯本： 《二紙菩薩呵法》一卷（亦稱經），一紙四品；《學法》一卷（或有經字），二紙；《佛入涅槃密跡金剛力士哀戀經》一卷，六紙；《迦旃延（Kātyāyana，佛陀弟子）說法沒盡偈經》一卷（題云佛使比丘迦旃延說法沒盡偈百二十章），五紙；《佛治身經》一卷（或云治意經），一紙；《治意經》一卷（或云治身經），一紙。
以上十一集十八卷，同帙。《雜寶藏經》八卷（或十三卷），一百五十三紙；《那先（Nāgasena，佛教論師）比丘經》二卷（或云那先經或三卷），三十一紙。
以上二集十卷，同帙。《五門禪經要用法》一卷，二十三紙；《達摩多羅（Dharmatrāta，禪師）禪經》二卷（一名庾伽遮羅浮迷，譯言修行道地，一名不凈觀經），五十一紙；《禪法要解》二卷（一名禪要經），三十四紙；《禪要呵欲經》一卷（題云禪要經呵欲品），四紙；《內身觀章句經》一卷（或無句字），二紙；《法觀經》一卷，六紙；《思惟略要法》一卷（或云思惟要略法經或直云思惟經），十紙；《十二游經》一卷，六紙；《舊雜譬喻經》二卷（亦云雜譬喻集），三十七紙；《雜譬喻經》一卷，九紙。
以上十集十三卷，同帙。《雜譬喻經》二卷（一名菩薩度人經），二十五紙；《雜譬喻經》一卷，二十八紙；《阿育王（Aśoka，印度孔雀王朝國王）譬喻經》一卷（題雲天尊說阿育王譬喻經，古經呼佛以為天尊，即佛說也），七紙；《阿育王經》十卷，一百一十一紙。
以上四集十四卷，同帙。《阿育王傳》七卷（或加大字或五卷，亦云大阿育王經），一百紙；《阿育王息壞目因緣經》一卷（序題云阿育王太子法益壞目因緣經或云阿育王
【English Translation】 English version: 'Two-Paper Bodhisattva Admonishment of the Dharma' one fascicle (also called a sutra), one paper with four sections; 'Learning the Dharma' one fascicle (sometimes with the character 'sutra'), two papers; 'The Sutra of the Buddha Entering Nirvana, the Vajra Warrior's Lament' one fascicle, six papers; 'Kātyāyana (Kātyāyana, a disciple of the Buddha) Speaks the Exhaustive Gatha Sutra' one fascicle (titled 'The Bhikshu Kātyāyana, Emissary of the Buddha, Speaks the Exhaustive Gatha, 120 Chapters'), five papers; 'The Buddha's Sutra on Curing the Body' one fascicle (or called 'Sutra on Curing the Mind'), one paper; 'Sutra on Curing the Mind' one fascicle (or called 'Sutra on Curing the Body'), one paper.
The above eleven collections, eighteen fascicles, in the same case. 'Miscellaneous Treasure Sutra' eight fascicles (or thirteen fascicles), one hundred and fifty-three papers; 'Nāgasena (Nāgasena, a Buddhist philosopher) Bhikshu Sutra' two fascicles (or called 'Nāgasena Sutra' or three fascicles), thirty-one papers.
The above two collections, ten fascicles, in the same case. 'Essential Usages of the Five Gates of Dhyana Sutra' one fascicle, twenty-three papers; 'Dharmatrāta (Dharmatrāta, a meditation master) Dhyana Sutra' two fascicles (also named Yogācārabhūmi, translated as 'Ground for Cultivating the Path,' also named 'Sutra on Impure Contemplation'), fifty-one papers; 'Essential Explanations of Dhyana Methods' two fascicles (also named 'Essential Dhyana Sutra'), thirty-four papers; 'Dhyana Essentials Admonishing Desires Sutra' one fascicle (titled 'Dhyana Essentials Sutra, Admonishing Desires Chapter'), four papers; 'Sutra on the Chapters and Sentences of Inner Body Contemplation' one fascicle (sometimes without the character 'sentences'), two papers; 'Dharma Contemplation Sutra' one fascicle, six papers; 'Brief Essentials of Thinking' one fascicle (or called 'Sutra on the Brief Essentials of Thinking' or simply called 'Thinking Sutra'), ten papers; 'Twelve Excursions Sutra' one fascicle, six papers; 'Old Miscellaneous Parable Sutra' two fascicles (also called 'Collection of Miscellaneous Parables'), thirty-seven papers; 'Miscellaneous Parable Sutra' one fascicle, nine papers.
The above ten collections, thirteen fascicles, in the same case. 'Miscellaneous Parable Sutra' two fascicles (also named 'Bodhisattva Saving People Sutra'), twenty-five papers; 'Miscellaneous Parable Sutra' one fascicle, twenty-eight papers; 'Aśoka (Aśoka, an Indian Maurya Emperor) Parable Sutra' one fascicle (titled 'The Honored One Speaks the Aśoka Parable Sutra,' ancient sutras call the Buddha 'The Honored One,' which means the Buddha speaks it), seven papers; 'Aśoka Sutra' ten fascicles, one hundred and eleven papers.
The above four collections, fourteen fascicles, in the same case. 'Biography of Aśoka' seven fascicles (or with the character 'Great' or five fascicles, also called 'Great Aśoka Sutra'), one hundred papers; 'Sutra on the Cause and Condition of Aśoka's Son Losing His Eyesight' one fascicle (preface titled 'Sutra on the Cause and Condition of Aśoka's Crown Prince Dharma-benefit Losing His Eyesight' or called 'Aśoka
太子壞目因緣無經字)二十六紙四阿含暮抄解二卷(亦云四阿含暮抄經)三十六紙
上三集十卷同帙。法句經二卷(亦云法句集)三十四紙法句譬喻經四卷(一名法句本末經亦云法句喻經或五卷或六卷)九十五紙迦葉結經一卷八紙撰集三藏及雜藏傳一卷(亦云撰三藏及雜藏經)八紙三慧經一卷十二紙阿毗曇五法行經一卷(亦云阿毗曇苦慧經亦云阿毗曇五法經)十一紙阿含口解十二因緣經一卷(亦云斷十二因緣經亦云阿含口解經)八紙小道地經一卷四紙文殊師利發願經一卷(或加偈字)二紙六菩薩名一卷(房入藏錄云六菩薩名亦當誦持)一紙一百五十贊佛頌一卷六紙贊觀世音菩薩頌一卷四紙
上十二集十六卷同帙。無明羅剎集一卷(亦云無明羅剎經或二卷)二十三紙馬鳴菩薩傳一卷三紙龍樹菩薩傳一卷三紙提婆菩薩傳一卷四紙婆藪盤豆法師傳一卷(此曰天親)十紙龍樹菩薩為禪陀迦王說法要偈一卷九紙勸發諸王要偈一卷六紙龍樹菩薩勸誡王頌一卷六紙賓頭盧突羅阇為優陀延王說法經一卷(亦云賓頭盧為王說法經)八紙請賓頭盧法一卷(或云請賓頭盧法經)二紙分別業報略一卷(或云大勇菩薩分別業報略或云分別業報略集)八紙迦丁比丘說當來變經一卷(或直云迦丁比丘經)九紙大阿羅漢難提蜜多羅所說法住
【現代漢語翻譯】 現代漢語譯本 《太子壞目因緣經》（無經字）二十六紙，《四阿含暮抄解》二卷（亦稱《四阿含暮抄經》）三十六紙。
以上三集十卷同帙。《法句經》二卷（亦稱《法句集》）三十四紙，《法句譬喻經》四卷（一名《法句本末經》，亦稱《法句喻經》，或五卷或六卷）九十五紙，《迦葉結經》一卷八紙，《撰集三藏及雜藏傳》一卷（亦稱《撰三藏及雜藏經》）八紙，《三慧經》一卷十二紙，《阿毗曇五法行經》一卷（亦稱《阿毗曇苦慧經》，亦稱《阿毗曇五法經》）十一紙，《阿含口解十二因緣經》一卷（亦稱《斷十二因緣經》，亦稱《阿含口解經》）八紙，《小道地經》一卷四紙，《文殊師利發願經》一卷（或加『偈』字）二紙，《六菩薩名》一卷（房入藏錄云『六菩薩名亦當誦持』）一紙，《一百五十贊佛頌》一卷六紙，《贊觀世音菩薩頌》一卷四紙。
以上十二集十六卷同帙。《無明羅剎集》一卷（亦稱《無明羅剎經》，或二卷）二十三紙，《馬鳴菩薩傳》一卷三紙，《龍樹菩薩傳》一卷三紙，《提婆菩薩傳》一卷四紙，《婆藪盤豆法師傳》一卷（此曰天親（Vasubandhu））十紙，《龍樹菩薩為禪陀迦王（King Chandaka）說法要偈》一卷九紙，《勸發諸王要偈》一卷六紙，《龍樹菩薩勸誡王頌》一卷六紙，《賓頭盧突羅阇（Pindola-Bharadvaja）為優陀延王（King Udayana）說法經》一卷（亦稱《賓頭盧為王說法經》）八紙，《請賓頭盧法》一卷（或云《請賓頭盧法經》）二紙，《分別業報略》一卷（或云《大勇菩薩分別業報略》，或云《分別業報略集》）八紙，《迦丁比丘說當來變經》一卷（或直云《迦丁比丘經》）九紙，《大阿羅漢難提蜜多羅（Nandimitra）所說法住》
【English Translation】 English version 《Crown Prince's Eyes Destroyed by Karma Sutra》 (without the word 'Sutra' in the title), 26 folios; 《Four Agamas' Evening Recitation Explanation》, 2 volumes (also called 《Four Agamas' Evening Recitation Sutra》), 36 folios.
The above three collections, ten volumes in the same case. 《Dhammapada》, 2 volumes (also called 《Collection of Dharmas》), 34 folios; 《Dhammapada Parable Sutra》, 4 volumes (also named 《Dhammapada Origin and End Sutra》, also called 《Dhammapada Parable Sutra》, either 5 or 6 volumes), 95 folios; 《Kasyapa's Compilation Sutra》, 1 volume, 8 folios; 《Collected Tripitaka and Miscellaneous Collection Biography》, 1 volume (also called 《Collected Tripitaka and Miscellaneous Collection Sutra》), 8 folios; 《Three Wisdoms Sutra》, 1 volume, 12 folios; 《Abhidhamma Five Aggregates Practice Sutra》, 1 volume (also called 《Abhidhamma Suffering Wisdom Sutra》, also called 《Abhidhamma Five Aggregates Sutra》), 11 folios; 《Agama Oral Explanation of the Twelve Nidanas Sutra》, 1 volume (also called 《Severing the Twelve Nidanas Sutra》, also called 《Agama Oral Explanation Sutra》), 8 folios; 《Small Stages to Enlightenment Sutra》, 1 volume, 4 folios; 《Manjushri's Vow Sutra》, 1 volume (sometimes with the word 'Gatha' added), 2 folios; 《Six Bodhisattvas' Names》, 1 volume (the Fang Ru Zang Record says 'The Six Bodhisattvas' Names should also be recited'), 1 folio; 《One Hundred and Fifty Praises of the Buddha》, 1 volume, 6 folios; 《Praises of Avalokitesvara Bodhisattva》, 1 volume, 4 folios.
The above twelve collections, sixteen volumes in the same case. 《Collection of Ignorance Rakshasa》, 1 volume (also called 《Ignorance Rakshasa Sutra》, either 1 or 2 volumes), 23 folios; 《Biography of Asvaghosa Bodhisattva》, 1 volume, 3 folios; 《Biography of Nagarjuna Bodhisattva》, 1 volume, 3 folios; 《Biography of Aryadeva Bodhisattva》, 1 volume, 4 folios; 《Biography of Master Vasubandhu》 (Vasubandhu), 1 volume, 10 folios; 《Nagarjuna Bodhisattva's Essential Gathas for King Chandaka》, 1 volume, 9 folios; 《Essential Gathas Encouraging Kings》, 1 volume, 6 folios; 《Nagarjuna Bodhisattva's Admonishing King Verses》, 1 volume, 6 folios; 《Pindola-Bharadvaja's Sutra for King Udayana》, 1 volume (also called 《Pindola's Sutra for the King》), 8 folios; 《Inviting Pindola Dharma》, 1 volume (or called 《Inviting Pindola Dharma Sutra》), 2 folios; 《Brief Explanation of Differentiated Karma》, 1 volume (or called 《Great Courage Bodhisattva's Brief Explanation of Differentiated Karma》, or called 《Brief Collection of Differentiated Karma》), 8 folios; 《Katyayana Bhikkhu's Sutra on Future Changes》, 1 volume (or simply called 《Katyayana Bhikkhu Sutra》), 9 folios; 《The Dharma Staying as Spoken by the Great Arhat Nandimitra》
記一卷七紙金七十論三卷(亦名僧佉論或二卷)五十三紙勝宗十句義論一卷十一紙
上十五集十七卷同帙(已上梵本翻譯已下此方撰集)。釋迦譜十卷(別有五卷本與此廣略異)二百三十八紙釋迦氏略譜一卷(或無略字)四十三紙釋迦方誌二卷八十四紙
上三集十三卷二帙(上帙七下帙六)。經律異相五十卷(五帙)八百二十七紙陀羅尼雜集十卷(一帙)一百八十八紙諸經要集二十卷五百八十二紙
上一集二十卷分為三帙(上下各七中帙六)。出三藏記集十五卷三百十四紙眾經目錄七卷六十三紙
上二集二十二卷二帙(上帙十卷下帙十三)。開皇三寶錄十五卷(內題云歷代三寶紀)三百八紙眾經目錄五卷八十四紙
上二集二十卷二帙。大唐內典錄十卷(一帙)二百二十紙續大唐內典錄一卷二十五紙古今譯經圖紀四卷六十紙續古今譯經圖紀一卷十六紙大週刊定眾經目錄十五卷二百九十七紙
上四集二十一卷二帙(上帙十一下帙十卷)。開元釋教錄二十卷(三帙)五百四十五紙一切經音義二十五卷七百六十八紙新譯大方廣佛花嚴經音義二卷四十九紙
上二集二十七卷四帙(第一帙六卷下三帙各七卷)。大唐西域記十二卷二百三十四紙集古今佛道論衡四卷(或三卷)九十九紙續
【現代漢語翻譯】 現代漢語譯本 《七十金論》一卷七紙，《僧佉論》（亦名《僧佉論》或二卷）三卷五十三紙，《勝宗十句義論》一卷十一紙。
以上十五集十七卷，同一書套（以上為梵文字翻譯，以下為漢地撰集）。《釋迦譜》十卷（另有五卷本，與此廣略不同）二百三十八紙，《釋迦氏略譜》一卷（或無『略』字）四十三紙，《釋迦方誌》二卷八十四紙。
以上三集十三卷，兩書套（上書套七卷，下書套六卷）。《經律異相》五十卷（五書套）八百二十七紙，《陀羅尼雜集》十卷（一書套）一百八十八紙，《諸經要集》二十卷五百八十二紙。
上一集二十卷，分為三書套（上下各七卷，中書套六卷）。《出三藏記集》十五卷三百十四紙，《眾經目錄》七卷六十三紙。
上二集二十二卷，兩書套（上書套十卷，下書套十三卷）。《開皇三寶錄》十五卷（內題云《歷代三寶紀》）三百八紙，《眾經目錄》五卷八十四紙。
上二集二十卷，兩書套。《大唐內典錄》十卷（一書套）二百二十紙，《續大唐內典錄》一卷二十五紙，《古今譯經圖紀》四卷六十紙，《續古今譯經圖紀》一卷十六紙，《大週刊定眾經目錄》十五卷二百九十七紙。
上四集二十一卷，兩書套（上書套十一卷，下書套十卷）。《開元釋教錄》二十卷（三書套）五百四十五紙，《一切經音義》二十五卷七百六十八紙，《新譯大方廣佛花嚴經音義》二卷四十九紙。
上二集二十七卷，四書套（第一書套六卷，下三書套各七卷）。《大唐西域記》十二卷二百三十四紙，《集古今佛道論衡》四卷（或三卷）九十九紙，《續...
【English Translation】 English version 'Seventy Golden Treatises' (七十金論) in one fascicle, seven sheets; 'Samkhya Treatises' (僧佉論), also known as 'Samkhya Treatises' or in two fascicles, in three fascicles, fifty-three sheets; 'Treatise on the Ten Categories of the Vaisheshika School' (勝宗十句義論) in one fascicle, eleven sheets.
The above fifteen collections in seventeen fascicles, in the same case (above are translations from Sanskrit texts, below are compilations from this land). 'Chronicle of Shakya' (釋迦譜) in ten fascicles (another version in five fascicles exists, differing in breadth and detail), two hundred and thirty-eight sheets; 'Abridged Chronicle of the Shakya Clan' (釋迦氏略譜) in one fascicle (or without the word 'Abridged'), forty-three sheets; 'Gazetteer of Shakya' (釋迦方誌) in two fascicles, eighty-four sheets.
The above three collections in thirteen fascicles, in two cases (upper case seven fascicles, lower case six fascicles). 'Appearances of Sutras and Vinaya' (經律異相) in fifty fascicles (five cases), eight hundred and twenty-seven sheets; 'Collection of Various Dharanis' (陀羅尼雜集) in ten fascicles (one case), one hundred and eighty-eight sheets; 'Essential Collection of Various Sutras' (諸經要集) in twenty fascicles, five hundred and eighty-two sheets.
The above one collection in twenty fascicles, divided into three cases (upper and lower each seven fascicles, middle case six fascicles). 'Collection of Records on the Translation of the Tripitaka' (出三藏記集) in fifteen fascicles, three hundred and fourteen sheets; 'Catalog of Various Sutras' (眾經目錄) in seven fascicles, sixty-three sheets.
The above two collections in twenty-two fascicles, in two cases (upper case ten fascicles, lower case thirteen fascicles). 'Kaihuang Record of the Three Jewels' (開皇三寶錄) in fifteen fascicles (internally titled 'Chronicle of the Three Jewels Through the Ages' (歷代三寶紀)), three hundred and eight sheets; 'Catalog of Various Sutras' (眾經目錄) in five fascicles, eighty-four sheets.
The above two collections in twenty fascicles, in two cases. 'Great Tang Inner Canon Record' (大唐內典錄) in ten fascicles (one case), two hundred and twenty sheets; 'Continuation of the Great Tang Inner Canon Record' (續大唐內典錄) in one fascicle, twenty-five sheets; 'Illustrated Record of Translating Sutras, Ancient and Modern' (古今譯經圖紀) in four fascicles, sixty sheets; 'Continuation of the Illustrated Record of Translating Sutras, Ancient and Modern' (續古今譯經圖紀) in one fascicle, sixteen sheets; 'Great Zhou Revised Catalog of Various Sutras' (大週刊定眾經目錄) in fifteen fascicles, two hundred and ninety-seven sheets.
The above four collections in twenty-one fascicles, in two cases (upper case eleven fascicles, lower case ten fascicles). 'Kaiyuan Record of Buddhist Teachings' (開元釋教錄) in twenty fascicles (three cases), five hundred and forty-five sheets; 'Pronunciation and Meaning of All Sutras' (一切經音義) in twenty-five fascicles, seven hundred and sixty-eight sheets; 'Pronunciation and Meaning of the Newly Translated Great Expansive Buddha Flower Garland Sutra' (新譯大方廣佛花嚴經音義) in two fascicles, forty-nine sheets.
The above two collections in twenty-seven fascicles, in four cases (first case six fascicles, the following three cases each seven fascicles). 'Great Tang Records of the Western Regions' (大唐西域記) in twelve fascicles, two hundred and thirty-four sheets; 'Collection of Discourses on Buddhism and Taoism, Ancient and Modern' (集古今佛道論衡) in four fascicles (or three fascicles), ninety-nine sheets; 'Continuation of...
集古今佛道論衡一卷三十紙
上三集十七卷二帙(上帙八下帙九)。東夏三寶感通錄三卷(亦云集神州三寶感通錄)九十七紙集沙門不拜俗議六卷九十七紙
上二集九卷同帙。大唐慈恩寺三藏法師傳十卷(一帙)一百七十紙大唐西域求法高僧傳二卷三十五紙法顯傳一卷(亦云歷游天竺傳)二十九紙高僧傳十四卷(內一卷是目錄)二百九十紙
上三集十七卷二帙(上帙九下帙八)。續高僧傳三十卷七百三十紙
上一集三十卷分為四帙(第一第二各八第三第四各七)。辯正論八卷(一帙)一百七十一紙破邪論二卷(或一卷)四十五紙甄正論三卷三十六紙十門辯惑論二卷(或三卷)二十七紙弘明集十四卷二百八十九紙
上四集二十一卷二帙(上帙十一下帙十卷)。廣弘明集三十卷七百七十紙
上一集三十卷分為四帙(第一帙十第二帙七第三帙七第四帙六)。集諸經禮懺儀二卷五十紙大唐南海寄歸內法傳四卷八十七紙比丘尼傳四卷四十二紙別說罪要行法一卷(或無別字)四紙受用三水要法一卷(或云要行法)四紙護命放生軌儀一卷(或云儀法)二紙
上六集十三卷同帙。
都計小乘經律論及賢聖傳見入藏者總四百三十八部合二千三百三卷二百二十二帙。開元釋教錄卷第二十
【現代漢語翻譯】 現代漢語譯本 《集古今佛道論衡》一卷，三十紙。 上三集，共十七卷，分兩帙（上帙八卷，下帙九卷）。《東夏三寶感通錄》三卷（亦稱《集神州三寶感通錄》），九十七紙。《集沙門不拜俗議》六卷，九十七紙。 上二集，共九卷，同在一帙。《大唐慈恩寺三藏法師傳》十卷（一帙），一百七十紙。《大唐西域求法高僧傳》二卷，三十五紙。《法顯傳》一卷（亦稱《歷游天竺傳》），二十九紙。《高僧傳》十四卷（內一卷是目錄），二百九十紙。 上三集，共十七卷，分兩帙（上帙九卷，下帙八卷）。《續高僧傳》三十卷，七百三十紙。 上一集，共三十卷，分為四帙（第一、二帙各八卷，第三、四帙各七卷）。《辯正論》八卷（一帙），一百七十一紙。《破邪論》二卷（或一卷），四十五紙。《甄正論》三卷，三十六紙。《十門辯惑論》二卷（或三卷），二十七紙。《弘明集》十四卷，二百八十九紙。 上四集，共二十一卷，分兩帙（上帙十一卷，下帙十卷）。《廣弘明集》三十卷，七百七十紙。 上一集，共三十卷，分為四帙（第一帙十卷，第二帙七卷，第三帙七卷，第四帙六卷）。《集諸經禮懺儀》二卷，五十紙。《大唐南海寄歸內法傳》四卷，八十七紙。《比丘尼傳》四卷，四十二紙。《別說罪要行法》一卷（或無『別』字），四紙。《受用三水要法》一卷（或云『要行法』），四紙。《護命放生軌儀》一卷（或云『儀法』），二紙。 上六集，共十三卷，同在一帙。 總計小乘經律論及賢聖傳，現入藏者共四百三十八部，合二千三百三卷，二百二十二帙。《開元釋教錄》卷第二十。
【English Translation】 English version 《Collection of Discourses on Buddhism and Taoism from Ancient and Modern Times》, one fascicle, thirty sheets. The above three collections, seventeen fascicles in two cases (the upper case eight fascicles, the lower case nine fascicles). 《Records of Miraculous Responses of the Three Jewels in the Eastern Xia》 three fascicles (also called 《Records of Miraculous Responses of the Three Jewels in Divine Land》), ninety-seven sheets. 《Collection of Discussions on Monks Not Bowing to the Laity》 six fascicles, ninety-seven sheets. The above two collections, nine fascicles in the same case. 《Biography of the Tripitaka Master of Ci'en Monastery of the Great Tang Dynasty》 ten fascicles (one case), one hundred and seventy sheets. 《Biographies of Eminent Monks Who Sought the Dharma in the Western Regions of the Great Tang Dynasty》 two fascicles, thirty-five sheets. 《Biography of Faxian (法顯)》 one fascicle (also called 《Record of Travels Through India》), twenty-nine sheets. 《Biographies of Eminent Monks》 fourteen fascicles (one fascicle is the table of contents), two hundred and ninety sheets. The above three collections, seventeen fascicles in two cases (the upper case nine fascicles, the lower case eight fascicles). 《Further Biographies of Eminent Monks》 thirty fascicles, seven hundred and thirty sheets. The above one collection, thirty fascicles divided into four cases (the first and second each eight, the third and fourth each seven). 《Treatise on Distinguishing the Correct》 eight fascicles (one case), one hundred and seventy-one sheets. 《Treatise on Refuting Heterodoxy》 two fascicles (or one fascicle), forty-five sheets. 《Treatise on Verifying the Correct》 three fascicles, thirty-six sheets. 《Treatise on Resolving Doubts in Ten Aspects》 two fascicles (or three fascicles), twenty-seven sheets. 《Collection for the Propagation of the Doctrine》 fourteen fascicles, two hundred and eighty-nine sheets. The above four collections, twenty-one fascicles in two cases (the upper case eleven fascicles, the lower case ten fascicles). 《Extensive Collection for the Propagation of the Doctrine》 thirty fascicles, seven hundred and seventy sheets. The above one collection, thirty fascicles divided into four cases (the first case ten fascicles, the second case seven fascicles, the third case seven fascicles, the fourth case six fascicles). 《Collection of Rituals for Repentance from Various Sutras》 two fascicles, fifty sheets. 《Record of the Inner Teachings Sent Home from the Southern Sea of the Great Tang Dynasty》 four fascicles, eighty-seven sheets. 《Biographies of Bhikkhunis》 four fascicles, forty-two sheets. 《Separate Discourse on the Essential Practices for Atoning Sins》 one fascicle (or without the character 'separate'), four sheets. 《Essential Practices for Using the Three Waters》 one fascicle (or called 'Essential Practices'), four sheets. 《Ritual for Protecting Life and Releasing Living Beings》 one fascicle (or called 'Ritual'), two sheets. The above six collections, thirteen fascicles in the same case. In total, the Hinayana Sutras, Vinayas, Shastras, and Biographies of Sages currently in the collection amount to four hundred and thirty-eight sections, comprising two thousand three hundred and three fascicles, in two hundred and twenty-two cases. 《Kaiyuan Catalogue of Buddhist Teachings》, Volume Twenty.
(入藏錄卷下)密跡金剛力士經七卷(或五卷)菩薩夢經二卷(改名凈居天子會)法界體性無分別經二卷十法經一卷(加名大乘十法會)大菩薩藏經二十卷佛為難陀說出家入胎經二卷(改名入胎藏會)文殊師利授記經三卷菩薩見實三昧經十六卷(或十四卷)菩薩藏經三卷(改名富樓那會)護國菩薩經二卷郁伽長者所問經一卷迦葉經二卷(改名摩訶迦葉會)善臂菩薩所問經二卷無畏德女經一卷無垢施菩薩分別應辯經一卷大方等善住意天子問經四卷大乘方便經三卷移識經二卷(改名賢護長者會)彌勒菩薩所問經一卷(改名彌勒問八法會)大寶積經一卷(改名普明菩薩會)寶梁經二卷寶髻菩薩所問經二卷
右密跡力士經下二十二部合八十卷並編入大寶積經藏中故無別本。金光明經四卷(一十八品)金光明經七卷(或六卷二十二品)
右二部一十一卷與藏中八卷者文句不異其八卷本品數備足故留入藏此二皆闕故不存之(其八卷本有二十四品)。新道行經七卷(或十卷撿諸藏本皆與小品文同而題目異故不別寫其道行正本尋之未獲)大方等大集經八卷(即是合大集經第六帙今存別本初兩卷是明度五十挍計經下六卷是無盡意)阿耨達龍王經二卷(與藏中弘道廣顯三昧經文句全同)合道神足經三卷(與藏中道神足無極變化
【現代漢語翻譯】 現代漢語譯本 《入藏錄》卷下： 《密跡金剛力士經》七卷（或五卷） 《菩薩夢經》二卷（改名《凈居天子會》） 《法界體性無分別經》二卷 《十法經》一卷（加名《大乘十法會》） 《大菩薩藏經》二十卷 《佛為難陀說出家入胎經》二卷（改名《入胎藏會》） 《文殊師利授記經》三卷 《菩薩見實三昧經》十六卷（或十四卷） 《菩薩藏經》三卷（改名《富樓那會》） 《護國菩薩經》二卷 《郁伽長者所問經》一卷 《迦葉經》二卷（改名《摩訶迦葉會》） 《善臂菩薩所問經》二卷 《無畏德女經》一卷 《無垢施菩薩分別應辯經》一卷 《大方等善住意天子問經》四卷 《大乘方便經》三卷 《移識經》二卷（改名《賢護長者會》） 《彌勒菩薩所問經》一卷（改名《彌勒問八法會》） 《大寶積經》一卷（改名《普明菩薩會》） 《寶梁經》二卷 《寶髻菩薩所問經》二卷
右列《密跡力士經》以下二十二部，共八十卷，都編入《大寶積經》藏中，所以沒有單獨的版本。 《金光明經》四卷（一十八品） 《金光明經》七卷（或六卷，二十二品）
右列二部，共一十一卷，與藏中八卷本的文句沒有差異，但八卷本的品數完備，所以保留入藏，這兩部都殘缺，所以不儲存（八卷本有二十四品）。 《新道行經》七卷（或十卷，檢查各藏本，都與《小品般若經》文同，只是題目不同，所以不另寫，其《道行般若經》正本尋找未獲）。 《大方等大集經》八卷（即是合《大集經》第六帙，現在存有別本，初兩卷是《明度五十校計經》，下六卷是《無盡意菩薩經》）。 《阿耨達龍王經》二卷（與藏中《弘道廣顯三昧經》文句完全相同）。 《合道神足經》三卷（與藏中《道神足無極變化
【English Translation】 English version From the Catalogue of the Tripitaka, Volume Down: The Secret Traces Vajra Strongman Sutra, 7 volumes (or 5 volumes) The Bodhisattva Dream Sutra, 2 volumes (renamed The Pure Abode Heavenly Son Assembly) The Dharma Realm Essence Without Discrimination Sutra, 2 volumes The Ten Dharmas Sutra, 1 volume (added name The Great Vehicle Ten Dharmas Assembly) The Great Bodhisattva Treasury Sutra, 20 volumes The Sutra Spoken by the Buddha for Nanda on Leaving Home and Entering the Womb, 2 volumes (renamed The Entering the Womb Treasury Assembly) The Manjushri's Prediction Sutra, 3 volumes The Bodhisattva Seeing Reality Samadhi Sutra, 16 volumes (or 14 volumes) The Bodhisattva Treasury Sutra, 3 volumes (renamed The Purna Assembly) The Protecting the Country Bodhisattva Sutra, 2 volumes The Sutra Questioned by the Upasaka Ugra, 1 volume The Kashyapa Sutra, 2 volumes (renamed The Mahakashyapa Assembly) The Sutra Questioned by the Good Arm Bodhisattva, 2 volumes The Fearless Virtue Woman Sutra, 1 volume The Sutra on the Discriminating Eloquence of the Immaculate Giving Bodhisattva, 1 volume The Sutra Questioned by the Greatly Expansive Good Dwelling Intent Heavenly Son, 4 volumes The Great Vehicle Expedient Sutra, 3 volumes The Transferring Consciousness Sutra, 2 volumes (renamed The Worthy Protector Elder Assembly) The Sutra Questioned by the Maitreya Bodhisattva, 1 volume (renamed The Maitreya Questioning the Eight Dharmas Assembly) The Great Treasure Trove Sutra, 1 volume (renamed The Universal Light Bodhisattva Assembly) The Treasure Beam Sutra, 2 volumes The Sutra Questioned by the Treasure Crest Bodhisattva, 2 volumes
The above 22 sections from The Secret Traces Strongman Sutra, totaling 80 volumes, are all compiled into The Great Treasure Trove Sutra collection, so there are no separate editions. The Golden Light Sutra, 4 volumes (18 chapters) The Golden Light Sutra, 7 volumes (or 6 volumes, 22 chapters)
The above two sections, totaling eleven volumes, have no differences in wording from the eight-volume edition in the collection, but the eight-volume edition has complete chapters, so it is retained in the collection. These two are incomplete, so they are not preserved (the eight-volume edition has 24 chapters). The New Practice of the Way Sutra, 7 volumes (or 10 volumes; examining various collections, they are all the same in text as the Smaller Perfection of Wisdom Sutra, but the titles are different, so they are not written separately; the original text of The Practice of the Way Perfection of Wisdom Sutra has not been found). The Greatly Expansive Great Collection Sutra, 8 volumes (which is the sixth section of the combined Great Collection Sutra; now there is a separate edition, the first two volumes are The Fifty Calculations of Clarity of Passage Sutra, and the last six volumes are The Inexhaustible Intent Bodhisattva Sutra). The Anavatapta Dragon King Sutra, 2 volumes (the wording is completely the same as The Spreading the Way and Broadly Revealing Samadhi Sutra in the collection). The Combined Way Divine Foot Sutra, 3 volumes (the same as The Way Divine Foot Limitless Transformation
經文句全同三卷或二卷)哀泣經二卷(或二卷與藏中方等般泥洹文句全同)寶田慧印三昧經一卷(與藏中慧印三昧經文句全同)鹿子經一卷(與藏中鹿母經文旬全同)小無量壽經一卷(與藏中阿彌陀經文句全同)胎藏經一卷(與藏中無垢賢女經文句全同)聞城十二因緣經一卷(與藏中貝多樹下思惟十二因緣經文句全同)大安般經一卷(與藏中大安般守意經上卷文句全同)申日經一卷(與藏中月光童子經文句全同)輪轉五道罪福報應經一卷(與藏中罪福報應經文句全同)旃陀越經一卷(與藏中旃檀越國王經文句全同)真偽沙門經一卷(與藏中迦葉禁戒經文句全同)轉法輪經一卷(撿諸藏本並是轉法輪論其轉法輪經與此全同)賓頭盧為王說法經一卷(與藏中賓頭盧突羅阇為優陀延王說法經文句全同)阿蘭若習禪法經二卷(與藏中坐禪三昧經文句全同)禪秘要經五卷(撿諸藏本文極交錯非是本經不堪流佈其經正本尋之未獲)
右新道行等一十九部共四十二卷。或是一經兩名。或可時無正本故存一經重者不錄。無畏德女經一卷第一義法勝經一卷彌勒菩薩所問本願經一卷發菩提心經一卷(亦云論)法句經二卷(亦云集)攝大乘釋論十二卷(或十五卷)
右六部一十八卷周錄入藏過載兩本今但存一。虛空藏所問經八卷
(或五卷是大集經虛空藏品全一品)虛空藏菩薩問持經得幾福經一卷(即抄前虛空藏品)一切施王所行檀波羅蜜經一卷(抄六度集中施度中出)大方廣如來性起微密藏經二卷(是舊花嚴經寶王如來性起品全一品)隨愿往生經一卷(是灌頂經第十一卷)舊藥師經一卷(佛游維耶離者是灌頂經第十二卷)密跡金剛力士經二卷(出五卷密跡經第四第五卷)增一阿含經一卷(出增一阿含經第二十一卷)行七行現報經一卷(出增一阿含經第三十四卷)十二因緣經一卷(出增一阿含經第四十六卷)戒相應法經一卷(出雜阿含經第三十卷)比丘問佛多優婆塞命終經一卷(亦出雜阿含經第三十卷)獨富長者經一卷(出雜阿含經第四十六卷)有眾生三世作惡經一卷(出出曜經第八卷)出家功德經一卷(佛在迦蘭陀竹林園者抄賢愚經出家功德品)
從虛空藏下一十五部二十四卷。既從大經流出即是別生。準眾經錄別生之經不須抄寫。故入藏錄除之不載。摩竭魚因緣經一卷尊者鄔陀夷引導諸人禮佛僧經一卷還本國度父王經一卷水生太子經一卷施物法非法經一卷教誡羅怙羅經一卷五趣生死輪轉經一卷善來苾芻因緣經一卷七有事無事福業經一卷(摩羯魚因緣下九經並出根本說一切有部毗柰耶中)火生長者受報經二卷尊者善和好聲經一卷五種
【現代漢語翻譯】 現代漢語譯本： （或五卷是大集經虛空藏品全一品）《虛空藏菩薩問持經得幾福經》一卷（即抄前《虛空藏品》），《一切施王所行檀波羅蜜經》一卷（抄六度集中施度中出），《大方廣如來性起微密藏經》二卷（是舊《華嚴經》寶王如來性起品全一品），《隨愿往生經》一卷（是《灌頂經》第十一卷），《舊藥師經》一卷（佛游維耶離者是《灌頂經》第十二卷），《密跡金剛力士經》二卷（出五卷《密跡經》第四第五卷），《增一阿含經》一卷（出《增一阿含經》第二十一卷），《行七行現報經》一卷（出《增一阿含經》第三十四卷），《十二因緣經》一卷（出《增一阿含經》第四十六卷），《戒相應法經》一卷（出《雜阿含經》第三十卷），《比丘問佛多優婆塞命終經》一卷（亦出《雜阿含經》第三十卷），《獨富長者經》一卷（出《雜阿含經》第四十六卷），《有眾生三世作惡經》一卷（出《出曜經》第八卷），《出家功德經》一卷（佛在迦蘭陀竹林園者抄《賢愚經》出家功德品）。
從《虛空藏》下的一十五部經，共二十四卷。既然是從大經流出，即是別生。準眾經錄，別生的經不須抄寫，故入藏錄除之不載。《摩竭魚因緣經》一卷，尊者鄔陀夷引導諸人禮佛僧經一卷，還本國度父王經一卷，水生太子經一卷，施物法非法經一卷，教誡羅怙羅經一卷，五趣生死輪轉經一卷，善來苾芻因緣經一卷，七有事無事福業經一卷（《摩羯魚因緣》下九經並出根本說一切有部毗柰耶中），《火生長者受報經》二卷，尊者善和好聲經一卷，五種
【English Translation】 English version: (Or five fascicles are the entire first chapter of the Mahasamghata Sutra, the Akashagarbha Chapter) One fascicle of the 'Akashagarbha Bodhisattva Asks How Many Blessings are Obtained by Upholding the Sutra' (copied from the preceding 'Akashagarbha Chapter'), one fascicle of the 'Everything Giving King's Practice of Dana Paramita Sutra' (copied from the Dana section of the Six Paramitas Collection), two fascicles of the 'Greatly Expansive Tathagata's Nature Origination Secret Treasury Sutra' (which is the entire first chapter of the old Avatamsaka Sutra, the Tathagata's Nature Origination Chapter), one fascicle of the 'Sutra of Rebirth According to Wishes' (which is the eleventh fascicle of the Abhisheka Sutra), one fascicle of the 'Old Bhaisajyaguru Sutra' (the Buddha traveling in Vaishali is the twelfth fascicle of the Abhisheka Sutra), two fascicles of the 'Secret Traces Vajra Strongman Sutra' (from the fourth and fifth fascicles of the five-fascicle Secret Traces Sutra), one fascicle of the 'Ekottara Agama Sutra' (from the twenty-first fascicle of the Ekottara Agama Sutra), one fascicle of the 'Sutra of Manifest Retribution for Practicing the Seven Practices' (from the thirty-fourth fascicle of the Ekottara Agama Sutra), one fascicle of the 'Sutra of the Twelve Nidanas' (from the forty-sixth fascicle of the Ekottara Agama Sutra), one fascicle of the 'Sutra of Laws Corresponding to Precepts' (from the thirtieth fascicle of the Samyukta Agama Sutra), one fascicle of the 'Sutra of the Bhikshu Asking the Buddha About the Death of Many Upasakas' (also from the thirtieth fascicle of the Samyukta Agama Sutra), one fascicle of the 'Sutra of the Solitary Rich Elder' (from the forty-sixth fascicle of the Samyukta Agama Sutra), one fascicle of the 'Sutra of Beings Doing Evil in the Three Lifetimes' (from the eighth fascicle of the Udana Sutra), one fascicle of the 'Sutra of the Merits of Renunciation' (the Buddha being in the Karanda Bamboo Grove Garden is copied from the Renunciation Merits Chapter of the Wise and Foolish Sutra).
From the 'Akashagarbha' downwards, there are fifteen sutras, totaling twenty-four fascicles. Since they flow out from the great sutras, they are separately produced. According to the sutra records, separately produced sutras do not need to be copied, so they are removed from the collection and not recorded. One fascicle of the 'Makara Fish Karma Sutra', one fascicle of the 'Venerable Udayin Guiding People to Bow to the Buddha and Sangha Sutra', one fascicle of the 'Returning to the Country to Deliver the Father King Sutra', one fascicle of the 'Water-Born Prince Sutra', one fascicle of the 'Sutra of Lawful and Unlawful Giving', one fascicle of the 'Sutra of Admonishing Rahula', one fascicle of the 'Sutra of the Wheel of Rebirth in the Five Realms', one fascicle of the 'Sutra of the Karma of Well-Come Bhikshu', one fascicle of the 'Sutra of the Fortunate Karma of Seven Existences with or without Affairs' (the nine sutras from 'Makara Fish Karma' are all from the Fundamental Sarvastivada Vinaya), two fascicles of the 'Sutra of the Retribution of the Fire-Born Elder', one fascicle of the 'Venerable Sudatta's Good Voice Sutra', five kinds of
水羅經一卷勝鬘夫人本緣經一卷勝光王信佛經一卷誅釋種受報經二卷大世主苾芻尼入涅槃經一卷敬法捨身經一卷度二邪見童子得果經一卷清凈威儀經一卷(或云法凈)大目連受報經一卷初誕生現大瑞應經一卷度迦多演那經一卷凈瑿羅缽龍王業報因緣經一卷安樂夫人因緣經一卷增養因緣經三卷妙光因緣經一卷凈大藥善巧方便經二卷降伏外道現大神通經一卷凈度瘦瞿答彌經一卷佛從天下贍部洲經一卷凈法與尼在家得果經一卷訶利底母因緣經一卷弟子事師經一卷樹生婆羅門憍慢經一卷佛為長者說放逸經一卷七種不退轉經一卷四種黑白法印經一卷地動因緣經一卷佛般涅槃行雨大臣告王經一卷佛將入涅槃度善賢經二卷八大國王分舍利經一卷(火生長者下三十二經並出根本說一切有部毗奈耶雜事中)
從摩竭魚因緣經下四十一部四十七卷。並是說一切有部律中緣起。三藏義凈鈔出流行。既類別生亦不編載。幻師阿夷鄒咒經一卷寶性論四卷寶積經論四卷
幻師下三部九卷。並是周錄入藏見經今尋本未獲。所以錄中不載其新譯經。未得本者不能繁記。凈度三昧經三卷法社經二卷毗羅三昧經二卷決定罪福經一卷益意經二卷救護身命濟人病苦厄經一卷最妙勝定經一卷觀世音三昧經一卷清凈法行經一卷高王觀世音經一卷(或云折
【現代漢語翻譯】 現代漢語譯本 《水羅經》一卷，《勝鬘夫人本緣經》一卷，《勝光王信佛經》一卷，《誅釋種受報經》二卷，《大世主苾芻尼入涅槃經》一卷，《敬法捨身經》一卷，《度二邪見童子得果經》一卷，《清凈威儀經》一卷（或云《法凈》），《大目連受報經》一卷，《初誕生現大瑞應經》一卷，《度迦多演那經》一卷，《凈瑿羅缽龍王業報因緣經》一卷，《安樂夫人因緣經》一卷，《增養因緣經》三卷，《妙光因緣經》一卷，《凈大藥善巧方便經》二卷，《降伏外道現大神通經》一卷，《凈度瘦瞿答彌經》一卷，《佛從天下贍部洲經》一卷，《凈法與尼在家得果經》一卷，《訶利底母因緣經》一卷，《弟子事師經》一卷，《樹生婆羅門憍慢經》一卷，《佛為長者說放逸經》一卷，《七種不退轉經》一卷，《四種黑白法印經》一卷，《地動因緣經》一卷，《佛般涅槃行雨大臣告王經》一卷，《佛將入涅槃度善賢經》二卷，《八大國王分舍利經》一卷（火生長者下三十二經並出根本說一切有部毗奈耶雜事中）。
從《摩竭魚因緣經》下四十一部四十七卷。並是說一切有部律中緣起。三藏義凈鈔出流行。既類別生亦不編載。《幻師阿夷鄒咒經》一卷，《寶性論》四卷，《寶積經論》四卷。
《幻師》下三部九卷。並是周錄入藏見經今尋本未獲。所以錄中不載其新譯經。未得本者不能繁記。《凈度三昧經》三卷，《法社經》二卷，《毗羅三昧經》二卷，《決定罪福經》一卷，《益意經》二卷，《救護身命濟人病苦厄經》一卷，《最妙勝定經》一卷，《觀世音三昧經》一卷，《清凈法行經》一卷，《高王觀世音經》一卷（或云《折》）
【English Translation】 English version 《Sūtra of Water Compass》 1 fascicle, 《Shengman Sutra》 (Queen Srimala's Lion's Roar Sutra) 1 fascicle, 《Sheng Guang Wang Xin Fo Jing》 (Sutra of King Sheng Guang's Faith in Buddha) 1 fascicle, 《Zhu Shi Zhong Shou Bao Jing》 (Sutra of the Retribution of Killing the Shakyas) 2 fascicles, 《Da Shi Zhu Bhiksuni Ru Niepan Jing》 (Sutra of the Great Worldly Bhiksuni Entering Nirvana) 1 fascicle, 《Jing Fa She Shen Jing》 (Sutra of Respecting the Dharma and Sacrificing the Body) 1 fascicle, 《Du Er Xie Jian Tong Zi De Guo Jing》 (Sutra of Delivering Two Heretical Children to Attain Fruition) 1 fascicle, 《Qing Jing Wei Yi Jing》 (Sutra of Pure Conduct) 1 fascicle (or 《Fa Jing》), 《Da Mu Lian Shou Bao Jing》 (Sutra of Maudgalyayana Receiving Retribution) 1 fascicle, 《Chu Dan Sheng Xian Da Rui Ying Jing》 (Sutra of Great Auspicious Signs at the First Birth) 1 fascicle, 《Du Jia Duo Yan Na Jing》 (Sutra of Delivering Katyayana) 1 fascicle, 《Jing Yi Luo Ba Long Wang Ye Bao Yin Yuan Jing》 (Sutra of the Pure Ela-patra Dragon King's Karma and Conditions) 1 fascicle, 《An Le Fu Ren Yin Yuan Jing》 (Sutra of the Conditions of Lady Anle) 1 fascicle, 《Zeng Yang Yin Yuan Jing》 (Sutra of Increasing and Nourishing Conditions) 3 fascicles, 《Miao Guang Yin Yuan Jing》 (Sutra of Wonderful Light Conditions) 1 fascicle, 《Jing Da Yao Shan Qiao Fang Bian Jing》 (Sutra of Pure Great Medicine's Skillful Means) 2 fascicles, 《Xiang Fu Wai Dao Xian Da Shen Tong Jing》 (Sutra of Subduing Heretics and Displaying Great Supernatural Powers) 1 fascicle, 《Jing Du Shou Qu Da Mi Jing》 (Sutra of Purely Delivering Lean Kisa-gotami) 1 fascicle, 《Fo Cong Tian Xia Zhan Bu Zhou Jing》 (Sutra of the Buddha Descending from Heaven to Jambudvipa) 1 fascicle, 《Jing Fa Yu Ni Zai Jia De Guo Jing》 (Sutra of Pure Dharma and Nuns Attaining Fruition at Home) 1 fascicle, 《He Li Di Mu Yin Yuan Jing》 (Sutra of Hariti's Conditions) 1 fascicle, 《Di Zi Shi Shi Jing》 (Sutra of Disciples Serving Teachers) 1 fascicle, 《Shu Sheng Po Luo Men Jiao Man Jing》 (Sutra of the Arrogance of the Brahmin Born from a Tree) 1 fascicle, 《Fo Wei Zhang Zhe Shuo Fang Yi Jing》 (Sutra of the Buddha Speaking of Negligence for the Elders) 1 fascicle, 《Qi Zhong Bu Tui Zhuan Jing》 (Sutra of Seven Types of Non-Regression) 1 fascicle, 《Si Zhong Hei Bai Fa Yin Jing》 (Sutra of Four Types of Black and White Dharma Seals) 1 fascicle, 《Di Dong Yin Yuan Jing》 (Sutra of the Conditions of Earthquakes) 1 fascicle, 《Fo Ban Niepan Xing Yu Da Chen Gao Wang Jing》 (Sutra of the Buddha's Parinirvana, Minister Xingyu Informs the King) 1 fascicle, 《Fo Jiang Ru Niepan Du Shan Xian Jing》 (Sutra of the Buddha Entering Nirvana and Delivering Good and Wise Ones) 2 fascicles, 《Ba Da Guo Wang Fen She Li Jing》 (Sutra of Eight Great Kings Dividing the Relics) 1 fascicle (The thirty-two sutras from the Fire-Born Elder are all from the 《Vinaya Miscellaneous Matters》 of the Fundamental Sarvastivada School).
From the 《Makara Fish Conditions Sutra》 downwards, forty-one parts, forty-seven fascicles. These are all arising from the Sarvastivada Vinaya. The Tripiṭaka Master Yijing copied and circulated them. They are categorized but not compiled. 《Magic Master Ayi Zhou Mantra Sutra》 1 fascicle, 《Ratnagotravibhāga》 (Treatise on the Jewel Nature) 4 fascicles, 《Ratnakūṭa》 (Heap of Jewels Sutra) Commentary 4 fascicles.
The three parts and nine fascicles from 《Magic Master》 downwards. These are all recorded in the Zhou catalog as sutras seen in the collection, but the original texts have not been found. Therefore, the newly translated sutras are not recorded in the catalog. Without obtaining the original texts, it is not possible to record them in detail. 《Jing Du Samadhi Sutra》 (Purely Delivered Samadhi Sutra) 3 fascicles, 《Fa She Sutra》 (Dharma Society Sutra) 2 fascicles, 《Pīra Samadhi Sutra》 2 fascicles, 《Jue Ding Zui Fu Jing》 (Sutra of Determining Sin and Merit) 1 fascicle, 《Yi Yi Jing》 (Sutra of Increasing Meaning) 2 fascicles, 《Jiu Hu Shen Ming Ji Ren Bing Ku E Jing》 (Sutra of Saving Life and Relieving People from Sickness and Suffering) 1 fascicle, 《Zui Miao Sheng Ding Jing》 (Sutra of the Most Wonderful Supreme Samadhi) 1 fascicle, 《Guan Shi Yin Samadhi Sutra》 (Avalokitesvara Samadhi Sutra) 1 fascicle, 《Qing Jing Fa Xing Jing》 (Sutra of Pure Dharma Practice) 1 fascicle, 《Gao Wang Guan Shi Yin Jing》 (High King Avalokitesvara Sutra) 1 fascicle (or 《Zhe》)
刀經)
凈度經下十部一十五卷。並是古舊錄中偽疑之經。周錄雖編入正文理並涉人謀。故此錄中除之不載。
已上都有一百一十八部二百四十七卷。多是諸錄見入藏經。今以皆是繁重或有尋求未獲。故並不為定見之數。恐不知委且略述之。若欲委知根由。並如刪繁錄中廣述。
開元釋教錄卷第二十 入藏錄下。
大唐不空三藏新譯眾經論及唸誦儀軌法等目錄
總一百三卷為八帙 經目一卷 三紙 入第八帙虛空藏經八卷一百一十五紙仁王般若經二卷三十四紙
上二經十卷同帙。大乘密嚴經三卷五十四紙大寶陀羅尼經三卷四十五紙大孔雀明王經三卷五十紙出生無邊門陀羅尼經一卷十紙
上四經十卷同帙。菩提場莊嚴陀羅尼經一卷(二十三紙)菩提場一字頂輪王經五卷八十一紙一字奇特佛頂經三卷六十八紙大云請雨經二卷二十五紙
上四經十一卷同帙。七俱知佛母經一卷十九紙阿唎多陀羅尼經一卷二十一紙救拔焰口餓鬼陀羅尼經一卷四紙毗沙門天王經一卷五紙除一切疾病陀羅尼經一卷二紙大方廣曼殊室利經一卷十三紙大聖文殊佛剎經三卷五十二紙金剛頂大教王經三卷三十七紙
上八經十二卷同帙。大隨求陀羅尼經二卷三十紙十一面觀世音菩薩經三卷二十四紙八
【現代漢語翻譯】 現代漢語譯本 《刀經》
《凈度經》下十部共十五卷。這些都是古舊目錄中被懷疑是偽造的經典。《周錄》雖然將它們編入正文，但內容涉及人為篡改。因此，本目錄中將它們刪除，不予收錄。
以上總共有118部，247卷。其中大部分是各目錄中已收入藏經的經典。現在因為它們過於繁瑣，或者有些尚未找到，所以不作為最終確定的數量。恐怕不瞭解詳情，所以略作敘述。如果想詳細瞭解來龍去脈，請參考《刪繁錄》中的詳細敘述。
《開元釋教錄》卷第二十 入藏錄下
大唐不空三藏新譯眾經論及唸誦儀軌法等目錄
總共103卷，分為八帙。經目一卷，三紙。收入第八帙的有：《虛空藏經》八卷，一百一十五紙；《仁王般若經》二卷，三十四紙。
以上二經共十卷，同帙。《大乘密嚴經》三卷，五十四紙；《大寶陀羅尼經》三卷，四十五紙；《大孔雀明王經》三卷，五十紙；《出生無邊門陀羅尼經》一卷，十紙。
以上四經共十卷，同帙。《菩提場莊嚴陀羅尼經》一卷（二十三紙）；《菩提場一字頂輪王經》五卷，八十一紙；《一字奇特佛頂經》三卷，六十八紙；《大云請雨經》二卷，二十五紙。
以上四經共十一卷，同帙。《七俱知佛母經》一卷，十九紙；《阿唎多陀羅尼經》一卷，二十一紙；《救拔焰口餓鬼陀羅尼經》一卷，四紙；《毗沙門天王經》一卷，五紙；《除一切疾病陀羅尼經》一卷，二紙；《大方廣曼殊室利經》一卷，十三紙；《大聖文殊佛剎經》三卷，五十二紙；《金剛頂大教王經》三卷，三十七紙。
以上八經共十二卷，同帙。《大隨求陀羅尼經》二卷，三十紙；《十一面觀世音菩薩經》三卷，二十四紙；八
【English Translation】 English version The Knife Sutra
The tenth part of the Jingdu Sutra (Jingdu jing) consists of fifteen volumes. These are all suspected forgeries in the old catalogs. Although the Zhou Catalog included them in the main text, the content involves human intervention. Therefore, they are removed from this catalog and not included.
In total, there are 118 sections and 247 volumes. Most of them are sutras that have been included in the Tripitaka in various catalogs. Now, because they are too cumbersome, or some have not been found, they are not included as the final determined number. Fearing that the details are not understood, a brief description is given. If you want to know the details of the origin, please refer to the detailed description in the Shanjianlu (Shanjian lu).
Kaiyuan Shijiao Lu (Kaiyuan Shijiao lu), Volume 20, Lower Section of the Entry into the Tripitaka Catalog
A Catalog of Newly Translated Sutras, Treatises, Recitation Rituals, and Dharma Methods by the Great Tang Monk Bukong (Amoghavajra)
A total of 103 volumes, divided into eight cases. The sutra catalog is one volume, three pages. Included in the eighth case are: the Xukongzang Sutra (Xukongzang jing), eight volumes, one hundred and fifteen pages; the Renwang Bore Sutra (Renwang Bore jing), two volumes, thirty-four pages.
The above two sutras, totaling ten volumes, are in the same case. The Mahayana Guhyasamaja Sutra (Dacheng Mi Yan jing), three volumes, fifty-four pages; the Great Treasure Dharani Sutra (Da Bao Tuoluoni jing), three volumes, forty-five pages; the Great Peacock King Sutra (Da Kongque Mingwang jing), three volumes, fifty pages; the Sutra of the Dharani of Birth from the Boundless Gate (Chusheng Wubianmen Tuoluoni jing), one volume, ten pages.
The above four sutras, totaling ten volumes, are in the same case. The Bodhimanda Adornment Dharani Sutra (Putichang Zhuangyan Tuoluoni jing), one volume (twenty-three pages); the Bodhimanda One-Syllable Crown King Sutra (Putichang Yizi Dinglunwang jing), five volumes, eighty-one pages; the One-Syllable Unique Buddha Top Sutra (Yizi Qite Foding jing), three volumes, sixty-eight pages; the Great Cloud Sutra for Rain (Da Yun Qingyu jing), two volumes, twenty-five pages.
The above four sutras, totaling eleven volumes, are in the same case. The Seven Kotis Buddha Mother Sutra (Qi Juzi Fomu jing), one volume, nineteen pages; the Ariduo Dharani Sutra (Ali Duo Tuoluoni jing), one volume, twenty-one pages; the Dharani Sutra for Saving the Burning-Mouth Hungry Ghosts (Jiuba Yankou Egui Tuoluoni jing), one volume, four pages; the Vaishravana Heavenly King Sutra (Pisha Mentianwang jing), one volume, five pages; the Dharani Sutra for Removing All Diseases (Chu Yiqie Jibing Tuoluoni jing), one volume, two pages; the Great Vaipulya Manjushri Sutra (Da Fangguang Manshushili jing), one volume, thirteen pages; the Great Holy Manjushri Buddha Land Sutra (Da Sheng Wenshu Fosha jing), three volumes, fifty-two pages; the Vajrasekhara Great Teaching King Sutra (Jingangding Dajiao Wang jing), three volumes, thirty-seven pages.
The above eight sutras, totaling twelve volumes, are in the same case. The Great Compassion Dharani Sutra (Da Suiqiu Tuoluoni jing), two volumes, thirty pages; the Eleven-Faced Avalokiteshvara Bodhisattva Sutra (Shishi Mian Guanshiyin Pusa jing), three volumes, twenty-four pages; eight
大菩薩曼茶羅經一卷三紙金剛壽命唸誦經一卷三紙觀自在菩薩說陀羅尼經一卷(五紙)葉衣觀自在菩薩經一卷八紙般若波羅蜜多理趣經一卷三紙一切如來全身寶篋經一卷五紙慈氏菩薩稻喻經一卷八紙金剛頂瑜伽念珠經一卷二紙凈眼陀羅尼經一卷二紙雨寶陀羅尼經一卷四紙蘘麌梨童女經一卷二紙吉祥天女經一卷一紙大吉祥天女一百八名無垢經一卷(九紙)金剛頂恐怖最勝心明王經一卷二十一紙
上十六經十九卷同帙。甘露軍茶利唸誦儀軌一卷十九紙金剛頂蓮華部心念誦儀軌一卷二十六紙新譯仁王般若唸誦軌儀一卷二十紙無量壽如來觀行儀軌一卷十二紙阿閦如來念誦儀一卷十紙金剛頂五秘密修行唸誦儀一卷十二紙金剛頂瑜伽千手千眼觀自在菩薩修行儀一卷二十七紙金剛王菩薩唸誦儀一卷十二紙普賢金剛薩埵唸誦儀一卷十二紙一字頂輪王唸誦儀一卷十四紙
上十經十卷同帙。如意輪唸誦儀一卷八紙金剛頂瑜伽護摩儀一卷八紙金剛頂經瑜伽五字唸誦儀一卷十二紙佛頂尊勝唸誦儀一卷八紙金剛頂經多羅菩薩唸誦儀一卷十紙金剛頂勝初瑜伽略出唸誦儀一卷十紙觀自在真言觀行儀一卷五紙底哩三昧耶不動使者唸誦儀一卷十四紙瑜伽蓮華部唸誦儀一卷七紙略述金剛頂瑜伽修證法門儀一卷十三紙金剛頂降三世大儀一卷四紙大
【現代漢語翻譯】 現代漢語譯本 《大菩薩曼茶羅經》一卷（三紙），《金剛壽命唸誦經》一卷（三紙），《觀自在菩薩說陀羅尼經》一卷（五紙），《葉衣觀自在菩薩經》一卷（八紙），《般若波羅蜜多理趣經》一卷（三紙），《一切如來全身寶篋經》一卷（五紙），《慈氏菩薩稻喻經》一卷（八紙），《金剛頂瑜伽念珠經》一卷（二紙），《凈眼陀羅尼經》一卷（二紙），《雨寶陀羅尼經》一卷（四紙），《蘘麌梨童女經》一卷（二紙），《吉祥天女經》一卷（一紙），《大吉祥天女一百八名無垢經》一卷（九紙），《金剛頂恐怖最勝心明王經》一卷（二十一紙）。
以上十六經，十九卷，同帙。 《甘露軍茶利唸誦儀軌》一卷（十九紙），《金剛頂蓮華部心念誦儀軌》一卷（二十六紙），《新譯仁王般若唸誦軌儀》一卷（二十紙），《無量壽如來觀行儀軌》一卷（十二紙），《阿閦如來念誦儀》一卷（十紙），《金剛頂五秘密修行唸誦儀》一卷（十二紙），《金剛頂瑜伽千手千眼觀自在菩薩修行儀》一卷（二十七紙），《金剛王菩薩唸誦儀》一卷（十二紙），《普賢金剛薩埵唸誦儀》一卷（十二紙），《一字頂輪王唸誦儀》一卷（十四紙）。
以上十經，十卷，同帙。 《如意輪唸誦儀》一卷（八紙），《金剛頂瑜伽護摩儀》一卷（八紙），《金剛頂經瑜伽五字唸誦儀》一卷（十二紙），《佛頂尊勝唸誦儀》一卷（八紙），《金剛頂經多羅菩薩唸誦儀》一卷（十紙），《金剛頂勝初瑜伽略出唸誦儀》一卷（十紙），《觀自在真言觀行儀》一卷（五紙），《底哩三昧耶不動使者唸誦儀》一卷（十四紙），《瑜伽蓮華部唸誦儀》一卷（七紙），《略述金剛頂瑜伽修證法門儀》一卷（十三紙），《金剛頂降三世大儀》一卷（四紙）。
【English Translation】 English version 《Mahā-bodhisattva Mandala Sutra》, 1 scroll (3 folios), 《Vajra Longevity Recitation Sutra》, 1 scroll (3 folios), 《Avalokiteśvara Bodhisattva Explains Dhāraṇī Sutra》, 1 scroll (5 folios), 《Parṇaśavarī Avalokiteśvara Bodhisattva Sutra》, 1 scroll (8 folios), 《Prajñāpāramitā-naya-sūtra》, 1 scroll (3 folios), 《Sarvatathāgata-adhiṣṭhāna-hṛdaya-guhya-dhātu-karanda-mudrā-dhāraṇī-sūtra》, 1 scroll (5 folios), 《Maitreya Bodhisattva Rice Parable Sutra》, 1 scroll (8 folios), 《Vajraśekhara Yoga Rosary Sutra》, 1 scroll (2 folios), 《Pure Eye Dhāraṇī Sutra》, 1 scroll (2 folios), 《Rain Jewel Dhāraṇī Sutra》, 1 scroll (4 folios), 《Vāsudhārā Kumārī Sutra》, 1 scroll (2 folios), 《Lakṣmī Sutra》, 1 scroll (1 folio), 《Mahā-śrī-devī One Hundred and Eight Names Immaculate Sutra》, 1 scroll (9 folios), 《Vajraśekhara Terror Supreme Heart Vidyārāja Sutra》, 1 scroll (21 folios).
The above sixteen sutras, nineteen scrolls, are in the same case. 《Amṛta Kuṇḍalin Recitation Ritual》, 1 scroll (19 folios), 《Vajraśekhara Lotus Family Heart Recitation Ritual》, 1 scroll (26 folios), 《Newly Translated Benevolent King Prajñā Recitation Ritual》, 1 scroll (20 folios), 《Amitāyus Tathāgata Contemplation Ritual》, 1 scroll (12 folios), 《Akṣobhya Tathāgata Recitation Ritual》, 1 scroll (10 folios), 《Vajraśekhara Five Secrets Practice Recitation Ritual》, 1 scroll (12 folios), 《Vajraśekhara Yoga Thousand-Handed Thousand-Eyed Avalokiteśvara Bodhisattva Practice Ritual》, 1 scroll (27 folios), 《Vajra King Bodhisattva Recitation Ritual》, 1 scroll (12 folios), 《Samantabhadra Vajrasattva Recitation Ritual》, 1 scroll (12 folios), 《Ekākṣara-uṣṇīṣa-cakravartin Recitation Ritual》, 1 scroll (14 folios).
The above ten sutras, ten scrolls, are in the same case. 《Cintāmaṇicakra Recitation Ritual》, 1 scroll (8 folios), 《Vajraśekhara Yoga Homa Ritual》, 1 scroll (8 folios), 《Vajraśekhara Sutra Yoga Five Syllable Recitation Ritual》, 1 scroll (12 folios), 《Uṣṇīṣa-vijaya Recitation Ritual》, 1 scroll (8 folios), 《Vajraśekhara Sutra Tārā Bodhisattva Recitation Ritual》, 1 scroll (10 folios), 《Vajraśekhara Supreme First Yoga Abridged Recitation Ritual》, 1 scroll (10 folios), 《Avalokiteśvara Mantra Contemplation Practice Ritual》, 1 scroll (5 folios), 《Trailokyavijaya Samaya Acala Messenger Recitation Ritual》, 1 scroll (14 folios), 《Yoga Lotus Family Recitation Ritual》, 1 scroll (7 folios), 《Brief Account of Vajraśekhara Yoga Practice and Realization Dharma Method Ritual》, 1 scroll (13 folios), 《Vajraśekhara Trailokyavijaya Great Ritual》, 1 scroll (4 folios).
孔雀明王壇儀一卷五紙大虛空藏菩薩唸誦儀一卷六紙大樂金剛理趣一卷七紙大方廣佛華嚴經入法界品四十二字觀門一卷十紙文殊師利菩薩問字母一卷七紙
上十六經十六卷同帙。文殊師利贊佛法身禮一卷三紙三十五佛名禮懺文一卷二紙最上乘教受戒懺悔文一卷二紙金剛頂道場禮懺文一卷四紙蘘麌梨成就法一卷一紙訶利帝母真言法一卷三紙瑜伽指歸一卷十紙普賢菩薩行愿贊一卷五紙地藏菩薩請問法身贊一卷五紙大樂金剛理趣釋一卷三十二紙陀羅尼門目一卷五紙
新譯論目錄王法政理論一卷九紙大乘起信論二卷二十七紙大乘緣生論一卷十紙
上三十經三十一卷二帙。
興元元年八月一日于正覺寺新寫入藏便作此目錄。
已上並目一百四卷用紙總一千二百一十紙。
開元釋教錄卷第二十◎
開元釋教目錄卷第十九(入藏錄上之上)
唐西崇福寺沙門智升撰
合大小乘經律論及聖賢集傳見入藏者。總一千七十六部。合五千四十八卷。四百八十帙。
大乘入藏錄上(大乘經律論總六百三十八部二千七百四十五卷二百五十八帙此直列經名及標紙數余如廣目錄)
大乘經五百一十五部。二千一百七十三卷。二百三帙。
大乘律二十六部。五十四卷。五帙
【現代漢語翻譯】 現代漢語譯本 《孔雀明王壇儀》一卷，五紙；《大虛空藏菩薩唸誦儀》一卷，六紙；《大樂金剛理趣》一卷，七紙；《大方廣佛華嚴經入法界品四十二字觀門》一卷，十紙；《文殊師利菩薩問字母》一卷，七紙。
以上十六經，共十六卷，同在一個書套里。《文殊師利贊佛法身禮》一卷，三紙；《三十五佛名禮懺文》一卷，二紙；《最上乘教受戒懺悔文》一卷，二紙；《金剛頂道場禮懺文》一卷，四紙；《蘘麌梨成就法》一卷，一紙；《訶利帝母真言法》一卷，三紙；《瑜伽指歸》一卷，十紙；《普賢菩薩行愿贊》一卷，五紙；《地藏菩薩請問法身贊》一卷，五紙；《大樂金剛理趣釋》一卷，三十二紙；《陀羅尼門目》一卷，五紙。
新譯論目錄：《王法政理論》一卷，九紙；《大乘起信論》二卷，二十七紙；《大乘緣生論》一卷，十紙。
以上三十經，共三十一卷，分裝在兩個書套里。
興元元年八月一日，于正覺寺新寫入藏，便作此目錄。
以上總計一百零四卷，用紙總共一千二百一十紙。
《開元釋教錄》卷第二十
《開元釋教目錄》卷第十九（入藏錄上之上）
唐西崇福寺沙門智升撰
合計大小乘經律論及聖賢集傳見入藏者，總共一千零七十六部，合計五千零四十八卷，四百八十帙。
大乘入藏錄上（大乘經律論總六百三十八部，二千七百四十五卷，二百五十八帙，此直列經名及標紙數，余如廣目錄）
大乘經五百一十五部，二千一百七十三卷，二百三帙。
大乘律二十六部，五十四卷，五帙
【English Translation】 English version 'Peacock King Ritual' (Kongque Mingwang Tan Yi) one scroll, five sheets; 'Great Akasagarbha Bodhisattva Recitation Ritual' (Da Xukongzang Pusa Niansong Yi) one scroll, six sheets; 'Great Bliss Vajra Principle' (Da Le Jingang Lichu) one scroll, seven sheets; 'Great Extensive Buddha Flower Adornment Sutra Entering the Dharma Realm Chapter Forty-Two Syllable Contemplation Gate' (Da Fangguang Fo Huayan Jing Ru Fajie Pin Sizishier Zi Guanmen) one scroll, ten sheets; 'Manjushri Bodhisattva Asks About Letters' (Wenshushili Pusa Wen Zimu) one scroll, seven sheets.
The above sixteen sutras, sixteen scrolls in total, are in the same case. 'Manjushri Praises the Buddha's Dharma Body Ritual' (Wenshushili Zan Fofa Shen Li) one scroll, three sheets; 'Thirty-Five Buddhas Name Repentance Litany' (Sanshiwu Fo Ming Lichan Wen) one scroll, two sheets; 'Supreme Vehicle Teaching Receiving Precepts Repentance Text' (Zui Shangcheng Jiao Shoujie Chanhuai Wen) one scroll, two sheets; 'Vajra Peak Mandala Repentance Litany' (Jingang Ding Daocheng Lichan Wen) one scroll, four sheets; 'Nanguli Accomplishment Method' (Nanguli Chengjiu Fa) one scroll, one sheet; 'Hariti Mother True Word Method' (Helidi Mu Zhenyan Fa) one scroll, three sheets; 'Yoga Guide' (Yujia Zhigui) one scroll, ten sheets; 'Samantabhadra Bodhisattva's Vows and Praises' (Puxian Pusa Xingyuan Zan) one scroll, five sheets; 'Ksitigarbha Bodhisattva Asks About the Dharma Body Praises' (Dizang Pusa Qingwen Fashen Zan) one scroll, five sheets; 'Great Bliss Vajra Principle Explanation' (Da Le Jingang Lichu Shi) one scroll, thirty-two sheets; 'Dharani Door Catalogue' (Tuoluoni Menmu) one scroll, five sheets.
Newly Translated Treatises Catalogue: 'King's Law Political Theory' (Wangfa Zhengli Lun) one scroll, nine sheets; 'Awakening of Faith in the Mahayana' (Dacheng Qixin Lun) two scrolls, twenty-seven sheets; 'Mahayana Dependent Origination Theory' (Dacheng Yuansheng Lun) one scroll, ten sheets.
The above thirty sutras, thirty-one scrolls in total, are in two cases.
Written and entered into the collection at Zhengjue Temple on August 1st, the first year of Xingyuan, hence this catalogue.
The above totals one hundred and four scrolls, using a total of one thousand two hundred and ten sheets of paper.
'Kaiyuan釋教Record' (Kaiyuan Shijiao Lu) Volume 20
'Kaiyuan釋教Catalogue' (Kaiyuan Shijiao Mulu) Volume 19 (Upper Part of the Entry Record)
Compiled by the Monk Zhisheng of Xichongfu Temple in the Tang Dynasty
The total number of Mahayana and Hinayana sutras, vinayas, treatises, and collections and biographies of sages and worthies seen in the collection is one thousand and seventy-six, totaling five thousand and forty-eight scrolls, in four hundred and eighty cases.
Upper Part of the Mahayana Entry Record (The Mahayana sutras, vinayas, and treatises total six hundred and thirty-eight, two thousand seven hundred and forty-five scrolls, in two hundred and fifty-eight cases. This directly lists the names of the sutras and marks the number of sheets, the rest is as in the extensive catalogue)
Mahayana sutras: five hundred and fifteen, two thousand one hundred and seventy-three scrolls, in two hundred and three cases.
Mahayana vinayas: twenty-six, fifty-four scrolls, in five cases.
。
大乘論九十七部五百十八卷。五十帙。
大乘經重單合譯
三百八十四部一千八百八十卷。一百七十九帙大般若波羅蜜多經六百卷(十六會說六十帙一萬三百三十一紙)唐三藏玄奘于玉華宮寺譯(出翻經圖)放光般若波羅蜜經三十卷(亦云放光摩訶般若經亦云摩訶般若放光經三帙或二十一卷四百六十六紙) 西晉三藏無羅叉共竺叔蘭譯摩訶般若波羅蜜經四十卷(亦云大品般若經僧祐錄云新大品經四帙或二十四或二十七或三十卷六百二十三紙) 姚秦三藏羅什共僧睿等譯光贊般若波羅蜜經十五卷(亦云光贊摩訶般若經二百二十一紙) 西晉三藏竺法護譯摩訶般若波羅蜜鈔經五卷(或無鈔字亦名長安品經一名須菩提品經或七卷九十紙) 符秦天竺沙門曇摩蜱共竺佛念譯
上二經二十卷二帙。道行般若波羅蜜經十卷(一帙題云摩訶般若波羅蜜道行經或八卷亦云般若道行品經一百六十七紙) 後漢月支三藏支婁迦讖譯小品般若波羅蜜經十卷(一帙題云摩訶般若波羅蜜無小品字僧祐錄云新小品經或八卷或七卷一百五十紙) 姚秦三藏鳩摩羅什譯大明度無極經四卷(亦直名大明度經或六卷九十紙) 吳月支優婆塞支謙譯勝天王般若波羅蜜經七卷(一百二十五紙) 陳優禪尼國王子月婆首那譯
【現代漢語翻譯】 現代漢語譯本 大乘論九十七部，共五百十八卷，裝在五十個書帙中。
大乘經（包括重譯、單譯和合譯）：
共三百八十四部，一千八百八十卷，裝在一百七十九個書帙中。《大般若波羅蜜多經》(Mahaprajnaparamita Sutra)六百卷（十六會，六十帙，一萬三千三百三十一紙），唐朝三藏玄奘(Xuanzang)于玉華宮寺(Yuhuagong Temple)翻譯（出自《翻經圖》）。《放光般若波羅蜜經》(Fangguang Prajnaparamita Sutra)三十卷（也稱為《放光摩訶般若經》(Fangguang Mahaprajna Sutra)，或《摩訶般若放光經》(Mahaprajna Fangguang Sutra)，三帙，或二十一卷，四百六十六紙），西晉三藏無羅叉(Mithravarman)與竺叔蘭(Zhu Shulan)共同翻譯。《摩訶般若波羅蜜經》(Mahaprajnaparamita Sutra)四十卷（也稱為《大品般若經》(Dapin Prajna Sutra)，僧祐錄中稱為《新大品經》(Xin Dapin Sutra)，四帙，或二十四卷，或二十七卷，或三十卷，六百二十三紙），姚秦三藏鳩摩羅什(Kumarajiva)與僧睿(Sengrui)等共同翻譯。《光贊般若波羅蜜經》(Guangzan Prajnaparamita Sutra)十五卷（也稱為《光贊摩訶般若經》(Guangzan Mahaprajna Sutra)，二百二十一紙），西晉三藏竺法護(Dharmaraksa)翻譯。《摩訶般若波羅蜜鈔經》(Mahaprajnaparamita Chao Sutra)五卷（或無『鈔』字，也名《長安品經》(Changan Pin Jing)，一名《須菩提品經》(Subhuti Pin Jing)，或七卷，九十紙），符秦天竺沙門曇摩蜱(Dharmapi)與竺佛念(Zhu Fonian)翻譯。
以上二經共二十卷，兩帙。《道行般若波羅蜜經》(Daoxing Prajnaparamita Sutra)十卷（一帙，題為《摩訶般若波羅蜜道行經》(Mahaprajnaparamita Daoxing Jing)，或八卷，也稱為《般若道行品經》(Prajna Daoxing Pin Jing)，一百六十七紙），後漢月支三藏支婁迦讖(Lokaksema)翻譯。《小品般若波羅蜜經》(Xiaopin Prajnaparamita Sutra)十卷（一帙，題為《摩訶般若波羅蜜》(Mahaprajnaparamita)，無『小品』字，僧祐錄中稱為《新小品經》(Xin Xiaopin Jing)，或八卷，或七卷，一百五十紙），姚秦三藏鳩摩羅什(Kumarajiva)翻譯。《大明度無極經》(Damindu Wuji Jing)四卷（也直接名為《大明度經》(Damindu Jing)，或六卷，九十紙），吳月支優婆塞支謙(Zhi Qian)翻譯。《勝天王般若波羅蜜經》(Shengtianwang Prajnaparamita Sutra)七卷（一百二十五紙），陳優禪尼國王子月婆首那(Mandara)翻譯。
【English Translation】 English version Ninety-seven treatises of the Mahayana (Great Vehicle), comprising five hundred and eighteen volumes, stored in fifty cases.
Mahayana Sutras (including re-translations, single translations, and combined translations):
A total of three hundred and eighty-four texts, comprising one thousand eight hundred and eighty volumes, stored in one hundred and seventy-nine cases. The 'Mahaprajnaparamita Sutra' (Great Perfection of Wisdom Sutra) in six hundred volumes (in sixteen assemblies, sixty cases, thirteen thousand three hundred and thirty-one sheets), translated by the Tang Dynasty Tripitaka Master Xuanzang at Yuhuagong Temple (from 'Illustrations of Sutra Translation'). The 'Fangguang Prajnaparamita Sutra' (Radiant Light Prajnaparamita Sutra) in thirty volumes (also known as 'Fangguang Mahaprajna Sutra' or 'Mahaprajna Fangguang Sutra', three cases, or twenty-one volumes, four hundred and sixty-six sheets), translated by the Western Jin Dynasty Tripitaka Master Mithravarman together with Zhu Shulan. The 'Mahaprajnaparamita Sutra' in forty volumes (also known as 'Dapin Prajna Sutra', recorded in Sengyou's records as 'New Dapin Sutra', four cases, or twenty-four, twenty-seven, or thirty volumes, six hundred and twenty-three sheets), translated by the Yao Qin Dynasty Tripitaka Master Kumarajiva together with Sengrui and others. The 'Guangzan Prajnaparamita Sutra' (Praise of Light Prajnaparamita Sutra) in fifteen volumes (also known as 'Guangzan Mahaprajna Sutra', two hundred and twenty-one sheets), translated by the Western Jin Dynasty Tripitaka Master Dharmaraksa. The 'Mahaprajnaparamita Chao Sutra' (Mahaprajnaparamita Excerpt Sutra) in five volumes (sometimes without the word 'Excerpt', also known as 'Changan Pin Jing' or 'Subhuti Pin Jing', or seven volumes, ninety sheets), translated by the Shramana Dharmapi from India during the Fu Qin Dynasty together with Zhu Fonian.
The above two sutras total twenty volumes, in two cases. The 'Daoxing Prajnaparamita Sutra' (Practice of the Path Prajnaparamita Sutra) in ten volumes (one case, titled 'Mahaprajnaparamita Daoxing Jing', or eight volumes, also known as 'Prajna Daoxing Pin Jing', one hundred and sixty-seven sheets), translated by the Yuezhi Tripitaka Master Lokaksema during the Later Han Dynasty. The 'Xiaopin Prajnaparamita Sutra' (Smaller Prajnaparamita Sutra) in ten volumes (one case, titled 'Mahaprajnaparamita', without the word 'Xiaopin', recorded in Sengyou's records as 'New Xiaopin Sutra', or eight, or seven volumes, one hundred and fifty sheets), translated by the Yao Qin Dynasty Tripitaka Master Kumarajiva. The 'Damindu Wuji Jing' (Infinite Great Enlightenment Sutra) in four volumes (also directly named 'Damindu Jing', or six volumes, ninety sheets), translated by the Yuezhi Upasaka Zhi Qian during the Wu Dynasty. The 'Shengtianwang Prajnaparamita Sutra' (Victorious Heavenly King Prajnaparamita Sutra) in seven volumes (one hundred and twenty-five sheets), translated by Prince Mandara from Ujjeni during the Chen Dynasty.
上二經十一卷同帙。文殊師利所說摩訶般若波羅蜜經二卷(亦直云文殊般若波羅蜜經或一卷二十一紙) 梁扶南三藏曼陀羅仙譯文殊師利所說般若波羅蜜經一卷(二十紙) 扶南三藏僧伽婆羅譯軟首菩薩無上清凈分衛經二卷(一名決了諸法如幻化三昧二十八紙) 宋沙門朔公于南海郡譯金剛般若波羅蜜經一卷(一十一紙) 舍衛國姚秦羅什譯金剛般若波羅蜜經一卷(婆伽婆十一紙) 元魏天竺三藏菩提留支譯金剛能斷般若波羅蜜經一卷 隋大業年中三藏笈多譯(第四譯)金剛般若波羅蜜經一卷(祇樹林一十四紙) 陳天竺三藏真諦譯能斷金剛般若波羅蜜多經一卷(室羅筏十九紙) 唐三藏玄奘譯實相般若波羅蜜經一卷(八紙) 唐天后代三藏菩提流志譯仁王護國般若波羅蜜經二卷(亦云仁王般若經或一卷二十八紙)摩訶般若波羅蜜大明咒經一卷(亦云摩訶大明咒經二紙)
已上二經舍衛國姚秦羅什譯。般若波羅蜜多心經一卷(亦云般若心經一紙) 唐三藏玄奘譯
上十二經十五卷同帙。大寶積一百二十卷(四十九會說合成一部十二帙一千九百九十一紙) 唐南天竺三藏菩提流志等譯大方廣三戒經三卷(四十六紙) 北涼天竺三藏曇無讖譯無量清凈平等覺經二卷(亦云無量清凈經六十一紙) 後漢月支三藏
【現代漢語翻譯】 現代漢語譯本 上二經十一卷同帙。 《文殊師利所說摩訶般若波羅蜜經》二卷（亦可簡稱《文殊般若波羅蜜經》，或一卷，二十一紙） 梁 扶南三藏 曼陀羅仙（Mantralaksana）譯 《文殊師利所說般若波羅蜜經》一卷（二十紙） 扶南三藏 僧伽婆羅（Sanghavarman）譯 《軟首菩薩無上清凈分衛經》二卷（一名《決了諸法如幻化三昧》，二十八紙） 宋 沙門 朔公于南海郡譯 《金剛般若波羅蜜經》一卷（一十一紙） 舍衛國 姚秦 羅什（Kumarajiva）譯 《金剛般若波羅蜜經》一卷（婆伽婆（Bhagavan）十一紙） 元魏 天竺三藏 菩提留支（Bodhiruci）譯 《金剛能斷般若波羅蜜經》一卷 隋 大業年中 三藏 笈多（Gupta）譯（第四譯） 《金剛般若波羅蜜經》一卷（祇樹林一十四紙） 陳 天竺三藏 真諦（Paramartha）譯 《能斷金剛般若波羅蜜多經》一卷（室羅筏（Sravasti）十九紙） 唐 三藏 玄奘（Xuanzang）譯 《實相般若波羅蜜經》一卷（八紙） 唐 天后代 三藏 菩提流志（Bodhiruci）譯 《仁王護國般若波羅蜜經》二卷（亦稱《仁王般若經》，或一卷，二十八紙） 《摩訶般若波羅蜜大明咒經》一卷（亦稱《摩訶大明咒經》，二紙）
以上二經 舍衛國 姚秦 羅什（Kumarajiva）譯。 《般若波羅蜜多心經》一卷（亦稱《般若心經》，一紙） 唐 三藏 玄奘（Xuanzang）譯
上十二經十五卷同帙。 《大寶積經》一百二十卷（四十九會說合成一部，十二帙，一千九百九十一紙） 唐 南天竺三藏 菩提流志（Bodhiruci）等譯 《大方廣三戒經》三卷（四十六紙） 北涼 天竺三藏 曇無讖（Dharmaksema）譯 《無量清凈平等覺經》二卷（亦稱《無量清凈經》，六十一紙） 後漢 月支三藏
【English Translation】 English version The above two sutras, eleven volumes, are in the same case. 'The Sutra of Mahaprajnaparamita Spoken by Manjushri', two volumes (also simply called 'Manjushri Prajnaparamita Sutra', or one volume, twenty-one folios). Translated by Mantralaksana (曼陀羅仙), Tripitaka Master of Funan, Liang Dynasty. 'The Sutra of Prajnaparamita Spoken by Manjushri', one volume (twenty folios). Translated by Sanghavarman (僧伽婆羅), Tripitaka Master of Funan. 'The Sutra of the Supreme Pure Alms Bowl of the Soft-Headed Bodhisattva', two volumes (also named 'Samadhi of Decisively Understanding All Dharmas as Illusions', twenty-eight folios). Translated by Shramana Shuo Gong in the Nan Hai Commandery, Song Dynasty. 'The Diamond Prajnaparamita Sutra', one volume (eleven folios). Translated by Kumarajiva (羅什) of the Kingdom of Shravasti, Yao Qin Dynasty. 'The Diamond Prajnaparamita Sutra', one volume (Bhagavan (婆伽婆), eleven folios). Translated by Bodhiruci (菩提留支), Tripitaka Master of India, Yuan Wei Dynasty. 'The Diamond Prajnaparamita Sutra', one volume. Translated by Gupta (笈多), Tripitaka Master, during the Daye era of the Sui Dynasty (fourth translation). 'The Diamond Prajnaparamita Sutra', one volume (Jetavana, fourteen folios). Translated by Paramartha (真諦), Tripitaka Master of India, Chen Dynasty. 'The Diamond Cutter Prajnaparamita Sutra', one volume (Sravasti (室羅筏), nineteen folios). Translated by Xuanzang (玄奘), Tripitaka Master, Tang Dynasty. 'The Sutra of the Reality Aspect of Prajnaparamita', one volume (eight folios). Translated by Bodhiruci (菩提流志), Tripitaka Master during the reign of Empress Wu Zetian, Tang Dynasty. 'The Prajnaparamita Sutra for Humane Kings Protecting the Nation', two volumes (also called 'Humane Kings Prajna Sutra', or one volume, twenty-eight folios). 'The Great Bright Mantra Sutra of Mahaprajnaparamita', one volume (also called 'The Great Bright Mantra Sutra', two folios).
The above two sutras were translated by Kumarajiva (羅什) of the Kingdom of Shravasti, Yao Qin Dynasty. 'The Heart Sutra of Prajnaparamita', one volume (also called 'The Heart Sutra', one folio). Translated by Xuanzang (玄奘), Tripitaka Master, Tang Dynasty.
The above twelve sutras, fifteen volumes, are in the same case. 'The Great Treasure Trove Sutra', one hundred and twenty volumes (forty-nine assemblies combined into one set, twelve cases, one thousand nine hundred and ninety-one folios). Translated by Bodhiruci (菩提流志) and others, Tripitaka Masters of Southern India, Tang Dynasty. 'The Sutra of the Three Great Expansive Precepts', three volumes (forty-six folios). Translated by Dharmaksema (曇無讖), Tripitaka Master of India, Northern Liang Dynasty. 'The Sutra of Immeasurable Pure Equal Enlightenment', two volumes (also called 'The Sutra of Immeasurable Purity', sixty-one folios). Translated by a Yuezhi Tripitaka Master of the Later Han Dynasty.
支婁迦讖譯阿彌陀經二卷(上卷題云佛說諸佛阿彌陀三耶三佛薩樓佛檀過度人道經亦名無量壽經五十五紙) 吳月支優婆塞支謙譯無量壽經二卷(二十九紙) 曹魏天竺三藏康僧鎧譯
上四經九卷同帙。阿閦佛國經二卷(一名阿閦佛剎諸菩薩學成品或一卷四十紙) 後漢月支三藏支婁迦讖譯大乘十法經一卷(佛住王舍城者二十紙) 梁扶南三藏僧伽婆羅譯普門品經一卷(亦云普門經二十二紙)胞胎經一卷(一名胞胎受身經一十五紙)文殊師利佛土嚴凈經二卷(或直云嚴凈佛土經亦直云佛土嚴凈經三十四紙)
已上三經西晉竺法護譯。法鏡經二卷(或一卷二十五紙) 後漢安息優婆塞安玄共嚴佛調譯
上六經九卷同帙。郁迦羅越問菩薩行經一卷(或云郁迦長者問居家菩薩行經或二卷二十五紙)幻士仁賢經一卷(或云仁賢幻士經一十八紙)
已上二經西晉竺法護譯。決定毗尼經一卷(一名破壞一切心識一十七紙) 群錄皆云燉煌譯(不顯人名)發覺凈心經二卷(二十八紙) 隋天竺三藏阇那崛多等譯優填王經一卷(五紙) 西晉沙門法炬譯須摩提經一卷(有加菩薩字亦云非應經八紙) 西晉竺法護譯須摩提菩薩經一卷(九紙) 羅什譯阿阇世王女阿述達菩薩經一卷(亦名阿阇世女經亦直名阿述達
【現代漢語翻譯】 現代漢語譯本：
支婁迦讖（Zhi Loujiachen，人名）譯《阿彌陀經》二卷（上卷題為《佛說諸佛阿彌陀三耶三佛薩樓佛檀過度人道經》，亦名《無量壽經》，五十五紙）。吳月支優婆塞支謙（Zhi Qian，人名）譯《無量壽經》二卷（二十九紙）。曹魏天竺三藏康僧鎧（Kang Senghai，人名）譯。 以上四經共九卷，同在一個書帙中。《阿閦佛國經》二卷（一名《阿閦佛剎諸菩薩學成品》，或一卷，四十紙）。後漢月支三藏支婁迦讖（Zhi Loujiachen，人名）譯《大乘十法經》一卷（佛住王舍城，二十紙）。梁扶南三藏僧伽婆羅（Seng伽婆羅，人名）譯《普門品經》一卷（亦云《普門經》，二十二紙）。《胞胎經》一卷（一名《胞胎受身經》，一十五紙）。《文殊師利佛土嚴凈經》二卷（或直云《嚴凈佛土經》，亦直云《佛土嚴凈經》，三十四紙）。 以上三經為西晉竺法護（Zhu Fahu，人名）譯。《法鏡經》二卷（或一卷，二十五紙）。後漢安息優婆塞安玄（An Xuan，人名）共嚴佛調（Yan Fotiao，人名）譯。 以上六經共九卷，同在一個書帙中。《郁迦羅越問菩薩行經》一卷（或云《郁迦長者問居家菩薩行經》，或二卷，二十五紙）。《幻士仁賢經》一卷（或云《仁賢幻士經》，一十八紙）。 以上二經為西晉竺法護（Zhu Fahu，人名）譯。《決定毗尼經》一卷（一名《破壞一切心識》，一十七紙）。群錄皆云燉煌譯（不顯人名）。《發覺凈心經》二卷（二十八紙）。隋天竺三藏阇那崛多（She那崛多，人名）等譯《優填王經》一卷（五紙）。西晉沙門法炬（Faju，人名）譯《須摩提經》一卷（有加菩薩字，亦云《非應經》，八紙）。西晉竺法護（Zhu Fahu，人名）譯《須摩提菩薩經》一卷（九紙）。鳩摩羅什（Kumarajiva，人名）譯《阿阇世王女阿述達菩薩經》一卷（亦名《阿阇世女經》，亦直名《阿述達》）。
【English Translation】 English version:
Zhi Loujiachen (支婁迦讖, personal name) translated the 'Amitabha Sutra' in two volumes (the first volume is titled 'Buddha Speaks of the Buddhas Amitabha Samyak-sambuddha Sarva Buddha Dana Transcendence of Human Realm Sutra', also known as the 'Infinite Life Sutra', 55 folios). Upasaka Zhi Qian (支謙, personal name) from Yuezhi in Wu translated the 'Infinite Life Sutra' in two volumes (29 folios). Kang Senghai (康僧鎧, personal name), a Tripitaka master from Tianzhu (India) during the Cao Wei dynasty, translated. The above four sutras, totaling nine volumes, are in the same case. 'Akshobhya Buddha Land Sutra' in two volumes (also named 'Akshobhya Buddha Land, Collection of Bodhisattva Studies', or one volume, 40 folios). Zhi Loujiachen (支婁迦讖, personal name), a Tripitaka master from Yuezhi during the Later Han dynasty, translated the 'Mahayana Ten Dharmas Sutra' in one volume (Buddha residing in Rajagriha, 20 folios). Sanghavarman (僧伽婆羅, personal name), a Tripitaka master from Funan during the Liang dynasty, translated the 'Universal Gate Chapter Sutra' in one volume (also called 'Universal Gate Sutra', 22 folios). 'Embryo Sutra' in one volume (also named 'Embryo Receiving Body Sutra', 15 folios). 'Manjushri Buddha Land Adornment Sutra' in two volumes (or simply called 'Adorned Buddha Land Sutra', or simply called 'Buddha Land Adornment Sutra', 34 folios). The above three sutras were translated by Zhu Fahu (竺法護, personal name) during the Western Jin dynasty. 'Mirror of Dharma Sutra' in two volumes (or one volume, 25 folios). An Xuan (安玄, personal name), an Upasaka from Anxi during the Later Han dynasty, jointly translated with Yan Fotiao (嚴佛調, personal name). The above six sutras, totaling nine volumes, are in the same case. 'Ugrapariprccha Sutra' in one volume (or called 'Ugra, the Elder, Asks About the Practice of a Bodhisattva at Home Sutra', or two volumes, 25 folios). 'Illusory Man of Virtue Sutra' in one volume (or called 'Virtuous and Wise Illusory Man Sutra', 18 folios). The above two sutras were translated by Zhu Fahu (竺法護, personal name) during the Western Jin dynasty. 'Definitive Vinaya Sutra' in one volume (also named 'Destroying All Consciousness', 17 folios). All records say it was translated in Dunhuang (name of translator not given). 'Sutra on Arousing Pure Mind' in two volumes (28 folios). Jnanagupta (阇那崛多, personal name) and others, Tripitaka masters from India during the Sui dynasty, translated the 'King Udayana Sutra' in one volume (5 folios). Shramana Faju (法炬, personal name) from the Western Jin dynasty translated the 'Sumati Sutra' in one volume (sometimes with the word 'Bodhisattva' added, also called 'Non-Responding Sutra', 8 folios). Zhu Fahu (竺法護, personal name) from the Western Jin dynasty translated the 'Sumati Bodhisattva Sutra' in one volume (9 folios). Kumarajiva (鳩摩羅什, personal name) translated the 'Princess Asukadatta Bodhisattva Sutra of King Ajatasatru' in one volume (also named 'Ajatasatru's Daughter Sutra', or simply named 'Asukadatta').
經一十七紙)離垢施女經一卷(二十三紙)
上二經竺法護譯。
上九經十卷同帙。得無垢女經一卷(一名論議辯才法門或云無垢女經二十五紙) 元魏婆羅門般若流支譯文殊師利所說不思議佛境界經二卷(或一卷又有一本乃是偽經佛性海藏題為文殊所說應審觀也二十四紙) 唐天后代天竺三藏菩提流志譯如幻三昧經四卷(或三卷五十七紙) 西晉竺法護譯聖善住意天子所問經三卷(或四卷五十七紙) 元魏婆羅門瞿曇般若流支譯太子刷護經一卷(五紙) 西晉竺法護譯太子和休經一卷(或雲和休四紙) 失譯
上六經十二紙同帙。慧上菩薩門大善權經二卷(或一卷直云大善權經或云慧上菩薩經或云善權方便經或云方便所度無極經三十二紙) 西晉竺法護譯大乘顯識經二卷(二十五紙) 唐中天竺三藏地婆訶羅譯大乘方等要慧經一卷(一紙) 安世高譯彌勒菩薩所問本願經一卷(或無所問字亦云彌勒本願經一名彌勒難經八紙) 西晉竺法護譯佛遺日摩尼寶經一卷(一名古品遺日說般若經一名大寶積經一名摩訶衍寶嚴經一十六紙) 支婁迦讖譯摩訶衍寶嚴經一卷(一名大迦葉品二十紙) 晉譯失三藏名勝曼師子吼一乘大方便方廣經一卷(亦直名勝鬘經或一卷一十九紙) 宋求那跋陀羅譯毗耶婆問經二
【現代漢語翻譯】 《離垢施女經》一卷（二十三紙），以上兩部經由竺法護翻譯。
以上九經共十卷同帙。《得無垢女經》一卷（又名《論議辯才法門》，或稱《無垢女經》，二十五紙），元魏時期婆羅門般若流支翻譯。《文殊師利所說不思議佛境界經》二卷（或一卷，又有一本是偽經，題為《佛性海藏》，題為文殊所說，應審慎觀察，二十四紙），唐天后時代天竺三藏菩提流志翻譯。《如幻三昧經》四卷（或三卷，五十七紙），西晉竺法護翻譯。《聖善住意天子所問經》三卷（或四卷，五十七紙），元魏時期婆羅門瞿曇般若流支翻譯。《太子刷護經》一卷（五紙），西晉竺法護翻譯。《太子和休經》一卷（或稱《和休》，四紙），失譯。
以上六經共十二紙同帙。《慧上菩薩門大善權經》二卷（或一卷，直接稱為《大善權經》，或稱《慧上菩薩經》，或稱《善權方便經》，或稱《方便所度無極經》，三十二紙），西晉竺法護翻譯。《大乘顯識經》二卷（二十五紙），唐中天竺三藏地婆訶羅翻譯。《大乘方等要慧經》一卷（一紙），安世高翻譯。《彌勒菩薩所問本願經》一卷（或無『所問』二字，亦稱《彌勒本願經》，一名《彌勒難經》，八紙），西晉竺法護翻譯。《佛遺日摩尼寶經》一卷（一名《古品遺日說般若經》，一名《大寶積經》，一名《摩訶衍寶嚴經》，一十六紙），支婁迦讖翻譯。《摩訶衍寶嚴經》一卷（一名《大迦葉品》，二十紙），晉代翻譯，失譯者姓名。《勝曼師子吼一乘大方便方廣經》一卷（亦直接名為《勝鬘經》，或一卷，一十九紙），宋代求那跋陀羅翻譯。《毗耶婆問經》二
【English Translation】 'Li Gou Shi Nü Jing' (離垢施女經) one scroll (23 pages), the above two sutras were translated by Zhu Fahu (竺法護).
The above nine sutras, ten scrolls in total, are in the same case. 'De Wu Gou Nü Jing' (得無垢女經) one scroll (also named 'Lun Yi Bian Cai Fa Men' (論議辯才法門), or 'Wu Gou Nü Jing' (無垢女經), 25 pages), translated by the Brahmin Prajñāruci (般若流支) during the Yuan Wei (元魏) Dynasty. 'Manjushri Suo Shuo Bu Si Yi Fo Jing Jie Jing' (文殊師利所說不思議佛境界經) two scrolls (or one scroll; there is also a false sutra titled 'Fo Xing Hai Zang' (佛性海藏), attributed to Manjushri (文殊), which should be carefully examined, 24 pages), translated by the Tripitaka Bodhiruci (菩提流志) from India during the Tianhou (天后) era of the Tang (唐) Dynasty. 'Ru Huan San Mei Jing' (如幻三昧經) four scrolls (or three scrolls, 57 pages), translated by Zhu Fahu (竺法護) during the Western Jin (西晉) Dynasty. 'Sheng Shan Zhu Yi Tian Zi Suo Wen Jing' (聖善住意天子所問經) three scrolls (or four scrolls, 57 pages), translated by the Brahmin Gautama Prajñāruci (瞿曇般若流支) during the Yuan Wei (元魏) Dynasty. 'Tai Zi Shua Hu Jing' (太子刷護經) one scroll (5 pages), translated by Zhu Fahu (竺法護) during the Western Jin (西晉) Dynasty. 'Tai Zi He Xiu Jing' (太子和休經) one scroll (or 'He Xiu' (和休), 4 pages), translator lost.
The above six sutras, twelve pages in total, are in the same case. 'Hui Shang Pu Sa Men Da Shan Quan Jing' (慧上菩薩門大善權經) two scrolls (or one scroll, directly named 'Da Shan Quan Jing' (大善權經), or 'Hui Shang Pu Sa Jing' (慧上菩薩經), or 'Shan Quan Fang Bian Jing' (善權方便經), or 'Fang Bian Suo Du Wu Ji Jing' (方便所度無極經), 32 pages), translated by Zhu Fahu (竺法護) during the Western Jin (西晉) Dynasty. 'Da Cheng Xian Shi Jing' (大乘顯識經) two scrolls (25 pages), translated by the Tripitaka Divākara (地婆訶羅) from Central India during the Tang (唐) Dynasty. 'Da Cheng Fang Deng Yao Hui Jing' (大乘方等要慧經) one scroll (1 page), translated by An Shigao (安世高). 'Maitreya Pu Sa Suo Wen Ben Yuan Jing' (彌勒菩薩所問本願經) one scroll (or without the words 'Suo Wen' (所問), also named 'Maitreya Ben Yuan Jing' (彌勒本願經), also named 'Maitreya Nan Jing' (彌勒難經), 8 pages), translated by Zhu Fahu (竺法護) during the Western Jin (西晉) Dynasty. 'Fo Yi Ri Mani Bao Jing' (佛遺日摩尼寶經) one scroll (also named 'Gu Pin Yi Ri Shuo Ban Ruo Jing' (古品遺日說般若經), also named 'Da Bao Ji Jing' (大寶積經), also named 'Mo He Yan Bao Yan Jing' (摩訶衍寶嚴經), 16 pages), translated by Lokaksema (支婁迦讖). 'Mo He Yan Bao Yan Jing' (摩訶衍寶嚴經) one scroll (also named 'Da Jiaye Pin' (大迦葉品), 20 pages), translated during the Jin (晉) Dynasty, translator lost. 'Sheng Man Shi Zi Hou Yi Cheng Da Fang Bian Fang Guang Jing' (勝曼師子吼一乘大方便方廣經) one scroll (also directly named 'Sheng Man Jing' (勝鬘經), or one scroll, 19 pages), translated by Gunabhadra (求那跋陀羅) during the Song (宋) Dynasty. 'Pi Ye Po Wen Jing' (毗耶婆問經) two
卷(三十四紙) 瞿曇般若流支譯
上八經十卷同帙。大方等大集經三十卷(三帙或二十九卷或三十一卷或三十二卷或四十二卷六百二十一紙) 北涼天竺三藏曇無讖于姑臧譯大方等大集日藏經十卷(一帙題云大乘大方等日藏分經或十二卷或十五卷二百六紙) 隋三藏那連提耶舍譯大集月藏經十卷(一帙題云大集經月藏分第十二或十二卷或十五卷二百一十九紙) 高齊天竺三藏那連提耶舍譯大乘大集地藏十輪經十卷(一帙一百六十五紙) 唐三藏玄奘譯大方廣十輪經八卷(一百九紙) 失譯今附北涼錄大集須彌藏經二卷(內題云大乘大集經須彌藏分第十五三十八紙) 高齊天竺三藏那連提耶舍共法智譯
上二經十卷同帙。虛空藏菩薩經一卷(一名虛空藏經二十七紙) 姚秦罽賓三藏佛陀耶舍譯虛空藏菩薩神咒經一卷(一十七紙) 宋罽賓三藏曇摩蜜多譯虛空孕菩薩經二卷(三十一紙) 隋天竺三藏阇那崛多等譯觀虛空藏菩薩經一卷(亦名虛空藏觀經或無觀字三紙) 宋罽賓三藏曇摩蜜多譯菩薩唸佛三昧經六卷(或無菩薩字或五卷九十八紙) 宋天竺沙門功德直共玄暢譯
上五經十一卷同帙。大方等大集菩薩佛念三昧經十卷(一帙題云大方等大集經菩薩唸佛三昧分一百三十四紙) 笈多譯般舟三昧經
【現代漢語翻譯】 現代漢語譯本 卷(三十四紙) 瞿曇般若流支譯
上八經十卷同帙。《大方等大集經》三十卷(三帙或二十九卷或三十一卷或三十二卷或四十二卷六百二十一紙) 北涼天竺三藏曇無讖于姑臧譯。《大方等大集日藏經》十卷(一帙題云《大乘大方等日藏分經》或十二卷或十五卷二百六紙) 隋三藏那連提耶舍譯。《大集月藏經》十卷(一帙題云《大集經月藏分第十二》或十二卷或十五卷二百一十九紙) 高齊天竺三藏那連提耶舍譯。《大乘大集地藏十輪經》十卷(一帙一百六十五紙) 唐三藏玄奘譯。《大方廣十輪經》八卷(一百九紙) 失譯今附北涼錄。《大集須彌藏經》二卷(內題云《大乘大集經須彌藏分第十五》三十八紙) 高齊天竺三藏那連提耶舍共法智譯
上二經十卷同帙。《虛空藏菩薩經》一卷(一名《虛空藏經》二十七紙) 姚秦罽賓(Kashmir)三藏佛陀耶舍譯。《虛空藏菩薩神咒經》一卷(一十七紙) 宋罽賓(Kashmir)三藏曇摩蜜多譯。《虛空孕菩薩經》二卷(三十一紙) 隋天竺三藏阇那崛多等譯。《觀虛空藏菩薩經》一卷(亦名《虛空藏觀經》或無觀字三紙) 宋罽賓(Kashmir)三藏曇摩蜜多譯。《菩薩唸佛三昧經》六卷(或無菩薩字或五卷九十八紙) 宋天竺沙門功德直共玄暢譯
上五經十一卷同帙。《大方等大集菩薩佛念三昧經》十卷(一帙題云《大方等大集經菩薩唸佛三昧分》一百三十四紙) 笈多譯。《般舟三昧經》
【English Translation】 English version Scroll (34 sheets) Translated by Qutan Prajnaruchi
The above eight sutras in ten scrolls are in the same case. Mahavaipulya Mahasamgraha Sutra (Dafangdeng Daji Jing) in thirty scrolls (three cases, or twenty-nine scrolls, or thirty-one scrolls, or thirty-two scrolls, or forty-two scrolls, six hundred and twenty-one sheets) Translated by Dharamachandra, the Tripitaka master from Tianzhu (India) of the Northern Liang Dynasty, in Guzang. Mahavaipulya Mahasamgraha Suryagarbha Sutra (Dafangdeng Daji Rizang Jing) in ten scrolls (one case, titled Mahayana Mahavaipulya Suryagarbha Division Sutra, or twelve scrolls, or fifteen scrolls, two hundred and six sheets) Translated by Tripitaka Narendrayasas of the Sui Dynasty. Mahasamgraha Candra-garbha Sutra (Daji Yuecang Jing) in ten scrolls (one case, titled Mahasamgraha Sutra Candra-garbha Division Twelfth, or twelve scrolls, or fifteen scrolls, two hundred and nineteen sheets) Translated by Tripitaka Narendrayasas of the Northern Qi Dynasty. Mahayana Mahasamgraha Ksitigarbha Ten-Wheel Sutra (Dacheng Daji Dizang Shi Lun Jing) in ten scrolls (one case, one hundred and sixty-five sheets) Translated by Tripitaka Xuanzang of the Tang Dynasty. Mahavaipulya Dasacakra Sutra (Dafangguang Shi Lun Jing) in eight scrolls (one hundred and nine sheets) Lost in translation, now attached to the Northern Liang record. Mahasamgraha Sumeru-garbha Sutra (Daji Xumi Zang Jing) in two scrolls (internally titled Mahayana Mahasamgraha Sutra Sumeru-garbha Division Fifteenth, thirty-eight sheets) Translated by Tripitaka Narendrayasas of the Northern Qi Dynasty together with Dharma-jnana.
The above two sutras in ten scrolls are in the same case. Akasagarbha Bodhisattva Sutra (Xukongzang Pusa Jing) in one scroll (also named Akasagarbha Sutra, twenty-seven sheets) Translated by Buddhayasas, the Tripitaka master from Kashmir of the Yao Qin Dynasty. Akasagarbha Bodhisattva Dharani Sutra (Xukongzang Pusa Shenzhou Jing) in one scroll (seventeen sheets) Translated by Dharmamitra, the Tripitaka master from Kashmir of the Song Dynasty. Akasagarbha Bodhisattva Sutra (Xukong Yun Pusa Jing) in two scrolls (thirty-one sheets) Translated by Jnanagupta and others, the Tripitaka masters from Tianzhu (India) of the Sui Dynasty. Contemplation of Akasagarbha Bodhisattva Sutra (Guan Xukongzang Pusa Jing) in one scroll (also named Akasagarbha Contemplation Sutra, or without the word 'Contemplation', three sheets) Translated by Dharmamitra, the Tripitaka master from Kashmir of the Song Dynasty. Bodhisattva Samadhi Sutra on Buddha-Recollection (Pusa Nianfo Sanmei Jing) in six scrolls (or without the word 'Bodhisattva', or five scrolls, ninety-eight sheets) Translated by the Indian Shramana Gunadeva together with Xuan Chang of the Song Dynasty.
The above five sutras in eleven scrolls are in the same case. Mahavaipulya Mahasamgraha Bodhisattva Buddha-Recollection Samadhi Sutra (Dafangdeng Daji Pusa Fonian Sanmei Jing) in ten scrolls (one case, titled Mahavaipulya Mahasamgraha Sutra Bodhisattva Buddha-Recollection Samadhi Division, one hundred and thirty-four sheets) Translated by Gupta. Pratyutpanna Samadhi Sutra (Banzhou Sanmei Jing)
三卷(一名十方現在佛悉在前立定經或云大般舟三昧經或二卷五十紙) 支婁迦讖譯拔陂菩薩經一卷(亦名拔陂安錄云颰拔陀菩薩經一十四紙) 僧祐錄雲安公古典經今附漢錄大方等大集賢護經五卷(或六卷題云大方等大集經賢護分亦云賢護菩薩亦直云賢護經八十二紙) 阇那崛多等譯
上三經九卷同帙。阿差末經七卷(晉曰無盡意或四卷或五卷或云阿差末菩薩經九十二紙) 西晉竺法護譯無盡意菩薩經六卷(初題云大集經中無盡意所說不可盡義品第三十二亦云阿差末經或直云無盡意經八十九紙) 智嚴寶云等譯
上二經十三卷同帙。大集譬喻王經二卷(或無大集字大集別品三十四紙) 隋天竺三藏阇那崛多等譯大哀經八卷(或云如來大哀經或六卷或七卷一百一十七紙) 西晉竺法護譯
上二經十卷同帙。寶女所問經三卷(或直云寶女經亦云寶女問慧經亦云寶女三昧經或四卷六十四紙)無言童子經二卷(或言無言菩薩經或一卷四十一紙)
已上二經西晉竺法護譯。自在王菩薩經二卷(或無菩薩字三十四紙) 羅什譯奮迅王問經二卷(四十一紙) 瞿曇般若流支譯
上四經九卷同帙。寶星陀羅尼經十卷(或八卷一帙百三十三紙) 唐天竺三藏波頗蜜多羅譯大方廣佛華嚴經六十卷(八會說
【現代漢語翻譯】 現代漢語譯本 《三卷》（一名《十方現在佛悉在前立定經》，或云《大般舟三昧經》，或二卷五十紙） 支婁迦讖（Lokaksema）譯 《拔陂菩薩經》一卷（亦名《拔陂安錄云颰拔陀菩薩經》一十四紙） 僧祐錄雲安公古典經今附漢錄 《大方等大集賢護經》五卷（或六卷，題云《大方等大集經賢護分》，亦云《賢護菩薩》，亦直云《賢護經》八十二紙） 阇那崛多（Jnanagupta）等譯
上三經九卷同帙。 《阿差末經》七卷（晉曰《無盡意》，或四卷或五卷，或云《阿差末菩薩經》九十二紙） 西晉竺法護（Dharmaraksa）譯 《無盡意菩薩經》六卷（初題云《大集經》中《無盡意所說不可盡義品第三十二》，亦云《阿差末經》，或直云《無盡意經》八十九紙） 智嚴（Jnana）寶云（Ratnamegha）等譯
上二經十三卷同帙。 《大集譬喻王經》二卷（或無大集字，《大集別品》三十四紙） 隋天竺三藏阇那崛多（Jnanagupta）等譯 《大哀經》八卷（或云《如來大哀經》，或六卷或七卷一百一十七紙） 西晉竺法護（Dharmaraksa）譯
上二經十卷同帙。 《寶女所問經》三卷（或直云《寶女經》，亦云《寶女問慧經》，亦云《寶女三昧經》，或四卷六十四紙） 《無言童子經》二卷（或言《無言菩薩經》，或一卷四十一紙）
已上二經西晉竺法護（Dharmaraksa）譯。 《自在王菩薩經》二卷（或無菩薩字三十四紙） 鳩摩羅什（Kumarajiva）譯 《奮迅王問經》二卷（四十一紙） 瞿曇般若流支（Gautama Prajnaruchi）譯
上四經九卷同帙。 《寶星陀羅尼經》十卷（或八卷一帙百三十三紙） 唐天竺三藏波頗蜜多羅（Prabhamitra）譯 《大方廣佛華嚴經》六十卷（八會說）
【English Translation】 English version 《Three Fascicles》（also known as The Sutra on the Standing定 of All Buddhas of the Ten Directions Present, or The Great Pratyutpanna Samadhi Sutra, or two fascicles, fifty folios） Translated by Lokaksema (支婁迦讖) 《Bakkhi菩薩 Sutra》one fascicle (also known as Bakkhi Anlu, also known as B跋陀菩薩 Sutra, fourteen folios) Recorded by Sengyou, the ancient classic sutra of Duke An is now attached to the Han record 《Mahavaipulya Mahasamgraha賢護 Sutra》five fascicles (or six fascicles, titled Mahavaipulya Mahasamgraha Sutra, the 賢護 Section, also known as 賢護 Bodhisattva, or simply 賢護 Sutra, eighty-two folios) Translated by Jnanagupta (阇那崛多) and others
The above three sutras, nine fascicles in the same case. 《Aksayamati Sutra》seven fascicles (Jin dynasty called Inexhaustible Intent, or four fascicles or five fascicles, or called Aksayamati Bodhisattva Sutra, ninety-two folios) Translated by Dharmaraksa (竺法護) of the Western Jin dynasty 《Inexhaustible Intent Bodhisattva Sutra》six fascicles (initially titled The Thirty-second Chapter, Inexhaustible Meaning Explained by Inexhaustible Intent, in the Mahasamgraha Sutra, also known as Aksayamati Sutra, or simply Inexhaustible Intent Sutra, eighty-nine folios) Translated by Jnana (智嚴), Ratnamegha (寶云), and others
The above two sutras, thirteen fascicles in the same case. 《Mahasamgraha King Parable Sutra》two fascicles (or without the words Mahasamgraha, Separate Chapters of the Mahasamgraha, thirty-four folios) Translated by Jnanagupta (阇那崛多) and others of the Sui dynasty 《Great Compassion Sutra》eight fascicles (or called Tathagata Great Compassion Sutra, or six fascicles or seven fascicles, one hundred and seventeen folios) Translated by Dharmaraksa (竺法護) of the Western Jin dynasty
The above two sutras, ten fascicles in the same case. 《Sutra on the Questions of the Jewel Woman》three fascicles (or simply called Jewel Woman Sutra, also known as Jewel Woman's Questions on Wisdom Sutra, also known as Jewel Woman Samadhi Sutra, or four fascicles, sixty-four folios) 《Sutra of the Silent Youth》two fascicles (or called Silent Bodhisattva Sutra, or one fascicle, forty-one folios)
The above two sutras were translated by Dharmaraksa (竺法護) of the Western Jin dynasty. 《自在王 Bodhisattva Sutra》two fascicles (or without the words Bodhisattva, thirty-four folios) Translated by Kumarajiva (鳩摩羅什) 《Sutra on the Questions of the Swift King》two fascicles (forty-one folios) Translated by Gautama Prajnaruchi (瞿曇般若流支)
The above four sutras, nine fascicles in the same case. 《Jewel Star Dharani Sutra》ten fascicles (or eight fascicles in one case, one hundred and thirty-three folios) Translated by Prabhamitra (波頗蜜多羅) of the Tang dynasty 《Great Vaipulya Buddha Avatamsaka Sutra》sixty fascicles (explained in eight assemblies)
舊譯六帙或五十卷一千七十九紙) 東晉天竺三藏佛陀羅等譯大方廣佛華嚴經八十卷(九會說新譯八帙一千三百二十七紙) 唐天后代于闐三藏實叉難陀等譯信力入印法門經五卷(九十五紙) 元魏三藏曇摩流支譯度諸佛境界智光嚴經一卷(一十一紙) 失譯今附秦錄佛華嚴入如來德智不思議境界經二卷(二十二紙) 隋天竺三藏阇那崛多等譯大方廣入如來智德不思議經一卷(一十四紙) 唐天后代于闐三藏實叉難陀譯大方廣佛華嚴經不思議佛境界分一卷(或二卷一十二紙) 唐天后代于闐三藏提云般若譯大方廣如來不思議境界經一卷(一十一紙) 唐天后代于闐三藏實叉難陀譯大乘金剛髻珠菩薩修行經一卷(亦名金剛髻菩薩加行品一十八紙) 唐天后代菩提流支譯大方廣佛華嚴經修慈分一卷(七紙) 唐天后代于闐三藏提云般若譯
上八經十三卷同帙。大方廣普賢所說經一卷(別有一本向三十紙非是本經應須簡擇五紙) 實叉難陀譯莊嚴菩提心經一卷(七紙) 姚秦羅什譯大方廣菩薩十地經一卷(七紙) 元魏西域三藏吉迦夜共曇曜譯兜沙經一卷(五紙) 後漢月支三藏支婁迦讖譯菩薩本業經一卷(一直云本業經亦名凈行品經一十二紙) 吳月支優婆塞支謙譯諸菩薩求佛本業經一卷(或無諸字一十一紙) 西
【現代漢語翻譯】 現代漢語譯本 《舊譯六帙或五十卷一千七十九紙》：東晉天竺三藏佛陀羅等譯。 《大方廣佛華嚴經》八十卷（九會說新譯八帙一千三百二十七紙）：唐天后代于闐三藏實叉難陀（Śikṣānanda）等譯。 《信力入印法門經》五卷（九十五紙）：元魏三藏曇摩流支譯。 《度諸佛境界智光嚴經》一卷（一十一紙）：失譯，今附秦錄。 《佛華嚴入如來德智不思議境界經》二卷（二十二紙）：隋天竺三藏阇那崛多（Jñānagupta）等譯。 《大方廣入如來智德不思議經》一卷（一十四紙）：唐天后代于闐三藏實叉難陀（Śikṣānanda）譯。 《大方廣佛華嚴經不思議佛境界分》一卷（或二卷一十二紙）：唐天后代于闐三藏提云般若譯。 《大方廣如來不思議境界經》一卷（一十一紙）：唐天后代于闐三藏實叉難陀（Śikṣānanda）譯。 《大乘金剛髻珠菩薩修行經》一卷（亦名金剛髻菩薩加行品一十八紙）：唐天后代菩提流支譯。 《大方廣佛華嚴經修慈分》一卷（七紙）：唐天后代于闐三藏提云般若譯。 上八經十三卷同帙。 《大方廣普賢所說經》一卷（別有一本向三十紙非是本經應須簡擇五紙）：實叉難陀（Śikṣānanda）譯。 《莊嚴菩提心經》一卷（七紙）：姚秦羅什（Kumārajīva）譯。 《大方廣菩薩十地經》一卷（七紙）：元魏西域三藏吉迦夜共曇曜譯。 《兜沙經》一卷（五紙）：後漢月支三藏支婁迦讖（Lokakṣema）譯。 《菩薩本業經》一卷（一直云本業經亦名凈行品經一十二紙）：吳月支優婆塞支謙譯。 《諸菩薩求佛本業經》一卷（或無諸字一十一紙）：西
【English Translation】 English version 'Old Translation in Sixty Cases or Fifty Volumes, One Thousand and Seventy-Nine Sheets': Translated by the Tripiṭaka master Buddhabhadra (佛陀羅) and others from India during the Eastern Jin Dynasty. 'Avataṃsaka Sūtra' in Eighty Volumes (New Translation in Nine Assemblies, Eight Cases, One Thousand Three Hundred and Twenty-Seven Sheets): Translated by the Tripiṭaka master Śikṣānanda (實叉難陀) and others from Khotan during the reign of Empress Wu of the Tang Dynasty. 'Faith Power Entering the Seal Dharma Method Sūtra' in Five Volumes (Ninety-Five Sheets): Translated by the Tripiṭaka master Dharmaruci (曇摩流支) of the Northern Wei Dynasty. 'Sūtra on Adorning the Wisdom Light of the Realm of All Buddhas' in One Volume (Eleven Sheets): Translation lost, now appended to the Qin record. 'Buddha Avataṃsaka Entering the Inconceivable Realm of the Tathāgata's Virtue and Wisdom Sūtra' in Two Volumes (Twenty-Two Sheets): Translated by the Tripiṭaka master Jñānagupta (阇那崛多) and others from India during the Sui Dynasty. 'Great Vaipulya Entering the Tathāgata's Wisdom and Virtue Inconceivable Sūtra' in One Volume (Fourteen Sheets): Translated by the Tripiṭaka master Śikṣānanda (實叉難陀) from Khotan during the reign of Empress Wu of the Tang Dynasty. 'Inconceivable Buddha Realm Section of the Great Vaipulya Buddha Avataṃsaka Sūtra' in One Volume (or Two Volumes, Twelve Sheets): Translated by the Tripiṭaka master Divākara (提云般若) from Khotan during the reign of Empress Wu of the Tang Dynasty. 'Great Vaipulya Tathāgata Inconceivable Realm Sūtra' in One Volume (Eleven Sheets): Translated by the Tripiṭaka master Śikṣānanda (實叉難陀) from Khotan during the reign of Empress Wu of the Tang Dynasty. 'Mahāyāna Vajra Crest Jewel Bodhisattva Practice Sūtra' in One Volume (Also known as Vajra Crest Bodhisattva Preliminary Practice Chapter, Eighteen Sheets): Translated by Bodhiruci (菩提流支) during the reign of Empress Wu of the Tang Dynasty. 'Great Vaipulya Buddha Avataṃsaka Sūtra: Cultivating Loving-Kindness Section' in One Volume (Seven Sheets): Translated by the Tripiṭaka master Divākara (提云般若) from Khotan during the reign of Empress Wu of the Tang Dynasty. The above eight sutras, thirteen volumes, are in the same case. 'Great Vaipulya Sūtra Spoken by Samantabhadra' in One Volume (There is another copy of about thirty sheets, which is not this sutra and should be carefully selected, five sheets): Translated by Śikṣānanda (實叉難陀). 'Adorning the Bodhi Mind Sūtra' in One Volume (Seven Sheets): Translated by Kumārajīva (羅什) of the Yao Qin Dynasty. 'Great Vaipulya Bodhisattva Ten Stages Sūtra' in One Volume (Seven Sheets): Translated by the Tripiṭaka master Jīvakāya (吉迦夜) and Dharmarakṣa (曇曜) from the Western Regions during the Northern Wei Dynasty. 'Tushita Sūtra' in One Volume (Five Sheets): Translated by Lokakṣema (支婁迦讖), a Tripiṭaka master from the Yuezhi during the Later Han Dynasty. 'Bodhisattva Fundamental Karma Sūtra' in One Volume (Always called Fundamental Karma Sūtra, also known as Pure Conduct Chapter Sūtra, Twelve Sheets): Translated by Zhi Qian (支謙), an Upāsaka from the Yuezhi during the Wu Dynasty. 'Sūtra on Various Bodhisattvas Seeking the Buddha's Fundamental Karma' in One Volume (Or without the word 'Various', Eleven Sheets): West
晉清信士聶道真譯菩薩十住行道品一卷(亦直云菩薩十住八紙) 西晉竺法護譯菩薩十住經一卷(五紙) 東晉西域三藏祇多蜜譯漸備一切智德經五卷(或十卷一名十住又名大慧光三昧一百五紙) 西晉竺法護譯
上九經十三卷同帙。十住經四卷(或五卷九十七紙) 姚秦羅什共佛陀耶舍譯等目菩薩所問三昧經二卷(或三卷一名普賢菩薩入定或直云等目菩薩經五十二紙) 西晉竺法護譯顯無邊佛土功德經一卷(二紙)唐玄奘譯如來興顯經四卷(一名興顯如幻經六十六紙)西晉竺法護譯
上四經十一卷同帙。度世品經六卷(或五卷或無品字一百二十紙) 西晉竺法護譯羅摩伽經三卷(七十二紙) 乞伏秦沙門釋聖堅譯大方廣佛華嚴經續入法界品一卷(或無續字八紙) 唐地婆訶羅譯
上三經十卷同帙。大般涅槃經四十卷(或三十六卷四帙七百三十紙) 北涼天竺三藏曇無讖于姑臧譯大般涅槃經后譯荼毗分二卷(亦云阇維分亦云後分) 唐南海波凌國沙門若那跋陀羅共唐國沙門會寧于彼國譯(三十九紙)大般泥洹經六卷(記云方等大般泥洹經一百四十一紙) 東晉平陽沙門釋法顯共覺賢譯
上二經八卷同帙。方等般泥洹經二卷(亦云大般泥洹經或三卷四十五紙) 西晉竺法護譯四童子三昧經三卷
【現代漢語翻譯】 現代漢語譯本 《菩薩十住行道品》一卷，晉代清信士聶道真翻譯（也直接稱為《菩薩十住》，八紙）。西晉竺法護翻譯《菩薩十住經》一卷（五紙）。東晉西域三藏祇多蜜翻譯《漸備一切智德經》五卷（或十卷，一名《十住》，又名《大慧光三昧》，一百零五紙）。西晉竺法護翻譯。
以上九部經，共十三卷，同一帙。《十住經》四卷（或五卷，九十七紙）。姚秦鳩摩羅什與佛陀耶舍共同翻譯《等目菩薩所問三昧經》二卷（或三卷，一名《普賢菩薩入定》，或直接稱為《等目菩薩經》，五十二紙）。西晉竺法護翻譯《顯無邊佛土功德經》一卷（二紙）。唐玄奘翻譯《如來興顯經》四卷（一名《興顯如幻經》，六十六紙）。西晉竺法護翻譯。
以上四部經，共十一卷，同一帙。《度世品經》六卷（或五卷，或無『品』字，一百二十紙）。西晉竺法護翻譯《羅摩伽經》三卷（七十二紙）。乞伏秦沙門釋聖堅翻譯《大方廣佛華嚴經續入法界品》一卷（或無『續』字，八紙）。唐地婆訶羅翻譯。
以上三部經，共十卷，同一帙。《大般涅槃經》四十卷（或三十六卷，四帙，七百三十紙）。北涼天竺三藏曇無讖（Dharmaraksa）于姑臧翻譯。《大般涅槃經后譯荼毗分》二卷（也稱為《阇維分》，也稱為《後分》）。唐南海波凌國沙門若那跋陀羅（Jnanabhadra）與唐國沙門會寧于彼國翻譯（三十九紙）。《大般泥洹經》六卷（記載為《方等大般泥洹經》，一百四十一紙）。東晉平陽沙門釋法顯與覺賢翻譯。
以上二部經，共八卷，同一帙。《方等般泥洹經》二卷（也稱為《大般泥洹經》，或三卷，四十五紙）。西晉竺法護翻譯《四童子三昧經》三卷。
【English Translation】 English version 《Bodhisattva Ten Abodes Practice Sutra》, one volume, translated by Nie Daozhen, a devout Buddhist of the Jin Dynasty (also directly called 《Bodhisattva Ten Abodes》, eight sheets). 《Bodhisattva Ten Abodes Sutra》, one volume, translated by Zhu Fahu of the Western Jin Dynasty (five sheets). 《Gradual Completion of All Wisdom and Virtue Sutra》, five volumes, translated by Zhi Duo Mi, a Tripitaka master from the Western Regions of the Eastern Jin Dynasty (or ten volumes, also named 《Ten Abodes》, also named 《Great Wisdom Light Samadhi》, one hundred and five sheets). Translated by Zhu Fahu of the Western Jin Dynasty.
The above nine sutras, thirteen volumes in total, are in the same case. 《Ten Abodes Sutra》, four volumes (or five volumes, ninety-seven sheets). 《Samadhi Sutra Questioned by Samantamukha Bodhisattva》, two volumes, jointly translated by Kumarajiva and Buddhayasas of the Yao Qin Dynasty (or three volumes, also named 《Samadhi of Entering Meditation by Samantabhadra Bodhisattva》, or directly called 《Samantamukha Bodhisattva Sutra》, fifty-two sheets). 《Sutra on the Merits and Virtues of Manifesting Boundless Buddha Lands》, one volume, translated by Zhu Fahu of the Western Jin Dynasty (two sheets). 《Tathagata's Rising and Manifestation Sutra》, four volumes, translated by Tang Xuanzang (also named 《Rising and Manifestation Like Illusion Sutra》, sixty-six sheets). Translated by Zhu Fahu of the Western Jin Dynasty.
The above four sutras, eleven volumes in total, are in the same case. 《Sutra of Crossing the World》, six volumes (or five volumes, or without the word 'Chapter', one hundred and twenty sheets). 《Rama Sutra》, three volumes, translated by Zhu Fahu of the Western Jin Dynasty (seventy-two sheets). 《Avatamsaka Sutra, Continued Chapter on Entering the Dharma Realm》, one volume, translated by Sakyamuni Shishengjian of Qifu Qin (or without the word 'Continued', eight sheets). Translated by Divakara of the Tang Dynasty.
The above three sutras, ten volumes in total, are in the same case. 《Mahaparinirvana Sutra》, forty volumes (or thirty-six volumes, four cases, seven hundred and thirty sheets). Translated by Dharmaraksa, a Tripitaka master from Tianzhu of the Northern Liang Dynasty, in Guzang. 《Post-translation Cremation Section of the Mahaparinirvana Sutra》, two volumes (also called 《Javaka Section》, also called 《Post Section》). Translated by Jnanabhadra, a monk from Boling Kingdom of the South China Sea of the Tang Dynasty, together with Huining, a monk from the Tang Dynasty, in that country (thirty-nine sheets). 《Mahaparinirvana Sutra》, six volumes (recorded as 《Vaipulya Mahaparinirvana Sutra》, one hundred and forty-one sheets). Translated by Shi Faxian and Juexian, monks from Pingyang of the Eastern Jin Dynasty.
The above two sutras, eight volumes in total, are in the same case. 《Vaipulya Parinirvana Sutra》, two volumes (also called 《Mahaparinirvana Sutra》, or three volumes, forty-five sheets). 《Samadhi Sutra of the Four Boys》, three volumes, translated by Zhu Fahu of the Western Jin Dynasty.
(或無三昧字四十四紙) 隋天竺三藏阇那崛多等譯大悲經五卷(八十七紙) 高齊天竺三藏那連提耶舍共法智譯
上三經十卷同帙。方廣大莊嚴經十二卷(一名神通遊戲或云大方廣二百十四紙) 唐中天竺三藏地婆訶羅譯普曜經八卷(一名方等本起一百四十三紙) 西晉三藏竺法護譯
上二經二十卷二帙。法華三昧經一卷(一十一紙) 宋涼州沙門釋智嚴譯無量義經一卷(一十七紙) 蕭齊天竺沙門曇摩伽陀耶舍譯薩曇分陀利經一卷(舊錄云薩蕓芬陀利經亦直云分陀利經三紙) 僧祐錄雲安公失譯經今附西晉錄妙法蓮華經七卷(僧祐錄云新法華經一百五十二紙)姚秦羅什譯
上四經十卷同帙。正法華經十卷(或云方等正法華或七卷一帙一百九十紙) 西晉三藏竺法護譯添品妙法蓮華經七卷(二十七品寶塔天授連之為一或八卷一百五十八紙) 隋天竺三藏崛多笈多共譯維摩詰所說經三卷(一名不可思議解脫或直云雜摩詰經僧祐錄云新維摩詰經六十紙) 姚秦三藏羅什譯
上二經十卷同帙。維摩詰經二卷(維摩詰訛不思議法門之稱一名佛法普入道門三昧經或三卷五十五紙) 吳月支優婆塞支謙譯說無垢稱經六卷(九十七紙) 唐三藏玄奘譯大方等頂王經一卷(一名維摩詰子問經亦名善思童子經
【現代漢語翻譯】 現代漢語譯本： 《或無三昧字四十四紙》隋朝天竺三藏阇那崛多（Jñānagupta）等譯，《大悲經》五卷（八十七紙），高齊天竺三藏那連提耶舍（Narendrayasas）共法智譯。
以上三部經共十卷，同一書套。《方廣大莊嚴經》十二卷（一名《神通遊戲》，或云《大方廣》，二百十四紙），唐朝中天竺三藏地婆訶羅（Divākara）譯。《普曜經》八卷（一名《方等本起》，一百四十三紙），西晉三藏竺法護（Dharmarakṣa）譯。
以上二部經共二十卷，分兩書套。《法華三昧經》一卷（一十一紙），宋涼州沙門釋智嚴譯。《無量義經》一卷（一十七紙），蕭齊天竺沙門曇摩伽陀耶舍（Dharmaghatayaśas）譯。《薩曇分陀利經》一卷（舊錄云《薩蕓芬陀利經》，亦直云《分陀利經》，三紙），僧祐錄雲安公失譯經，今附西晉錄。《妙法蓮華經》七卷（僧祐錄云《新法華經》，一百五十二紙），姚秦羅什（Kumārajīva）譯。
以上四部經共十卷，同一書套。《正法華經》十卷（或云《方等正法華》，或七卷一帙，一百九十紙），西晉三藏竺法護（Dharmarakṣa）譯。《添品妙法蓮華經》七卷（二十七品，寶塔、天授連之為一，或八卷，一百五十八紙），隋朝天竺三藏崛多笈多（Jñānagupta）共譯。《維摩詰所說經》三卷（一名《不可思議解脫》，或直云《雜摩詰經》，僧祐錄云《新維摩詰經》，六十紙），姚秦三藏羅什（Kumārajīva）譯。
以上二部經共十卷，同一書套。《維摩詰經》二卷（維摩詰訛，不思議法門之稱，一名《佛法普入道門三昧經》，或三卷，五十五紙），吳月支優婆塞支謙譯。《說無垢稱經》六卷（九十七紙），唐三藏玄奘（Xuánzàng）譯。《大方等頂王經》一卷（一名《維摩詰子問經》，亦名《善思童子經》
【English Translation】 English version: 《(Or Without Samadhi Character Forty-Four Sheets)》Translated by Jñānagupta and others, Tripiṭaka from Tianzhu (India) of the Sui Dynasty, 《Mahākaruṇādhāraṇī Sūtra》, 5 volumes (87 sheets), translated by Narendrayasas, Tripiṭaka from Tianzhu (India) of the Northern Qi Dynasty, together with Fǎzhì.
The above three sutras, totaling ten volumes, are in the same case. 《Fang Guang Da Zhuang Yan Jing》 (Vaipulya-alaṃkāra Sūtra) 12 volumes (also known as 《神通遊戲》神通遊戲 (Magical Game) or 《大方廣》 Da Fang Guang (Great and Extensive), 214 sheets), translated by Divākara, Tripiṭaka from Central Tianzhu (India) of the Tang Dynasty. 《Pu Yao Jing》 (Buddhavatamsaka Sutra) 8 volumes (also known as 《方等本起》 Fang Deng Ben Qi (Square and Equal Original), 143 sheets), translated by Dharmarakṣa, Tripiṭaka from the Western Jin Dynasty.
The above two sutras, totaling twenty volumes, are in two cases. 《Fahua Sanmei Jing》 (Lotus Samadhi Sutra) 1 volume (11 sheets), translated by Śramaṇa Shì Zhìyán from Liangzhou of the Song Dynasty. 《Wuliangyi Jing》 (Amitārtha Sūtra) 1 volume (17 sheets), translated by Dharmaghatayaśas, Śramaṇa from Tianzhu (India) of the Xiao Qi Dynasty. 《Shatan Fentuo Li Jing》 (Saddharmapuṇḍarīka Sūtra) 1 volume (old record says 《薩蕓芬陀利經》 Sa Yun Fen Tuo Li Jing, also directly called 《分陀利經》 Fen Tuo Li Jing, 3 sheets), Sēngyòu's record says that Ān Gōng's lost translation is now attached to the Western Jin record. 《Miaofa Lianhua Jing》 (Saddharmapuṇḍarīka Sūtra) 7 volumes (Sēngyòu's record says 《新法華經》 Xin Fahua Jing (New Lotus Sutra), 152 sheets), translated by Kumārajīva of the Yao Qin Dynasty.
The above four sutras, totaling ten volumes, are in the same case. 《Zheng Fahua Jing》 (Saddharmapuṇḍarīka Sūtra) 10 volumes (or called 《方等正法華》 Fang Deng Zheng Fahua (Square and Equal Correct Lotus Sutra), or seven volumes in one case, 190 sheets), translated by Dharmarakṣa, Tripiṭaka from the Western Jin Dynasty. 《Tian Pin Miaofa Lianhua Jing》 (Augmented Saddharmapuṇḍarīka Sūtra) 7 volumes (27 chapters, the Stupa and Heavenly Endowment are connected as one, or 8 volumes, 158 sheets), translated by Jñānagupta, Tripiṭaka from Tianzhu (India) of the Sui Dynasty, together with others. 《Vimalakīrti-nirdesa Sūtra》 3 volumes (also known as 《不可思議解脫》 Bu Ke Si Yi Jie Tuo (Inconceivable Liberation), or directly called 《雜摩詰經》 Za Mojie Jing (Miscellaneous Vimalakīrti Sutra), Sēngyòu's record says 《新維摩詰經》 Xin Weimojie Jing (New Vimalakīrti Sutra), 60 sheets), translated by Kumārajīva, Tripiṭaka of the Yao Qin Dynasty.
The above two sutras, totaling ten volumes, are in the same case. 《Vimalakīrti Sūtra》 2 volumes (Vimalakīrti is a corruption, the name of the Inconceivable Dharma Door, also known as 《佛法普入道門三昧經》 Fofa Pu Ru Daomen Sanmei Jing (Buddha Dharma Universally Enters the Path Door Samadhi Sutra), or 3 volumes, 55 sheets), translated by Zhi Qian, Upāsaka from Yuezhi of the Wu Dynasty. 《Shuo Wu Gou Cheng Jing》 (Vimalakīrti-nirdesa Sūtra) 6 volumes (97 sheets), translated by Xuánzàng, Tripiṭaka of the Tang Dynasty. 《Da Fang Deng Ding Wang Jing》 (Mahāvaipulya-śīrṣa-rāja Sūtra) 1 volume (also known as 《維摩詰子問經》 Weimojie Zi Wen Jing (Vimalakīrti's Son's Question Sutra), also known as 《善思童子經》 Shan Si Tongzi Jing (Good Thinking Boy Sutra)
亦直雲頂王經二十紙) 西晉三藏竺法護譯大乘頂王經一卷(亦云維摩兒經一十六紙) 梁優禪尼國王子月婆首那譯
上四經十一卷同帙。善思童子經二卷(二十一紙) 隋天竺三藏阇那崛多等譯大悲分陀利經八卷(亦云大乘悲分陀利經一百六十八紙) 失譯今附秦錄
上二經十卷同帙。悲華經十卷(一帙一百九十紙) 北涼天竺三藏曇無讖于姑臧譯金光明最勝王經十卷(一帙一百四十九紙) 唐天后代三藏義凈譯合部金光明經八卷(二十四品一百二十紙) 隋大興善寺寶貴合出伅真陀羅所問經二卷(初云伅真陀羅所問寶如來三昧經或云伅真陀羅尼王經或三卷五十八紙) 後漢支婁迦讖譯
上二經十一卷同帙。大樹緊那羅王所問經四卷(亦名說不可思議品或直云大樹緊那羅經六十七紙) 姚秦羅什譯佛升忉利天為母說法經二卷(亦云佛升忉利天品經或三卷三十七紙) 西晉三藏竺法護譯道神足無極變化經四卷(一名合道神足經或二卷或三卷四十九紙) 西晉安息三藏安法欽譯
上三經十卷同帙。寶雨經十卷(一帙一百四十一紙) 唐天后代南印度三藏達磨流支等譯寶云經七卷(一百二紙) 梁扶南三藏曼陀羅仙共僧伽婆羅譯阿惟越致遮經三卷(或無遮字或四卷六十六紙) 西晉三藏竺法護譯
【現代漢語翻譯】 現代漢語譯本： 《亦直雲頂王經》二十紙。西晉三藏竺法護譯《大乘頂王經》一卷（亦云《維摩兒經》一十六紙）。梁優禪尼國王子月婆首那譯。
以上四經十一卷同帙。《善思童子經》二卷（二十一紙）。隋天竺三藏阇那崛多等譯《大悲分陀利經》八卷（亦云《大乘悲分陀利經》一百六十八紙）。失譯，今附秦錄。
以上二經十卷同帙。《悲華經》十卷（一帙一百九十紙）。北涼天竺三藏曇無讖于姑臧譯《金光明最勝王經》十卷（一帙一百四十九紙）。唐天后代三藏義凈譯《合部金光明經》八卷（二十四品一百二十紙）。隋大興善寺寶貴合出《伅真陀羅所問經》二卷（初云《伅真陀羅所問寶如來三昧經》，或云《伅真陀羅尼王經》，或三卷五十八紙）。後漢支婁迦讖譯。
以上二經十一卷同帙。《大樹緊那羅王所問經》四卷（亦名《說不可思議品》，或直云《大樹緊那羅經》六十七紙）。姚秦羅什譯《佛升忉利天為母說法經》二卷（亦云《佛升忉利天品經》，或三卷三十七紙）。西晉三藏竺法護譯《道神足無極變化經》四卷（一名《合道神足經》，或二卷或三卷四十九紙）。西晉安息三藏安法欽譯。
以上三經十卷同帙。《寶雨經》十卷（一帙一百四十一紙）。唐天后代南印度三藏達磨流支等譯《寶云經》七卷（一百二紙）。梁扶南三藏曼陀羅仙共僧伽婆羅譯《阿惟越致遮經》三卷（或無遮字，或四卷六十六紙）。西晉三藏竺法護譯。
【English Translation】 English version: 'Yizhi Yunding Wang Jing' (亦直雲頂王經) in twenty folios. Translated by the Tripiṭaka master Zhu Fahu (竺法護) of the Western Jin dynasty: 'Mahāyāna Crown King Sutra' (大乘頂王經), one scroll (also known as 'Vimalakīrti's Son Sutra' (維摩兒經), sixteen folios). Translated by Prince Yueposhuna (月婆首那) of Ujjain (優禪尼國) in the Liang dynasty.
The above four sutras, eleven scrolls in total, are in the same case. 'Good Thoughts Boy Sutra' (善思童子經), two scrolls (twenty-one folios). Translated by the Tripiṭaka master Jñānagupta (阇那崛多) and others from India during the Sui dynasty: 'Great Compassion Puṇḍarīka Sutra' (大悲分陀利經), eight scrolls (also known as 'Mahāyāna Compassion Puṇḍarīka Sutra' (大乘悲分陀利經), one hundred and sixty-eight folios). Translator lost; now attached to the Qin record.
The above two sutras, ten scrolls in total, are in the same case. 'Karunapundarika Sutra' (悲華經), ten scrolls (one case, one hundred and ninety folios). Translated by the Tripiṭaka master Dharmarakṣa (曇無讖) from India in Guzang (姑臧) during the Northern Liang dynasty: 'Golden Light Most Victorious King Sutra' (金光明最勝王經), ten scrolls (one case, one hundred and forty-nine folios). Translated by the Tripiṭaka master Yijing (義凈) during the reign of Empress Wu Zetian (天后) of the Tang dynasty: 'Combined Golden Light Sutra' (合部金光明經), eight scrolls (twenty-four chapters, one hundred and twenty folios). Compiled by Baogui (寶貴) of Daxingshan Temple (大興善寺) during the Sui dynasty: 'Sutra Asked by Dundazhen Tuoluo' (伅真陀羅所問經), two scrolls (initially called 'Sutra of the Samadhi of the Treasure Tathāgata Asked by Dundazhen Tuoluo' (伅真陀羅所問寶如來三昧經), or 'Dundazhen Tuoluo Dharani King Sutra' (伅真陀羅尼王經), or three scrolls, fifty-eight folios). Translated by Lokakṣema (支婁迦讖) during the Later Han dynasty.
The above two sutras, eleven scrolls in total, are in the same case. 'Sutra Asked by the Kinnara King Great Tree' (大樹緊那羅王所問經), four scrolls (also known as 'Chapter on the Inconceivable' (說不可思議品), or simply 'Great Tree Kinnara Sutra' (大樹緊那羅經), sixty-seven folios). Translated by Kumārajīva (羅什) during the Yao Qin dynasty: 'Sutra of the Buddha Ascending to Trayastrimsa Heaven to Preach to His Mother' (佛升忉利天為母說法經), two scrolls (also known as 'Chapter of the Buddha Ascending to Trayastrimsa Heaven' (佛升忉利天品經), or three scrolls, thirty-seven folios). Translated by the Tripiṭaka master Zhu Fahu (竺法護) of the Western Jin dynasty: 'Sutra of the Way, Spiritual Power, Limitless Transformation' (道神足無極變化經), four scrolls (also named 'Sutra of Combined Way and Spiritual Power' (合道神足經), or two scrolls, or three scrolls, forty-nine folios). Translated by the Tripiṭaka master An Faqin (安法欽) from Parthia during the Western Jin dynasty.
The above three sutras, ten scrolls in total, are in the same case. 'Ratnamegha Sutra' (寶雨經), ten scrolls (one case, one hundred and forty-one folios). Translated by the Tripiṭaka master Dharmaruci (達磨流支) and others from South India during the reign of Empress Wu Zetian (天后) of the Tang dynasty: 'Ratnamegha Sutra' (寶云經), seven scrolls (one hundred and two folios). Translated by the Tripiṭaka master Mandara (曼陀羅仙) from Funan (扶南) together with Sanghabhara (僧伽婆羅) during the Liang dynasty: 'Avivartacakra Sutra' (阿惟越致遮經), three scrolls (or without the character '遮', or four scrolls, sixty-six folios). Translated by the Tripiṭaka master Zhu Fahu (竺法護) of the Western Jin dynasty.
上二經十卷同帙。不退轉法輪經四卷(一名不退轉經七十三紙) 僧祐錄雲安公涼土異經在北涼錄廣博嚴凈不退轉法輪經四卷(或六卷或直云廣博嚴凈經亦直云不退轉法輪經七十八紙) 宋涼州沙門智嚴共寶云譯不必定入定入印經一卷(二十一紙) 元魏婆羅門瞿曇般若流支譯入定不定印經一卷(一十六紙) 唐天后代三藏義凈譯
上四經十卷同帙。等集眾德三昧經三卷(或二卷或無三昧字或直云等集經五十紙) 西晉三藏竺法護譯集一切福德三昧經三卷(五十紙) 姚秦三藏羅什譯持心梵天經四卷(亦云持心梵天所問經一名莊嚴佛法經又名等御諸法經凡十七品或六卷九十一紙) 西晉三藏竺法護譯
上三經十卷同帙。思益梵天所問經四卷(或直云思益經僧祐錄云思益義經八十三紙) 姚秦三藏羅什譯勝思惟梵天所問經六卷(一百一紙) 元魏天竺三藏菩提留支譯
上二經十卷同帙。持人菩薩經四卷(初云持人菩薩所問陰種諸入以了道慧經或三卷五十四紙) 西晉三藏竺法護譯持世經四卷(一名法印經或三卷七十八紙) 姚秦三藏羅什譯濟諸方等學經一卷(天竺和鞞曰僧迦無學字一十五紙) 西晉三藏竺法護譯大乘方廣總持經一卷(或無乘字一十四紙) 隋天竺三藏毗尼多流支譯
【現代漢語翻譯】 現代漢語譯本
以上兩部經書共十卷，在同一個書套中。《不退轉法輪經》四卷（又名《不退轉經》，共七十三紙）。僧祐錄中記載，安世高（An Shigao）所譯的涼土異經，在北涼錄中名為《廣博嚴凈不退轉法輪經》四卷（或六卷，或直接稱為《廣博嚴凈經》，也直接稱為《不退轉法輪經》，共七十八紙）。宋代涼州沙門智嚴（Zhiyan）與寶云（Baoyun）共同翻譯的《不必定入定入印經》一卷（二十一紙），元魏時期婆羅門瞿曇般若流支（Gautama Prajnaruchi）翻譯的《入定不定印經》一卷（一十六紙），唐代天后時期三藏義凈（Yijing）翻譯。 以上四部經書共十卷，在同一個書套中。《等集眾德三昧經》三卷（或二卷，或沒有『三昧』二字，或直接稱為《等集經》，共五十紙），西晉三藏竺法護（Dharmaraksa）翻譯。《集一切福德三昧經》三卷（五十紙），姚秦三藏鳩摩羅什（Kumarajiva）翻譯。《持心梵天經》四卷（也稱為《持心梵天所問經》，又名《莊嚴佛法經》，又名《等御諸法經》，共十七品，或六卷，九十一紙），西晉三藏竺法護（Dharmaraksa）翻譯。 以上三部經書共十卷，在同一個書套中。《思益梵天所問經》四卷（或直接稱為《思益經》，僧祐錄中記載為《思益義經》，共八十三紙），姚秦三藏鳩摩羅什（Kumarajiva）翻譯。《勝思惟梵天所問經》六卷（一百一紙），元魏天竺三藏菩提留支（Bodhiruci）翻譯。 以上兩部經書共十卷，在同一個書套中。《持人菩薩經》四卷（最初稱為《持人菩薩所問陰種諸入以了道慧經》，或三卷，五十四紙），西晉三藏竺法護（Dharmaraksa）翻譯。《持世經》四卷（一名《法印經》，或三卷，七十八紙），姚秦三藏鳩摩羅什（Kumarajiva）翻譯。《濟諸方等學經》一卷（天竺和鞞曰僧迦（Sangha），無學字，一十五紙），西晉三藏竺法護（Dharmaraksa）翻譯。《大乘方廣總持經》一卷（或沒有『乘』字，一十四紙），隋代天竺三藏毗尼多流支（Vinītāruci）翻譯。
【English Translation】 English version
The above two sutras, totaling ten volumes, are in the same case. The Avivartaniya-cakra-pravartana Sutra (不退轉法輪經) in four volumes (also named Avivartaniya Sutra (不退轉經), totaling seventy-three leaves). The Sengyou Lu records that the Liangtu Yi Jing translated by An Shigao (安世高), in the Northern Liang record, is named Guangbo Yanjing Avivartaniya-cakra-pravartana Sutra (廣博嚴凈不退轉法輪經) in four volumes (or six volumes, or directly called Guangbo Yanjing Jing (廣博嚴凈經), or directly called Avivartaniya-cakra-pravartana Sutra (不退轉法輪經), totaling seventy-eight leaves). The Aniyataniyatanirakshara Sutra (不必定入定入印經) in one volume, translated by the Shramana Zhiyan (智嚴) and Baoyun (寶云) of Liangzhou in the Song Dynasty (twenty-one leaves), the Niyataniyata-mudra Sutra (入定不定印經) in one volume, translated by the Brahmin Gautama Prajnaruchi (瞿曇般若流支) of the Northern Wei Dynasty (sixteen leaves), and translated by the Tripitaka Yijing (義凈) during the reign of Empress Wu Zetian of the Tang Dynasty. The above four sutras, totaling ten volumes, are in the same case. The Samantabhadra-samadhi Sutra (等集眾德三昧經) in three volumes (or two volumes, or without the words 'samadhi', or directly called Samanta Jing (等集經), totaling fifty leaves), translated by the Tripitaka Dharmaraksa (竺法護) of the Western Jin Dynasty. The Sarva-punya-samucchaya-samadhi Sutra (集一切福德三昧經) in three volumes (fifty leaves), translated by the Tripitaka Kumarajiva (鳩摩羅什) of the Yao Qin Dynasty. The Dhritarashtra-brahma Sutra (持心梵天經) in four volumes (also called Dhritarashtra-brahma-paripriccha Sutra (持心梵天所問經), also named Vyuhaloka-dharma Sutra (莊嚴佛法經), also named Samanunetra-dharma Sutra (等御諸法經), totaling seventeen chapters, or six volumes, ninety-one leaves), translated by the Tripitaka Dharmaraksa (竺法護) of the Western Jin Dynasty. The above three sutras, totaling ten volumes, are in the same case. The Vimalakirti-nirdesa Sutra (思益梵天所問經) in four volumes (or directly called Vimalakirti Sutra (思益經), the Sengyou Lu records it as Vimalakirti-artha Sutra (思益義經), totaling eighty-three leaves), translated by the Tripitaka Kumarajiva (鳩摩羅什) of the Yao Qin Dynasty. The Uttara-cintamani-brahma-paripriccha Sutra (勝思惟梵天所問經) in six volumes (one hundred and one leaves), translated by the Tripitaka Bodhiruci (菩提留支) of Tianzhu in the Northern Wei Dynasty. The above two sutras, totaling ten volumes, are in the same case. The Dharanimdhara-bodhisattva Sutra (持人菩薩經) in four volumes (initially called Dharanimdhara-bodhisattva-paripriccha-skandha-ayatana-dhatu-pratityasamutpada-jnana Sutra (持人菩薩所問陰種諸入以了道慧經), or three volumes, fifty-four leaves), translated by the Tripitaka Dharmaraksa (竺法護) of the Western Jin Dynasty. The Dharanimdhara Sutra (持世經) in four volumes (also named Dharma-mudra Sutra (法印經), or three volumes, seventy-eight leaves), translated by the Tripitaka Kumarajiva (鳩摩羅什) of the Yao Qin Dynasty. The Sarva-samadhi-mukha-pravesa Sutra (濟諸方等學經) in one volume (the Tianzhu monk was called Sangha (僧迦), without the title 'learner', fifteen leaves), translated by the Tripitaka Dharmaraksa (竺法護) of the Western Jin Dynasty. The Mahayana-vaipulya-dharani Sutra (大乘方廣總持經) in one volume (or without the word 'yana', fourteen leaves), translated by the Tripitaka Vinītāruci (毗尼多流支) of Tianzhu in the Sui Dynasty.
上四經十卷同帙。文殊師利現寶藏經三卷(或二卷或無現字或直云寶藏經四十二紙) 西晉三藏竺法護譯大方廣寶篋經三卷(或二卷四十三紙) 宋天竺三藏求那跋陀羅譯大乘同性經二卷(亦名一切佛行入智毗盧遮那藏說經一名佛十地經或四卷三十八紙) 周宇文氏天竺三藏阇那耶舍等譯證契大乘經二卷(亦名入一切佛境智毗盧遮那藏二十二紙) 唐中天竺三藏地婆訶羅譯
上四經十卷同帙。深密解脫經三卷(七十一紙) 元魏天竺三藏菩提留支譯解深密經五卷(七十五紙) 唐三藏玄奘譯
上二經十卷同帙。解節經一卷(一十紙) 陳天竺三藏真諦譯相續解脫地波羅蜜了義經一卷(或二卷亦名解脫了義經亦直云相續解脫經一十八紙) 宋求那跋陀羅譯緣生初勝分法本經二卷(亦直云緣生經二十三紙) 隋天竺三藏達磨笈多譯分別緣起初勝法門經二卷(亦直云分別緣起經二十二紙) 唐三藏玄奘譯楞伽阿跋多羅寶經四卷(九十二紙) 宋天竺三藏求那跋陀羅譯
上五經十卷同帙。入楞伽經十卷(一帙一百七十四紙) 元魏三藏菩提留支譯大乘入楞伽經七卷(一百二十七紙) 唐天后代于闐三藏實叉難陀譯菩薩行方便境界神通變化經三卷(四十七紙) 宋天竺三藏求那跋陀羅譯
上二經十卷同
【現代漢語翻譯】 現代漢語譯本 上四經十卷同帙。《文殊師利現寶藏經》三卷（或二卷，或無『現』字，或直稱《寶藏經》，四十二紙），西晉三藏竺法護譯。《大方廣寶篋經》三卷（或二卷，四十三紙），宋天竺三藏求那跋陀羅譯。《大乘同性經》二卷（亦名《一切佛行入智毗盧遮那藏說經》，一名《佛十地經》，或四卷，三十八紙），周宇文氏天竺三藏阇那耶舍等譯。《證契大乘經》二卷（亦名《入一切佛境智毗盧遮那藏》，二十二紙），唐中天竺三藏地婆訶羅譯。 上四經十卷同帙。《深密解脫經》三卷（七十一紙），元魏天竺三藏菩提留支譯。《解深密經》五卷（七十五紙），唐三藏玄奘譯。 上二經十卷同帙。《解節經》一卷（一十紙），陳天竺三藏真諦譯。《相續解脫地波羅蜜了義經》一卷（或二卷，亦名《解脫了義經》，亦直稱《相續解脫經》，一十八紙），宋求那跋陀羅譯。《緣生初勝分法本經》二卷（亦直稱《緣生經》，二十三紙），隋天竺三藏達磨笈多譯。《分別緣起初勝法門經》二卷（亦直稱《分別緣起經》，二十二紙），唐三藏玄奘譯。《楞伽阿跋多羅寶經》四卷（九十二紙），宋天竺三藏求那跋陀羅譯。 上五經十卷同帙。《入楞伽經》十卷（一帙一百七十四紙），元魏三藏菩提留支譯。《大乘入楞伽經》七卷（一百二十七紙），唐天后代于闐三藏實叉難陀譯。《菩薩行方便境界神通變化經》三卷（四十七紙），宋天竺三藏求那跋陀羅譯。 上二經十卷同
【English Translation】 English version The above four sutras, ten volumes in total, are in the same case. Manjushri Appears the Treasure Trove Sutra (文殊師利現寶藏經) three volumes (or two volumes, or without the word 'Appears', or simply called Treasure Trove Sutra, 42 folios), translated by the Tripiṭaka master竺法護 (Zhú Fǎhù) of the Western Jin Dynasty. Mahāvaipulya Ratnakaranda Sutra (大方廣寶篋經) three volumes (or two volumes, 43 folios), translated by the Tripiṭaka master求那跋陀羅 (Guṇabhadra) of the Song Dynasty from India. Mahayana Homogeneity Sutra (大乘同性經) two volumes (also known as The Sutra on the Treasury of Vairocana's Wisdom Entering All Buddha's Practices, also named Buddha's Ten Grounds Sutra, or four volumes, 38 folios), translated by the Tripiṭaka master阇那耶舍 (Jñānayaśas) and others of the Yuwen clan of the Zhou Dynasty from India. Sutra of Verifying and Conforming to the Mahayana (證契大乘經) two volumes (also known as Entering the Treasury of Vairocana's Wisdom in All Buddha Realms, 22 folios), translated by the Tripiṭaka master地婆訶羅 (Divākara) of Central India during the Tang Dynasty. The above four sutras, ten volumes in total, are in the same case. Sandhinirmocana Sutra (深密解脫經) three volumes (71 folios), translated by the Tripiṭaka master菩提留支 (Bodhiruci) of the Northern Wei Dynasty. Saṃdhinirmocana-sūtra (解深密經) five volumes (75 folios), translated by the Tripiṭaka master玄奘 (Xuánzàng) of the Tang Dynasty. The above two sutras, ten volumes in total, are in the same case. Sutra of Explaining the Knots (解節經) one volume (10 folios), translated by the Tripiṭaka master真諦 (Paramārtha) of the Chen Dynasty from India. Explanatory Sutra on the Ultimate Meaning of Dependent Arising and the First Excellent Division of the Ground of Continuous Liberation (相續解脫地波羅蜜了義經) one volume (or two volumes, also known as Sutra on the Ultimate Meaning of Liberation, or simply called Sutra on Continuous Liberation, 18 folios), translated by求那跋陀羅 (Guṇabhadra) of the Song Dynasty. Original Sutra on Dependent Arising and the First Excellent Division of Dharma (緣生初勝分法本經) two volumes (also simply called Sutra on Dependent Arising, 23 folios), translated by the Tripiṭaka master達磨笈多 (Dharmagupta) of the Sui Dynasty from India. Sutra on the First Excellent Dharma Gate of Differentiating Dependent Arising (分別緣起初勝法門經) two volumes (also simply called Sutra on Differentiating Dependent Arising, 22 folios), translated by the Tripiṭaka master玄奘 (Xuánzàng) of the Tang Dynasty. Laṅkāvatāra Sūtra (楞伽阿跋多羅寶經) four volumes (92 folios), translated by求那跋陀羅 (Guṇabhadra) of the Song Dynasty from India. The above five sutras, ten volumes in total, are in the same case. Laṅkāvatāra Sūtra (入楞伽經) ten volumes (one case, 174 folios), translated by the Tripiṭaka master菩提留支 (Bodhiruci) of the Northern Wei Dynasty. Mahayana Laṅkāvatāra Sūtra (大乘入楞伽經) seven volumes (127 folios), translated by the Tripiṭaka master實叉難陀 (Śikṣānanda) of 于闐 (Khotan) during the reign of Empress Wu Zetian of the Tang Dynasty. Sutra on the方便 (Upāya) Realm, Supernatural Powers, and Transformations of the Bodhisattva's Practice (菩薩行方便境界神通變化經) three volumes (47 folios), translated by求那跋陀羅 (Guṇabhadra) of the Song Dynasty from India. The above two sutras, ten volumes in total
帙。大薩遮尼乾子所說經十卷(一帙或加受記無所說字或七卷或八卷一名菩薩境界奮迅法門經一百三十九紙) 元魏留支譯大方等大云經六卷(一名大方等無相大云經一名大云無相經一名大云蜜藏經或五卷九十紙) 北涼曇無讖譯大云請雨經一卷(內題云大云經請雨品第六十四二十三紙) 周宇文氏天竺三藏阇那耶舍等譯大云輪請雨經二卷(三十七紙) 隋天竺三藏那連提耶舍譯大方等大云請雨經一卷(內題云大方等大云經請雨品第六十四二十紙) 隋天竺三藏阇那崛多等譯
上四經十卷同帙。諸法無行經二卷(或一卷三十一紙) 姚秦三藏羅什譯諸法本無經三卷(三十九紙) 隋天竺三藏阇那崛多等譯無極寶三昧經一卷(或無三昧字三十紙) 西晉三藏竺法護譯寶如來三昧經二卷(一名無極寶三昧經或一卷三十八紙) 東晉西域三藏祇多蜜譯慧印三昧經一卷(一名寶田惠印三昧經一直云惠印經二十紙) 吳月支優婆塞支謙譯如來智印經一卷(一名諸佛法身一十九紙) 僧祐錄中失譯經今附宋錄
上六經十一卷同帙。大灌頂經十二卷(一帙或無大字錄云九卷未詳一百十八紙) 東晉西域三藏帛尸梨蜜多羅譯藥師如來本願經一卷(一十二紙) 隋天竺三藏達磨笈多譯藥師琉璃光如來本願功德經一卷(一十一
【現代漢語翻譯】 現代漢語譯本 帙。《大薩遮尼乾子所說經》十卷（一帙，或加『受記』，無『所說』字，或七卷或八卷，一名《菩薩境界奮迅法門經》，一百三十九紙）——元魏留支譯。 《大方等大云經》六卷（一名《大方等無相大云經》，一名《大云無相經》，一名《大云蜜藏經》，或五卷，九十紙）——北涼曇無讖（Dharmaraksa）譯。 《大云請雨經》一卷（內題云《大云經請雨品》第六十四，二十三紙）——周宇文氏天竺三藏阇那耶舍（Jnanayasas）等譯。 《大云輪請雨經》二卷（三十七紙）——隋天竺三藏那連提耶舍（Narendrayasas）譯。 《大方等大云請雨經》一卷（內題云《大方等大云經請雨品》第六十四，二十紙）——隋天竺三藏阇那崛多（Jnanagupta）等譯。
上四經十卷同帙。《諸法無行經》二卷（或一卷，三十一紙）——姚秦三藏鳩摩羅什（Kumarajiva）譯。 《諸法本無經》三卷（三十九紙）——隋天竺三藏阇那崛多（Jnanagupta）等譯。 《無極寶三昧經》一卷（或無『三昧』字，三十紙）——西晉三藏竺法護（Dharmaraksa）譯。 《寶如來三昧經》二卷（一名《無極寶三昧經》，或一卷，三十八紙）——東晉西域三藏祇多蜜（Gitamitra）譯。 《慧印三昧經》一卷（一名《寶田惠印三昧經》，一直云《惠印經》，二十紙）——吳月支優婆塞支謙譯。 《如來智印經》一卷（一名《諸佛法身》，一十九紙）——僧祐錄中失譯經，今附宋錄。
上六經十一卷同帙。《大灌頂經》十二卷（一帙，或無『大』字，錄云九卷，未詳，一百十八紙）——東晉西域三藏帛尸梨蜜多羅（Sri-Mitra）譯。 《藥師如來本願經》一卷（一十二紙）——隋天竺三藏達磨笈多（Dharmagupta）譯。 《藥師琉璃光如來本願功德經》一卷（一十一紙）
【English Translation】 English version Volume. The Sutra Spoken by Nigantha Nataputta, ten fascicles (one volume, or with 'Prediction' added, without the word 'Spoken', or seven or eight fascicles, also named 'Bodhisattva Realm's Vigorous Dharma Gate Sutra', 139 sheets) - Translated by Liu Zhi of the Yuan Wei Dynasty. The Great Vaipulya Cloud Sutra, six fascicles (also named 'Great Vaipulya Non-Appearance Cloud Sutra', also named 'Cloud Non-Appearance Sutra', also named 'Cloud Secret Treasury Sutra', or five fascicles, ninety sheets) - Translated by Dharmaraksa of the Northern Liang Dynasty. The Great Cloud Sutra for Rain, one fascicle (inner title says 'Great Cloud Sutra, Chapter on Praying for Rain', sixty-fourth, twenty-three sheets) - Translated by Jnanayasas and others, of the Zhou Yuwen Dynasty, from India. The Great Cloud Wheel Sutra for Rain, two fascicles (thirty-seven sheets) - Translated by Narendrayasas of the Sui Dynasty, from India. The Great Vaipulya Cloud Sutra for Rain, one fascicle (inner title says 'Great Vaipulya Cloud Sutra, Chapter on Praying for Rain', sixty-fourth, twenty sheets) - Translated by Jnanagupta and others of the Sui Dynasty, from India.
The above four sutras, ten fascicles, in the same volume. The Sutra on the Non-Action of All Dharmas, two fascicles (or one fascicle, thirty-one sheets) - Translated by Kumarajiva of the Yao Qin Dynasty. The Sutra on the Fundamental Non-Existence of All Dharmas, three fascicles (thirty-nine sheets) - Translated by Jnanagupta and others of the Sui Dynasty, from India. The Sutra of the Samadhi of Limitless Treasure, one fascicle (or without the word 'Samadhi', thirty sheets) - Translated by Dharmaraksa of the Western Jin Dynasty. The Sutra of the Samadhi of the Treasure Tathagata, two fascicles (also named 'Sutra of the Samadhi of Limitless Treasure', or one fascicle, thirty-eight sheets) - Translated by Gitamitra of the Eastern Jin Dynasty, from the Western Regions. The Sutra of the Wisdom Seal Samadhi, one fascicle (also named 'Sutra of the Treasure Field Wisdom Seal Samadhi', directly called 'Wisdom Seal Sutra', twenty sheets) - Translated by Zhi Qian, Upasaka of the Yuezhi of Wu. The Sutra of the Tathagata's Wisdom Seal, one fascicle (also named 'Dharma Body of All Buddhas', nineteen sheets) - Lost translation recorded by Sengyou, now attached to the Song record.
The above six sutras, eleven fascicles, in the same volume. The Great Consecration Sutra, twelve fascicles (one volume, or without the word 'Great', recorded as nine fascicles, unclear, one hundred and eighteen sheets) - Translated by Sri-Mitra of the Eastern Jin Dynasty, from the Western Regions. The Sutra of the Fundamental Vows of the Medicine Master Tathagata, one fascicle (twelve sheets) - Translated by Dharmagupta of the Sui Dynasty, from India. The Sutra of the Fundamental Vows and Merits of the Medicine Master Lapis Lazuli Light Tathagata, one fascicle (eleven sheets)
紙) 唐三藏玄奘譯藥師琉璃光七佛本願功德經二卷(三十一紙) 唐三藏義凈譯阿阇世王經二卷(五十五紙) 後漢月支三藏支婁迦讖譯普超三昧經三卷(或四卷或上加文殊師利字亦直云普超經一名阿阇世王品安公錄云更出阿阇世王經六十八紙) 西晉三藏竺法護譯放缽經一卷(七紙) 僧祐錄雲安公錄中失譯經今附西晉錄
上六經十卷同帙。月燈三昧經十一卷(或十卷一帙百九十八紙) 高齊天竺三藏那連提耶舍譯月燈三昧經一卷(一名文殊師利菩薩牛事行經一名建慧三昧經十紙) 宋沙門釋先公譯無所希望經一卷(一名象步經二十紙) 西晉三藏竺法護譯象腋經一卷(一十六紙) 宋罽賓三藏曇摩蜜多譯大凈法門經一卷(題云大凈法門經上金光首女所問溥首童真所開化經二十四紙) 西晉三藏竺法護譯大莊嚴法門經二卷(亦云文殊師利神通力經亦名勝金色光明德女經二十六紙) 隋天竺三藏那連耶舍譯如來莊嚴智慧光明入一切佛境界經二卷(亦名如來入一切佛境界經三十四紙) 元魏曇摩流支譯度一切諸佛境界智嚴經一卷(一十二紙) 梁扶南三藏僧伽婆羅等譯后出阿彌陀佛偈經一卷(或無經字一紙) 後漢失譯觀無量壽佛經一卷(亦云無量壽觀一十六紙) 宋西域三藏疆良耶舍譯阿彌陀經一卷(亦名無
【現代漢語翻譯】 現代漢語譯本：
《藥師琉璃光七佛本願功德經》二卷（三十一紙），唐三藏玄奘譯。 《阿阇世王經》二卷（五十五紙），唐三藏義凈譯。 《普超三昧經》三卷（或四卷，或上加『文殊師利』字，亦直云《普超經》，一名《阿阇世王品》，安公錄云更出《阿阇世王經》六十八紙），後漢月支三藏支婁迦讖譯。 《放缽經》一卷（七紙），西晉三藏竺法護譯。僧祐錄雲安公錄中失譯經今附西晉錄。 以上六經十卷同帙。 《月燈三昧經》十一卷（或十卷一帙，百九十八紙），高齊天竺三藏那連提耶舍譯。 《月燈三昧經》一卷（一名《文殊師利菩薩牛事行經》，一名《建慧三昧經》，十紙），宋沙門釋先公譯。 《無所希望經》一卷（一名《象步經》，二十紙），西晉三藏竺法護譯。 《象腋經》一卷（一十六紙），宋罽賓三藏曇摩蜜多譯。 《大凈法門經》一卷（題云《大凈法門經上金光首女所問溥首童真所開化經》，二十四紙），西晉三藏竺法護譯。 《大莊嚴法門經》二卷（亦云《文殊師利神通力經》，亦名《勝金色光明德女經》，二十六紙），隋天竺三藏那連耶舍譯。 《如來莊嚴智慧光明入一切佛境界經》二卷（亦名《如來入一切佛境界經》，三十四紙），元魏曇摩流支譯。 《度一切諸佛境界智嚴經》一卷（一十二紙），梁扶南三藏僧伽婆羅等譯。 《后出阿彌陀佛偈經》一卷（或無『經』字，一紙），後漢失譯。 《觀無量壽佛經》一卷（亦云《無量壽觀》，一十六紙），宋西域三藏疆良耶舍譯。 《阿彌陀經》一卷（亦名《無》）
【English Translation】 English version:
'Bhaisajya-guru-vaidurya-prabha-sapta-buddha-purva-pranidhana-visesa-vistara-sutra' in 2 volumes (31 folios), translated by Tang Dynasty Tripitaka Master Xuanzang. 'Ajatasatru Sutra' in 2 volumes (55 folios), translated by Tang Dynasty Tripitaka Master Yijing. 'P'u ch'ao san mei ching' (Universal Transcendence Samadhi Sutra) in 3 volumes (or 4 volumes, sometimes with 'Manjusri' added to the title, or simply called 'P'u ch'ao ching', also known as 'Ajatasatru Chapter', An Gong's record states another 'Ajatasatru Sutra' in 68 folios), translated by Yuezhi Tripitaka Master Zhi Loujiachen during the Later Han Dynasty. 'Fang bo ching' (Sutra of the Released Bowl) in 1 volume (7 folios), translated by Western Jin Dynasty Tripitaka Master Zhu Fahu. Seng You's record states that the lost translation in An Gong's record is now attached to the Western Jin record. The above six sutras, totaling ten volumes, are in the same case. 'Yueh teng san mei ching' (Moon Lamp Samadhi Sutra) in 11 volumes (or 10 volumes in one case, 198 folios), translated by Gaoqi Dynasty Indian Tripitaka Master Narendrayasas. 'Yueh teng san mei ching' (Moon Lamp Samadhi Sutra) in 1 volume (also known as 'Manjusri Bodhisattva's Conduct of the Ox', also known as 'Jian Hui San Mei Ching', 10 folios), translated by Song Dynasty Sramana Shi Xiangong. 'Wu suo xi wang ching' (Sutra of No Expectations) in 1 volume (also known as 'Elephant Walk Sutra', 20 folios), translated by Western Jin Dynasty Tripitaka Master Zhu Fahu. 'Xiang ye ching' (Elephant Armpit Sutra) in 1 volume (16 folios), translated by Song Dynasty Kashmir Tripitaka Master Dharmamitra. 'Da jing fa men ching' (Sutra of the Great Pure Dharma Gate) in 1 volume (titled 'Sutra of the Great Pure Dharma Gate, Questions by the Golden Light First Woman, Enlightenment by the Universal First Boy', 24 folios), translated by Western Jin Dynasty Tripitaka Master Zhu Fahu. 'Da zhuang yan fa men ching' (Sutra of the Great Adornment Dharma Gate) in 2 volumes (also known as 'Manjusri's Supernatural Power Sutra', also known as 'Victorious Golden Light Virtue Woman Sutra', 26 folios), translated by Sui Dynasty Indian Tripitaka Master Narendrayasas. 'Rulai zhuang yan zhi hui guang ming ru yi qie fo jing jie ching' (Tathagata's Adornment, Wisdom, Light Entering All Buddha Realms Sutra) in 2 volumes (also known as 'Tathagata Entering All Buddha Realms Sutra', 34 folios), translated by Yuanwei Dynasty Dharmaruci. 'Du yi qie zhu fo jing jie zhi yan ching' (Transcending All Buddha Realms Wisdom Adornment Sutra) in 1 volume (12 folios), translated by Liang Dynasty Funan Tripitaka Master Sanghavarman and others. 'Hou chu Amituo fo jie ching' (Later Extracted Amitabha Buddha Gatha Sutra) in 1 volume (sometimes without the word 'sutra', 1 folio), translated during the Later Han Dynasty (translator lost). 'Guan wu liang shou fo ching' (Sutra of Contemplation of Immeasurable Life Buddha) in 1 volume (also known as 'Immeasurable Life Contemplation', 16 folios), translated by Song Dynasty Western Region Tripitaka Master Jiangliangyeshe. 'Amituo ching' (Amitabha Sutra) in 1 volume (also known as 'No')
量壽經五紙) 姚秦三藏羅什譯稱讚凈土佛攝受經一卷(亦直云稱讚凈土經一十紙) 唐三藏玄奘譯
上十一經十三卷同帙。觀彌勒菩薩上生兜率天經一卷(亦云彌勒上生經八紙) 宋居士沮渠京聲譯彌勒成佛經一卷(十七紙) 姚秦三藏羅什譯彌勒來時經一卷(三紙) 失譯今附東晉錄彌勒下生經一卷(一名彌勒受決經亦云彌勒成佛經或云當下成佛又云產生佛初云大智舍利弗七紙) 姚秦三藏羅什譯彌勒下產生佛經一卷(五紙) 唐義凈三藏新譯諸法勇王經一卷(一十八紙) 宋罽賓三藏曇摩蜜多譯一切法高王經一卷(一名一切義王經二十紙) 元魏婆羅門瞿曇般若流支譯第一義法勝經一卷(一十四紙) 元魏婆羅門瞿曇般若流支譯大威燈光仙人問疑經一卷(一十五紙) 隋天竺三藏阇那崛多譯順權方便經二卷(一名轉女身菩薩經亦云順方便經或云順權女經亦云隨權女經一卷二十八紙) 西晉三藏竺法護譯樂瓔珞莊嚴方便品經一卷(亦云轉女身菩薩問答經) 姚秦罽賓三藏曇摩耶舍譯
上十一經十二卷同帙。六度集經八卷(亦名六度無極經亦云度無極集亦云雜無極經或九卷二百四十七紙) 吳天竺三藏康僧會譯太子須大拏經一卷(或雲鬚達拏一十六紙) 乞伏秦沙門釋聖堅譯菩薩睒子經一卷(亦云孝子
【現代漢語翻譯】 現代漢語譯本： 《量壽經》五紙，姚秦三藏鳩摩羅什譯。 《稱讚凈土佛攝受經》一卷（亦直云《稱讚凈土經》一十紙），唐三藏玄奘譯。
上十一經十三卷同帙。 《觀彌勒菩薩上生兜率天經》一卷（亦云《彌勒上生經》八紙），宋居士沮渠京聲譯。 《彌勒成佛經》一卷（十七紙），姚秦三藏鳩摩羅什譯。 《彌勒來時經》一卷（三紙），失譯，今附東晉錄。 《彌勒下生經》一卷（一名《彌勒受決經》，亦云《彌勒成佛經》，或云《當下成佛》，又云《產生佛》，初云《大智舍利弗》七紙），姚秦三藏鳩摩羅什譯。 《彌勒下產生佛經》一卷（五紙），唐義凈三藏新譯。 《諸法勇王經》一卷（一十八紙），宋罽賓三藏曇摩蜜多譯。 《一切法高王經》一卷（一名《一切義王經》二十紙），元魏婆羅門瞿曇般若流支譯。 《第一義法勝經》一卷（一十四紙），元魏婆羅門瞿曇般若流支譯。 《大威燈光仙人問疑經》一卷（一十五紙），隋天竺三藏阇那崛多譯。 《順權方便經》二卷（一名《轉女身菩薩經》，亦云《順方便經》，或云《順權女經》，亦云《隨權女經》一卷二十八紙），西晉三藏竺法護譯。 《樂瓔珞莊嚴方便品經》一卷（亦云《轉女身菩薩問答經》），姚秦罽賓三藏曇摩耶舍譯。
上十一經十二卷同帙。 《六度集經》八卷（亦名《六度無極經》，亦云《度無極集》，亦云《雜無極經》，或九卷二百四十七紙），吳天竺三藏康僧會譯。 《太子須大拏經》一卷（或云《須達拏》一十六紙），乞伏秦沙門釋聖堅譯。 《菩薩睒子經》一卷（亦云《孝子》
【English Translation】 English version: 《Liang Shou Jing》 (The Sutra of Immeasurable Life), five paper rolls, translated by Tripiṭaka Kumārajīva of the Yao Qin dynasty. 《Cheng Zan Jing Tu Fo She Shou Jing》 (The Sutra of Praising the Pure Land and the Buddha's Acceptance), one volume (also simply called 《Cheng Zan Jing Tu Jing》 (The Sutra of Praising the Pure Land), ten paper rolls), translated by Tripiṭaka Xuanzang of the Tang dynasty.
The above eleven sutras, thirteen volumes, are in the same case. 《Guan Mile Pusa Shang Sheng Dou Shuai Tian Jing》 (The Sutra of Contemplating Maitreya Bodhisattva's Ascent to the Tuṣita Heaven), one volume (also called 《Mile Shang Sheng Jing》 (The Sutra of Maitreya's Ascent), eight paper rolls), translated by Jūjū Jingsheng, a layperson of the Song dynasty. 《Mile Cheng Fo Jing》 (The Sutra of Maitreya's Buddhahood), one volume (seventeen paper rolls), translated by Tripiṭaka Kumārajīva of the Yao Qin dynasty. 《Mile Lai Shi Jing》 (The Sutra of Maitreya's Coming), one volume (three paper rolls), translation lost, now attached to the Eastern Jin record. 《Mile Xia Sheng Jing》 (The Sutra of Maitreya's Descent), one volume (also named 《Mile Shou Jue Jing》 (The Sutra of Maitreya's Prediction), also called 《Mile Cheng Fo Jing》 (The Sutra of Maitreya's Buddhahood), or called 《Dang Xia Cheng Fo》 (Becoming a Buddha in the Present), also called 《Sheng Cheng Fo》 (Becoming a Buddha by Birth), initially called 《Da Zhi She Li Fu》 (Great Wisdom Śāriputra), seven paper rolls), translated by Tripiṭaka Kumārajīva of the Yao Qin dynasty. 《Mile Xia Sheng Cheng Fo Jing》 (The Sutra of Maitreya's Descent and Buddhahood), one volume (five paper rolls), newly translated by Tripiṭaka Yijing of the Tang dynasty. 《Zhu Fa Yong Wang Jing》 (The Sutra of the Heroic King of All Dharmas), one volume (eighteen paper rolls), translated by Tripiṭaka Dharmamitra of Kasmir of the Song dynasty. 《Yi Qie Fa Gao Wang Jing》 (The Sutra of the High King of All Dharmas), one volume (also named 《Yi Qie Yi Wang Jing》 (The Sutra of the King of All Meanings), twenty paper rolls), translated by the Brahmin Gautama Prajñāruci of the Northern Wei dynasty. 《Di Yi Yi Fa Sheng Jing》 (The Sutra of the Supreme Meaning of Dharma's Victory), one volume (fourteen paper rolls), translated by the Brahmin Gautama Prajñāruci of the Northern Wei dynasty. 《Da Wei Deng Guang Xian Ren Wen Yi Jing》 (The Sutra of the Great Majestic Light Ascetic's Questions and Doubts), one volume (fifteen paper rolls), translated by Tripiṭaka Jñānagupta of India of the Sui dynasty. 《Shun Quan Fang Bian Jing》 (The Sutra of Expedient Means According to Circumstances), two volumes (also named 《Zhuan Nü Shen Pusa Jing》 (The Sutra of the Bodhisattva Transforming from a Female Body), also called 《Shun Fang Bian Jing》 (The Sutra of Following Expedient Means), or called 《Shun Quan Nü Jing》 (The Sutra of the Woman Following Circumstances), also called 《Sui Quan Nü Jing》 (The Sutra of the Woman Adapting to Circumstances), one volume, twenty-eight paper rolls), translated by Tripiṭaka Zhu Fahu of the Western Jin dynasty. 《Le Ying Luo Zhuang Yan Fang Bian Pin Jing》 (The Sutra of the Chapter on the Joyful Necklace Adornment and Expedient Means), one volume (also called 《Zhuan Nü Shen Pusa Wen Da Jing》 (The Sutra of the Questions and Answers of the Bodhisattva Transforming from a Female Body)), translated by Tripiṭaka Dharmayaśas of Kasmir of the Yao Qin dynasty.
The above eleven sutras, twelve volumes, are in the same case. 《Liu Du Ji Jing》 (The Collection of the Six Perfections Sutra), eight volumes (also named 《Liu Du Wu Ji Jing》 (The Sutra of the Six Perfections Without Limit), also called 《Du Wu Ji Ji》 (The Collection of Perfections Without Limit), also called 《Za Wu Ji Jing》 (The Miscellaneous Sutra Without Limit), or nine volumes, two hundred and forty-seven paper rolls), translated by Tripiṭaka Kang Senghui of India of the Wu dynasty. 《Taizi Xu Da Nu Jing》 (The Sutra of Prince Sudāna), one volume (or called 《Xu Da Nu》 (Sudāna), sixteen paper rolls), translated by Śramaṇa Shi Shengjian of Qifu Qin. 《Pusa Shan Zi Jing》 (The Sutra of Bodhisattva Śyāma), one volume (also called 《Xiao Zi》 (Filial Son)
睒經亦直云睒經七紙) 僧祐錄雲安公錄中失譯經今附西晉錄睒子經一卷(一名孝子睒經一名菩薩睒經一名佛說睒經一名睒本經一名孝子隱經六紙) 乞伏秦沙門釋聖堅譯太子墓魄經一卷(六紙) 後漢安息三藏安世高譯太子沐魄經一卷(或作墓魄三紙) 西晉三藏竺法護譯九色鹿經一卷(三紙) 吳月支優婆塞支謙譯
上七經十四卷同帙。無字寶篋經一卷(六紙) 元魏天竺三藏菩提留支譯大乘離文字普光明藏經一卷(五紙) 唐中天竺三藏地婆訶羅于太原寺譯大乘遍照光明藏無字法門經一卷(亦直云大乘遍照光明藏經六紙) 唐中天竺三藏地婆訶羅重譯老女人經一卷(亦云老母經或云老女經二紙) 吳月支優婆塞支謙譯老母經一卷(二紙) 僧祐錄中失譯今附宋錄申日經一卷(五紙)老母女六英經一卷(亦云老母經一紙)
右宋天竺三藏求那跋陀羅譯。月光童子經一卷(一名月明童子經或名申日經九紙) 西晉三藏竺法護譯申日兒本經一卷(或云申兒本經錄作兜本誤也三紙) 宋天竺三藏求那跋陀羅譯德護長者經二卷(一名尸利崛多長者經二十八紙) 隋天竺三藏那連提耶舍譯文殊師利問菩提經一卷(一名伽耶山頂經一名菩提無行經亦直云菩提經七紙) 姚秦三藏羅什譯伽耶山頂經一卷(亦云伽耶頂
【現代漢語翻譯】 現代漢語譯本 《睒子經》（亦直接稱為《睒經》，七紙）：僧祐的目錄記載，安世高的目錄中遺失的譯經，現附於西晉目錄中。《睒子經》一卷（又名《孝子睒經》、《菩薩睒經》、《佛說睒經》、《睒本經》、《孝子隱經》，六紙）。 乞伏秦的沙門釋聖堅翻譯《太子墓魄經》一卷（六紙）。 後漢安息三藏安世高翻譯《太子沐魄經》一卷（或作《墓魄》，三紙）。 西晉三藏竺法護翻譯《九色鹿經》一卷（三紙）。 吳月支優婆塞支謙翻譯。
以上七經共十四卷同帙。《無字寶篋經》一卷（六紙）：元魏天竺三藏菩提留支翻譯《大乘離文字普光明藏經》一卷（五紙）。 唐中天竺三藏地婆訶羅于太原寺翻譯《大乘遍照光明藏無字法門經》一卷（亦直接稱為《大乘遍照光明藏經》，六紙）。 唐中天竺三藏地婆訶羅重譯《老女人經》一卷（亦稱《老母經》或《老女經》，二紙）。 吳月支優婆塞支謙翻譯《老母經》一卷（二紙）。 僧祐的目錄中遺失的譯經，現附於宋目錄中。《申日經》一卷（五紙）。《老母女六英經》一卷（亦稱《老母經》，一紙）。
右宋天竺三藏求那跋陀羅翻譯。《月光童子經》一卷（一名《月明童子經》或名《申日經》，九紙）。 西晉三藏竺法護翻譯《申日兒本經》一卷（或稱《申兒本經》，目錄中誤作《兜本》，三紙）。 宋天竺三藏求那跋陀羅翻譯《德護長者經》二卷（一名《尸利崛多長者經》，二十八紙）。 隋天竺三藏那連提耶舍翻譯《文殊師利問菩提經》一卷（一名《伽耶山頂經》、《菩提無行經》，亦直接稱為《菩提經》，七紙）。 姚秦三藏鳩摩羅什翻譯《伽耶山頂經》一卷（亦稱《伽耶頂經》）
【English Translation】 English version 'Śāma Sūtra' (also directly called 'Śāma Sūtra', seven sheets): The catalogue of Sengyou records that the translated scriptures lost in An Shigao's catalogue are now attached to the Western Jin catalogue. 'Śāma Sūtra' one volume (also known as 'Filial Son Śāma Sūtra', 'Bodhisattva Śāma Sūtra', 'Buddha Speaks of Śāma Sūtra', 'Śāma Original Sūtra', 'Filial Son Hidden Sūtra', six sheets). The śrāmaṇa Shi Shengjian of Qifu Qin translated 'Crown Prince's Tomb Spirit Sūtra' one volume (six sheets). The An息Tripiṭaka An Shigao of the Later Han Dynasty translated 'Crown Prince's Bathing Spirit Sūtra' one volume (or 'Tomb Spirit', three sheets). The Western Jin Tripiṭaka竺法護(Dharmarakṣa) translated 'Nine-Colored Deer Sūtra' one volume (three sheets). The Yuezhi Upāsaka支謙(Lokakṣema) of Wu translated.
The above seven sutras, fourteen volumes in total, are in the same case. 'Wordless Jewel Casket Sūtra' one volume (six sheets): The Yuan Wei Tianzhu Tripiṭaka菩提留支(Bodhiruci) translated 'Great Vehicle Sutra of the Profound Meaning of the Light of the Universal Treasury' one volume (five sheets). The Tang Central Indian Tripiṭaka地婆訶羅(Divākara) translated at Taiyuan Temple 'Great Vehicle All-Illuminating Light Treasury Wordless Dharma Gate Sūtra' one volume (also directly called 'Great Vehicle All-Illuminating Light Treasury Sūtra', six sheets). The Tang Central Indian Tripiṭaka地婆訶羅(Divākara) re-translated 'Old Woman Sūtra' one volume (also called 'Old Mother Sūtra' or 'Old Woman Sūtra', two sheets). The Yuezhi Upāsaka支謙(Lokakṣema) of Wu translated 'Old Mother Sūtra' one volume (two sheets). The translated scriptures lost in Sengyou's catalogue are now attached to the Song catalogue. 'Shenri Sūtra' one volume (five sheets). 'Old Mother Woman Six Heroes Sūtra' one volume (also called 'Old Mother Sūtra', one sheet).
Right, the Song Tianzhu Tripiṭaka求那跋陀羅(Guṇabhadra) translated. 'Moonlight Boy Sūtra' one volume (also named 'Moonlight Boy Sūtra' or 'Shenri Sūtra', nine sheets). The Western Jin Tripiṭaka竺法護(Dharmarakṣa) translated 'Shenri Son Original Sūtra' one volume (or 'Shen Son Original Sūtra', mistakenly written as 'Dou Ben' in the catalogue, three sheets). The Song Tianzhu Tripiṭaka求那跋陀羅(Guṇabhadra) translated 'Elder Dehu Sūtra' two volumes (also named 'Elder Śrīgupta Sūtra', twenty-eight sheets). The Sui Tianzhu Tripiṭaka那連提耶舍(Narendrayaśas) translated 'Mañjuśrī's Questions on Bodhi Sūtra' one volume (also named 'Mount Gaya Summit Sūtra', 'Bodhi No-Action Sūtra', also directly called 'Bodhi Sūtra', seven sheets). The Yao Qin Tripiṭaka鳩摩羅什(Kumārajīva) translated 'Mount Gaya Summit Sūtra' one volume (also called 'Gaya Summit Sūtra')
經一十紙) 元魏天竺三藏菩提留支譯象頭精舍經一卷(九紙) 隋天竺沙門毗尼多流支譯大乘伽耶山頂經一卷(九紙) 唐天后代天竺三藏菩提流志譯長者子制經一卷(一直云制經四紙) 漢世高譯菩薩逝經一卷(亦云誓童子經或直名逝經四紙) 西晉沙門白法祖譯逝童子經一卷(亦名長者制經亦直云制經亦名菩薩逝經亦直云逝經三紙) 西晉沙門支法度譯犢子經一卷無垢賢女經一卷(或名胎藏經三紙)
已上二經西晉三藏竺法護譯。腹中女聽經一卷(一名不莊校女經三紙) 北涼天竺三藏曇無讖譯轉女身經一卷(一十九紙) 宋罽賓三藏曇摩蜜多譯
上二十一經二十二卷同帙。無上依經二卷(三十一紙) 梁天竺三藏真諦譯未曾有經一卷(三紙) 後漢失譯甚希有經一卷(五紙) 唐三藏玄奘譯決定總經一卷(或云決定總持經亦云決總持經八紙) 西晉三藏竺法護譯謗佛經一卷(七紙) 元魏天竺三藏菩提留支譯寶積三昧文殊問法身經一卷(一名遺日寶積三昧文殊師利菩薩問法身經六紙) 後漢世高譯入法界體性經一卷(或云入法界經十紙) 隋天竺三藏阇那崛多等譯如來師子吼經一卷(六紙) 元魏天竺三藏佛陀扇多譯大方廣師子吼經一卷(五紙)大乘百福相經一卷(七紙)
已上二經唐中
天竺三藏地婆訶羅譯。大乘百福莊嚴相經一卷(九紙) 唐中天竺三藏地婆訶羅再譯大乘四法經一卷(與單本中實叉難陀譯者二名雖同多少全異一紙) 唐中天竺三藏地婆訶羅于東太原寺譯菩薩修行四法經一卷(一紙) 唐中天竺三藏地婆訶羅于弘福寺譯希有希有校量功德經一卷(或直云希有校量功德經六紙) 隋天竺三藏阇那崛多等譯最無比經一卷(十二紙) 唐三藏玄奘譯前世三轉經一卷(六紙) 西晉沙門釋法炬譯銀色女經一卷(七紙) 元魏天竺三藏佛陀扇多譯阿阇世王受決經一卷(四紙) 西晉沙門釋法炬譯採蓮違王上佛授決號妙華經一卷(亦直云采華違王經二紙) 東晉西域沙門竺曇無蘭譯正恭敬經一卷(一名威德陀羅尼中說經或云正法恭敬經五紙) 元魏天竺三藏佛陀扇多譯善敬經一卷(亦名善恭敬經一名善恭敬師經七紙) 隋天竺三藏阇那崛多等譯稱讚大乘功德經一卷(五紙) 唐玄奘譯說妙法決定業障經一卷(三紙) 唐至相寺沙門釋智嚴譯
上二十三經二十四卷同帙。諫王經一卷(亦云大小諫王經四紙) 宋居士沮渠京聲譯如來示教勝軍王經一卷(亦云勝軍王經十紙) 唐三藏玄奘譯佛為勝光天子說王法經一卷(亦直云勝光天子經七紙) 唐三藏義凈譯大方等修多羅王經一卷(或無王字二
【現代漢語翻譯】 現代漢語譯本： 《大乘百福莊嚴相經》一卷，天竺三藏地婆訶羅譯。 《大乘四法經》一卷，唐中天竺三藏地婆訶羅再譯（與單本中實叉難陀譯者二名雖同，多少全異）。 《菩薩修行四法經》一卷，唐中天竺三藏地婆訶羅于東太原寺譯。 《希有希有校量功德經》一卷，唐中天竺三藏地婆訶羅于弘福寺譯（或直云《希有校量功德經》）。 《最無比經》一卷，隋天竺三藏阇那崛多（Jñānagupta）等譯。 《前世三轉經》一卷，唐三藏玄奘（Xuanzang）譯。 《銀色女經》一卷，西晉沙門釋法炬譯。 《阿阇世王受決經》一卷，元魏天竺三藏佛陀扇多（Buddhaśānta）譯。 《採蓮違王上佛授決號妙華經》一卷，西晉沙門釋法炬譯（亦直云《采華違王經》）。 《正恭敬經》一卷，東晉西域沙門竺曇無蘭譯（一名《威德陀羅尼中說經》，或云《正法恭敬經》）。 《善敬經》一卷，元魏天竺三藏佛陀扇多（Buddhaśānta）譯（亦名《善恭敬經》，一名《善恭敬師經》）。 《稱讚大乘功德經》一卷，隋天竺三藏阇那崛多（Jñānagupta）等譯。 《說妙法決定業障經》一卷，唐玄奘（Xuanzang）譯。 《諫王經》一卷（亦云《大小諫王經》），唐至相寺沙門釋智嚴譯。 以上二十三經二十四卷同帙。 《如來示教勝軍王經》一卷（亦云《勝軍王經》），宋居士沮渠京聲譯。 《佛為勝光天子說王法經》一卷（亦直云《勝光天子經》），唐三藏玄奘（Xuanzang）譯。 《大方等修多羅王經》一卷（或無王字），唐三藏義凈譯。
【English Translation】 English version: The Sūtra of the Great Vehicle on the Adornment of a Hundred Blessings, one fascicle, translated by the Tripiṭaka master Dīpankara from India. The Sūtra of the Four Dharmas of the Great Vehicle, one fascicle, re-translated by the Tripiṭaka master Dīpankara from Central India (although the two names of the translator, Dīpankara and Śikṣānanda, are the same as in the single edition, the content is completely different). The Sūtra of the Four Dharmas of Bodhisattva Practice, one fascicle, translated by the Tripiṭaka master Dīpankara from Central India at the Dong Taiyuan Temple. The Sūtra of Rare and Wonderful Merit and Virtue, one fascicle, translated by the Tripiṭaka master Dīpankara from Central India at the Hongfu Temple (or simply called the Sūtra of Rare Merit and Virtue). The Most Incomparable Sūtra, one fascicle, translated by the Tripiṭaka master Jñānagupta and others from India during the Sui dynasty. The Sūtra of the Three Turnings of the Previous Lives, one fascicle, translated by the Tripiṭaka master Xuanzang during the Tang dynasty. The Sūtra of the Silver-Colored Woman, one fascicle, translated by the Śramaṇa Shi Fajü from the Western Jin dynasty. The Sūtra of King Ajātaśatru's Prediction, one fascicle, translated by the Tripiṭaka master Buddhaśānta from India during the Northern Wei dynasty. The Sūtra of the Lotus-Picking King Who Received the Prediction of the Buddha and Was Named Wonderful Flower, one fascicle, translated by the Śramaṇa Shi Fajü from the Western Jin dynasty (also simply called the Sūtra of the Lotus-Picking King). The Sūtra of Proper Reverence, one fascicle, translated by the Śramaṇa Zhu Tanwulan from the Western Regions during the Eastern Jin dynasty (also named the Sūtra Spoken in the Dhāraṇī of Majestic Virtue, or called the Sūtra of Proper Dharma Reverence). The Sūtra of Good Reverence, one fascicle, translated by the Tripiṭaka master Buddhaśānta from India during the Northern Wei dynasty (also named the Sūtra of Good Reverence, or the Sūtra of the Teacher of Good Reverence). The Sūtra of Praising the Merit and Virtue of the Great Vehicle, one fascicle, translated by the Tripiṭaka master Jñānagupta and others from India during the Sui dynasty. The Sūtra on Determining Karmic Obstacles by Expounding the Wonderful Dharma, one fascicle, translated by Xuanzang during the Tang dynasty. The Sūtra of Admonishing the King, one fascicle (also called the Sūtra of Admonishing the King, Large and Small), translated by the Śramaṇa Shi Zhiyan from the Zhixiang Temple during the Tang dynasty. The above twenty-three sūtras, twenty-four fascicles in total, are in the same case. The Sūtra of the Tathāgata's Teaching to King Sure Victory, one fascicle (also called the Sūtra of King Sure Victory), translated by the Upāsaka Juqu Jingsheng during the Song dynasty. The Sūtra of the King's Law Spoken by the Buddha for the Deva Sure Light, one fascicle (also simply called the Sūtra of the Deva Sure Light), translated by the Tripiṭaka master Xuanzang during the Tang dynasty. The Great Vaipulya Sūtra King, one fascicle (or without the word 'King'), translated by the Tripiṭaka master Yijing during the Tang dynasty.
紙) 元魏天竺三藏菩提留支譯轉有經一卷(三紙) 元魏天竺三藏佛陀扇多譯文殊師利巡行經一卷(五紙) 元魏天竺三藏菩提留支譯文殊尸利行經一卷(八紙) 隋天竺三藏阇那崛多等譯貝多樹下思惟十二因緣經一卷(亦云聞城十二因緣經四紙) 吳月支優婆塞支謙譯緣起聖道經一卷(八紙) 唐三藏玄奘譯稻芉經一卷(七紙) 失譯今附東晉錄了本生死經一卷(五紙) 吳月支優婆塞支謙譯自誓三昧經一卷(題下注云獨證品第四齣比丘凈行中八紙) 後漢三藏安世高譯如來獨證自誓三昧經一卷(亦云獨證自誓三昧經亦云如來自誓三昧經七紙) 西晉三藏竺法護譯灌洗佛形像經一卷(亦云四月八日灌經亦直云灌經三紙) 西晉沙門釋法炬譯摩訶剎頭經一卷(亦名灌佛形像經三紙) 乞伏秦沙門釋聖堅譯造立形像福報經一卷(三紙) 失譯今附東晉錄作佛形像經一卷(亦云優填王作佛形像因緣經四紙) 失譯今在漢錄周錄在小乘單本云法炬譯龍施女經一卷(或無女字二紙) 吳月支優婆塞支謙譯龍施菩薩本起經一卷(或雲龍施女經亦云龍施本經四紙) 西晉三藏竺法護譯八吉祥神咒經一卷(或無神字三紙) 吳月支優婆塞支謙譯八陽神咒經一卷(亦直云八陽經別有一本亦云八陽神咒可半紙許初有七佛名者非也四紙)
【現代漢語翻譯】 現代漢語譯本： 元魏時期，天竺三藏菩提留支翻譯的《轉有經》一卷（三紙）。 元魏時期，天竺三藏佛陀扇多翻譯的《文殊師利巡行經》一卷（五紙）。 元魏時期，天竺三藏菩提留支翻譯的《文殊尸利行經》一卷（八紙）。 隋朝時期，天竺三藏阇那崛多等人翻譯的《貝多樹下思惟十二因緣經》一卷（也稱為《聞城十二因緣經》，四紙）。 吳國時期，月支優婆塞支謙翻譯的《緣起聖道經》一卷（八紙）。 唐朝時期，三藏玄奘翻譯的《稻芉經》一卷（七紙）。 已遺失譯者姓名，現在附在東晉目錄中的《了本生死經》一卷（五紙）。 吳國時期，月支優婆塞支謙翻譯的《自誓三昧經》一卷（題下注釋說：『獨證品第四，出自《比丘凈行》，八紙』）。 後漢時期，三藏安世高翻譯的《如來獨證自誓三昧經》一卷（也稱為《獨證自誓三昧經》，又稱為《如來自誓三昧經》，七紙）。 西晉時期，三藏竺法護翻譯的《灌洗佛形像經》一卷（也稱為《四月八日灌經》，或者直接稱為《灌經》，三紙）。 西晉時期，沙門釋法炬翻譯的《摩訶剎頭經》一卷（也稱為《灌佛形像經》，三紙）。 乞伏秦時期，沙門釋聖堅翻譯的《造立形像福報經》一卷（三紙）。 已遺失譯者姓名，現在附在東晉目錄中的《作佛形像經》一卷（也稱為《優填王作佛形像因緣經》，四紙）。 已遺失譯者姓名，現在漢錄和周錄中，在小乘單本中說是法炬翻譯的《龍施女經》一卷（或者沒有『女』字，二紙）。 吳國時期，月支優婆塞支謙翻譯的《龍施菩薩本起經》一卷（或者稱為《龍施女經》，又稱為《龍施本經》，四紙）。 西晉時期，三藏竺法護翻譯的《八吉祥神咒經》一卷（或者沒有『神』字，三紙）。 吳國時期，月支優婆塞支謙翻譯的《八陽神咒經》一卷（也直接稱為《八陽經》，另外有一本也稱為《八陽神咒》，大約半紙的篇幅，最初有七佛名號的不是這一本，四紙）。
【English Translation】 English version: During the Yuan Wei Dynasty, the Zhuan You Jing (Sutra on the Revolving Existence) in one volume, translated by the Indian Tripiṭaka Bodhiruci (菩提留支) (three paper sheets). During the Yuan Wei Dynasty, the Wenshu Shili Xunxing Jing (Mañjuśrī's Circumambulation Sutra) in one volume, translated by the Indian Tripiṭaka Buddhasanta (佛陀扇多) (five paper sheets). During the Yuan Wei Dynasty, the Wenshu Shili Xing Jing (Mañjuśrī's Conduct Sutra) in one volume, translated by the Indian Tripiṭaka Bodhiruci (菩提留支) (eight paper sheets). During the Sui Dynasty, the Beiduo Shu Xia Siwei Shier Yinyuan Jing (Sutra on Contemplating the Twelve Nidānas under the Betel Tree) in one volume, translated by the Indian Tripiṭaka Jñānagupta (阇那崛多) and others (also known as Wencheng Shier Yinyuan Jing (Sutra on the Twelve Nidānas of Wencheng), four paper sheets). During the Wu Dynasty, the Yuanqi Shengdao Jing (Sutra on the Holy Path of Dependent Origination) in one volume, translated by the Yuezhi Upāsaka Zhi Qian (支謙) (eight paper sheets). During the Tang Dynasty, the Dao Qian Jing (Rice Stalk Sutra) in one volume, translated by the Tripiṭaka Xuanzang (玄奘) (seven paper sheets). Translator lost, now attached to the Eastern Jin record, the Liao Ben Shengsi Jing (Sutra on Understanding the Root of Birth and Death) in one volume (five paper sheets). During the Wu Dynasty, the Zishi Sanmei Jing (Samādhi of Self-Vow Sutra) in one volume, translated by the Yuezhi Upāsaka Zhi Qian (支謙) (note below the title: 'Chapter 4 on Solitary Attainment, from Bhikṣu's Pure Conduct, eight paper sheets'). During the Later Han Dynasty, the Rulai Duzheng Zishi Sanmei Jing (Tathāgata's Samādhi of Solitary Attainment and Self-Vow Sutra) in one volume, translated by the Tripiṭaka An Shigao (安世高) (also known as Duzheng Zishi Sanmei Jing (Samādhi of Solitary Attainment and Self-Vow Sutra), also known as Rulai Zishi Sanmei Jing (Tathāgata's Samādhi of Self-Vow Sutra), seven paper sheets). During the Western Jin Dynasty, the Guanxi Foxingxiang Jing (Sutra on Bathing the Buddha Image) in one volume, translated by the Tripiṭaka Zhu Fahu (竺法護) (also known as Siyue Bari Guan Jing (Bathing Sutra on the Eighth Day of the Fourth Month), or simply Guan Jing (Bathing Sutra), three paper sheets). During the Western Jin Dynasty, the Mohe Chatou Jing (Mahākṣatra Sutra) in one volume, translated by the Śramaṇa Shi Fajü (釋法炬) (also known as Guan Fo Xingxiang Jing (Sutra on Bathing the Buddha Image), three paper sheets). During the Qifu Qin Dynasty, the Zaoli Xingxiang Fubao Jing (Sutra on the Merit of Making Images) in one volume, translated by the Śramaṇa Shi Shengjian (釋聖堅) (three paper sheets). Translator lost, now attached to the Eastern Jin record, the Zuo Fo Xingxiang Jing (Sutra on Making Buddha Images) in one volume (also known as You Tianwang Zuo Fo Xingxiang Yinyuan Jing (Sutra on the Cause and Conditions of King Udayana Making Buddha Images), four paper sheets). Translator lost, now in the Han and Zhou records, in the Small Vehicle single edition, said to be translated by Fa Ju (法炬), the Long Shi Nü Jing (Dragon Alms Girl Sutra) in one volume (or without the word 'Girl', two paper sheets). During the Wu Dynasty, the Long Shi Pusa Benqi Jing (Sutra on the Original Vow of the Dragon Alms Bodhisattva) in one volume, translated by the Yuezhi Upāsaka Zhi Qian (支謙) (or known as Long Shi Nü Jing (Dragon Alms Girl Sutra), also known as Long Shi Ben Jing (Dragon Alms Original Sutra), four paper sheets). During the Western Jin Dynasty, the Ba Jixiang Shenzhou Jing (Eight Auspicious Divine Mantra Sutra) in one volume, translated by the Tripiṭaka Zhu Fahu (竺法護) (or without the word 'Divine', three paper sheets). During the Wu Dynasty, the Ba Yang Shenzhou Jing (Eight Yang Divine Mantra Sutra) in one volume, translated by the Yuezhi Upāsaka Zhi Qian (支謙) (also simply known as Ba Yang Jing (Eight Yang Sutra), there is another version also known as Ba Yang Shenzhou (Eight Yang Divine Mantra), about half a paper sheet in length, the one that initially has the names of seven Buddhas is not this one, four paper sheets).
西晉三藏竺法護譯八吉祥經一卷(亦云八方世界八佛名號經二紙) 梁扶南三藏僧伽婆羅譯八佛名號經一卷(四紙) 隋天竺三藏阇那崛多等譯盂蘭盆經一卷(亦云盂蘭經二紙) 西晉三藏竺法護譯報恩奉盆經一卷(一紙) 失譯今附東晉錄佛說浴像功德經一卷(三紙) 唐三藏寶思惟譯浴像功德經一卷(四紙) 唐三藏義凈譯校量數珠功德經一卷(二紙) 唐三藏寶思惟譯數珠功德經一卷(內云曼殊室利咒藏中校量數珠功德法二紙) 唐三藏義凈譯
上二十九經二十九卷同帙。不空罥索神變真言經三十卷(三帙五百六十二紙) 唐南天竺三藏菩提流志譯不空罥索咒經一卷(亦云不空罥索觀世音心咒經十一紙) 隋天竺三藏阇那崛多等譯不空罥索神咒心經一卷(一十三紙) 唐三藏玄奘譯不空罥索陀羅尼自在王咒經三卷(亦云不空罥索心咒王經二十四紙) 唐天后代天竺三藏寶思惟譯不空罥索陀羅尼經一卷(一名普門三十七紙) 唐天后代北天竺婆羅門李無諂譯千手千臂觀世音菩薩陀羅尼神咒經二卷(或一卷十九紙) 唐總持寺沙門釋智通譯千手千眼觀世音菩薩姥陀羅尼身經一卷(或云千臂千眼二十二紙) 唐南天竺三藏菩提流志譯千手千眼觀世音菩薩廣大圓滿無礙大悲心陀羅尼經一卷(唐西天竺沙門伽梵達
【現代漢語翻譯】 現代漢語譯本： 西晉三藏竺法護譯《八吉祥經》一卷（亦稱《八方世界八佛名號經》，二紙）。梁扶南三藏僧伽婆羅譯《八佛名號經》一卷（四紙）。隋天竺三藏阇那崛多等譯《盂蘭盆經》一卷（亦稱《盂蘭經》，二紙）。西晉三藏竺法護譯《報恩奉盆經》一卷（一紙）。失譯，今附東晉錄《佛說浴像功德經》一卷（三紙）。唐三藏寶思惟譯《浴像功德經》一卷（四紙）。唐三藏義凈譯《校量數珠功德經》一卷（二紙）。唐三藏寶思惟譯《數珠功德經》一卷（內云《曼殊室利咒藏中校量數珠功德法》，二紙）。唐三藏義凈譯。
以上二十九經，共二十九卷，同帙。唐南天竺三藏菩提流志譯《不空罥索神變真言經》三十卷（三帙，五百六十二紙）。唐南天竺三藏菩提流志譯《不空罥索咒經》一卷（亦稱《不空罥索觀世音心咒經》，十一紙）。隋天竺三藏阇那崛多等譯《不空罥索神咒心經》一卷（一十三紙）。唐三藏玄奘譯《不空罥索陀羅尼自在王咒經》三卷（亦稱《不空罥索心咒王經》，二十四紙）。唐天后代天竺三藏寶思惟譯《不空罥索陀羅尼經》一卷（一名《普門》，三十七紙）。唐天后代北天竺婆羅門李無諂譯《千手千臂觀世音菩薩陀羅尼神咒經》二卷（或一卷，十九紙）。唐總持寺沙門釋智通譯《千手千眼觀世音菩薩姥陀羅尼身經》一卷（或云《千臂千眼》，二十二紙）。唐南天竺三藏菩提流志譯《千手千眼觀世音菩薩廣大圓滿無礙大悲心陀羅尼經》一卷（唐西天竺沙門伽梵達
【English Translation】 English version: Translated by Dharmaraksa (竺法護) of the Western Jin Dynasty, one volume of the 'Eight Auspicious Sutra' (八吉祥經) (also known as the 'Sutra of the Names of Eight Buddhas of the Eight Directions', 八方世界八佛名號經, two sheets). Translated by Sanghavarman (僧伽婆羅) of Funan (扶南) of the Liang Dynasty, one volume of the 'Sutra of the Names of Eight Buddhas' (八佛名號經, four sheets). Translated by Jñānagupta (阇那崛多) and others of India of the Sui Dynasty, one volume of the 'Ullambana Sutra' (盂蘭盆經) (also known as the 'Ullambana Sutra', 盂蘭經, two sheets). Translated by Dharmaraksa (竺法護) of the Western Jin Dynasty, one volume of the 'Sutra of Repaying Kindness and Offering Bowls' (報恩奉盆經, one sheet). Translation lost, now appended to the Eastern Jin record, one volume of the 'Buddha Speaks of the Merit of Bathing the Image Sutra' (佛說浴像功德經, three sheets). Translated by Tripitaka Master Bodhisuci (寶思惟) of the Tang Dynasty, one volume of the 'Merit of Bathing the Image Sutra' (浴像功德經, four sheets). Translated by Tripitaka Master Yijing (義凈) of the Tang Dynasty, one volume of the 'Sutra on the Merit of Counting Beads' (校量數珠功德經, two sheets). Translated by Tripitaka Master Bodhisuci (寶思惟) of the Tang Dynasty, one volume of the 'Sutra on the Merit of Counting Beads' (數珠功德經) (containing 'Method for Assessing the Merit of Counting Beads from the Mañjuśrī Mantra Treasury', 曼殊室利咒藏中校量數珠功德法, two sheets). Translated by Tripitaka Master Yijing (義凈) of the Tang Dynasty.
The above twenty-nine sutras, totaling twenty-nine volumes, are in the same case. Translated by Bodhiruci (菩提流志) of South India of the Tang Dynasty, thirty volumes of the 'Amoghapāśa Infallible Transformation Dharani Sutra' (不空罥索神變真言經) (three cases, five hundred and sixty-two sheets). Translated by Bodhiruci (菩提流志) of South India of the Tang Dynasty, one volume of the 'Amoghapāśa Dharani Sutra' (不空罥索咒經) (also known as the 'Amoghapāśa Avalokiteśvara Heart Mantra Sutra', 不空罥索觀世音心咒經, eleven sheets). Translated by Jñānagupta (阇那崛多) and others of India of the Sui Dynasty, one volume of the 'Amoghapāśa Heart Mantra Sutra' (不空罥索神咒心經, thirteen sheets). Translated by Tripitaka Master Xuanzang (玄奘) of the Tang Dynasty, three volumes of the 'Amoghapāśa Dharani Sovereign King Mantra Sutra' (不空罥索陀羅尼自在王咒經) (also known as the 'Amoghapāśa Heart Mantra King Sutra', 不空罥索心咒王經, twenty-four sheets). Translated by Tripitaka Master Bodhisuci (寶思惟) of India during the reign of Empress Wu Zetian (天后) of the Tang Dynasty, one volume of the 'Amoghapāśa Dharani Sutra' (不空罥索陀羅尼經) (also named 'Universal Gate', 普門, thirty-seven sheets). Translated by the Brahmin Li Wuchan (李無諂) of North India during the reign of Empress Wu Zetian (天后) of the Tang Dynasty, two volumes of the 'Thousand-Handed and Thousand-Armed Avalokiteśvara Bodhisattva Dharani Divine Mantra Sutra' (千手千臂觀世音菩薩陀羅尼神咒經) (or one volume, nineteen sheets). Translated by Śramaṇa Shi Zhitong (釋智通) of Zongchi Temple (總持寺) of the Tang Dynasty, one volume of the 'Thousand-Handed and Thousand-Eyed Avalokiteśvara Bodhisattva Mother Dharani Body Sutra' (千手千眼觀世音菩薩姥陀羅尼身經) (or 'Thousand-Armed and Thousand-Eyed', 千臂千眼, twenty-two sheets). Translated by Bodhiruci (菩提流志) of South India of the Tang Dynasty, one volume of the 'Thousand-Handed and Thousand-Eyed Avalokiteśvara Bodhisattva Great Compassion Heart Dharani Sutra' (千手千眼觀世音菩薩廣大圓滿無礙大悲心陀羅尼經) (Śramaṇa Gavamdhata (伽梵達) of West India of the Tang Dynasty
摩譯一十九紙)觀世音菩秘密藏神咒經一卷(八紙) 唐天后代于闐三藏實叉難陀譯觀世音菩薩如意摩尼陀羅尼經一卷(七紙) 唐天竺三藏寶思惟譯
上九經十二卷同帙。觀自在菩薩如意心陀羅尼咒經一卷(四紙) 唐三藏義凈譯如意輪陀羅尼經一卷(此經出大蓮華金剛三昧耶加持秘密無障礙經二十四紙) 唐天竺三藏菩提流志譯文殊師利根本一字陀羅尼經一卷(題云大方廣菩薩藏中文殊師利根本一字陀羅尼法亦云一字咒王經三紙) 唐天后代寶思惟譯曼殊室利菩薩咒藏中一字咒王經一卷(三紙) 唐天后代三藏義凈譯十二佛名神咒經一卷(題云十二佛名神咒校量功德除障滅罪經六紙) 隋天竺三藏阇那崛多等譯稱讚如來功德神咒經一卷(三紙) 唐三藏義凈譯孔雀王咒經一卷(亦名大金色孔雀王經並結界場法具八紙) 姚秦三藏羅什譯大金色孔雀王咒經二卷(五紙) 失譯今附秦錄(拾遺編入)佛說大金色孔雀王咒經一卷(八紙) 失譯入附秦錄孔雀王咒經二卷(亦云孔雀王陀羅尼經四十三紙) 梁扶南三藏僧伽婆羅譯大孔雀咒王經三卷(六十紙) 唐三藏義凈于東都內道場譯
上下一經十四卷同帙。陀羅尼集經十二卷(三百四十三紙) 唐中天竺三藏阿地瞿多譯十一面觀世音神咒經一卷(一十紙)
【現代漢語翻譯】 現代漢語譯本： 《觀世音菩秘密藏神咒經》一卷（八紙），唐天后時代于闐三藏實叉難陀（Śikṣānanda，意為『喜學』）譯。 《觀世音菩薩如意摩尼陀羅尼經》一卷（七紙），唐天竺三藏寶思惟（Ratnacinta，意為『寶貴之思』）譯。
以上九經十二卷為同一帙。 《觀自在菩薩如意心陀羅尼咒經》一卷（四紙），唐三藏義凈（Yijing，意為『義理清凈』）譯。 《如意輪陀羅尼經》一卷（此經出自《大蓮華金剛三昧耶加持秘密無障礙經》二十四紙），唐天竺三藏菩提流志（Bodhiruci，意為『覺愛』）譯。 《文殊師利根本一字陀羅尼經》一卷（題云《大方廣菩薩藏中文殊師利根本一字陀羅尼法》，亦云《一字咒王經》三紙），唐天后時代寶思惟譯。 《曼殊室利菩薩咒藏中一字咒王經》一卷（三紙），唐天后時代三藏義凈譯。 《十二佛名神咒經》一卷（題云《十二佛名神咒校量功德除障滅罪經》六紙），隋天竺三藏阇那崛多（Jñānagupta，意為『智慧守護』）等譯。 《稱讚如來功德神咒經》一卷（三紙），唐三藏義凈譯。 《孔雀王咒經》一卷（亦名《大金色孔雀王經》，並結界場法具八紙），姚秦三藏鳩摩羅什（Kumārajīva，意為『童壽』）譯。 《大金色孔雀王咒經》二卷（五紙），失譯，今附秦錄（拾遺編入）。 《佛說大金色孔雀王咒經》一卷（八紙），失譯，入附秦錄。 《孔雀王咒經》二卷（亦云《孔雀王陀羅尼經》四十三紙），梁扶南三藏僧伽婆羅（Saṃghapāla，意為『僧護』）譯。 《大孔雀咒王經》三卷（六十紙），唐三藏義凈于東都內道場譯。
以上下一經十四卷為同一帙。 《陀羅尼集經》十二卷（三百四十三紙），唐中天竺三藏阿地瞿多（Atigupta，意為『極密』）譯。 《十一面觀世音神咒經》一卷（一十紙）。
【English Translation】 English version: 《Guan Shi Yin Pu Mi Mi Zang Shen Zhou Jing》One volume (eight papers), translated by Śikṣānanda (meaning 'fond of learning') of Khotan during the reign of Empress Wu Zetian of the Tang Dynasty. 《Guan Shi Yin Pu Sa Ru Yi Mo Ni Tuo Luo Ni Jing》One volume (seven papers), translated by Ratnacinta (meaning 'Jewel Thought') of India during the Tang Dynasty.
The above nine scriptures in twelve volumes are in the same case. 《Guan Zi Zai Pu Sa Ru Yi Xin Tuo Luo Ni Zhou Jing》One volume (four papers), translated by Yijing (meaning 'Meaning Purity') of the Tang Dynasty. 《Ru Yi Lun Tuo Luo Ni Jing》One volume (This scripture is from 《Da Lian Hua Jin Gang San Mei Ye Jia Chi Mi Mi Wu Zhang Ai Jing》twenty-four papers), translated by Bodhiruci (meaning 'Enlightenment Love') of India during the Tang Dynasty. 《Manjushri Fundamental One-Syllable Dharani Sutra》One volume (titled 《Da Fang Guang Pu Sa Zang Zhong Manjushri Fundamental One-Syllable Dharani Fa》, also called 《One-Syllable Mantra King Sutra》three papers), translated by Ratnacinta during the reign of Empress Wu Zetian of the Tang Dynasty. 《Manjushri Bodhisattva Mantra Treasury One-Syllable Mantra King Sutra》One volume (three papers), translated by Yijing of the Tang Dynasty during the reign of Empress Wu Zetian. 《Twelve Buddha Names Divine Mantra Sutra》One volume (titled 《Twelve Buddha Names Divine Mantra Measuring Merit Eliminating Obstacles and Eradicating Sins Sutra》six papers), translated by Jñānagupta (meaning 'Wisdom Protection') and others of India during the Sui Dynasty. 《Praising Tathagata's Merits Divine Mantra Sutra》One volume (three papers), translated by Yijing of the Tang Dynasty. 《Peacock King Mantra Sutra》One volume (also called 《Great Golden Color Peacock King Sutra》, with the method of establishing the boundary field, eight papers), translated by Kumārajīva (meaning 'Youthful Life') of the Yao Qin Dynasty. 《Great Golden Color Peacock King Mantra Sutra》Two volumes (five papers), lost in translation, now attached to the Qin record (incorporated into the supplementary compilation). 《Buddha Speaks Great Golden Color Peacock King Mantra Sutra》One volume (eight papers), lost in translation, attached to the Qin record. 《Peacock King Mantra Sutra》Two volumes (also called 《Peacock King Dharani Sutra》forty-three papers), translated by Saṃghapāla (meaning 'Sangha Protection') of Funan during the Liang Dynasty. 《Great Peacock Mantra King Sutra》Three volumes (sixty papers), translated by Yijing of the Tang Dynasty at the Inner Dojo of the Eastern Capital.
The above and below one scripture in fourteen volumes are in the same case. 《Dharani Collection Sutra》Twelve volumes (three hundred and forty-three papers), translated by Atigupta (meaning 'Extremely Secret') of Central India during the Tang Dynasty. 《Eleven-Faced Avalokiteśvara Divine Mantra Sutra》One volume (ten papers).
周宇文氏天竺三藏耶舍崛多等譯十一面神咒心經一卷(一十紙) 唐三藏玄奘譯摩利支天經一卷(或上加小字二紙) 失譯今附梁錄咒五首經一卷(或無經字二紙) 唐三藏玄奘譯千囀陀羅尼觀世音菩薩咒經一卷(或無經字三紙) 唐總持寺沙門釋智通譯六字神咒經一卷(或云六字咒法六紙) 唐天后代天竺三藏菩提流志譯七俱胝佛大心準提陀羅尼經一卷(亦直云七俱胝佛母心經四紙) 唐中天竺三藏地婆訶羅譯七俱胝佛母準泥大明陀羅尼經一卷(十六紙) 唐南天竺三藏金剛智譯
上九經二十卷二帙(上帙七卷下帙十三)。觀自在菩薩隨心咒經一卷(亦名多利心經十九紙) 唐總持沙門釋智通譯種種雜咒經一卷(或無經字六紙) 周宇文氏天竺三藏阇那崛多譯佛頂尊勝陀羅尼經一卷(七紙) 唐杜行顗奉制譯佛頂最勝陀羅尼經一卷(八紙) 唐日照三藏譯(亦名地婆訶羅中天竺人)佛頂尊勝陀羅尼經一卷(七紙) 唐佛陀波利譯最勝佛頂陀羅尼凈除業障經一卷 唐日照三藏再譯(十三紙亦名地婆訶羅中天竺人于東都再譯)佛頂尊勝陀羅尼經一卷(或加咒字八紙) 唐義凈三藏譯無量門微密持經一卷(一名成道降魔得一切智經六紙) 吳月支優婆塞支謙譯出生無量門持經一卷(或云新微密持經七紙) 東晉天
【現代漢語翻譯】 現代漢語譯本： 《十一面神咒心經》一卷，周宇文氏天竺三藏耶舍崛多等譯（一十紙）。 《摩利支天經》一卷，唐三藏玄奘譯（或上加小字二紙）。 《失譯今附梁錄咒五首經》一卷（或無經字二紙）。 《千囀陀羅尼觀世音菩薩咒經》一卷，唐三藏玄奘譯（或無經字三紙）。 《六字神咒經》一卷，唐總持寺沙門釋智通譯（或云六字咒法六紙）。 《七俱胝佛大心準提陀羅尼經》一卷，唐天后代天竺三藏菩提流志譯（亦直云七俱胝佛母心經四紙）。 《七俱胝佛母準泥大明陀羅尼經》一卷，唐中天竺三藏地婆訶羅（Divakara）譯（十六紙）。 唐南天竺三藏金剛智譯。
上列九經共二十卷，分二帙（上帙七卷，下帙十三卷）。 《觀自在菩薩隨心咒經》一卷（亦名多利心經十九紙）。 《種種雜咒經》一卷，唐總持沙門釋智通譯（或無經字六紙）。 《佛頂尊勝陀羅尼經》一卷，周宇文氏天竺三藏阇那崛多（Jnanagupta）譯（七紙）。 《佛頂最勝陀羅尼經》一卷，唐杜行顗奉制譯（八紙）。 《佛頂尊勝陀羅尼經》一卷，唐日照三藏譯（亦名地婆訶羅（Divakara），中天竺人）（七紙）。 《最勝佛頂陀羅尼凈除業障經》一卷，唐佛陀波利（Buddhapali）譯。 《佛頂尊勝陀羅尼經》一卷，唐日照三藏再譯（十三紙，亦名地婆訶羅（Divakara），中天竺人，于東都再譯）（或加咒字八紙）。 《無量門微密持經》一卷，唐義凈三藏譯（一名成道降魔得一切智經六紙）。 《出生無量門持經》一卷，吳月支優婆塞支謙譯（或云新微密持經七紙）。 東晉天竺三藏竺曇無蘭譯。
【English Translation】 English version: 《Eleven-Faced Deity Heart Mantra Sutra》, one volume, translated by Yashogupta and others, Tripitaka master from India during the Zhou Dynasty of the Yuwen clan (ten folios). 《Marici Sutra》, one volume, translated by Tang Dynasty Tripitaka master Xuanzang (possibly with two additional folios in small characters). 《Lost Translation, Now Appended with Five Dharanis from the Liang Record Sutra》, one volume (possibly without the word 'Sutra', two folios). 《Thousand-Sound Dharani Avalokiteshvara Bodhisattva Mantra Sutra》, one volume, translated by Tang Dynasty Tripitaka master Xuanzang (possibly without the word 'Sutra', three folios). 《Six-Syllable Divine Mantra Sutra》, one volume, translated by Shramana Shi Zhitong of the Zongchi Monastery in the Tang Dynasty (or said to be 'Six-Syllable Mantra Dharma', six folios). 《Seven-Koti Buddha Great Heart Cundi Dharani Sutra》, one volume, translated by Bodhiruci, Tripitaka master from India during the reign of the Tang Empress (also directly called 'Seven-Koti Buddha Mother Heart Sutra', four folios). 《Seven-Koti Buddha Mother Cundi Great Bright Dharani Sutra》, one volume, translated by Divakara, Tripitaka master from Central India during the Tang Dynasty (sixteen folios). Translated by Vajrabodhi, Tripitaka master from South India during the Tang Dynasty.
The above nine sutras comprise twenty volumes in two cases (the upper case contains seven volumes, and the lower case contains thirteen volumes). 《Avalokiteshvara Bodhisattva隨心Mantra Sutra》, one volume (also named 《Tara Heart Sutra》, nineteen folios). 《Various Mixed Mantra Sutra》, one volume, translated by Shramana Shi Zhitong of the Zongchi Monastery in the Tang Dynasty (possibly without the word 'Sutra', six folios). 《Uṣṇīṣa Vijaya Dhāraṇī Sutra》, one volume, translated by Jnanagupta, Tripitaka master from India during the Zhou Dynasty of the Yuwen clan (seven folios). 《Supreme Uṣṇīṣa Dhāraṇī Sutra》, one volume, translated by Du Xingyi by imperial order during the Tang Dynasty (eight folios). 《Uṣṇīṣa Vijaya Dhāraṇī Sutra》, one volume, translated by Tripitaka master Rizhao of the Tang Dynasty (also named Divakara, a person from Central India) (seven folios). 《Supreme Uṣṇīṣa Dhāraṇī Sutra for Purifying Karmic Obstacles》, one volume, translated by Buddhapali during the Tang Dynasty. 《Uṣṇīṣa Vijaya Dhāraṇī Sutra》, re-translated by Tripitaka master Rizhao of the Tang Dynasty (thirteen folios, also named Divakara, a person from Central India, re-translated in Dongdu) (possibly with the word 'Mantra' added, eight folios). 《Immeasurable Gate Subtle Holding Sutra》, one volume, translated by Tripitaka master Yijing of the Tang Dynasty (also named 'Sutra of Achieving the Way, Subduing Mara, and Obtaining All Wisdom', six folios). 《Sutra of Birth from Immeasurable Gate Holding》, one volume, translated by Upasaka Zhi Qian from Yuezhi during the Wu Dynasty (or said to be 'New Subtle Holding Sutra', seven folios). Translated by Zhu Tanwulan, Tripitaka master from India during the Eastern Jin Dynasty.
竺三藏佛陀跋陀羅譯阿難陀目佉尼呵離陀經一卷(或云出無量門持經十紙) 宋天竺三藏求那跋陀羅譯無量門破魔陀羅尼經一卷(或直云破魔陀羅尼經十一紙) 宋西域沙門功德直共玄暢譯阿難陀目佉尼訶離陀鄰尼經一卷(十紙) 元魏天竺三藏佛陀扇多譯舍利弗陀羅尼經一卷(八紙) 梁扶南三藏僧伽婆羅譯一向出生菩薩經一卷(一十二紙) 隋天竺三藏阇那崛多譯出生無邊門陀羅尼經一卷(十四紙) 唐至相寺沙門釋智嚴譯勝幢臂印陀羅尼經一卷(二紙) 唐三藏玄奘譯妙臂印幢陀羅尼經一卷(別有一本十六七紙非是本經不可流佈二紙) 唐天后代于闐三藏實叉難陀譯
上十七經十七卷同帙。◎
開元釋教目錄卷第十九
開元釋教目錄卷第十九(入藏錄上之下)
唐西崇福寺沙門智升撰◎無崖際持法門經一卷(一名無際經十五紙) 乞伏秦沙門釋聖堅譯(第一譯)尊勝菩薩所問一切諸法入無量門陀羅尼經一卷(或直云尊勝菩薩所問經亦直云入無量門陀羅尼經一十七紙)高齊居士萬天懿譯金剛上味陀羅尼經一卷(一十四紙) 元魏天竺三藏佛陀扇多譯(第一譯)金剛場陀羅尼經一卷(一十四紙) 隋天竺三藏阇那崛多等譯(第二譯)師子奮迅菩薩所問經一卷(二紙)華聚陀羅尼咒經一卷(
【現代漢語翻譯】 現代漢語譯本： 《阿難陀目佉尼呵離陀經》一卷，竺三藏佛陀跋陀羅譯（或云《出無量門持經》，十紙）。 《無量門破魔陀羅尼經》一卷，宋天竺三藏求那跋陀羅譯（或直云《破魔陀羅尼經》，十一紙）。 《阿難陀目佉尼訶離陀鄰尼經》一卷，宋西域沙門功德直共玄暢譯（十紙）。 《舍利弗陀羅尼經》一卷，元魏天竺三藏佛陀扇多譯（八紙）。 《一向出生菩薩經》一卷，梁扶南三藏僧伽婆羅譯（一十二紙）。 《出生無邊門陀羅尼經》一卷，隋天竺三藏阇那崛多譯（十四紙）。 《勝幢臂印陀羅尼經》一卷，唐至相寺沙門釋智嚴譯（二紙）。 《妙臂印幢陀羅尼經》一卷，唐三藏玄奘譯（別有一本十六七紙，非是本經，不可流佈，二紙）。 唐天后代，于闐（Khotan）三藏實叉難陀（Śikṣānanda）譯。 以上十七經，十七卷，同帙。 ◎ 《開元釋教目錄》卷第十九 《開元釋教目錄》卷第十九（入藏錄上之下） 唐西崇福寺沙門智升撰◎《無崖際持法門經》一卷（一名《無際經》，十五紙），乞伏秦沙門釋聖堅譯（第一譯）。 《尊勝菩薩所問一切諸法入無量門陀羅尼經》一卷（或直云《尊勝菩薩所問經》，亦直云《入無量門陀羅尼經》，一十七紙），高齊居士萬天懿譯。 《金剛上味陀羅尼經》一卷（一十四紙），元魏天竺三藏佛陀扇多譯（第一譯）。 《金剛場陀羅尼經》一卷（一十四紙），隋天竺三藏阇那崛多（Jñānagupta）等譯（第二譯）。 《師子奮迅菩薩所問經》一卷（二紙）。 《華聚陀羅尼咒經》一卷。
【English Translation】 English version: 'Ānanda-mukha-nikhārta-dhāraṇī-sūtra', one fascicle, translated by Tripiṭaka Buddhabhadra of India (or said to be 'Sūtra of Holding [the Dharma] from the Door of Immeasurable [Meanings]', ten sheets). 'Dhāraṇī-sūtra for Breaking Māra through the Door of Immeasurable [Meanings]', one fascicle, translated by Tripiṭaka Guṇabhadra of India during the Song dynasty (or simply called 'Dhāraṇī-sūtra for Breaking Māra', eleven sheets). 'Ānanda-mukha-nikhārta-dhāraṇī-sūtra', one fascicle, translated by Śramaṇa Gōngdézhí and Xuánchàng of the Western Regions during the Song dynasty (ten sheets). 'Śāriputra-dhāraṇī-sūtra', one fascicle, translated by Tripiṭaka Buddhasānta of India during the Northern Wei dynasty (eight sheets). 'Ekajāta-bodhisattva-sūtra', one fascicle, translated by Tripiṭaka Saṃghapāla of Funan during the Liang dynasty (twelve sheets). 'Dhāraṇī-sūtra of Birth from the Door of Immeasurable [Realms]', one fascicle, translated by Tripiṭaka Jñānagupta of India during the Sui dynasty (fourteen sheets). 'Dhāraṇī-sūtra of the Auspicious Banner Arm Seal', one fascicle, translated by Śramaṇa Shì Zhìyán of Zhìxiàng Temple during the Tang dynasty (two sheets). 'Dhāraṇī-sūtra of the Wonderful Arm Seal Banner', one fascicle, translated by Tripiṭaka Xuanzang of the Tang dynasty (another version exists with sixteen or seventeen sheets, which is not this sūtra and should not be circulated, two sheets). Translated by Tripiṭaka Śikṣānanda of Khotan during the reign of Empress Wu Zetian of the Tang dynasty. The above seventeen sūtras, in seventeen fascicles, are in the same case. ◎ Nineteenth fascicle of the 'Kaiyuan Catalogue of Buddhist Teachings' Nineteenth fascicle of the 'Kaiyuan Catalogue of Buddhist Teachings' (Upper and Lower Sections of the Record of Entry into the Canon) Composed by Śramaṇa Zhìshēng of Xīchóngfú Temple during the Tang dynasty. ◎ 'Limitless Holding Dharma-door Sūtra', one fascicle (also named 'Limitless Sūtra', fifteen sheets), translated by Śramaṇa Shì Shèngjiān of Qifu Qin (first translation). 'Dhāraṇī-sūtra of All Dharmas Entering the Door of Immeasurable [Meanings] as Asked by Bodhisattva Supratiṣṭhita', one fascicle (or simply called 'Sūtra as Asked by Bodhisattva Supratiṣṭhita', also simply called 'Dhāraṇī-sūtra of Entering the Door of Immeasurable [Meanings]', seventeen sheets), translated by Upāsaka Wàn Tiānyì of the Northern Qi dynasty. 'Vajra Supreme Flavor Dhāraṇī-sūtra', one fascicle (fourteen sheets), translated by Tripiṭaka Buddhasānta of India during the Northern Wei dynasty (first translation). 'Vajra Field Dhāraṇī-sūtra', one fascicle (fourteen sheets), translated by Tripiṭaka Jñānagupta and others of India during the Sui dynasty (second translation). 'Sūtra as Asked by Bodhisattva Lion's Vigorous Advance', one fascicle (two sheets). 'Flower Cluster Dhāraṇī Mantra Sūtra', one fascicle.
三紙)
已上二經失譯今附東晉錄。華積陀羅尼神咒經一卷(三紙) 吳月支優婆塞支謙譯六字咒王經一卷(五紙第一譯) 失譯今附東晉錄六字神咒王經一卷(六紙拾遺編入第二譯)虛空薩菩薩問佛經一卷(亦云虛空藏菩薩問七佛陀羅尼咒經亦云七佛神咒經一十二紙拾遺編入第一譯)
已上二經失譯今附梁錄。如來方便善巧咒經一卷(一十紙) 隋天竺三藏阇那崛多等譯(第二譯)持句神咒經一卷(亦云陀羅尼句三紙) 吳月支優婆塞支謙譯(拾遺編入第一譯)陀鄰尼缽經一卷(亦云陀鄰缽咒三紙) 東晉西域沙門竺曇無蘭譯(拾遺編入第二譯)東方最勝燈王如來經一卷(題云東方最勝燈王如來遣三菩薩送咒奉釋迦如來助護持世間經一十三紙) 隋天竺三藏阇那崛多等譯(出內典錄第四譯)善法方便陀羅尼咒經一卷(六紙)金剛秘密善門陀羅尼經一卷(五紙出周錄第三譯)
已上二經失譯今附東晉錄。護命法門神咒經一卷(一十一紙) 唐天后代天竺三藏菩提流志譯(出周錄第三譯)無垢凈光大陀羅尼經一卷(十二紙) 唐天后代西域沙門彌陀山等譯(新編入錄)請觀世音菩薩消伏毒害陀羅尼咒經一卷(亦直云請觀世音經一十二紙)東晉外國居士竺難提譯(兩譯一闕)
上十九經十九卷同
【現代漢語翻譯】 現代漢語譯本 華積陀羅尼神咒經一卷（三紙）：已上二經失譯，今附東晉錄。吳月支優婆塞支謙譯。 六字咒王經一卷（五紙，第一譯）：失譯，今附東晉錄。 六字神咒王經一卷（六紙，拾遺編入第二譯）：失譯，今附東晉錄。 虛空薩菩薩問佛經一卷（亦云虛空藏菩薩問七佛陀羅尼咒經，亦云七佛神咒經，一十二紙，拾遺編入第一譯）：已上二經失譯，今附梁錄。 如來方便善巧咒經一卷（一十紙）：隋天竺三藏阇那崛多等譯（第二譯）。 持句神咒經一卷（亦云陀羅尼句，三紙）：吳月支優婆塞支謙譯（拾遺編入第一譯）。 陀鄰尼缽經一卷（亦云陀鄰缽咒，三紙）：東晉西域沙門竺曇無蘭譯（拾遺編入第二譯）。 東方最勝燈王如來經一卷（題云東方最勝燈王如來遣三菩薩送咒奉釋迦如來助護持世間經，一十三紙）：隋天竺三藏阇那崛多等譯（出內典錄第四譯）。 善法方便陀羅尼咒經一卷（六紙）。 金剛秘密善門陀羅尼經一卷（五紙，出周錄第三譯）：已上二經失譯，今附東晉錄。 護命法門神咒經一卷（一十一紙）：唐天后代天竺三藏菩提流志譯（出周錄第三譯）。 無垢凈光大陀羅尼經一卷（十二紙）：唐天后代西域沙門彌陀山等譯（新編入錄）。 請觀世音菩薩（Avalokiteśvara）消伏毒害陀羅尼咒經一卷（亦直云請觀世音經，一十二紙）：東晉外國居士竺難提譯（兩譯一闕）。 上十九經十九卷同。
【English Translation】 English version Hua Ji Dharani (Huaji Dharani) Divine Mantra Sutra, one scroll (three sheets): The above two sutras are lost translations, now attached to the Eastern Jin record. Translated by Zhi Qian, an Upasaka from Yuezhi during the Wu dynasty. Six-Syllable Mantra King Sutra, one scroll (five sheets, first translation): Lost translation, now attached to the Eastern Jin record. Six-Syllable Divine Mantra King Sutra, one scroll (six sheets, supplementary inclusion as the second translation): Lost translation, now attached to the Eastern Jin record. Sutra of Questions by Bodhisattva (Bodhisattva) Xukongsa (also called Sutra of Dharani of Seven Buddhas Questioned by Bodhisattva (Bodhisattva) Xukongzang (Akasagarbha), also called Sutra of Divine Mantras of Seven Buddhas, twelve sheets, supplementary inclusion as the first translation): The above two sutras are lost translations, now attached to the Liang record. Tathagata (Tathagata) Skillful Means Mantra Sutra, one scroll (ten sheets): Translated by Tripitaka (Tripitaka) Jnanagupta and others from India during the Sui dynasty (second translation). Holding Sentence Divine Mantra Sutra, one scroll (also called Dharani Sentence, three sheets): Translated by Zhi Qian, an Upasaka from Yuezhi during the Wu dynasty (supplementary inclusion as the first translation). Tuolinnipo (Tuo Lin Ni Po) Sutra, one scroll (also called Tuolinnipo Mantra, three sheets): Translated by the Western Region Shramana (Shramana) Zhu Tanwulan (竺曇無蘭) during the Eastern Jin dynasty (supplementary inclusion as the second translation). Eastern Supreme Lamp King Tathagata (Tathagata) Sutra, one scroll (titled Eastern Supreme Lamp King Tathagata Sends Three Bodhisattvas to Offer Mantras to Shakyamuni (Sakyamuni) Tathagata to Assist and Protect the World Sutra, thirteen sheets): Translated by Tripitaka Jnanagupta and others from India during the Sui dynasty (from the Fourth Translation of the Inner Canon Record). Good Dharma Skillful Means Dharani Mantra Sutra, one scroll (six sheets). Vajra (Vajra) Secret Good Door Dharani Sutra, one scroll (five sheets, from the Third Translation of the Zhou Record): The above two sutras are lost translations, now attached to the Eastern Jin record. Life-Protecting Dharma Method Divine Mantra Sutra, one scroll (eleven sheets): Translated by Tripitaka Bodhiruci from India during the Tang Empress's reign (from the Third Translation of the Zhou Record). Immaculate Pure Light Great Dharani Sutra, one scroll (twelve sheets): Translated by Shramana Mitashan and others from the Western Regions during the Tang Empress's reign (newly included in the record). Please Avalokiteśvara Bodhisattva Subduing Poisonous Harm Dharani Mantra Sutra, one scroll (also simply called Please Avalokiteśvara Sutra, twelve sheets): Translated by Upasaka Zhunanti from a foreign country during the Eastern Jin dynasty (two translations, one missing). The above nineteen sutras, nineteen scrolls in total.
帙。內藏百寶經一卷(亦云內藏百品經八紙) 後漢月支三藏支婁迦讖譯(第一譯兩譯一闕)溫室洗浴眾僧經一卷(亦直云溫室經三紙) 後漢安息三藏安世高譯(十遺編入第一譯前後兩譯一闕)須賴經一卷(一十八紙) 前涼月支優婆塞支施侖譯(出經後記第三譯前後四譯三本闕)私訶三昧經一卷(或云私訶未經一名菩薩道樹經亦名道樹三昧經一十一紙周為單本譯第一譯前後兩譯一本闕)菩薩生地經一卷(一名差摩竭經三紙周為單本誤第一譯兩譯一闕)
已上二經吳月支優婆塞支謙譯。四不可得經一卷(五紙第二譯兩譯一闕本)梵女首意經一卷(一名首意女經五紙第一譯兩譯一闕)
已上二經西晉三藏竺法護譯。成具光明定意經一卷(或云成具光明三昧經或直云成具光明經二十三紙)後漢西域三藏支曜譯(第二譯兩譯一闕)寶網經一卷(亦云寶網童子經二十二紙)菩薩行五十緣身經一卷(亦云菩薩緣身五十事經亦云五十緣身行經六紙)
已上二經西晉三藏竺法護譯(俱第一譯兩譯一闕)。菩薩修行經一卷(亦云威施長者問觀身行經亦云長者修行經七紙) 西晉河內沙門白法祖譯(第三譯二闕)諸德福田經一卷(或直云福田經或云諸福田經五紙) 西晉沙門法立法炬共譯(第一譯兩譯一闕)大方等
【現代漢語翻譯】 帙。內藏百寶經一卷(內藏百寶經：又名內藏百品經，共八紙)。後漢月支三藏支婁迦讖譯(支婁迦讖：人名)(第一譯兩譯一闕) 溫室洗浴眾僧經一卷(溫室洗浴眾僧經：又名溫室經，共三紙)。後漢安息三藏安世高譯(安世高：人名)(十遺編入第一譯前後兩譯一闕) 須賴經一卷(共一十八紙)。前涼月支優婆塞支施侖譯(支施侖：人名)(出經後記第三譯前後四譯三本闕) 私訶三昧經一卷(私訶三昧經：或云私訶未經，一名菩薩道樹經，亦名道樹三昧經，共一十一紙，周為單本譯)(第一譯前後兩譯一本闕) 菩薩生地經一卷(菩薩生地經：一名差摩竭經，共三紙，周為單本誤)(第一譯兩譯一闕)
已上二經吳月支優婆塞支謙譯(支謙：人名)。四不可得經一卷(共五紙)(第二譯兩譯一闕本) 梵女首意經一卷(梵女首意經：一名首意女經，共五紙)(第一譯兩譯一闕)
已上二經西晉三藏竺法護譯(竺法護：人名)。成具光明定意經一卷(成具光明定意經：或云成具光明三昧經，或直云成具光明經，共二十三紙)。後漢西域三藏支曜譯(支曜：人名)(第二譯兩譯一闕) 寶網經一卷(寶網經：亦云寶網童子經，共二十二紙)。菩薩行五十緣身經一卷(菩薩行五十緣身經：亦云菩薩緣身五十事經，亦云五十緣身行經，共六紙)
已上二經西晉三藏竺法護譯(竺法護：人名)(俱第一譯兩譯一闕)。菩薩修行經一卷(菩薩修行經：亦云威施長者問觀身行經，亦云長者修行經，共七紙)。西晉河內沙門白法祖譯(白法祖：人名)(第三譯二闕) 諸德福田經一卷(諸德福田經：或直云福田經，或云諸福田經，共五紙)。西晉沙門法立法炬共譯(法立、法炬：人名)(第一譯兩譯一闕) 大方等
【English Translation】 Scroll. Neizang Baibao Sutra (Neizang Baibao Sutra: Also known as Neizang Baipin Sutra, consisting of eight sheets). Translated by Zhi Loujiachen (Zhi Loujiachen: personal name), a Tripitaka master from Yuezhi during the Later Han Dynasty (First translation, two translations, one missing). Wen Shi Xiyu Zhong Seng Jing (Wen Shi Xiyu Zhong Seng Jing: Also simply known as Wen Shi Jing, consisting of three sheets). Translated by An Shigao (An Shigao: personal name), a Tripitaka master from Anxi during the Later Han Dynasty (Ten missing sections included in the first translation, two translations before and after, one missing). Xulai Sutra (Consisting of eighteen sheets). Translated by Zhi Shilun (Zhi Shilun: personal name), a Upasaka from Yuezhi during the Former Liang Dynasty (Postscript to the sutra, third translation, four translations before and after, three copies missing). Sihe Samadhi Sutra (Sihe Samadhi Sutra: Also known as Sihe Wei Jing, also named Bodhisattva Daoshu Sutra, also named Daoshu Samadhi Sutra, consisting of eleven sheets, Zhou's single-copy translation) (First translation, two translations before and after, one copy missing). Bodhisattva Shengdi Sutra (Bodhisattva Shengdi Sutra: Also named Chamo Jie Jing, consisting of three sheets, Zhou's single-copy error) (First translation, two translations, one missing).
The above two sutras were translated by Zhi Qian (Zhi Qian: personal name), a Upasaka from Yuezhi during the Wu Dynasty. Si Bu Ke De Sutra (Consisting of five sheets) (Second translation, two translations, one copy missing). Fan Nv Shouyi Sutra (Fan Nv Shouyi Sutra: Also named Shouyi Nv Jing, consisting of five sheets) (First translation, two translations, one missing).
The above two sutras were translated by Zhu Fahu (Zhu Fahu: personal name), a Tripitaka master from the Western Jin Dynasty. Cheng Ju Guangming Dingyi Sutra (Cheng Ju Guangming Dingyi Sutra: Also known as Cheng Ju Guangming Sanmei Jing, or simply Cheng Ju Guangming Jing, consisting of twenty-three sheets). Translated by Zhi Yao (Zhi Yao: personal name), a Tripitaka master from the Western Regions during the Later Han Dynasty (Second translation, two translations, one missing). Bao Wang Sutra (Bao Wang Sutra: Also known as Bao Wang Tongzi Jing, consisting of twenty-two sheets). Bodhisattva Xing Wushi Yuanshen Jing (Bodhisattva Xing Wushi Yuanshen Jing: Also known as Bodhisattva Yuanshen Wushi Shi Jing, also known as Wushi Yuanshen Xing Jing, consisting of six sheets).
The above two sutras were translated by Zhu Fahu (Zhu Fahu: personal name), a Tripitaka master from the Western Jin Dynasty (Both first translations, two translations, one missing). Bodhisattva Xiuxing Sutra (Bodhisattva Xiuxing Sutra: Also known as Wei Shi Zhangzhe Wen Guan Shen Xing Jing, also known as Zhangzhe Xiuxing Jing, consisting of seven sheets). Translated by Bai Fazu (Bai Fazu: personal name), a Shramana from Henan during the Western Jin Dynasty (Third translation, two missing). Zhu De Futian Jing (Zhu De Futian Jing: Also simply known as Futian Jing, or Zhu Futian Jing, consisting of five sheets). Translated jointly by Shramanas Fa Li and Fa Ju (Fa Li, Fa Ju: personal names) from the Western Jin Dynasty (First translation, two translations, one missing). Da Fangdeng
如來藏經一卷(或直云如來藏經九紙) 東晉天竺三藏佛陀跋陀羅譯(第三譯三譯二闕)佛語經一卷(四紙) 元魏天竺三藏菩提留支譯(第一譯兩譯一闕)金色王經一卷(九紙) 元魏婆羅門瞿曇般若流支譯(第二譯兩譯一闕)演道俗業經一卷(九紙) 乞伏秦沙門釋聖堅譯(第二譯一闕)百佛名經一卷(六紙) 隋天竺三藏那連提耶舍譯(第二譯兩譯一闕)
上十七經十七卷同帙。稱揚諸佛功德經三卷(亦名集諸佛華經一名集華經一名現在佛名經或四卷五十七紙) 元魏西域三藏吉迦夜共曇曜譯(第三譯三譯兩闕)須真天子經三卷(亦云須真天子所問經亦云問四事經或二卷四十六紙) 西晉三藏竺法護譯(第二譯兩譯一闕)摩訶摩耶經一卷(一名佛升忉利天為母說法亦直云摩耶經或二卷二十六紙) 蕭齊沙門釋曇景譯(第二譯兩譯一闕)除恐災患經一卷(一十七紙) 乞伏秦沙門釋聖堅譯(第二譯兩譯一闕)孛經一卷(或云孛經抄一十八紙) 吳月支優婆塞支謙譯(拾遺編入第二譯前後三譯兩本闕)觀世音菩薩受記經一卷(一名觀世音受決經一十三紙) 宋黃龍沙門釋曇無竭譯(第三譯三譯二闕)
上六經十卷同帙。海龍王經四卷(或三卷七十三紙) 西晉三藏竺法護譯(兩譯一譯)首楞嚴三昧經三
【現代漢語翻譯】 現代漢語譯本： 《如來藏經》一卷（或直接稱為《如來藏經》九紙），東晉天竺三藏佛陀跋陀羅譯（第三譯，三譯中缺二）。《佛語經》一卷（四紙），元魏天竺三藏菩提留支譯（第一譯，兩譯中缺一）。《金色王經》一卷（九紙），元魏婆羅門瞿曇般若流支譯（第二譯，兩譯中缺一）。《演道俗業經》一卷（九紙），乞伏秦沙門釋聖堅譯（第二譯，一闕）。《百佛名經》一卷（六紙），隋天竺三藏那連提耶舍譯（第二譯，兩譯中缺一）。
以上十七經，共十七卷，同帙。《稱揚諸佛功德經》三卷（亦名《集諸佛華經》，一名《集華經》，一名《現在佛名經》，或四卷，五十七紙），元魏西域三藏吉迦夜共曇曜譯（第三譯，三譯中缺二）。《須真天子經》三卷（亦云《須真天子所問經》，亦云《問四事經》，或二卷，四十六紙），西晉三藏竺法護譯（第二譯，兩譯中缺一）。《摩訶摩耶經》一卷（一名《佛升忉利天為母說法》，亦直云《摩耶經》，或二卷，二十六紙），蕭齊沙門釋曇景譯（第二譯，兩譯中缺一）。《除恐災患經》一卷（一十七紙），乞伏秦沙門釋聖堅譯（第二譯，兩譯中缺一）。《孛經》一卷（或云《孛經抄》，一十八紙），吳月支優婆塞支謙譯（拾遺編入第二譯，前後三譯兩本闕）。《觀世音菩薩受記經》一卷（一名《觀世音受決經》，一十三紙），宋黃龍沙門釋曇無竭譯（第三譯，三譯中缺二）。
以上六經，共十卷，同帙。《海龍王經》四卷（或三卷，七十三紙），西晉三藏竺法護譯（兩譯，一譯）。《首楞嚴三昧經》三卷
【English Translation】 English version: 'Rulai Zang Jing' (Tathagatagarbha Sutra) one volume (or directly called 'Rulai Zang Jing' nine paper sheets), translated by Buddhabhadra, Tripitaka master from Tianzhu (India) of the Eastern Jin Dynasty (third translation, two missing out of three translations). 'Foyu Jing' (Buddha's Words Sutra) one volume (four paper sheets), translated by Bodhiruchi, Tripitaka master from Tianzhu of the Northern Wei Dynasty (first translation, one missing out of two translations). 'Jinse Wang Jing' (Golden King Sutra) one volume (nine paper sheets), translated by Gotama Prajnaruchi, Brahmin from the Northern Wei Dynasty (second translation, one missing out of two translations). 'Yan Daosu Ye Jing' (Sutra on Expounding the Deeds of Monks and Laymen) one volume (nine paper sheets), translated by Shishengjian, a Shramana from Qifu Qin (second translation, one missing). 'Bai Fo Ming Jing' (Sutra of the Names of One Hundred Buddhas) one volume (six paper sheets), translated by Narendrayasas, Tripitaka master from Tianzhu of the Sui Dynasty (second translation, one missing out of two translations).
The above seventeen sutras, totaling seventeen volumes, are in the same case. 'Chengyang Zhu Fo Gongde Jing' (Sutra on Praising the Merits of All Buddhas) three volumes (also named 'Ji Zhu Fo Hua Jing', also named 'Ji Hua Jing', also named 'Xianzai Fo Ming Jing', or four volumes, fifty-seven paper sheets), translated by Gijayakaya and Tan Yao, Tripitaka masters from the Western Regions of the Northern Wei Dynasty (third translation, two missing out of three translations). 'Xuzhen Tianzi Jing' (Sutra of King Suddhin) three volumes (also called 'Xuzhen Tianzi Suowen Jing', also called 'Wen Sishi Jing', or two volumes, forty-six paper sheets), translated by Dharmaraksa, Tripitaka master from the Western Jin Dynasty (second translation, one missing out of two translations). 'Mohe Moye Jing' (Mahamaya Sutra) one volume (also named 'Fo Sheng Daolitian Wei Mu Shuofa', also directly called 'Moye Jing', or two volumes, twenty-six paper sheets), translated by Shi Tan Jing, a Shramana from the Xiao Qi Dynasty (second translation, one missing out of two translations). 'Chu Kong Zai Huan Jing' (Sutra for Removing Fear and Disaster) one volume (seventeen paper sheets), translated by Shi Shengjian, a Shramana from Qifu Qin (second translation, one missing out of two translations). 'Bei Jing' (Bei Sutra) one volume (or called 'Bei Jing Chao', eighteen paper sheets), translated by Zhi Qian, an Upasaka from Yuezhi of the Wu Dynasty (compiled into the second translation, two missing out of three translations before and after). 'Guanshiyin Pusa Shouji Jing' (Avalokitesvara Bodhisattva's Prediction Sutra) one volume (also named 'Guanshiyin Shoujue Jing', thirteen paper sheets), translated by Shi Tan Wujie, a Shramana from Huanglong of the Song Dynasty (third translation, two missing out of three translations).
The above six sutras, totaling ten volumes, are in the same case. 'Hai Longwang Jing' (Sagara-nagaraja-pariprccha Sutra) four volumes (or three volumes, seventy-three paper sheets), translated by Dharmaraksa, Tripitaka master from the Western Jin Dynasty (two translations, one translation). 'Shou Lengyan Sanmei Jing' (Surangama Samadhi Sutra) three volumes
卷(或二卷亦直云首楞嚴經僧祐錄云新首楞嚴經五十二紙) 姚秦三藏鳩摩蜜多譯(第九譯八闕)觀普賢菩薩行法經一卷(亦云出深功德經中或無行法字亦云普賢觀經一十六紙) 宋罽賓三藏曇摩蜜多譯(第三譯二闕)觀藥王藥上二菩薩經一卷(一十九紙) 宋西域三藏疆良耶舍譯(第三譯兩譯一闕)不思議光菩薩所問經一卷(亦云不思光菩薩所說經亦云無思光孩童菩薩經一十二紙) 姚秦三藏鳩摩羅什譯(第二譯兩譯一闕)
上五經十卷同帙。十住斷結經十卷(最勝問菩薩十住除垢斷結經一名十千日光三昧定亦云十地斷結經或十一卷或十四卷二百五十四祇)姚秦涼州沙門竺佛念譯(第二譯兩譯一闕)諸佛要集經二卷(亦直云要集經天竺曰佛陀僧紙提四十三紙) 西晉三藏竺法護譯(第一譯兩譯一闕)未曾有因緣經三卷(如無因緣字度羅睺羅沙彌序四十紙) 蕭齊沙門釋曇景譯(第二譯兩譯一闕)
上三經十四卷同帙。菩薩瓔珞經十二卷(一名現在報或十四卷或十六卷或十三卷三百三十一紙)姚秦涼州沙門竺佛念譯(第二譯兩譯一闕)超日明三昧經二卷(或直云超日明經或三卷四十八紙) 西晉清信士聶承遠譯(第二譯兩譯一闕)
上二經十四卷二帙。賢劫經十三卷(題云颰陀劫三昧晉曰賢劫定意
【現代漢語翻譯】 現代漢語譯本： 《觀普賢菩薩行法經》一卷（或稱《新首楞嚴經》，僧祐錄載為五十二紙），姚秦三藏鳩摩蜜多譯（第九譯，八闕）。 《觀普賢菩薩行法經》一卷（亦稱出自《深功德經》，或無『行法』二字，亦稱《普賢觀經》，一十六紙），宋罽賓三藏曇摩蜜多譯（第三譯，二闕）。 《觀藥王藥上二菩薩經》一卷（一十九紙），宋西域三藏疆良耶舍譯（第三譯，兩譯一闕）。 《不思議光菩薩所問經》一卷（亦稱《不思光菩薩所說經》，亦稱《無思光孩童菩薩經》，一十二紙），姚秦三藏鳩摩羅什譯（第二譯，兩譯一闕）。
以上五經共十卷，同帙。 《十住斷結經》十卷（亦稱《最勝問菩薩十住除垢斷結經》，一名《十千日光三昧定》，亦稱《十地斷結經》，或十一卷，或十四卷，二百五十四祇），姚秦涼州沙門竺佛念譯（第二譯，兩譯一闕）。 《諸佛要集經》二卷（亦直稱《要集經》，天竺曰佛陀僧紙提，四十三紙），西晉三藏竺法護譯（第一譯，兩譯一闕）。 《未曾有因緣經》三卷（如無『因緣』二字，度羅睺羅沙彌序，四十紙），蕭齊沙門釋曇景譯（第二譯，兩譯一闕）。
以上三經共十四卷，同帙。 《菩薩瓔珞經》十二卷（一名《現在報》，或十四卷，或十六卷，或十三卷，三百三十一紙），姚秦涼州沙門竺佛念譯（第二譯，兩譯一闕）。 《超日明三昧經》二卷（或直稱《超日明經》，或三卷，四十八紙），西晉清信士聶承遠譯（第二譯，兩譯一闕）。
以上二經共十四卷，二帙。 《賢劫經》十三卷（題云《颰陀劫三昧》，晉曰賢劫定意）
【English Translation】 English version: 'Guan Pu Xian Pu Sa Xing Fa Jing' (The Sutra of the Practice of Samantabhadra Bodhisattva's Conduct) one volume (also known as 'New Shoulengyan Jing', recorded by Sengyou as fifty-two sheets), translated by Kumaramitra of the Yao Qin Dynasty (ninth translation, eight missing). 'Guan Pu Xian Pu Sa Xing Fa Jing' (The Sutra of the Practice of Samantabhadra Bodhisattva's Conduct) one volume (also said to be from 'Shen Gong De Jing', or without the words 'Xing Fa', also known as 'Pu Xian Guan Jing', sixteen sheets), translated by Dhammadmitra of Kipin (Kashmir) of the Song Dynasty (third translation, two missing). 'Guan Yao Wang Yao Shang Er Pu Sa Jing' (The Sutra of the Two Bodhisattvas Bhaisajyaraja and Bhaisajyasamudgata) one volume (nineteen sheets), translated by Jiangliangyeshe of the Western Regions of the Song Dynasty (third translation, two translations, one missing). 'Bu Si Yi Guang Pu Sa Suo Wen Jing' (The Sutra Questioned by the Inconceivable Light Bodhisattva) one volume (also known as 'Bu Si Guang Pu Sa Suo Shuo Jing', also known as 'Wu Si Guang Hai Tong Pu Sa Jing', twelve sheets), translated by Kumarajiva of the Yao Qin Dynasty (second translation, two translations, one missing).
The above five sutras, totaling ten volumes, are in the same case. 'Shi Zhu Duan Jie Jing' (The Sutra on the Ten Abodes for Severing Defilements) ten volumes (also known as 'Zui Sheng Wen Pu Sa Shi Zhu Chu Gou Duan Jie Jing', also named 'Shi Qian Ri Guang San Mei Ding', also known as 'Shi Di Duan Jie Jing', or eleven volumes, or fourteen volumes, two hundred and fifty-four 'qi'), translated by Zhufonian, a Shramana from Liangzhou of the Yao Qin Dynasty (second translation, two translations, one missing). 'Zhu Fo Yao Ji Jing' (The Essential Collection Sutra of All Buddhas) two volumes (also directly called 'Yao Ji Jing', 'Buddhasamgiti' in Sanskrit, forty-three sheets), translated by Zhu Fahu of the Western Jin Dynasty (first translation, two translations, one missing). 'Wei Ceng You Yin Yuan Jing' (The Sutra on Unprecedented Causes and Conditions) three volumes (if without the words 'Yin Yuan', preface by the Shramanera Rahula, forty sheets), translated by Shi Tan Jing, a Shramana of the Xiao Qi Dynasty (second translation, two translations, one missing).
The above three sutras, totaling fourteen volumes, are in the same case. 'Pu Sa Ying Luo Jing' (The Bodhisattva Garland Sutra) twelve volumes (also named 'Xian Zai Bao', or fourteen volumes, or sixteen volumes, or thirteen volumes, three hundred and thirty-one sheets), translated by Zhufonian, a Shramana from Liangzhou of the Yao Qin Dynasty (second translation, two translations, one missing). 'Chao Ri Ming San Mei Jing' (The Sutra of the Transcendent Sun-Light Samadhi) two volumes (or directly called 'Chao Ri Ming Jing', or three volumes, forty-eight sheets), translated by Nie Chengyuan, a lay devotee of the Western Jin Dynasty (second translation, two translations, one missing).
The above two sutras, totaling fourteen volumes, are in two cases. 'Xian Jie Jing' (The Sutra of the Bhadrakalpa) thirteen volumes (titled 'Bhadrakalpa Samadhi', 'Bhadrakalpa Samadhi' in Jin)
經舊錄云賢劫三昧經或十卷或七卷一帙一百九十二紙) 西晉三藏竺法護譯(第一譯兩譯一闕)
大乘經單譯(一百三十一部二百九十三卷二十四帙)大法炬陀羅尼經二十卷(二帙三百九十八紙)大威德陀羅尼經二十卷(二帙二百六十八紙)
已上二經隋天竺三藏阇那崛多等譯。佛名經十二卷(或云十三卷或分為二十卷二百五十三紙) 元魏天竺三藏菩提留支譯三劫三千佛名經三卷(莊嚴劫上賢劫中星宿劫下五十九紙) 失譯今附梁錄
上二經十五卷二帙(上帙七下帙八)。五千五百佛名經八卷(一百三十一紙) 隋天竺三藏阇那崛多等譯不思議功德諸佛所護念經二卷(或直云不思議功德經或四卷三十七紙) 曹魏代譯失三藏名(十遺編入)
上二經十卷同帙。華手經十三卷(一名攝諸善根經亦名攝諸福德經或十一卷或十二卷或十卷一帙二百二十九紙) 姚秦三藏鳩摩羅什譯大方等陀羅尼經四卷(一名方等檀持陀羅尼經或無大字六十三紙) 北涼沙門法譞于高昌郡譯(出寶唱錄)僧伽吒經四卷(五十一紙) 元魏優禪尼國王子月婆首那譯力莊嚴三昧經三卷(三十八紙) 隋天竺三藏那連提耶舍譯大方廣圓覺修多羅了義經一卷(二十七紙) 唐罽賓沙門佛陀多羅譯
上四經十二卷同帙。
【現代漢語翻譯】 現代漢語譯本： （經舊錄云《賢劫三昧經》，或十卷或七卷，一帙，一百九十二紙）西晉三藏竺法護譯（第一譯，兩譯一闕）。
大乘經單譯（一百三十一部，二百九十三卷，二十四帙）。《大法炬陀羅尼經》二十卷（二帙，三百九十八紙）。《大威德陀羅尼經》二十卷（二帙，二百六十八紙）。
以上二經隋朝天竺三藏阇那崛多等譯。《佛名經》十二卷（或云十三卷，或分為二十卷，二百五十三紙）元魏天竺三藏菩提留支譯。《三劫三千佛名經》三卷（莊嚴劫、上賢劫、中星宿劫下，五十九紙）失譯，今附梁錄。
上二經十五卷，二帙（上帙七，下帙八）。《五千五百佛名經》八卷（一百三十一紙）隋朝天竺三藏阇那崛多等譯。《不思議功德諸佛所護念經》二卷（或直云《不思議功德經》，或四卷，三十七紙）曹魏代譯，失三藏名（十遺編入）。
上二經十卷，同帙。《華手經》十三卷（一名《攝諸善根經》，亦名《攝諸福德經》，或十一卷，或十二卷，或十卷，一帙，二百二十九紙）姚秦三藏鳩摩羅什譯。《大方等陀羅尼經》四卷（一名《方等檀持陀羅尼經》，或無『大』字，六十三紙）北涼沙門法譞于高昌郡譯（出寶唱錄）。《僧伽吒經》四卷（五十一紙）元魏優禪尼國王子月婆首那譯。《力莊嚴三昧經》三卷（三十八紙）隋朝天竺三藏那連提耶舍譯。《大方廣圓覺修多羅了義經》一卷（二十七紙）唐朝罽賓沙門佛陀多羅譯。
上四經十二卷，同帙。
【English Translation】 English version: (The old record says 'Sage Kalpa Samadhi Sutra', either ten or seven volumes, one case, one hundred and ninety-two folios.) Translated by Tripitaka Dharmaraksa of the Western Jin Dynasty (First translation, two translations with one missing).
Separate translations of Mahayana Sutras (one hundred and thirty-one titles, two hundred and ninety-three volumes, twenty-four cases). 'Great Torch Dharani Sutra', twenty volumes (two cases, three hundred and ninety-eight folios). 'Great Majestic Virtue Dharani Sutra', twenty volumes (two cases, two hundred and sixty-eight folios).
The above two sutras were translated by Tripitaka Jnanagupta and others from India during the Sui Dynasty. 'Buddha Names Sutra', twelve volumes (or said to be thirteen volumes, or divided into twenty volumes, two hundred and fifty-three folios). Translated by Tripitaka Bodhiruci from India during the Northern Wei Dynasty. 'Three Kalpas Three Thousand Buddhas Names Sutra', three volumes (Adornment Kalpa, Sages Kalpa, Constellation Kalpa, fifty-nine folios). Lost translation, now appended to the Liang record.
The above two sutras, fifteen volumes, two cases (upper case seven, lower case eight). 'Five Thousand Five Hundred Buddhas Names Sutra', eight volumes (one hundred and thirty-one folios). Translated by Tripitaka Jnanagupta and others from India during the Sui Dynasty. 'Inconceivable Merits Sutra Protected by All Buddhas', two volumes (or simply called 'Inconceivable Merits Sutra', or four volumes, thirty-seven folios). Translated during the Cao Wei Dynasty, name of the Tripitaka lost (included in the ten missing sections).
The above two sutras, ten volumes, in the same case. 'Varaprada Sutra' thirteen volumes (also named 'Sutra of Gathering All Good Roots', also named 'Sutra of Gathering All Blessings', or eleven volumes, or twelve volumes, or ten volumes, one case, two hundred and twenty-nine folios). Translated by Tripitaka Kumarajiva of the Yao Qin Dynasty. 'Great Vaipulya Dharani Sutra', four volumes (also named 'Vaipulya Dhyana-dhara Dharani Sutra', or without the word 'Great', sixty-three folios). Translated by Shramana Faxian of the Northern Liang Dynasty in the Gaochang region (from Baochang's record). 'Samghata Sutra', four volumes (fifty-one folios). Translated by Prince Yueposhuna of Ujjeni during the Northern Wei Dynasty. 'Power Adornment Samadhi Sutra', three volumes (thirty-eight folios). Translated by Tripitaka Narendrayasas from India during the Sui Dynasty. 'Great Vaipulya Perfect Enlightenment Sutra', one volume (twenty-seven folios). Translated by Shramana Buddhatara from Kashmir during the Tang Dynasty.
The above four sutras, twelve volumes, in the same case.
觀佛三昧海經十卷(或云觀佛三昧經或八卷一帙一百五十六紙) 東晉天竺三藏佛陀跋陀羅譯大方便佛報恩經七卷(一百二十六紙) 失譯在後漢錄菩薩本行經三卷(四十七紙) 失譯今附東晉錄(拾遺編入)
上二經十卷同帙。法集經六卷(或七卷或八卷一百二十七紙) 元魏天竺三藏菩提留支譯觀察諸法行經四卷(六十三紙) 隋天竺三藏阇那崛多等譯
上二經十卷同帙。菩薩處胎經五卷(初云菩薩從兜術天降神母胎說普廣經亦直云胎經或八卷或四卷一百一十五卷) 姚秦涼州沙門竺佛念譯弘道廣顯三昧經四卷(一名阿耨達龍王所問決諸狐疑清凈亦名入金剛問定意經凡十二品或二卷五十五紙) 西晉三藏竺法護譯施燈功德經一卷(一名然燈經一十五紙) 高齊天竺三藏那連提耶舍譯
上三經十卷同帙。央崛魔羅經四卷(七十八紙) 宋天竺三藏求那跋陀羅譯無所有菩薩經四卷(六十二紙) 隋天竺三藏阇那崛多等譯(出內典錄)明度五十校計經二卷(或無明度字或無五十字四十紙) 後漢安息三藏安世高譯
上三經十卷同帙。中陰經二卷(二十八紙) 姚秦涼州沙門竺佛念譯大法鼓經二卷(三十一紙) 宋天竺三藏求那跋陀羅譯文殊師利問經二卷(亦直云文殊問經五十一紙) 梁扶南三
【現代漢語翻譯】 現代漢語譯本 《觀佛三昧海經》十卷（或稱《觀佛三昧經》，或八卷一帙，一百五十六紙）——東晉天竺三藏佛陀跋陀羅（Buddhabhadra，意為覺賢）譯。 《大方便佛報恩經》七卷（一百二十六紙）——失譯，記載於後漢錄。 《菩薩本行經》三卷（四十七紙）——失譯，今附於東晉錄（拾遺編入）。
以上二經十卷同帙。 《法集經》六卷（或七卷或八卷，一百二十七紙）——元魏天竺三藏菩提留支（Bodhiruci，意為覺愛）譯。 《觀察諸法行經》四卷（六十三紙）——隋天竺三藏阇那崛多（Jñānagupta，意為智護）等譯。
以上二經十卷同帙。 《菩薩處胎經》五卷（初云《菩薩從兜術天降神母胎說普廣經》，亦直云《胎經》，或八卷或四卷，一百一十五卷）——姚秦涼州沙門竺佛念譯。 《弘道廣顯三昧經》四卷（一名《阿耨達龍王所問決諸狐疑清凈》，亦名《入金剛問定意經》，凡十二品，或二卷，五十五紙）——西晉三藏竺法護譯。 《施燈功德經》一卷（一名《然燈經》，一十五紙）——高齊天竺三藏那連提耶舍（Narendrayaśas，意為勝賢）譯。
以上三經十卷同帙。 《央掘魔羅經》四卷（七十八紙）——宋天竺三藏求那跋陀羅（Guṇabhadra，意為功德賢）譯。 《無所有菩薩經》四卷（六十二紙）——隋天竺三藏阇那崛多（Jñānagupta，意為智護）等譯（出《內典錄》）。 《明度五十校計經》二卷（或無『明度』字，或無『五十』字，四十紙）——後漢安息三藏安世高譯。
以上三經十卷同帙。 《中陰經》二卷（二十八紙）——姚秦涼州沙門竺佛念譯。 《大法鼓經》二卷（三十一紙）——宋天竺三藏求那跋陀羅（Guṇabhadra，意為功德賢）譯。 《文殊師利問經》二卷（亦直云《文殊問經》，五十一紙）——梁扶南三藏僧伽婆羅（Saṃghapāla，意為僧護）譯。
【English Translation】 English version 《Guan Fo San Mei Hai Jing》Ten volumes (also known as 《Guan Fo San Mei Jing》, or eight volumes in one case, one hundred and fifty-six sheets) - Translated by Buddhabhadra (覺賢, meaning 'Awakened Worthy'), a Tripitaka master from Tianzhu (India) during the Eastern Jin Dynasty. 《Da Fang Bian Fo Bao En Jing》Seven volumes (one hundred and twenty-six sheets) - Lost in translation, recorded in the Later Han Records. 《Pu Sa Ben Xing Jing》Three volumes (forty-seven sheets) - Lost in translation, now attached to the Eastern Jin Records (included in the supplement).
The above two sutras, ten volumes in total, are in the same case. 《Fa Ji Jing》Six volumes (or seven or eight volumes, one hundred and twenty-seven sheets) - Translated by Bodhiruci (菩提留支, meaning 'Awakened Love'), a Tripitaka master from Tianzhu during the Northern Wei Dynasty. 《Guan Cha Zhu Fa Xing Jing》Four volumes (sixty-three sheets) - Translated by Jñānagupta (阇那崛多, meaning 'Wisdom Protector') and others, Tripitaka masters from Tianzhu during the Sui Dynasty.
The above two sutras, ten volumes in total, are in the same case. 《Pu Sa Chu Tai Jing》Five volumes (initially called 《Pu Sa Cong Dou Shu Tian Jiang Shen Mu Tai Shuo Pu Guang Jing》, also simply called 《Tai Jing》, or eight or four volumes, one hundred and fifteen sheets) - Translated by Zhu Fonian, a Shramana from Liangzhou during the Yao Qin Dynasty. 《Hong Dao Guang Xian San Mei Jing》Four volumes (also known as 《A Nu Da Long Wang Suo Wen Jue Zhu Hu Yi Qing Jing》, also known as 《Ru Jin Gang Wen Ding Yi Jing》, a total of twelve chapters, or two volumes, fifty-five sheets) - Translated by Zhu Fahu, a Tripitaka master from the Western Jin Dynasty. 《Shi Deng Gong De Jing》One volume (also known as 《Ran Deng Jing》, fifteen sheets) - Translated by Narendrayaśas (那連提耶舍, meaning 'Victorious Worthy'), a Tripitaka master from Tianzhu during the Northern Qi Dynasty.
The above three sutras, ten volumes in total, are in the same case. 《Yang Ju Mo Luo Jing》Four volumes (seventy-eight sheets) - Translated by Guṇabhadra (求那跋陀羅, meaning 'Virtue Worthy'), a Tripitaka master from Tianzhu during the Song Dynasty. 《Wu Suo You Pu Sa Jing》Four volumes (sixty-two sheets) - Translated by Jñānagupta (阇那崛多, meaning 'Wisdom Protector') and others, Tripitaka masters from Tianzhu during the Sui Dynasty (from the 《Nei Dian Lu》). 《Ming Du Wu Shi Xiao Ji Jing》Two volumes (sometimes without the words 'Ming Du', or without the words 'Wu Shi', forty sheets) - Translated by An Shih-kao, a Tripitaka master from Parthia during the Later Han Dynasty.
The above three sutras, ten volumes in total, are in the same case. 《Zhong Yin Jing》Two volumes (twenty-eight sheets) - Translated by Zhu Fonian, a Shramana from Liangzhou during the Yao Qin Dynasty. 《Da Fa Gu Jing》Two volumes (thirty-one sheets) - Translated by Guṇabhadra (求那跋陀羅, meaning 'Virtue Worthy'), a Tripitaka master from Tianzhu during the Song Dynasty. 《Wen Shu Shi Li Wen Jing》Two volumes (also simply called 《Wen Shu Wen Jing》, fifty-one sheets) - Translated by Saṃghapāla (僧伽婆羅, meaning 'Sangha Protector'), a Tripitaka master from Funan during the Liang Dynasty.
藏僧伽婆羅譯月上女經二卷(維摩詰之女一十九紙) 隋天竺三藏阇那崛多等譯大方廣如來秘密藏經二卷(二十四紙) 失譯今附秦錄
上五經十卷同帙。大乘密嚴經三卷(五十六紙) 三藏地婆訶羅譯占察善惡業報經二卷(亦名大乘實義經出六根聚經亦直云占察經亦名地藏菩薩經二十八紙) 外國沙門菩提登譯蓮華面經二卷(二十三紙) 隋天竺三藏那連提耶舍譯文殊師利問菩薩署經一卷(亦云文殊問署經二十紙) 支婁迦讖譯大乘造像功德經二卷(或一卷二十一紙) 于闐提云般若譯
上五經十卷同帙。廣大寶樓閣善住秘密陀羅尼經三卷(四十紙)一字佛頂輪王經五卷(亦云五佛頂經或四卷二百二十一紙)
已上二經菩提流志譯。大陀羅尼末法中一字心咒經一卷(一十四紙) 寶思惟譯
上三經九卷同帙。大佛頂如來密因修證了義諸菩薩萬行首楞嚴經十卷(一帙一百四十三紙) 沙門懷迪譯大毗盧遮那成佛神變加持經七卷(亦云大毗盧遮那成佛經一百三十五紙) 沙門一行譯蘇婆呼童子經三卷(亦云蘇婆呼請問經或云蘇婆呼律或云蘇婆呼或二卷四十九紙)三藏輸波迦羅譯
上二經十卷同帙。蘇悉地羯羅經三卷(九十一紙) 三藏輸波迦羅譯牟梨曼陀羅咒經一卷(或無經字三十三紙
【現代漢語翻譯】 現代漢語譯本： 《藏僧伽婆羅譯月上女經》二卷（維摩詰之女，一十九紙），隋朝天竺三藏阇那崛多等譯。 《大方廣如來秘密藏經》二卷（二十四紙），失譯，今附秦錄。
以上五經十卷同帙。 《大乘密嚴經》三卷（五十六紙），三藏地婆訶羅譯。 《占察善惡業報經》二卷（亦名《大乘實義經》，出《六根聚經》，亦直云《占察經》，亦名《地藏菩薩經》，二十八紙），外國沙門菩提登譯。 《蓮華面經》二卷（二十三紙），隋朝天竺三藏那連提耶舍譯。 《文殊師利問菩薩署經》一卷（亦云《文殊問署經》，二十紙），支婁迦讖譯。 《大乘造像功德經》二卷（或一卷，二十一紙），于闐提云般若譯。
以上五經十卷同帙。 《廣大寶樓閣善住秘密陀羅尼經》三卷（四十紙）。 《一字佛頂輪王經》五卷（亦云《五佛頂經》，或四卷，二百二十一紙）。
以上二經菩提流志譯。 《大陀羅尼末法中一字心咒經》一卷（一十四紙），寶思惟譯。
以上三經九卷同帙。 《大佛頂如來密因修證了義諸菩薩萬行首楞嚴經》十卷（一帙，一百四十三紙），沙門懷迪譯。 《大毗盧遮那成佛神變加持經》七卷（亦云《大毗盧遮那成佛經》，一百三十五紙），沙門一行譯。 《蘇婆呼童子經》三卷（亦云《蘇婆呼請問經》，或云《蘇婆呼律》，或云《蘇婆呼》，或二卷，四十九紙），三藏輸波迦羅譯。
以上二經十卷同帙。 《蘇悉地羯羅經》三卷（九十一紙），三藏輸波迦羅譯。 《牟梨曼陀羅咒經》一卷（或無『經』字，三十三紙）。
【English Translation】 English version: The 'Sengqiepoluo's Translation of the Sutra of the Moon-like Woman' in two volumes (Daughter of Vimalakirti, nineteen folios), translated by the Indian Tripiṭaka 'She Naquduo' and others during the Sui Dynasty. The 'Great and Vast Buddha's Secret Treasury Sutra' in two volumes (twenty-four folios), translation lost, now appended to the Qin record.
The above five sutras in ten volumes are in the same case. The 'Mahāyāna Ghanyavyūha Sūtra' in three volumes (fifty-six folios), translated by Tripiṭaka 'Divākara'. The 'Sutra of Contemplating the Arising of Good and Evil Karma' in two volumes (also known as the 'Mahāyāna Sutra of True Meaning', from the 'Sutra of the Six Aggregates', also simply called the 'Sutra of Contemplation', also known as the 'Kṣitigarbha Bodhisattva Sutra', twenty-eight folios), translated by the foreign śrāmaṇa 'Bodhidharma'. The 'Lotus Face Sutra' in two volumes (twenty-three folios), translated by the Indian Tripiṭaka 'Narendrayasas' during the Sui Dynasty. The 'Mañjuśrī's Questions on Bodhisattva Titles Sutra' in one volume (also called 'Mañjuśrī's Questions on Titles Sutra', twenty folios), translated by 'Lokakṣema'. The 'Mahāyāna Sutra on the Merit of Making Images' in two volumes (or one volume, twenty-one folios), translated by 'Devaprajña' from Khotan.
The above five sutras in ten volumes are in the same case. The 'Vast and Jeweled Pavilion, Secret Dhāraṇī Sutra of Good Abode' in three volumes (forty folios). The 'Ekākṣara-Uṣṇīṣa-cakravartin Sutra' in five volumes (also called the 'Five Uṣṇīṣa Sutra', or four volumes, two hundred and twenty-one folios).
The above two sutras translated by 'Bodhiruci'. The 'One-Syllable Heart Mantra Sutra in the Age of Degenerate Dharma' of the Great Dhāraṇī in one volume (fourteen folios), translated by 'Ratnacinta'.
The above three sutras in nine volumes are in the same case. The 'Śūraṅgama Sūtra' in ten volumes (one case, one hundred and forty-three folios), translated by śrāmaṇa 'Huaidi'. The 'Mahāvairocana-abhisambodhi-vikurvita-adhiṣṭhāna-sūtra' in seven volumes (also called the 'Mahāvairocana-abhisambodhi Sutra', one hundred and thirty-five folios), translated by śrāmaṇa 'Yixing'. The 'Subāhuparipṛcchā Sutra' in three volumes (also called the 'Subāhuparipṛcchā Sutra', or the 'Subāhuparipṛcchā-kalpa', or 'Subāhuparipṛcchā', or two volumes, forty-nine folios), translated by Tripiṭaka 'Śubhakarasiṃha'.
The above two sutras in ten volumes are in the same case. The 'Susiddhikara Sutra' in three volumes (ninety-one folios), translated by Tripiṭaka 'Śubhakarasiṃha'. The 'Mūlamantra Sutra' in one volume (or without the word 'Sutra', thirty-three folios).
) 失譯金剛頂瑜伽中略出唸誦法四卷(亦云經八十一紙) 三藏金剛智譯
上三經八卷同帙。七佛所說神咒經四卷(初捲雲七佛十一菩薩說大陀羅尼神咒經七十三紙) 晉代譯失三藏名大吉義神咒經二卷(或四卷三十一紙) 曇曜譯文殊師利寶藏陀羅尼經一卷金剛光焰止風雨陀羅尼經一卷(三十一紙)
已上二經菩提流志譯。阿吒婆拘鬼神大將上佛陀羅尼經一卷(亦直云阿吒婆拘咒經五紙)阿彌陀鼓音聲王陀羅尼經一卷(四紙)大普賢陀羅尼經一卷(三紙)大七寶陀羅尼經一卷(一紙)六字大陀羅尼咒經一卷(二紙)
已上五經失譯今附梁錄。安宅神咒經一卷(亦云安宅咒法四紙) 後漢失譯摩尼羅亶經一卷(亦云摩尼羅亶神咒經四紙)幻師颰陀所說神咒經一卷(錄云幻師無所說字或作跋字亦云波陀古云錄幻王跋陀經二紙)
已上二經沙門竺曇無蘭譯。護諸童子陀羅尼咒經一卷(亦云護諸童子請求男女陀羅尼經四紙)元魏菩提留支譯諸佛心陀羅尼經一卷(三紙)拔濟苦難陀羅尼經一卷(三紙)八名普密陀羅尼經一卷(二紙)持世陀羅尼經一卷(四紙)六門陀羅尼經一卷(一紙)
已上五經唐玄奘譯。清凈觀世音普賢陀羅尼經一卷(此經有一錯本應須審之五紙)唐釋智通譯
上
【現代漢語翻譯】 現代漢語譯本：
《失譯金剛頂瑜伽中略出唸誦法》四卷（也稱為經八十一紙），三藏金剛智譯。 上列三部經共八卷，與同一書帙。《七佛所說神咒經》四卷（第一卷稱《七佛十一菩薩說大陀羅尼神咒經》，七十三紙），晉代譯。 《失三藏名大吉義神咒經》二卷（或四卷，三十一紙），曇曜譯。《文殊師利寶藏陀羅尼經》一卷，《金剛光焰止風雨陀羅尼經》一卷（三十一紙）。 以上兩部經菩提流志譯。《阿吒婆拘(Āṭavaka)鬼神大將上佛陀羅尼經》一卷（也直接稱為《阿吒婆拘咒經》，五紙），《阿彌陀鼓音聲王陀羅尼經》一卷（四紙），《大普賢陀羅尼經》一卷（三紙），《大七寶陀羅尼經》一卷（一紙），《六字大陀羅尼咒經》一卷（二紙）。 以上五部經失譯，今附於梁錄。《安宅神咒經》一卷（也稱為《安宅咒法》，四紙），後漢失譯。《摩尼羅亶(Maṇi-ratna)經》一卷（也稱為《摩尼羅亶神咒經》，四紙），《幻師颰陀(Bhadra)所說神咒經》一卷（錄中稱《幻師無所說字》，或寫作『跋』字，也稱為《波陀》，古錄稱為《幻王跋陀經》，二紙）。 以上兩部經沙門竺曇無蘭譯。《護諸童子陀羅尼咒經》一卷（也稱為《護諸童子請求男女陀羅尼經》，四紙），元魏菩提留支譯。《諸佛心陀羅尼經》一卷（三紙），《拔濟苦難陀羅尼經》一卷（三紙），《八名普密陀羅尼經》一卷（二紙），《持世陀羅尼經》一卷（四紙），《六門陀羅尼經》一卷（一紙）。 以上五部經唐玄奘譯。《清凈觀世音普賢陀羅尼經》一卷（此經有一錯本，應須審之，五紙），唐釋智通譯。 上列
【English Translation】 English version:
'Lost Translation of the Slightly Abridged Recitation Method from the Vajraśekhara Yoga' in four volumes (also referred to as eighty-one folios), translated by Tripiṭaka Vajrabodhi. The above three scriptures, totaling eight volumes, are in the same fascicle. 'The Divine Incantation Scripture Spoken by the Seven Buddhas' in four volumes (the first volume is titled 'The Great Dhāraṇī Divine Incantation Scripture Spoken by the Seven Buddhas and Eleven Bodhisattvas,' seventy-three folios), translated during the Jin Dynasty. 'Lost Translation of the Great Auspicious Meaning Divine Incantation Scripture' in two volumes (or four volumes, thirty-one folios), translated by Tānyào. 'Mañjuśrī's Treasury of Dhāraṇī Scripture' in one volume, 'Vajra Flame Stopping Wind and Rain Dhāraṇī Scripture' in one volume (thirty-one folios). The above two scriptures were translated by Bodhiruci. 'Āṭavaka (Āṭavaka) Great General of Ghosts and Gods Presenting the Buddha Dhāraṇī Scripture' in one volume (also directly called 'Āṭavaka Incantation Scripture,' five folios), 'Amitābha Drum Sound King Dhāraṇī Scripture' in one volume (four folios), 'Great Samantabhadra Dhāraṇī Scripture' in one volume (three folios), 'Great Seven Treasures Dhāraṇī Scripture' in one volume (one folio), 'Six Syllable Great Dhāraṇī Incantation Scripture' in one volume (two folios). The above five scriptures are lost translations, now appended to the Liang record. 'Pacifying the Household Divine Incantation Scripture' in one volume (also called 'Pacifying the Household Incantation Method,' four folios), lost translation from the Later Han Dynasty. 'Maṇi-ratna (Maṇi-ratna) Scripture' in one volume (also called 'Maṇi-ratna Divine Incantation Scripture,' four folios), 'Divine Incantation Scripture Spoken by the Illusionist Bhadra (Bhadra)' in one volume (the record states 'the Illusionist without the word Spoken,' or written as the character '跋,' also called 'Pāda,' ancient records call it 'Illusion King Bhadra Scripture,' two folios). The above two scriptures were translated by Śramaṇa Zhu Tánwúlán. 'Dhāraṇī Incantation Scripture Protecting All Children' in one volume (also called 'Dhāraṇī Scripture Protecting All Children Requesting Boys and Girls,' four folios), translated by Bodhiruci of the Northern Wei Dynasty. 'Dhāraṇī Scripture of the Minds of All Buddhas' in one volume (three folios), 'Dhāraṇī Scripture Rescuing from Suffering' in one volume (three folios), 'Eight Names Universal Secret Dhāraṇī Scripture' in one volume (two folios), 'Dhāraṇī Scripture Holding the World' in one volume (four folios), 'Six Gates Dhāraṇī Scripture' in one volume (one folio). The above five scriptures were translated by Xuanzang of the Tang Dynasty. 'Pure Avalokiteśvara Samantabhadra Dhāraṇī Scripture' in one volume (this scripture has an erroneous version that needs to be examined, five folios), translated by Śākya Zhitong of the Tang Dynasty. Above listed
十九經二十三卷同帙。智炬陀羅尼經一卷(三紙)諸佛集會陀羅尼經一卷(四紙)
已上二經唐提云般若譯。隨求即得大自在陀羅尼神咒經一卷(亦云隨求所得一十四紙) 唐寶思惟譯百千印陀羅尼經一卷(二紙)救面然餓鬼陀羅尼神咒一卷(亦云施餓鬼食咒經后兼有施水咒四紙)
已上二經唐實叉難陀譯。莊嚴王陀羅尼咒經一卷(四紙)香王菩薩陀羅尼咒經一卷(二紙)一切功德莊嚴王經一卷(一十四紙)拔除罪障咒王經一卷(三紙)善夜經一卷(三紙)
已上五經唐義凈譯。虛空藏菩薩能滿諸愿最勝心陀羅尼求聞持法經一卷(亦名虛空藏菩薩求聞持法經四紙) 唐輸波迦羅譯金剛頂經曼殊室利菩薩五字心陀羅尼品一卷(一十一紙)觀自在如意輪菩薩瑜伽法要一卷(九紙)
已上二經唐金剛智譯。佛地經一卷(一十三紙) 唐玄奘譯佛垂般涅槃略說教誡經一卷(亦云佛臨般涅槃一名遺教經六紙) 姚秦三藏羅什譯出生菩提心經一卷(一十一紙) 隋阇那崛多等譯佛印三昧經一卷(三紙) 漢世高譯文殊師利般涅槃經一卷(四紙) 西晉居士聶道真譯異出菩薩本起經一卷(或無起字一十一紙) 西晉聶道真譯千佛因緣經一卷(一十八紙) 姚秦羅什譯賢首經一卷(一名賢首夫人經三紙) 乞
【現代漢語翻譯】 現代漢語譯本： 十九經共二十三卷，同屬一個書帙。智炬陀羅尼經一卷（三紙），諸佛陀羅尼經一卷（四紙）。
以上兩部經由唐朝提云般若翻譯。隨求即得大自在陀羅尼神咒經一卷（也稱為隨求所得，共十四紙），唐朝寶思惟翻譯。百千印陀羅尼經一卷（二紙），救面然餓鬼陀羅尼神咒一卷（也稱為施餓鬼食咒經，后兼有施水咒，共四紙）。
以上兩部經由唐朝實叉難陀翻譯。莊嚴王陀羅尼咒經一卷（四紙），香王菩薩陀羅尼咒經一卷（二紙），一切功德莊嚴王經一卷（十四紙），拔除罪障咒王經一卷（三紙），善夜經一卷（三紙）。
以上五部經由唐朝義凈翻譯。虛空藏菩薩（Akasagarbha Bodhisattva）能滿諸愿最勝心陀羅尼求聞持法經一卷（也名虛空藏菩薩求聞持法經，共四紙），唐朝輸波迦羅（Subhakarasimha）翻譯。金剛頂經曼殊室利菩薩（Manjusri Bodhisattva）五字心陀羅尼品一卷（十一紙），觀自在如意輪菩薩（Cintamanicakra Avalokitesvara Bodhisattva）瑜伽法要一卷（九紙）。
以上兩部經由唐朝金剛智（Vajrabodhi）翻譯。佛地經一卷（十三紙），唐朝玄奘翻譯。佛垂般涅槃略說教誡經一卷（也稱為佛臨般涅槃，一名遺教經，共六紙），姚秦三藏鳩摩羅什（Kumarajiva）翻譯。出生菩提心經一卷（十一紙），隋朝阇那崛多（Jnanagupta）等翻譯。佛印三昧經一卷（三紙），漢朝世高翻譯。文殊師利（Manjusri）般涅槃經一卷（四紙），西晉居士聶道真翻譯。異出菩薩本起經一卷（或無起字，共十一紙），西晉聶道真翻譯。千佛因緣經一卷（十八紙），姚秦羅什翻譯。賢首經一卷（一名賢首夫人經，共三紙）。乞。
【English Translation】 English version: Nineteen sutras in twenty-three volumes, all within the same case. The Wisdom Torch Dharani Sutra, one volume (three folios); The Dharani Sutra of All Buddhas, one volume (four folios).
The above two sutras were translated by Divakara of the Tang Dynasty. The Great自在 Dharani 神咒 Sutra that Grants Wishes Immediately, one volume (also called 'That Which is Obtained by Seeking,' fourteen folios), translated by Baosihui of the Tang Dynasty. The Hundred Thousand Seals Dharani Sutra, one volume (two folios); The Dharani 神咒 for Saving the Flaming-Mouth Hungry Ghost, one volume (also called 'The Sutra of the Spell for Feeding Hungry Ghosts,' with the spell for offering water appended, four folios).
The above two sutras were translated by Siksananda of the Tang Dynasty. The Adornment King Dharani Mantra Sutra, one volume (four folios); The Fragrant King Bodhisattva Dharani Mantra Sutra, one volume (two folios); The Sutra of the All Meritorious Adornment King, one volume (fourteen folios); The Sutra of the Mantra King for Eradicating Sins and Obstacles, one volume (three folios); The Good Night Sutra, one volume (three folios).
The above five sutras were translated by Yijing of the Tang Dynasty. The Akasagarbha Bodhisattva Sutra on the Most Excellent Mind Dharani for Fulfilling All Wishes and the Method for Seeking and Retaining Learning, one volume (also called 'The Akasagarbha Bodhisattva Sutra on the Method for Seeking and Retaining Learning,' four folios), translated by Subhakarasimha of the Tang Dynasty. The Vajrasekhara Sutra, Chapter on the Five-Syllable Heart Dharani of Manjusri Bodhisattva, one volume (eleven folios); The Essential Yoga Methods of Avalokitesvara Bodhisattva Cintamanicakra, one volume (nine folios).
The above two sutras were translated by Vajrabodhi of the Tang Dynasty. The Buddhabhumi Sutra, one volume (thirteen folios), translated by Xuanzang of the Tang Dynasty. The Sutra of the Buddha's Brief Admonitions Before Entering Parinirvana, one volume (also called 'The Buddha's Approaching Parinirvana,' also named 'The Sutra of Last Instructions,' six folios), translated by Kumarajiva of the Yao Qin Dynasty. The Sutra on the Generation of the Bodhi Mind, one volume (eleven folios), translated by Jnanagupta and others of the Sui Dynasty. The Buddha Seal Samadhi Sutra, one volume (three folios), translated by An Shih Kao of the Han Dynasty. The Manjusri Parinirvana Sutra, one volume (four folios), translated by Layman Nie Daozhen of the Western Jin Dynasty. The Sutra on the Original Causes of the Bodhisattvas Extracted Separately, one volume (sometimes without the word 'Original Causes,' eleven folios), translated by Nie Daozhen of the Western Jin Dynasty. The Sutra on the Causes and Conditions of the Thousand Buddhas, one volume (eighteen folios), translated by Kumarajiva of the Yao Qin Dynasty. The Sutra of the Worthy Head, one volume (also called 'The Sutra of the Worthy Head Lady,' three folios). Beg.
伏秦釋聖堅譯月明菩薩經一卷(或加三昧字或云月明童子經亦云月明童男經三紙) 吳月支優婆塞支謙譯心明經一卷(一名心明女梵志婦飯汁施經三紙)滅十方冥經一卷(或云十方滅冥經六紙)鹿母經一卷(別有鹿子經一卷與此全同三紙)魔逆經一卷(一十九紙)
已上四經西晉竺法護譯。
上二十六經二十六卷同帙。德光太子經一卷(一名賴吒和羅所問德光太子經一十九紙) 西晉竺法護譯大意經一卷(五紙) 宋求那跋陀羅譯堅固女經一卷(一名牢固女經六紙) 隋那連提耶舍譯商主天子所問經一卷(或無所問字一十七紙)諸法最上王經一卷(二十三紙)
已上二經隋阇那崛多等譯。師子莊嚴王菩薩請問經一卷(一名八曼荼羅五紙)離垢慧菩薩所問禮佛法經一卷(六紙)
已上二經唐那提譯。受持七佛名號所生功德經一卷(四紙)佛臨涅槃記法住經一卷(或加般字五紙)寂照神變三摩地經一卷(一十六紙)
已上三經唐玄奘譯。差摩婆帝受記經一卷(三紙)不增不減經一卷(或云二卷者誤七紙)
已上二經元魏菩提留支譯。造塔功德經一卷(二紙) 唐地婆訶羅譯右繞佛塔功德經一卷(亦云繞塔功德經三紙)大乘四法經一卷(與重譯中日照出者名字雖同經體全異八紙)
【現代漢語翻譯】 現代漢語譯本： 《月明菩薩經》一卷（或加『三昧』字，或稱《月明童子經》，亦稱《月明童男經》，三紙），伏秦釋聖堅譯。 《心明經》一卷（一名《心明女梵志婦飯汁施經》，三紙），吳月支優婆塞支謙譯。 《滅十方冥經》一卷（或稱《十方滅冥經》，六紙）。 《鹿母經》一卷（另有《鹿子經》一卷，與此全同，三紙）。 《魔逆經》一卷（一十九紙）。
以上四經為西晉竺法護譯。
以上二十六經二十六卷同帙。 《德光太子經》一卷（一名《賴吒和羅所問德光太子經》，一十九紙），西晉竺法護譯。 《大意經》一卷（五紙），宋求那跋陀羅譯。 《堅固女經》一卷（一名《牢固女經》，六紙），隋那連提耶舍譯。 《商主天子所問經》一卷（或無『所問』字，一十七紙）。 《諸法最上王經》一卷（二十三紙）。
以上二經為隋阇那崛多等譯。 《師子莊嚴王菩薩請問經》一卷（一名《八曼荼羅》，五紙）。 《離垢慧菩薩所問禮佛法經》一卷（六紙）。
以上二經為唐那提譯。 《受持七佛名號所生功德經》一卷（四紙）。 《佛臨涅槃記法住經》一卷（或加『般』字，五紙）。 《寂照神變三摩地經》一卷（一十六紙）。
以上三經為唐玄奘譯。 《差摩婆帝受記經》一卷（三紙）。 《不增不減經》一卷（或云二卷者誤，七紙）。
以上二經為元魏菩提留支譯。 《造塔功德經》一卷（二紙），唐地婆訶羅譯。 《右繞佛塔功德經》一卷（亦稱《繞塔功德經》，三紙）。 《大乘四法經》一卷（與重譯中日照出者名字雖同，經體全異，八紙）。
【English Translation】 English version: 'Yue Ming Pu Sa Jing' (月明菩薩經) One scroll (or with the word 'San Mei' (三昧) added, or called 'Yue Ming Tong Zi Jing' (月明童子經), also called 'Yue Ming Tong Nan Jing' (月明童男經), three sheets), translated by Shi Sheng Jian (釋聖堅) of Fu Qin. 'Xin Ming Jing' (心明經) One scroll (also named 'Xin Ming Nu Fan Zhi Fu Fan Zhi Shi Jing' (心明女梵志婦飯汁施經), three sheets), translated by Zhi Qian (支謙), Upasaka of Yuezhi (月支) in Wu. 'Mie Shi Fang Ming Jing' (滅十方冥經) One scroll (or called 'Shi Fang Mie Ming Jing' (十方滅冥經), six sheets). 'Lu Mu Jing' (鹿母經) One scroll (another 'Lu Zi Jing' (鹿子經) one scroll, completely the same as this, three sheets). 'Mo Ni Jing' (魔逆經) One scroll (nineteen sheets).
The above four sutras were translated by Zhu Fahu (竺法護) of the Western Jin Dynasty.
The above twenty-six sutras, twenty-six scrolls in the same case. 'De Guang Tai Zi Jing' (德光太子經) One scroll (also named 'Lai Zha He Luo Suo Wen De Guang Tai Zi Jing' (賴吒和羅所問德光太子經), nineteen sheets), translated by Zhu Fahu (竺法護) of the Western Jin Dynasty. 'Da Yi Jing' (大意經) One scroll (five sheets), translated by Gunabhadra (求那跋陀羅) of the Song Dynasty. 'Jian Gu Nu Jing' (堅固女經) One scroll (also named 'Lao Gu Nu Jing' (牢固女經), six sheets), translated by Narendrayasas (那連提耶舍) of the Sui Dynasty. 'Shang Zhu Tian Zi Suo Wen Jing' (商主天子所問經) One scroll (or without the words 'Suo Wen' (所問), seventeen sheets). 'Zhu Fa Zui Shang Wang Jing' (諸法最上王經) One scroll (twenty-three sheets).
The above two sutras were translated by Jnanagupta (阇那崛多) and others of the Sui Dynasty. 'Shi Zi Zhuang Yan Wang Pu Sa Qing Wen Jing' (師子莊嚴王菩薩請問經) One scroll (also named 'Ba Man Tuo Luo' (八曼荼羅), five sheets). 'Li Gou Hui Pu Sa Suo Wen Li Fo Fa Jing' (離垢慧菩薩所問禮佛法經) One scroll (six sheets).
The above two sutras were translated by Nati (那提) of the Tang Dynasty. 'Shou Chi Qi Fo Ming Hao Suo Sheng Gong De Jing' (受持七佛名號所生功德經) One scroll (four sheets). 'Fo Lin Nie Pan Ji Fa Zhu Jing' (佛臨涅槃記法住經) One scroll (or with the word 'Ban' (般) added, five sheets). 'Ji Zhao Shen Bian San Mo Di Jing' (寂照神變三摩地經) One scroll (sixteen sheets).
The above three sutras were translated by Xuanzang (玄奘) of the Tang Dynasty. 'Cha Mo Po Di Shou Ji Jing' (差摩婆帝受記經) One scroll (three sheets). 'Bu Zeng Bu Jian Jing' (不增不減經) One scroll (or said to be two scrolls, which is wrong, seven sheets).
The above two sutras were translated by Bodhiruci (菩提留支) of the Northern Wei Dynasty. 'Zao Ta Gong De Jing' (造塔功德經) One scroll (two sheets), translated by Divakara (地婆訶羅) of the Tang Dynasty. 'You Rao Fo Ta Gong De Jing' (右繞佛塔功德經) One scroll (also called 'Rao Ta Gong De Jing' (繞塔功德經), three sheets). 'Da Cheng Si Fa Jing' (大乘四法經) One scroll (although the name is the same as the one translated again by Ri Zhao Chu (日照出), the content of the sutra is completely different, eight sheets).
已上二經唐實叉難陀譯。有德女所問大乘經一卷(時有一本可八九紙文錯不堪四紙) 唐菩提流志譯大乘流轉諸有經一卷(三紙)妙色王因緣經一卷(四紙)佛為海龍王說法印經一卷(一紙)
已上三經唐義凈譯。師子素馱娑王斷肉經一卷(四紙) 唐釋智嚴譯般泥洹后灌臘經一卷(一名般泥洹后四輩灌臘經亦直云灌臘經二紙) 西晉竺法護譯八部佛名經一卷(亦名八佛名經三紙) 元魏般若流支譯
上二十二經二十二卷同帙。菩薩內習六波羅蜜經一卷(或云內六波羅蜜經安公云出方等部三紙) 漢嚴佛調譯菩薩投身餓虎起塔因緣經一卷(僧祐錄云以身施餓虎經一十一紙) 北涼釋法盛譯金剛三昧本性清凈不壞不滅經一卷(亦名金剛清凈經八紙)師子月佛本生經一卷(七紙)
已上二經失譯今附秦錄。長者法志妻經一卷(三紙) 失譯今附梁錄薩羅國經一卷(或云薩羅國王經四紙) 失譯今附東晉錄十吉祥經一卷(二紙) 失譯今附秦錄長者女庵提遮師子吼了義經一卷(六紙) 失譯今附梁錄一切智光明仙人慈心因緣不食肉經一卷(五紙) 失譯今附秦錄金剛三昧經二卷(或一卷二十七紙) 北涼失譯法滅盡經一卷(或一卷二十七紙)甚深大回向經一卷(四紙)
已上二經失譯今附宋錄
【現代漢語翻譯】 現代漢語譯本： 以上兩部經是唐朝實叉難陀（Śikṣānanda）翻譯的。《有德女所問大乘經》一卷（當時有一本，大約八九頁紙，文字錯亂，不堪使用，只有四頁）。唐朝菩提流志（Bodhiruci）翻譯《大乘流轉諸有經》一卷（三頁）。《妙色王因緣經》一卷（四頁）。佛為海龍王說法印經一卷（一頁）。 以上三部經是唐朝義凈（Yijing）翻譯的。《師子素馱娑王斷肉經》一卷（四頁）。唐朝釋智嚴（Zhiyan）翻譯《般泥洹后灌臘經》一卷（一名《般泥洹后四輩灌臘經》，也直接稱為《灌臘經》，兩頁）。西晉竺法護（Dharmarakṣa）翻譯《八部佛名經》一卷（也名《八佛名經》，三頁）。元魏般若流支（Prajñāruci）翻譯。 以上二十二部經，共二十二卷，在同一個書套里。《菩薩內習六波羅蜜經》一卷（或稱《內六波羅蜜經》，安世高（An Shigao）說出自方等部，三頁）。漢朝嚴佛調（Yan Fotiao）翻譯《菩薩投身餓虎起塔因緣經》一卷（僧祐（Sengyou）的記錄中稱為《以身施餓虎經》，十一頁）。北涼釋法盛（Fasheng）翻譯《金剛三昧本性清凈不壞不滅經》一卷（也名《金剛清凈經》，八頁）。《師子月佛本生經》一卷（七頁）。 以上兩部經是失譯的，現在附在秦錄中。《長者法志妻經》一卷（三頁）。失譯的，現在附在梁錄中。《薩羅國經》一卷（或稱《薩羅國王經》，四頁）。失譯的，現在附在東晉錄中。《十吉祥經》一卷（兩頁）。失譯的，現在附在秦錄中。《長者女庵提遮師子吼了義經》一卷（六頁）。失譯的，現在附在梁錄中。《一切智光明仙人慈心因緣不食肉經》一卷（五頁）。失譯的，現在附在秦錄中。《金剛三昧經》二卷（或一卷，二十七頁）。北涼失譯《法滅盡經》一卷（或一卷，二十七頁）。《甚深大回向經》一卷（四頁）。 以上兩部經是失譯的，現在附在宋錄中。
【English Translation】 English version: The above two sutras were translated by Śikṣānanda (Śikṣānanda) of the Tang Dynasty. Mahayana Sutra Questioned by a Virtuous Woman (有德女所問大乘經) one scroll (at that time there was one copy, about eight or nine pages, the text was garbled and unusable, only four pages remained). Mahayana Revolving Through Various Existences Sutra (大乘流轉諸有經) one scroll (three pages), translated by Bodhiruci (菩提流志) of the Tang Dynasty. Sutra on the Causes and Conditions of King Wonderful Color (妙色王因緣經) one scroll (four pages). The Dharma Seal Sutra Spoken by the Buddha for the Naga King of the Sea (佛為海龍王說法印經) one scroll (one page). The above three sutras were translated by Yijing (義凈) of the Tang Dynasty. Lion Sudhāsa King's Sutra on Abstaining from Meat (師子素馱娑王斷肉經) one scroll (four pages). Post-Nirvana Ablution Sutra (般泥洹后灌臘經) one scroll (also named Post-Nirvana Four Assemblies Ablution Sutra (般泥洹后四輩灌臘經), or simply Ablution Sutra (灌臘經), two pages), translated by Zhiyan (釋智嚴) of the Tang Dynasty. Sutra of the Names of the Eight Buddhas (八部佛名經) one scroll (also named Sutra of the Eight Buddha Names (八佛名經), three pages), translated by Dharmarakṣa (竺法護) of the Western Jin Dynasty. Translated by Prajñāruci (般若流支) of the Northern Wei Dynasty. The above twenty-two sutras, totaling twenty-two scrolls, are in the same case. Sutra on the Bodhisattva's Internal Practice of the Six Paramitas (菩薩內習六波羅蜜經) one scroll (or Internal Six Paramitas Sutra (內六波羅蜜經), An Shigao (安世高) said it came from the Vaipulya section, three pages). Sutra on the Causes and Conditions of the Bodhisattva Sacrificing His Body to a Starving Tiger and Building a Stupa (菩薩投身餓虎起塔因緣經) one scroll (Sengyou's (僧祐) record calls it Sutra on Offering the Body to a Starving Tiger (以身施餓虎經), eleven pages), translated by Fasheng (釋法盛) of the Northern Liang Dynasty. Vajra Samadhi Original Nature Pure Non-Destructive Non-Extinguishing Sutra (金剛三昧本性清凈不壞不滅經) one scroll (also named Vajra Pure Sutra (金剛清凈經), eight pages). Jataka of Lion Moon Buddha (師子月佛本生經) one scroll (seven pages). The above two sutras are of unknown translation and are now attached to the Qin record. Sutra of the Wife of the Elder Dharmamati (長者法志妻經) one scroll (three pages). Of unknown translation, now attached to the Liang record. Sutra of the Country of Sāla (薩羅國經) one scroll (or Sutra of the King of Sāla (薩羅國王經), four pages). Of unknown translation, now attached to the Eastern Jin record. Sutra of Ten Auspicious Things (十吉祥經) one scroll (two pages). Of unknown translation, now attached to the Qin record. Sutra of the Elder's Daughter Amradhara's Lion's Roar of Complete Meaning (長者女庵提遮師子吼了義經) one scroll (six pages). Of unknown translation, now attached to the Liang record. Sutra on the Causes and Conditions of the Immortal of All-Knowing Light's Compassionate Mind Not Eating Meat (一切智光明仙人慈心因緣不食肉經) one scroll (five pages). Of unknown translation, now attached to the Qin record. Vajra Samadhi Sutra (金剛三昧經) two scrolls (or one scroll, twenty-seven pages). Sutra on the Extinction of the Dharma (法滅盡經) one scroll, of unknown translation from the Northern Liang Dynasty (or one scroll, twenty-seven pages). Profound Great Dedication Sutra (甚深大回向經) one scroll (four pages). The above two sutras are of unknown translation and are now attached to the Song record.
。天王太子辟羅經一卷(亦云太子辟羅經或無天王字僧祐錄云二紙) 安公關中異經優婆夷凈行法門經二卷(亦直云凈行經或無經字三十二紙) 僧祐錄雲安公涼土異經八大人覺經一卷(一紙) 漢世高譯三品弟子經一卷(亦云弟子學有三輩經三紙) 吳月支支謙譯四輩經一卷(或云四輩弟子經或云四輩學經三紙)當來變經一卷(或云當來變識經一卷)過去佛分衛經一卷(或云過世二紙)
已上三經西晉竺法護譯。十二頭陀經一卷(一名沙門頭陀經五紙)樹提伽經一卷(三紙)
已上二經宋求那跋陀羅譯。長壽王經一卷(六紙)法常住經一卷(二紙)
已上二經失譯今附西晉錄。
上二十三經二十五卷同帙。
大乘律
二十六部五十四卷五帙菩薩地持經十卷(或無經字亦云論亦云菩薩戒經又名菩薩地或八卷一帙一百八十六紙) 北涼曇無讖譯菩薩善戒經九卷(一名菩薩地十卷一百八十紙) 宋求那跋摩等譯凈業障經一卷(一十五紙) 失譯今附秦錄
上二經十卷同帙。優婆塞戒經七卷(或五卷或六卷或十卷是在家菩薩戒一百三十一紙) 北涼曇無讖譯梵網經二卷(三十六紙) 姚秦羅什譯受十善戒經一卷(一十六紙) 漢失譯
上三經十卷同帙。菩薩瓔珞本業經二
【現代漢語翻譯】 現代漢語譯本： 《天王太子辟羅經》一卷（也稱為《太子辟羅經》，或無『天王』二字。僧祐錄記載為兩紙）。 《安公關中異經優婆夷凈行法門經》二卷（也直接稱為《凈行經》，或無『經』字，共三十二紙）。僧祐錄記載為安公涼土異經《八大人覺經》一卷（一紙）。 《漢世高譯三品弟子經》一卷（也稱為《弟子學有三輩經》，共三紙）。 《吳月支支謙譯四輩經》一卷（或稱《四輩弟子經》，或稱《四輩學經》，共三紙）。 《當來變經》一卷（或稱《當來變識經》一卷）。 《過去佛分衛經》一卷（或稱《過世》，共二紙）。
以上三經為西晉竺法護所譯。 《十二頭陀經》一卷（一名《沙門頭陀經》，共五紙）。 《樹提伽經》一卷（共三紙）。
以上二經為宋求那跋陀羅所譯。 《長壽王經》一卷（共六紙）。 《法常住經》一卷（共二紙）。
以上二經已佚失，今附於西晉目錄。
以上二十三經，共二十五卷，為同一帙。
大乘律
二十六部，共五十四卷，分為五帙。 《菩薩地持經》十卷（或無『經』字，也稱為『論』或『菩薩戒經』，又名『菩薩地』，或為八卷一帙，共一百八十六紙）。北涼曇無讖譯。 《菩薩善戒經》九卷（一名《菩薩地》十卷，共一百八十紙）。宋求那跋摩等譯。 《凈業障經》一卷（共一十五紙）。已佚失，今附於秦錄。
以上二經十卷為同一帙。 《優婆塞戒經》七卷（或五卷，或六卷，或十卷，是在家菩薩戒，共一百三十一紙）。北涼曇無讖譯。 《梵網經》二卷（共三十六紙）。姚秦鳩摩羅什譯。 《受十善戒經》一卷（共一十六紙）。漢代佚失。
以上三經十卷為同一帙。 《菩薩瓔珞本業經》二
【English Translation】 English version: 《Tian Wang Tai Zi Pi Luo Jing》 (Sutra of Heavenly King's Crown Prince Pi Luo) one scroll (also known as 《Tai Zi Pi Luo Jing》 (Sutra of Crown Prince Pi Luo), or without the words 'Heavenly King'. Recorded by Sengyou as two sheets). 《An Gong Guan Zhong Yi Jing You Po Yi Jing Xing Fa Men Jing》 (Upasika Pure Conduct Dharma Teaching Sutra, a Different Sutra from Guanzhong by An Gong) two scrolls (also directly called 《Jing Xing Jing》 (Pure Conduct Sutra), or without the word 'Sutra', totaling thirty-two sheets). Sengyou recorded it as An Gong's Liangtu Different Sutra 《Ba Da Ren Jue Jing》 (Sutra of Eight Great Realizations) one scroll (one sheet). 《Han Shi Gao Yi San Pin Di Zi Jing》 (Sutra of Three Grades of Disciples Translated by Gao in the Han Dynasty) one scroll (also known as 《Di Zi Xue You San Bei Jing》 (Sutra of Disciples' Learning with Three Classes), totaling three sheets). 《Wu Yue Zhi Zhi Qian Yi Si Bei Jing》 (Sutra of Four Classes Translated by Zhi Qian of Yuezhi in Wu) one scroll (or called 《Si Bei Di Zi Jing》 (Sutra of Four Classes of Disciples), or 《Si Bei Xue Jing》 (Sutra of Four Classes of Learning), totaling three sheets). 《Dang Lai Bian Jing》 (Sutra of Future Transformation) one scroll (or called 《Dang Lai Bian Shi Jing》 (Sutra of Future Transformation of Consciousness) one scroll). 《Guo Qu Fo Fen Wei Jing》 (Sutra of Past Buddha's Alms Bowl) one scroll (or called 《Guo Shi》 (Past Life), totaling two sheets).
The above three sutras were translated by Zhu Fahu of the Western Jin Dynasty. 《Shi Er Tou Tuo Jing》 (Sutra of Twelve Dhutas) one scroll (also named 《Sha Men Tou Tuo Jing》 (Sutra of Shramana Dhutas), totaling five sheets). 《Shu Ti Jia Jing》 (Sutra of Suddhika) one scroll (totaling three sheets).
The above two sutras were translated by Gunabhadra of the Song Dynasty. 《Chang Shou Wang Jing》 (Sutra of Longevity King) one scroll (totaling six sheets). 《Fa Chang Zhu Jing》 (Sutra of Dharma's Permanence) one scroll (totaling two sheets).
The above two sutras are lost, now attached to the Western Jin record.
The above twenty-three sutras, totaling twenty-five scrolls, are in the same case.
Mahayana Vinaya
Twenty-six sections, totaling fifty-four scrolls, divided into five cases. 《Pu Sa Di Chi Jing》 (Bodhisattva Bhumi-dhāraṇī Sutra) ten scrolls (or without the word 'Sutra', also called 'Treatise' or 'Bodhisattva Precept Sutra', also named 'Bodhisattva Bhumi', or eight scrolls in one case, totaling one hundred and eighty-six sheets). Translated by Tanwuchen of Northern Liang. 《Pu Sa Shan Jie Jing》 (Bodhisattva Good Precepts Sutra) nine scrolls (also named 《Pu Sa Di》 (Bodhisattva Bhumi) ten scrolls, totaling one hundred and eighty sheets). Translated by Gunabhadra and others of the Song Dynasty. 《Jing Ye Zhang Jing》 (Sutra of Pure Karma Obstacles) one scroll (totaling fifteen sheets). Lost, now attached to the Qin record.
The above two sutras, ten scrolls, are in the same case. 《You Po Sai Jie Jing》 (Upasaka Precept Sutra) seven scrolls (or five scrolls, or six scrolls, or ten scrolls, is the lay bodhisattva precept, totaling one hundred and thirty-one sheets). Translated by Tanwuchen of Northern Liang. 《Fan Wang Jing》 (Brahma Net Sutra) two scrolls (totaling thirty-six sheets). Translated by Kumarajiva of Yao Qin. 《Shou Shi Shan Jie Jing》 (Sutra of Receiving the Ten Good Precepts) one scroll (totaling sixteen sheets). Lost in the Han Dynasty.
The above three sutras, ten scrolls, are in the same case. 《Pu Sa Ying Luo Ben Ye Jing》 (Bodhisattva Garland Fundamental Karma Sutra) two
卷(或直云瓔珞本業經三十九紙) 姚秦竺佛念譯佛藏經四卷(一名選擇諸法經或三卷或二卷七十紙) 姚秦羅什譯菩薩戒本一卷(一十一紙) 北涼無讖譯菩薩戒本一卷(一十八紙)菩薩戒羯磨文一卷(六紙)
已上二經唐玄奘譯。菩薩善戒經一卷(優波離問菩薩受戒法一十五紙) 宋求那跋摩譯
上六經十卷同帙。菩薩內戒經一卷(十八紙)優婆塞五戒威儀經一卷(一十五紙)
已上二經宋求那跋摩譯。文殊師利凈律經一卷(或直名凈律經十三紙) 西晉竺法護譯清凈毗尼方廣經一卷(一十七紙) 姚秦羅什譯寂調音所問經一卷(一名如來所說清凈調伏經十八紙) 宋釋法海譯大乘三聚懺悔經一卷(一十三紙) 隋阇那崛多等譯菩薩五法懺悔文一卷(亦名菩薩五法懺悔經二紙) 失譯今附梁錄菩薩藏經一卷(一十紙) 梁僧伽婆羅譯三曼陀颰陀羅菩薩經一卷(三紙)菩薩受齋經一卷(三紙)
已上二經西晉聶道真譯。文殊悔過經一卷(一名文殊五體海過經二十一紙) 西晉竺法護譯舍利弗悔過經一卷(亦直名悔過經五紙) 漢世高譯法律三昧經一卷(亦直名法律經七紙) 吳支謙譯十善業道經一卷(六紙) 唐實叉難陀譯
上十四經十四卷同帙。
大乘論
九十七部
【現代漢語翻譯】 現代漢語譯本： 《卷（或直云瓔珞本業經）》三十九紙，姚秦竺佛念譯。 《佛藏經》四卷（一名《選擇諸法經》，或三卷或二卷），七十紙，姚秦羅什譯。 《菩薩戒本》一卷，一十一紙，北涼無讖譯。 《菩薩戒本》一卷，一十八紙，北涼無讖譯。 《菩薩戒羯磨文》一卷，六紙。
以上二經唐玄奘譯。 《菩薩善戒經》一卷（優波離（Upali）問菩薩受戒法），一十五紙，宋求那跋摩（Guṇabhadra）譯。
上六經十卷同帙。 《菩薩內戒經》一卷，十八紙。 《優婆塞五戒威儀經》一卷，一十五紙。
以上二經宋求那跋摩（Guṇabhadra）譯。 《文殊師利凈律經》一卷（或直名《凈律經》），十三紙，西晉竺法護譯。 《清凈毗尼方廣經》一卷，一十七紙，姚秦羅什譯。 《寂調音所問經》一卷（一名《如來所說清凈調伏經》），十八紙，宋釋法海譯。 《大乘三聚懺悔經》一卷，一十三紙，隋阇那崛多（Jñānagupta）等譯。 《菩薩五法懺悔文》一卷（亦名《菩薩五法懺悔經》），二紙，失譯，今附梁錄。 《菩薩藏經》一卷，一十紙，梁僧伽婆羅（Saṃghavarman）譯。 《三曼陀颰陀羅菩薩經》（Samantabhadra Bodhisattva Sutra）一卷，三紙。 《菩薩受齋經》一卷，三紙。
以上二經西晉聶道真譯。 《文殊悔過經》一卷（一名《文殊五體海過經》），二十一紙，西晉竺法護譯。 《舍利弗悔過經》一卷（亦直名《悔過經》），五紙，漢世高譯。 《法律三昧經》一卷（亦直名《法律經》），七紙，吳支謙譯。 《十善業道經》一卷，六紙，唐實叉難陀（Śikṣānanda）譯。
上十四經十四卷同帙。
大乘論
九十七部
【English Translation】 English version: 《Sutra of Garland (or directly called the Sutra of Original Vows)》, 39 folios, translated by Zhu Fonian of the Yao Qin dynasty. 《Buddha-pitaka Sutra》, 4 fascicles (also named 《Sutra on the Selection of Various Dharmas》, or 3 fascicles or 2 fascicles), 70 folios, translated by Kumarajiva of the Yao Qin dynasty. 《Bodhisattva Precepts》, 1 fascicle, 11 folios, translated by Wucheng of the Northern Liang dynasty. 《Bodhisattva Precepts》, 1 fascicle, 18 folios, translated by Wucheng of the Northern Liang dynasty. 《Bodhisattva Precepts Karma Text》, 1 fascicle, 6 folios.
The above two sutras were translated by Xuanzang of the Tang dynasty. 《Bodhisattva Good Precepts Sutra》, 1 fascicle (Upali asks about the method of receiving Bodhisattva precepts), 15 folios, translated by Gunabhadra of the Song dynasty.
The above six sutras, ten fascicles in total, are in the same case. 《Bodhisattva Inner Precepts Sutra》, 1 fascicle, 18 folios. 《Upasaka Five Precepts Observance Sutra》, 1 fascicle, 15 folios.
The above two sutras were translated by Gunabhadra of the Song dynasty. 《Manjushri Pure Vinaya Sutra》, 1 fascicle (or directly named 《Pure Vinaya Sutra》), 13 folios, translated by Zhu Fahu of the Western Jin dynasty. 《Pure Vinaya Extensive Sutra》, 1 fascicle, 17 folios, translated by Kumarajiva of the Yao Qin dynasty. 《Sutra Asked by Silent Harmonious Sound》, 1 fascicle (also named 《Pure Taming Sutra Spoken by the Tathagata》), 18 folios, translated by Shi Fahai of the Song dynasty. 《Mahayana Three Aggregates Confession Sutra》, 1 fascicle, 13 folios, translated by Jnanagupta and others of the Sui dynasty. 《Bodhisattva Five Dharmas Confession Text》, 1 fascicle (also named 《Bodhisattva Five Dharmas Confession Sutra》), 2 folios, translation lost, now attached to the Liang record. 《Bodhisattva-pitaka Sutra》, 1 fascicle, 10 folios, translated by Samghavarman of the Liang dynasty. 《Samantabhadra Bodhisattva Sutra》, 1 fascicle, 3 folios. 《Bodhisattva Fasting Sutra》, 1 fascicle, 3 folios.
The above two sutras were translated by Nie Daozhen of the Western Jin dynasty. 《Manjushri Repentance Sutra》, 1 fascicle (also named 《Manjushri Five Bodies Sea Transgression Sutra》), 21 folios, translated by Zhu Fahu of the Western Jin dynasty. 《Sariputra Repentance Sutra》, 1 fascicle (also directly named 《Repentance Sutra》), 5 folios, translated by An Shigao of the Han dynasty. 《Law Samadhi Sutra》, 1 fascicle (also directly named 《Law Sutra》), 7 folios, translated by Zhi Qian of the Wu dynasty. 《Ten Wholesome Karma Paths Sutra》, 1 fascicle, 6 folios, translated by Siksananda of the Tang dynasty.
The above fourteen sutras, fourteen fascicles in total, are in the same case.
Mahayana Treatises
97 works
五百一十八卷五十帙一十一部一百五十五卷釋經論七十六部三百六十三卷集義論大智度論一百卷(或云大智度論亦云摩訶般若釋論或一百一十卷或七十卷十帙二百八十五紙) 姚秦羅什譯十地經論十二卷(或十五卷一帙二百四十六紙)彌勒菩薩所問經論五卷(或六卷或七卷或八卷一百二十八紙)大乘寶積經論四卷(八十四紙)
已上三經元魏菩提留支譯。寶髻菩薩四法經論一卷 元魏毗目智仙譯
上三論十卷同帙。佛地經論七卷(一百一十七紙) 唐玄奘譯金剛般若論二卷(無著菩薩造三十紙) 隋笈多譯能斷金剛般若波羅蜜多經論頌一卷(亦云能斷金剛論頌四紙) 唐義凈論
上三論十卷同帙。金剛般若波羅蜜經論三卷(天親菩薩造四十八紙) 元魏菩提留支譯能斷金剛般若波羅蜜多經論釋三卷(亦云能斷金剛論釋三十三紙) 唐義凈譯金剛般若波羅蜜經破取著不壞假名論二卷(亦名功德施論三十三紙) 唐地婆訶羅譯文殊師利菩薩問菩提經論二卷(亦云文殊問菩提經論一名伽耶山頂經論三十紙) 元魏菩提留支譯妙法蓮華經論一卷(題云妙法蓮華經優波提舍二十五紙) 元魏勒那摩提共僧朗等譯
上五論十一卷同帙。法華經論二卷(初有歸敬頌者是或一卷題亦云妙法蓮華經優波提舍三十
【現代漢語翻譯】 現代漢語譯本 五百一十八卷，五十帙，一十一部，一百五十五卷釋經論，七十六部，三百六十三卷集義論，《大智度論》一百卷（或云《大智度論》，亦云《摩訶般若釋論》，或一百一十卷，或七十卷，十帙，二百八十五紙），姚秦羅什譯。 《十地經論》十二卷（或十五卷，一帙，二百四十六紙），彌勒菩薩（Maitreya Bodhisattva）所問經論五卷（或六卷，或七卷，或八卷，一百二十八紙），《大乘寶積經論》四卷（八十四紙）。 以上三經元魏菩提留支（Bodhiruci）譯。《寶髻菩薩四法經論》一卷，元魏毗目智仙（Vimokṣasena）譯。 上三論十卷同帙。《佛地經論》七卷（一百一十七紙），唐玄奘（Xuanzang）譯。《金剛般若論》二卷（無著菩薩（Asanga）造，三十紙），隋笈多（Gupta）譯。《能斷金剛般若波羅蜜多經論頌》一卷（亦云《能斷金剛論頌》，四紙），唐義凈（Yijing）論。 上三論十卷同帙。《金剛般若波羅蜜經論》三卷（天親菩薩（Vasubandhu）造，四十八紙），元魏菩提留支（Bodhiruci）譯。《能斷金剛般若波羅蜜多經論釋》三卷（亦云《能斷金剛論釋》，三十三紙），唐義凈（Yijing）譯。《金剛般若波羅蜜經破取著不壞假名論》二卷（亦名《功德施論》，三十三紙），唐地婆訶羅（Divākara）譯。《文殊師利菩薩（Mañjuśrī Bodhisattva）問菩提經論》二卷（亦云《文殊問菩提經論》，一名《伽耶山頂經論》，三十紙），元魏菩提留支（Bodhiruci）譯。《妙法蓮華經論》一卷（題云《妙法蓮華經優波提舍》，二十五紙），元魏勒那摩提（Ratnamati）共僧朗等譯。 上五論十一卷同帙。《法華經論》二卷（初有歸敬頌者是或一卷，題亦云《妙法蓮華經優波提舍》，三十
【English Translation】 English version Five hundred and eighteen fascicles, fifty cases, eleven sections, one hundred and fifty-five fascicles of commentaries on sutras, seventy-six sections, three hundred and sixty-three fascicles of collected meanings, the Mahāprajñāpāramitopadeśa one hundred fascicles (or said to be Mahāprajñāpāramitopadeśa, also said to be Mahāprajñāpāramitā-śāstra, either one hundred and ten fascicles, or seventy fascicles, ten cases, two hundred and eighty-five folios), translated by Kumārajīva of the Yao Qin dynasty. The Daśabhūmika-śāstra twelve fascicles (or fifteen fascicles, one case, two hundred and forty-six folios), the Maitreya Bodhisattva Paripṛcchā-śāstra five fascicles (or six fascicles, or seven fascicles, or eight fascicles, one hundred and twenty-eight folios), the Mahāratnakūṭa-sūtra-śāstra four fascicles (eighty-four folios). The above three sutras were translated by Bodhiruci of the Northern Wei dynasty. The Ratnaketu-bodhisattva-caturdharma-sūtra-śāstra one fascicle, translated by Vimokṣasena of the Northern Wei dynasty. The above three treatises are in the same case of ten fascicles. The Buddhabhūmi-sūtra-śāstra seven fascicles (one hundred and seventeen folios), translated by Xuanzang of the Tang dynasty. The Vajracchedikā-prajñā-śāstra two fascicles (composed by Asanga, thirty folios), translated by Gupta of the Sui dynasty. The Vajracchedikā-prajñāpāramitā-sūtra-gāthā-śāstra one fascicle (also called Vajracchedikā-śāstra-gāthā, four folios), commented on by Yijing of the Tang dynasty. The above three treatises are in the same case of ten fascicles. The Vajracchedikā-prajñāpāramitā-sūtra-śāstra three fascicles (composed by Vasubandhu, forty-eight folios), translated by Bodhiruci of the Northern Wei dynasty. The Vajracchedikā-prajñāpāramitā-sūtra-vṛtti three fascicles (also called Vajracchedikā-śāstra-vṛtti, thirty-three folios), translated by Yijing of the Tang dynasty. The Vajracchedikā-prajñāpāramitā-sūtra-nirālambana-nāma-śāstra two fascicles (also named Guṇada-śāstra, thirty-three folios), translated by Divākara of the Tang dynasty. The Mañjuśrī Bodhisattva Paripṛcchā Bodhi-sūtra-śāstra two fascicles (also called Mañjuśrī Paripṛcchā Bodhi-sūtra, also named Gayasirṣa-sūtra-śāstra, thirty folios), translated by Bodhiruci of the Northern Wei dynasty. The Saddharmapuṇḍarīka-sūtra-śāstra one fascicle (titled Saddharmapuṇḍarīka-sūtra-upadeśa, twenty-five folios), translated by Ratnamati together with Senglang and others of the Northern Wei dynasty. The above five treatises are in the same case of eleven fascicles. The Saddharmapuṇḍarīka-sūtra-śāstra two fascicles (the initial verses of homage indicate that it might be one fascicle, also titled Saddharmapuṇḍarīka-sūtra-upadeśa, thirty
紙) 元魏留支共曇琳等譯勝思惟梵天所問經論四卷(或三卷五十九紙) 元魏菩提留支譯涅槃論一卷(或云大般涅槃經論一十紙) 沙門達磨菩提譯涅槃經本有今無偈論一卷(亦直云本有今無論六紙) 梁真諦譯遺教經論一卷(二十六紙) 陳真諦譯無量壽經論一卷(題云無量壽經優波提舍愿生偈七卷) 元魏菩提留支譯三具足經論一卷(題云三具足優波提舍一十八紙) 元魏毗目智仙譯轉法輪經論一卷(題云轉法輪經優波提舍一十紙) 元魏毗目智仙等譯
上八論十二卷同帙(已上釋經論已下集義論)。瑜伽師地論一百卷(十帙一千八百十七紙)顯揚聖教論二十卷(二帙三百二十七紙)瑜伽師地論釋一卷(一十九紙)顯揚聖教論頌一卷(一十九紙)王法正理論一卷(二十紙)大乘阿毗達磨集論七卷(一百三紙)
已上六經唐玄奘譯。
上四論十卷同帙。大乘阿毗達磨雜集論十六卷(亦呼為對法論二百五十五紙) 唐玄奘譯中論四卷(亦云中觀論或八卷九十八紙) 姚秦羅什譯
上二論二十卷二帙。般若燈論釋十五卷(二百五十一紙) 唐波羅頗蜜多羅譯十二門論一卷(二十四紙) 姚秦羅什譯十八空論一卷(二十紙) 陳真諦譯百論二卷(四十三紙) 姚秦羅什譯廣百論本一卷(八紙)
【現代漢語翻譯】 現代漢語譯本： 《勝思惟梵天所問經論》四卷（或三卷，五十九紙），元魏留支共曇琳等譯。 《涅槃論》一卷（或云《大般涅槃經論》，一十紙），元魏菩提留支譯。 《涅槃經本有今無偈論》一卷（亦直云《本有今無論》，六紙），沙門達磨菩提譯。 《遺教經論》一卷（二十六紙），梁真諦譯。 《無量壽經論》一卷（題云《無量壽經優波提舍愿生偈》七卷），陳真諦譯。 《三具足經論》一卷（題云《三具足優波提舍》，一十八紙），元魏菩提留支譯。 《轉法輪經論》一卷（題云《轉法輪經優波提舍》，一十紙），元魏毗目智仙譯。 元魏毗目智仙等譯。
以上八論十二卷同帙（已上釋經論已下集義論）。 《瑜伽師地論》一百卷（十帙，一千八百十七紙）。 《顯揚聖教論》二十卷（二帙，三百二十七紙）。 《瑜伽師地論釋》一卷（一十九紙）。 《顯揚聖教論頌》一卷（一十九紙）。 《王法正理論》一卷（二十紙）。 《大乘阿毗達磨集論》七卷（一百三紙）。
已上六經唐玄奘譯。
以上四論十卷同帙。 《大乘阿毗達磨雜集論》十六卷（亦呼為《對法論》，二百五十五紙），唐玄奘譯。 《中論》四卷（亦云《中觀論》，或八卷，九十八紙），姚秦鳩摩羅什（Kumārajīva）譯。
以上二論二十卷二帙。 《般若燈論釋》十五卷（二百五十一紙），唐波羅頗蜜多羅（Prabhāmitra）譯。 《十二門論》一卷（二十四紙），姚秦鳩摩羅什（Kumārajīva）譯。 《十八空論》一卷（二十紙），陳真諦譯。 《百論》二卷（四十三紙），姚秦鳩摩羅什（Kumārajīva）譯。 《廣百論本》一卷（八紙）。
【English Translation】 English version: 'Śatasāhasrikā-prajñāpāramitā-sūtra-vṛtti' four fascicles (or three fascicles, fifty-nine leaves), translated by Liu Zhi, Gong Tanlin, etc. during the Yuan Wei dynasty. 'Nirvāṇa-vṛtti' one fascicle (or said to be 'Mahāparinirvāṇa-sūtra-vṛtti', ten leaves), translated by Bodhiruci during the Yuan Wei dynasty. 'Nirvāṇa-sūtra-mūlabhūta-adhunā-nāsti-gāthā-vṛtti' one fascicle (also simply called 'Mūlabhūta-adhunā-nāsti-vṛtti', six leaves), translated by Śramaṇa Dharmabodhi. 'Yui jiao jing lun' one fascicle (twenty-six leaves), translated by Paramārtha during the Liang dynasty. 'Amitāyus-sūtra-vṛtti' one fascicle (titled 'Amitāyus-sūtra-upadeśa-varga-janma-gāthā' seven fascicles), translated by Paramārtha during the Chen dynasty. 'Tri-saṃbhāraka-sūtra-vṛtti' one fascicle (titled 'Tri-saṃbhāraka-upadeśa', eighteen leaves), translated by Bodhiruci during the Yuan Wei dynasty. 'Dharmacakra-pravartana-sūtra-vṛtti' one fascicle (titled 'Dharmacakra-pravartana-sūtra-upadeśa', ten leaves), translated by Vimalākṣa and others during the Yuan Wei dynasty. Translated by Vimalākṣa, etc. during the Yuan Wei dynasty.
The above eight treatises, twelve fascicles in the same case (above are commentaries on sutras, below are collections of meanings). 'Yogācārabhūmi-śāstra' one hundred fascicles (ten cases, one thousand eight hundred and seventeen leaves). 'Asaṅga's Compendium of the Mahāyāna' twenty fascicles (two cases, three hundred and twenty-seven leaves). 'Yogācārabhūmi-śāstra-vyākhyā' one fascicle (nineteen leaves). 'Asaṅga's Compendium of the Mahāyāna-gāthā' one fascicle (nineteen leaves). 'Rāja-dharma-nīti-śāstra' one fascicle (twenty leaves). 'Abhidharma-samuccaya' seven fascicles (one hundred and three leaves).
The above six sutras were translated by Xuanzang during the Tang dynasty.
The above four treatises, ten fascicles in the same case. 'Abhidharmasamuccaya-vyākhyā' sixteen fascicles (also called 'Abhidharma-śāstra', two hundred and fifty-five leaves), translated by Xuanzang during the Tang dynasty. 'Mūlamadhyamakakārikā' four fascicles (also called 'Madhyamaka-śāstra', or eight fascicles, ninety-eight leaves), translated by Kumārajīva during the Yao Qin dynasty.
The above two treatises, twenty fascicles in two cases. 'Prajñāpradīpa-ṭīkā' fifteen fascicles (two hundred and fifty-one leaves), translated by Prabhāmitra during the Tang dynasty. 'Dvādaśanikāya-śāstra' one fascicle (twenty-four leaves), translated by Kumārajīva during the Yao Qin dynasty. 'Aṣṭādaśa-śūnyatā-śāstra' one fascicle (twenty leaves), translated by Paramārtha during the Chen dynasty. 'Śata-śāstra' two fascicles (forty-three leaves), translated by Kumārajīva during the Yao Qin dynasty. 'Vidyāmātrasiddhi-triṃśikā-kārikā' one fascicle (eight leaves).
唐玄奘譯
上五論二十卷二帙。大乘廣百論釋論十卷(一帙一百九十紙) 唐玄奘譯十住毗婆沙論十四卷(或無論字或十二卷或十五卷二百七十六紙) 姚秦羅什譯菩提資糧論六卷(六十七紙) 隋笈多譯
上二論二十卷二帙。大乘莊嚴經論十三卷(或十五卷一帙二百五紙) 唐波羅頗蜜多羅譯大莊嚴經論十五卷(或無經字或十卷二百九紙) 姚秦羅什譯順中論二卷(題云順中論義入天般若波羅蜜經初品法門三十二紙) 元魏般若流支譯攝大乘論三卷(五十九紙) 真諦三藏譯
上三論二十卷二帙。攝大乘論二卷(四十四紙) 佛陀扇多譯攝大乘論本三卷(六十一紙) 三藏玄奘譯攝大乘論釋十五卷(亦云釋論或十二卷三百二十七紙) 天親釋 真諦譯
上三論二十卷二帙。攝大乘論釋論十卷(一帙一百五十六紙) 世親釋笈多譯攝大乘論釋十卷(一帙一百七十六紙) 世親釋玄奘譯攝大乘論釋十卷(一帙二百十六紙) 無性釋 玄奘譯佛性論四卷(八十三紙) 陳真諦譯決定藏論三卷(五十二紙) 梁真諦譯辯中邊論頌一卷(五紙) 唐玄奘譯中邊分別論二卷(或三卷五十八紙) 陳真諦譯
上四論十卷同帙。辯中邊論三卷(三十九紙) 唐玄奘譯究竟一乘寶性論四卷(亦云寶性
【現代漢語翻譯】 現代漢語譯本
唐玄奘譯
以上五論共二十卷，分兩帙。 《大乘廣百論釋論》十卷（一帙一百九十紙）唐 玄奘譯 《十住毗婆沙論》十四卷（或無論字，或十二卷，或十五卷，共二百七十六紙）姚秦 羅什譯 《菩提資糧論》六卷（六十七紙）隋 笈多譯
以上二論共二十卷，分兩帙。 《大乘莊嚴經論》十三卷（或十五卷，一帙二百五紙）唐 波羅頗蜜多羅譯 《大莊嚴經論》十五卷（或無經字，或十卷，共二百九紙）姚秦 羅什譯 《順中論》二卷（題云《順中論義入天般若波羅蜜經初品法門》，共三十二紙）元魏 般若流支譯 《攝大乘論》三卷（五十九紙）真諦三藏譯
以上三論共二十卷，分兩帙。 《攝大乘論》二卷（四十四紙）佛陀扇多譯 《攝大乘論本》三卷（六十一紙）三藏玄奘譯 《攝大乘論釋》十五卷（亦云釋論，或十二卷，共三百二十七紙）天親（Vasubandhu）釋 真諦譯
以上三論共二十卷，分兩帙。 《攝大乘論釋論》十卷（一帙一百五十六紙）世親（Vasubandhu）釋 笈多譯 《攝大乘論釋》十卷（一帙一百七十六紙）世親（Vasubandhu）釋 玄奘譯 《攝大乘論釋》十卷（一帙二百十六紙）無性（Asanga）釋 玄奘譯 《佛性論》四卷（八十三紙）陳 真諦譯 《決定藏論》三卷（五十二紙）梁 真諦譯 《辯中邊論頌》一卷（五紙）唐 玄奘譯 《中邊分別論》二卷（或三卷，共五十八紙）陳 真諦譯
以上四論共十卷，同帙。 《辯中邊論》三卷（三十九紙）唐 玄奘譯 《究竟一乘寶性論》四卷（亦云《寶性論》
【English Translation】 English version
Translated by Tang Xuanzang
The above five treatises comprise twenty volumes in two cases. 'Commentary on the Great Vehicle's Hundred Verses' (Mahayana-shata-shastra-karika) ten volumes (one case, 190 folios) Translated by Tang Xuanzang 'Commentary on the Ten Stages' (Dashabhumika-vibhasha-shastra) fourteen volumes (sometimes without the word 'commentary', or twelve volumes, or fifteen volumes, 276 folios) Translated by Yaoqin Kumarajiva 'Treatise on the Provisions for Enlightenment' (Bodhisattva-sambhāra-shāstra) six volumes (67 folios) Translated by Sui Jipta
The above two treatises comprise twenty volumes in two cases. 'Ornament of the Great Vehicle Sutras' (Mahayana-sutra-alamkara-shastra) thirteen volumes (or fifteen volumes, one case, 205 folios) Translated by Tang Prabhamitra 'Great Adornment Sutra Treatise' (Mahalankara-sutra-shastra) fifteen volumes (sometimes without the word 'sutra', or ten volumes, 209 folios) Translated by Yaoqin Kumarajiva 'Treatise Following the Middle Way' (Anusara-madhyamaka-shastra) two volumes (titled 'Treatise Following the Middle Way Entering the First Chapter Dharma Gate of the Prajnaparamita Sutra', 32 folios) Translated by Yuanwei Prajnaruchi 'Compendium of the Great Vehicle' (Mahayana-samgraha) three volumes (59 folios) Translated by Tripitaka Paramartha
The above three treatises comprise twenty volumes in two cases. 'Compendium of the Great Vehicle' (Mahayana-samgraha) two volumes (44 folios) Translated by Buddhashanta 'Root Text of the Compendium of the Great Vehicle' (Mahayana-samgraha-mula) three volumes (61 folios) Translated by Tripitaka Xuanzang 'Commentary on the Compendium of the Great Vehicle' (Mahayana-samgraha-bhashya) fifteen volumes (also called 'Commentary', or twelve volumes, 327 folios) Commentary by Vasubandhu Translated by Paramartha
The above three treatises comprise twenty volumes in two cases. 'Commentary on the Compendium of the Great Vehicle' (Mahayana-samgraha-bhashya) ten volumes (one case, 156 folios) Commentary by Vasubandhu Translated by Jipta 'Commentary on the Compendium of the Great Vehicle' (Mahayana-samgraha-bhashya) ten volumes (one case, 176 folios) Commentary by Vasubandhu Translated by Xuanzang 'Commentary on the Compendium of the Great Vehicle' (Mahayana-samgraha-bhashya) ten volumes (one case, 216 folios) Commentary by Asanga Translated by Xuanzang 'Treatise on Buddha-Nature' (Buddha-dhatu-shastra) four volumes (83 folios) Translated by Chen Paramartha 'Treatise on the Decisive Treasury' (Viniscaya-samgraha-shastra) three volumes (52 folios) Translated by Liang Paramartha 'Verses on Discrimination between the Middle and the Extremes' (Madhyanta-vibhanga-karika) one volume (5 folios) Translated by Tang Xuanzang 'Treatise on Discrimination between the Middle and the Extremes' (Madhyanta-vibhanga-shastra) two volumes (or three volumes, 58 folios) Translated by Chen Paramartha
The above four treatises comprise ten volumes in the same case. 'Treatise on the Ultimate Vehicle's Jewel Nature' (Uttaratantra-ratnagotra-shastra) four volumes (also called 'Treatise on Jewel Nature')
分別一乘增上論或三卷或五卷八十紙) 元魏勒耶摩提譯業成就論一卷(一十二紙) 元魏毗目智仙等譯大乘成業論一卷(一十七紙) 唐玄奘譯因明正理門論本一卷(一十五紙) 三藏玄奘譯
上五論十卷同帙。因明正理門論一卷(一十六紙) 三藏義凈譯因明入正理論一卷(六紙) 唐玄奘譯顯識論一卷(題云顯識品從無相論出一十九紙) 陳真諦譯轉識論一卷(三紙) 隋真諦譯唯識論一卷(一名破色心初云唯識無境界或云唯識無境界論十九紙) 元魏般若流支譯唯識論一卷(初云修道不共他一十紙) 陳真諦譯唯識二十論一卷(一十紙) 唐玄奘譯成唯識寶生論五卷(一名二十唯識順釋論六十五紙) 唐義凈譯唯識三十論一卷(二紙) 唐玄奘譯
上九論十三卷同帙。成唯識論十卷(一帙一百七十五紙) 唐玄奘譯大丈夫論二卷(三十四紙)入大乘論二卷(四十一紙)
上二經北涼釋道泰譯。大乘掌珍論二卷(三十三紙) 唐玄奘譯大乘五蘊論一卷(八紙) 世親造 玄奘譯大乘廣五蘊論一卷(與前論異本或無廣字安慧造一十三紙) 唐地婆訶羅譯寶行王正論一卷(一十九紙) 陳真諦譯大乘起信論一卷(二十五紙) 真諦三藏譯
上七論十卷同帙。大乘起信論二卷(二十四紙)
【現代漢語翻譯】 現代漢語譯本： 《分別一乘增上論》或三卷或五卷（八十紙），元魏勒耶摩提譯。 《業成就論》一卷（一十二紙），元魏毗目智仙等譯。 《大乘成業論》一卷（一十七紙），唐玄奘譯。 《因明正理門論本》一卷（一十五紙），三藏玄奘譯。
以上五論共十卷，同一帙。 《因明正理門論》一卷（一十六紙），三藏義凈譯。 《因明入正理論》一卷（六紙），唐玄奘譯。 《顯識論》一卷（題云『顯識品從無相論出』）（一十九紙），陳真諦譯。 《轉識論》一卷（三紙），隋真諦譯。 《唯識論》一卷（一名《破色心》，初云『唯識無境界』，或云《唯識無境界論》）（十九紙），元魏般若流支譯。 《唯識論》一卷（初云『修道不共他』）（一十紙），陳真諦譯。 《唯識二十論》一卷（一十紙），唐玄奘譯。 《成唯識寶生論》五卷（一名《二十唯識順釋論》）（六十五紙），唐義凈譯。 《唯識三十論》一卷（二紙），唐玄奘譯。
以上九論共十三卷，同一帙。 《成唯識論》十卷（一帙一百七十五紙），唐玄奘譯。 《大丈夫論》二卷（三十四紙），《入大乘論》二卷（四十一紙）。
以上二經北涼釋道泰譯。 《大乘掌珍論》二卷（三十三紙），唐玄奘譯。 《大乘五蘊論》一卷（八紙），世親（Vasubandhu）造，玄奘譯。 《大乘廣五蘊論》一卷（與前論異本，或無『廣』字，安慧（Sthiramati）造）（一十三紙），唐地婆訶羅（Divakara）譯。 《寶行王正論》一卷（一十九紙），陳真諦譯。 《大乘起信論》一卷（二十五紙），真諦三藏譯。
以上七論共十卷，同一帙。 《大乘起信論》二卷（二十四紙）。
【English Translation】 English version: 'Treatise on the Augmentation of the Distinct Vehicles' either in three or five volumes (80 folios), translated by Lokaksema of the Yuan Wei dynasty. 'Treatise on the Accomplishment of Karma' one volume (12 folios), translated by Prajnamati and others of the Yuan Wei dynasty. 'Mahayana Treatise on the Accomplishment of Karma' one volume (17 folios), translated by Xuanzang of the Tang dynasty. 'The Root Text of the Nyaya-pravesa-tarka-sastra' one volume (15 folios), translated by the Tripitaka Master Xuanzang.
The above five treatises, totaling ten volumes, are in the same case. 'Nyaya-pravesa-tarka-sastra' one volume (16 folios), translated by the Tripitaka Master Yijing. 'Nyaya-pravesadvara-sastra' one volume (6 folios), translated by Xuanzang of the Tang dynasty. 'Treatise on Manifestation of Consciousness' one volume (titled 'Chapter on Manifestation of Consciousness, extracted from the Treatise on Non-phenomena') (19 folios), translated by Paramartha of the Chen dynasty. 'Treatise on the Transformation of Consciousness' one volume (3 folios), translated by Paramartha of the Sui dynasty. 'Treatise on Consciousness-only' one volume (also known as 'Destruction of Form and Mind', beginning with 'Consciousness-only without object', or 'Treatise on Consciousness-only without object') (19 folios), translated by Bodhiruci of the Yuan Wei dynasty. 'Treatise on Consciousness-only' one volume (beginning with 'Cultivation is not shared with others') (10 folios), translated by Paramartha of the Chen dynasty. 'Twenty Verses on Consciousness-only' one volume (10 folios), translated by Xuanzang of the Tang dynasty. 'Commentary on the Twenty Verses on Consciousness-only' five volumes (also known as 'Commentary in Accordance with the Twenty Verses on Consciousness-only') (65 folios), translated by Yijing of the Tang dynasty. 'Thirty Verses on Consciousness-only' one volume (2 folios), translated by Xuanzang of the Tang dynasty.
The above nine treatises, totaling thirteen volumes, are in the same case. 'Vijnaptimatrata-siddhi-sastra' ten volumes (one case, 175 folios), translated by Xuanzang of the Tang dynasty. 'Treatise on the Great Man' two volumes (34 folios), 'Entering the Mahayana Treatise' two volumes (41 folios).
The above two sutras were translated by Dharmaraksa of the Northern Liang dynasty. 'Mahayana-hastamala-prakarana' two volumes (33 folios), translated by Xuanzang of the Tang dynasty. 'Mahayana-pancaskandha-prakarana' one volume (8 folios), composed by Vasubandhu, translated by Xuanzang. 'Mahayana-vidyā-pancaskandha-prakarana' one volume (a different version from the previous treatise, possibly without the word 'vidyā', composed by Sthiramati) (13 folios), translated by Divakara of the Tang dynasty. 'Bao Xing Wang Zheng Lun' one volume (19 folios), translated by Paramartha of the Chen dynasty. 'Awakening of Faith in the Mahayana' one volume (25 folios), translated by the Tripitaka Master Paramartha.
The above seven treatises, totaling ten volumes, are in the same case. 'Awakening of Faith in the Mahayana' two volumes (24 folios).
實叉難陀譯發菩提心論二卷(或云發菩提心經論二十八紙) 姚秦羅什譯三無性論二卷(題云三無性論品出無相論三十五紙) 陳真諦譯方便心論一卷(或二卷凡四品十七紙) 元魏吉迦夜共曇曜譯如實論一卷(題云如實論反質難品二十三紙) 梁真諦譯無相思塵論一卷(或直云思塵論三紙) 陳真諦譯觀所緣緣論一卷(三紙) 唐玄奘譯觀所緣論釋一卷(一十三紙) 唐義凈譯
上八論十一卷同帙。回諍論一卷(二十五紙) 元魏毗目智仙等譯緣生論一卷(一十一紙) 陳笈多譯十二因緣論一卷(四紙) 元魏菩提留支譯壹輸盧迦論一卷(或云壹書三紙) 元魏般若流支譯大乘百法明門論一卷(題云大乘百法明門論本事分中略錄名數二紙) 唐玄奘譯百字論一卷(八紙) 元魏菩提留支譯解卷論一卷(三紙) 陳真諦譯掌中論一卷(三紙)取因假設論一卷(九紙)觀總相論頌一卷(二紙)止觀門論頌一卷(四紙)手杖論一卷(七紙)六門教授習定論一卷(九紙)
已上六經唐義凈譯。大乘法界無差別論一卷(六紙) 唐提云般若譯破外道小乘四宗論一卷(六紙)破外道小乘涅槃論一卷(五紙)
已上二論元魏菩提留支譯。
上十六論十六卷同帙。
都計大乘經律論見入藏者總六百三
【現代漢語翻譯】 現代漢語譯本 實叉難陀（Śikṣānanda，唐代譯經大師）譯《發菩提心論》二卷(或稱《發菩提心經論》，二十八紙)。姚秦鳩摩羅什（Kumārajīva）譯《三無性論》二卷(題為《三無性論品出無相論》，三十五紙)。陳真諦（Paramārtha）譯《方便心論》一卷(或二卷，凡四品，十七紙)。元魏吉迦夜（Jñānayaśa）共曇曜譯《如實論》一卷(題為《如實論反質難品》，二十三紙)。梁真諦譯《無相思塵論》一卷(或直稱《思塵論》，三紙)。陳真諦譯《觀所緣緣論》一卷(三紙)。唐玄奘譯《觀所緣論釋》一卷(一十三紙)。唐義凈（Yijing）譯。
以上八論十一卷同帙。《回諍論》一卷(二十五紙)。元魏毗目智仙等譯《緣生論》一卷(一十一紙)。陳笈多（Gupta）譯《十二因緣論》一卷(四紙)。元魏菩提留支（Bodhiruci）譯《壹輸盧迦論》一卷(或稱《壹書》，三紙)。元魏般若流支（Prajñāruci）譯《大乘百法明門論》一卷(題為《大乘百法明門論本事分中略錄名數》，二紙)。唐玄奘譯《百字論》一卷(八紙)。元魏菩提留支譯《解卷論》一卷(三紙)。陳真諦譯《掌中論》一卷(三紙)。《取因假設論》一卷(九紙)。《觀總相論頌》一卷(二紙)。《止觀門論頌》一卷(四紙)。《手杖論》一卷(七紙)。《六門教授習定論》一卷(九紙)。
以上六經唐義凈譯。《大乘法界無差別論》一卷(六紙)。唐提云般若譯《破外道小乘四宗論》一卷(六紙)。《破外道小乘涅槃論》一卷(五紙)。
以上二論元魏菩提留支譯。
以上十六論十六卷同帙。
都計大乘經律論見入藏者總六百三。
【English Translation】 English version Śikṣānanda (a Tang Dynasty translator) translated the two-volume Treatise on the Arousing of the Bodhi Mind (or Sutra Treatise on the Arousing of the Bodhi Mind, 28 folios). Kumārajīva (a translator during the Yao Qin Dynasty) translated the two-volume Treatise on the Three Natures (titled Chapter on the Three Natures from the Treatise on Non-Characteristics, 35 folios). Paramārtha (a translator during the Chen Dynasty) translated the one-volume Treatise on Expedient Mind (or two volumes, in four chapters, 17 folios). Jñānayaśa and Tán Yào translated the one-volume Treatise on Reality (titled Treatise on Reality: Refutation Chapter, 23 folios). Paramārtha translated the one-volume Treatise on Thought-Dust Without Characteristics (or simply Treatise on Thought-Dust, 3 folios). Paramārtha translated the one-volume Treatise on the Object and Condition of Cognition (3 folios). Xuanzang (a Tang Dynasty translator) translated the one-volume Commentary on the Treatise on the Object of Cognition (13 folios). Yijing (a Tang Dynasty translator) translated.
The above eight treatises, eleven volumes in total, are in the same case. Treatise on Refuting Disputes, one volume (25 folios). Translated by Vimokṣasena et al. during the Yuan Wei Dynasty, Treatise on Dependent Origination, one volume (11 folios). Gupta (a translator during the Chen Dynasty) translated Treatise on the Twelve Nidānas, one volume (4 folios). Bodhiruci (a translator during the Yuan Wei Dynasty) translated Treatise on One Śloka, one volume (or One Verse, 3 folios). Prajñāruci (a translator during the Yuan Wei Dynasty) translated Treatise on the One Hundred Dharmas of the Great Vehicle, one volume (titled Brief Record of Names and Numbers from the Section on the Nature of Things in the Treatise on the One Hundred Dharmas of the Great Vehicle, 2 folios). Xuanzang translated Treatise on One Hundred Syllables, one volume (8 folios). Bodhiruci translated Treatise on Explanation of the Scroll, one volume (3 folios). Paramārtha translated Treatise in the Palm of the Hand, one volume (3 folios). Treatise on the Assumption of Causes, one volume (9 folios). Verses on the Treatise on the General Characteristics, one volume (2 folios). Verses on the Treatise on the Doors of Cessation and Contemplation, one volume (4 folios). Treatise on the Walking Stick, one volume (7 folios). Treatise on the Six Doors of Instruction for Practicing Samādhi, one volume (9 folios).
The above six sutras were translated by Yijing during the Tang Dynasty. Treatise on the Non-Difference of the Dharmadhātu of the Great Vehicle, one volume (6 folios). Divākara translated Treatise on Refuting the Four Schools of Heretics and the Lesser Vehicle, one volume (6 folios). Treatise on Refuting the Nirvana Theory of Heretics and the Lesser Vehicle, one volume (5 folios).
The above two treatises were translated by Bodhiruci during the Yuan Wei Dynasty.
The above sixteen treatises, sixteen volumes in total, are in the same case.
In total, there are 603 Mahayana sutras, vinayas, and treatises that have been included in the collection.
十八部合二千七百四十五卷二百五十八帙(與前廣錄部數不同者前廣錄中以大寶積經諸部合成分為四十九部上錄此合為一部故欠四十八不同)。
開元釋教目錄卷第十九(入藏錄上之下)
開元釋教目錄卷第二十(入藏錄下)
唐西崇福寺沙門智升撰
小乘入藏錄下(小乘經律總三百三十部一千七百六十二卷一百六十五帙賢聖集傳附此卷末此直列經名及標紙數余如廣錄)
小乘經二百四十部六百十八卷四十八帙
小乘律五十四部四百四十六卷四十五帙
小乘論三十六部六百九十八卷七十二帙
小乘經重單合譯
一百五十三部三百九十四卷三十一帙長阿含經二十二卷(二帙四百三十一紙) 姚秦佛陀耶舍共竺佛念譯中阿含經六十卷(或五十八卷六帙一千一百四十六紙)增一阿含經五十一卷(或五十卷或四十二卷或六十卷或三十三卷五帙八百二十紙)
右二經東晉僧伽提婆譯。雜阿含經五十卷(五帙一千六十九紙) 宋求那跋陀羅譯別譯雜阿舍經二十卷(二帙三百九紙) 失譯今附秦錄佛般泥洹經二卷(或直雲泥洹經計四十七紙) 西晉白法祖譯大般涅槃經三卷(或二卷五十一紙) 東晉釋法顯譯般泥洹經二卷(或直雲泥洹經亦云大般泥洹經諸藏中一卷者
【現代漢語翻譯】 現代漢語譯本： 十八部合共二千七百四十五卷，二百五十八帙（與之前的廣錄部數不同，是因為之前的廣錄中將《大寶積經》的各個部分合併成分為四十九部，而這裡合併爲一部，所以少了四十八部）。
《開元釋教目錄》卷第十九（入藏錄上之下）
《開元釋教目錄》卷第二十（入藏錄下）
唐西崇福寺沙門智升撰
小乘入藏錄下（小乘經律總共三百三十部，一千七百六十二卷，一百六十五帙。《賢聖集傳》附在此卷末。這裡只列出經名和標明紙數，其餘的如同廣錄）
小乘經二百四十部，六百十八卷，四十八帙
小乘律五十四部，四百四十六卷，四十五帙
小乘論三十六部，六百九十八卷，七十二帙
小乘經重單合譯
一百五十三部，三百九十四卷，三十一帙。《長阿含經》二十二卷（二帙，四百三十一紙），姚秦鳩摩羅什(Kumarajiva)共竺佛念譯。《中阿含經》六十卷（或五十八卷，六帙，一千一百四十六紙）。《增一阿含經》五十一卷（或五十卷，或四十二卷，或六十卷，或三十三卷，五帙，八百二十紙）。
以上兩種經書由東晉僧伽提婆(Sanghadeva)譯。《雜阿含經》五十卷（五帙，一千六十九紙），宋求那跋陀羅(Gunabhadra)譯。《別譯雜阿舍經》二十卷（二帙，三百九紙），失譯，現在附在秦錄中。《佛般泥洹經》二卷（或直接稱為《泥洹經》，計四十七紙），西晉白法祖譯。《大般涅槃經》三卷（或二卷，五十一紙），東晉釋法顯譯。《般泥洹經》二卷（或直接稱為《泥洹經》，也稱為《大般泥洹經》，各藏中有一卷的）
【English Translation】 English version: Eighteen sections, totaling two thousand seven hundred and forty-five volumes, two hundred and fifty-eight cases (the difference in the number of sections compared to the previous Guang Lu is because the previous Guang Lu combined the various parts of the Mahāratnakūṭa Sūtra (大寶積經) into forty-nine sections, while here they are combined into one section, hence the difference of forty-eight sections).
Kaiyuan Catalogue of Buddhist Teachings, Volume 19 (Entry Catalogue, Upper and Lower)
Kaiyuan Catalogue of Buddhist Teachings, Volume 20 (Entry Catalogue, Lower)
Composed by Śramaṇa Zhisheng of Xichongfu Temple in the Tang Dynasty
Small Vehicle Entry Catalogue, Lower (Small Vehicle Sutras and Vinaya total three hundred and thirty sections, one thousand seven hundred and sixty-two volumes, one hundred and sixty-five cases. The Collection of Sages' Biographies is appended to the end of this volume. Here, only the names of the sutras are listed and the number of pages is indicated, the rest is as in the Guang Lu).
Small Vehicle Sutras: two hundred and forty sections, six hundred and eighteen volumes, forty-eight cases.
Small Vehicle Vinaya: fifty-four sections, four hundred and forty-six volumes, forty-five cases.
Small Vehicle Treatises: thirty-six sections, six hundred and ninety-eight volumes, seventy-two cases.
Small Vehicle Sutras, Repeated, Single, and Combined Translations
One hundred and fifty-three sections, three hundred and ninety-four volumes, thirty-one cases. Dīrghāgama Sūtra (長阿含經), twenty-two volumes (two cases, four hundred and thirty-one pages), translated by Kumārajīva (鳩摩羅什) and Zhu Fonian (竺佛念) of the Yao Qin dynasty. Madhyamāgama Sūtra (中阿含經), sixty volumes (or fifty-eight volumes, six cases, one thousand one hundred and forty-six pages). Ekottarāgama Sūtra (增一阿含經), fifty-one volumes (or fifty volumes, or forty-two volumes, or sixty volumes, or thirty-three volumes, five cases, eight hundred and twenty pages).
The above two sutras were translated by Saṃghadeva (僧伽提婆) of the Eastern Jin dynasty. Saṃyuktāgama Sūtra (雜阿含經), fifty volumes (five cases, one thousand and sixty-nine pages), translated by Guṇabhadra (求那跋陀羅) of the Song dynasty. Separate Translation of the Saṃyukta Āgama Sūtra (別譯雜阿舍經), twenty volumes (two cases, three hundred and nine pages), translation lost, now appended to the Qin record. Buddha's Parinirvana Sūtra (佛般泥洹經), two volumes (or simply called Nirvāṇa Sūtra, totaling forty-seven pages), translated by Bai Fazhu of the Western Jin dynasty. Mahāparinirvāṇa Sūtra (大般涅槃經), three volumes (or two volumes, fifty-one pages), translated by Shi Faxian of the Eastern Jin dynasty. Parinirvāṇa Sūtra (般泥洹經), two volumes (or simply called Nirvāṇa Sūtra, also called Mahāparinirvāṇa Sūtra, those in various collections with one volume)
唯是上卷欠下卷四十五紙) 失譯附東晉錄人本欲生經一卷(一十五紙)尸迦羅越六向拜經一卷(或云尸迦羅越六方禮經四紙)
右二經漢世高譯。梵志阿颰經一卷(一名阿颰摩納經安錄直云阿颰經名佛開解梵志阿颰經一十四紙)梵網六十二見經一卷(一名梵網經二十一紙)
右二經吳支謙譯。寂志果經一卷(一十六紙) 東晉竺曇無蘭譯
上八經十二卷同帙。起世經十卷(一帙一百六十七紙) 隋阇那崛多等譯起世因本經十卷(恐二本相濫題下別云起世因本經一帙諸藏多是前本此本稍稀一百七十紙) 隋達磨笈多譯樓炭經六卷(或八卷或五卷一百三紙) 西晉譯法立共法炬譯長阿含十報法經二卷(一名多增道章經或直云十報經廿七紙) 漢世高譯中本起經二卷(或云太子中本起經四十七紙) 漢曇果共康孟詳譯
上三經十卷同帙。七知經一卷(或云七智經二紙) 吳支謙譯堿水喻經一卷(或云堿水譬喻經二紙) 失譯今附西晉錄一切流攝守因經一卷(或直云流攝經或云一切流攝經亦云一切流攝守經亦云流攝守因經亦云一切流攝守經五紙)四諦經一卷(九紙)
右二經漢世高譯。恒水經一卷(亦云恒河喻經四紙) 西晉釋法炬譯本相倚致經一卷(亦云大相倚致或作倚字二紙) 漢世高
【現代漢語翻譯】 現代漢語譯本： 唯獨上卷缺少下卷四十五紙。) 遺失翻譯，附加東晉目錄。人本欲生經一卷（一十五紙），尸迦羅越六向拜經一卷（或云尸迦羅越六方禮經，四紙）。
右邊這兩部經是漢代高僧翻譯的。梵志阿颰經一卷（一名阿颰摩納經，安錄直接稱為阿颰經，解釋佛陀開解梵志阿颰的經文，一十四紙），梵網六十二見經一卷（一名梵網經，二十一紙）。
右邊這兩部經是吳國支謙翻譯的。寂志果經一卷（一十六紙），東晉竺曇無蘭翻譯。
以上八部經共十二卷，裝在一個書套里。起世經十卷（一帙一百六十七紙），隋朝阇那崛多（Jñānagupta）等翻譯。起世因本經十卷（恐怕是兩個版本相互混淆，題目下面另外寫明起世因本經，一帙，各個藏經閣里大多是前一個版本，這個版本比較少見，一百七十紙），隋朝達磨笈多（Dharma Gupta）翻譯。樓炭經六卷（或八卷或五卷，一百三紙），西晉翻譯。法立共法炬翻譯長阿含十報法經二卷（一名多增道章經，或直接稱為十報經，廿七紙），漢代高僧翻譯。中本起經二卷（或云太子中本起經，四十七紙），漢代曇果共康孟詳翻譯。
以上三部經共十卷，裝在一個書套里。七知經一卷（或云七智經，二紙），吳國支謙翻譯。堿水喻經一卷（或云堿水譬喻經，二紙），遺失翻譯，現在附加西晉目錄。一切流攝守因經一卷（或直接稱為流攝經，或云一切流攝經，亦云一切流攝守經，亦云流攝守因經，亦云一切流攝守經，五紙），四諦經一卷（九紙）。
右邊這兩部經是漢代高僧翻譯的。恒水經一卷（亦云恒河喻經，四紙），西晉釋法炬翻譯。本相倚致經一卷（亦云大相倚致，或寫作倚字，二紙），漢代高僧翻譯。
【English Translation】 English version: Only the upper scroll is missing the lower scroll, forty-five sheets.) Lost translation, appended to the Eastern Jin catalog. Ren Ben Yu Sheng Jing (人本欲生經) one scroll (fifteen sheets), Shijialuo Yue Liu Xiang Bai Jing (尸迦羅越六向拜經) one scroll (or called Shijialuo Yue Liu Fang Li Jing (尸迦羅越六方禮經), four sheets).
The two sutras on the right were translated by a high-ranking monk in the Han Dynasty. Fanzhi A Ba Jing (梵志阿颰經) one scroll (also named A Ba Mo Na Jing (阿颰摩納經), Anlu directly calls it A Ba Jing (阿颰經), explaining the sutra of Buddha's enlightenment of Fanzhi A Ba (梵志阿颰), fourteen sheets), Fan Wang Liu Shi Er Jian Jing (梵網六十二見經) one scroll (also named Fan Wang Jing (梵網經), twenty-one sheets).
The two sutras on the right were translated by Zhi Qian (支謙) of the Wu Kingdom. Ji Zhi Guo Jing (寂志果經) one scroll (sixteen sheets), translated by Zhu Tan Wu Lan (竺曇無蘭) of the Eastern Jin Dynasty.
The above eight sutras, totaling twelve scrolls, are stored in one case. Qi Shi Jing (起世經) ten scrolls (one case, one hundred and sixty-seven sheets), translated by Jñānagupta (阇那崛多) and others in the Sui Dynasty. Qi Shi Yin Ben Jing (起世因本經) ten scrolls (perhaps the two versions are confused with each other, and the title below is additionally marked as Qi Shi Yin Ben Jing, one case, most of the collections in various monasteries are the former version, this version is relatively rare, one hundred and seventy sheets), translated by Dharma Gupta (達磨笈多) in the Sui Dynasty. Lou Tan Jing (樓炭經) six scrolls (or eight scrolls or five scrolls, one hundred and three sheets), translated in the Western Jin Dynasty. Faligong Fajü (法立共法炬) translated Chang Ahan Shi Bao Fa Jing (長阿含十報法經) two scrolls (also named Duo Zeng Dao Zhang Jing (多增道章經), or directly called Shi Bao Jing (十報經), twenty-seven sheets), translated by a high-ranking monk in the Han Dynasty. Zhong Ben Qi Jing (中本起經) two scrolls (or called Taizi Zhong Ben Qi Jing (太子中本起經), forty-seven sheets), translated by Tan Guo (曇果) and Kang Mengxiang (康孟詳) in the Han Dynasty.
The above three sutras, totaling ten scrolls, are stored in one case. Qi Zhi Jing (七知經) one scroll (or called Qi Zhi Jing (七智經), two sheets), translated by Zhi Qian (支謙) of the Wu Kingdom. Jian Shui Yu Jing (鹼水喻經) one scroll (or called Jian Shui Pi Yu Jing (鹼水譬喻經), two sheets), lost translation, now appended to the Western Jin catalog. Yiqie Liu She Shou Yin Jing (一切流攝守因經) one scroll (or directly called Liu She Jing (流攝經), or called Yiqie Liu She Jing (一切流攝經), also called Yiqie Liu She Shou Jing (一切流攝守經), also called Liu She Shou Yin Jing (流攝守因經), also called Yiqie Liu She Shou Jing (一切流攝守經), five sheets), Si Di Jing (四諦經) one scroll (nine sheets).
The two sutras on the right were translated by a high-ranking monk in the Han Dynasty. Heng Shui Jing (恒水經) one scroll (also called Heng He Yu Jing (恒河喻經), four sheets), translated by Shi Fajü (釋法炬) in the Western Jin Dynasty. Ben Xiang Yi Zhi Jing (本相倚致經) one scroll (also called Da Xiang Yi Zhi (大相倚致), or written as Yi (倚), two sheets), translated by a high-ranking monk in the Han Dynasty.
譯緣本致經一卷(三紙) 失譯今附東晉錄頂生王故事經一卷(亦直雲頂生王經六紙)西晉釋法炬譯文陀竭王經一卷(四紙) 北涼曇無讖譯閻羅王五天使者經一卷(一名鐵城泥犁經四紙) 宋釋慧簡譯鐵城泥犁經一卷(五紙) 東晉竺曇無蘭譯古來世時經一卷(五紙) 失譯今附東晉錄阿那律八唸經一卷(或直云八唸經一名禪行斂意經舊錄云禪行檢意四紙) 漢支曜譯離睡經一卷(三紙) 西晉竺法護譯是法非法經一卷(四紙) 漢世高譯求欲經一卷(十紙) 西晉釋法炬譯受歲經一卷(四紙) 西晉竺法護譯梵志計水凈經一卷(二紙) 失譯今附東晉錄苦陰經一卷(五紙) 失譯在後漢錄釋摩男本經一卷(或五陰因事經四紙) 吳支謙譯苦陰因事經一卷(六紙) 西晉釋法炬譯樂想經一卷(二紙) 西晉竺法護譯漏分佈經十卷(七紙) 漢世高譯阿耨颰經一卷(此言依次)東晉竺曇無蘭譯諸法本經一卷(一紙) 吳支謙譯瞿曇彌記果經一卷(七紙) 宋釋慧蕳譯瞻婆比丘經一卷(或云瞻波四紙)伏淫經一卷(三紙)
右二經西晉釋法炬譯。魔嬈亂經一卷(一云魔王入目連蘭腹經一名弊魔試目連經八紙) 失譯在漢錄弊魔試目連經一卷(一名魔嬈亂經五紙)
上三十經三十卷同帙。賴吒和羅經一卷(一
【現代漢語翻譯】 現代漢語譯本
譯緣本致經一卷（三紙） 失譯，今附東晉錄。 頂生王故事經一卷（亦直雲頂生王經，六紙） 西晉釋法炬譯。 文陀竭王經一卷（四紙） 北涼曇無讖譯。 閻羅王五天使者經一卷（一名鐵城泥犁經，四紙） 宋釋慧簡譯。 鐵城泥犁經一卷（五紙） 東晉竺曇無蘭譯。 古來世時經一卷（五紙） 失譯，今附東晉錄。 阿那律八唸經一卷（或直云八唸經，一名禪行斂意經，舊錄云禪行檢意，四紙） 漢支曜譯。 離睡經一卷（三紙） 西晉竺法護譯。 是法非法經一卷（四紙） 漢世高譯。 求欲經一卷（十紙） 西晉釋法炬譯。 受歲經一卷（四紙） 西晉竺法護譯。 梵志計水凈經一卷（二紙） 失譯，今附東晉錄。 苦陰經一卷（五紙） 失譯，在後漢錄。 釋摩男本經一卷（或五陰因事經，四紙） 吳支謙譯。 苦陰因事經一卷（六紙） 西晉釋法炬譯。 樂想經一卷（二紙） 西晉竺法護譯。 漏分佈經十卷（七紙） 漢世高譯。 阿耨颰經一卷（此言依次）東晉竺曇無蘭譯。 諸法本經一卷（一紙） 吳支謙譯。 瞿曇彌記果經一卷（七紙） 宋釋慧蕳譯。 瞻婆比丘經一卷（或云瞻波，四紙）。 伏淫經一卷（三紙）。
右二經西晉釋法炬譯。 魔嬈亂經一卷（一云魔王入目連蘭腹經，一名弊魔試目連經，八紙） 失譯，在漢錄。 弊魔試目連經一卷（一名魔嬈亂經，五紙）。
上三十經三十卷同帙。 賴吒和羅經一卷（一 English version
Yi Yuan Ben Zhi Sutra, one scroll (three sheets). Lost translation, now attached to the Eastern Jin record. The Sutra of the Story of King Ding Sheng (also simply called the Sutra of King Ding Sheng, six sheets). Translated by Shi Fajü of the Western Jin Dynasty. The Sutra of King Wentuojie, one scroll (four sheets). Translated by Tan Wuchen of the Northern Liang Dynasty. The Sutra of King Yama and the Five Messengers, one scroll (also called the Sutra of the Iron City Naraka, four sheets). Translated by Shi Huijian of the Song Dynasty. The Sutra of the Iron City Naraka, one scroll (five sheets). Translated by Zhu Tanwulan of the Eastern Jin Dynasty. The Sutra of Ancient Times, one scroll (five sheets). Lost translation, now attached to the Eastern Jin record. The Sutra of Aniruddha's Eight Thoughts, one scroll (or simply called the Sutra of Eight Thoughts, also called the Sutra of Contemplation and Mind Control, old record says Sutra of Contemplation and Examination of Mind, four sheets). Translated by Zhi Yao of the Han Dynasty. The Sutra of Leaving Sleep, one scroll (three sheets). Translated by Zhu Fahu of the Western Jin Dynasty. The Sutra of What is Dharma and What is Not Dharma, one scroll (four sheets). Translated by An Shigao of the Han Dynasty. The Sutra of Seeking Desires, one scroll (ten sheets). Translated by Shi Fajü of the Western Jin Dynasty. The Sutra of Receiving the Year, one scroll (four sheets). Translated by Zhu Fahu of the Western Jin Dynasty. The Sutra of the Brahmin's Calculation of Water Purity, one scroll (two sheets). Lost translation, now attached to the Eastern Jin record. The Sutra of Suffering Skandha, one scroll (five sheets). Lost translation, in the Later Han record. The Original Sutra of Shimo Nan, one scroll (or the Sutra of the Causes of the Five Skandhas, four sheets). Translated by Zhi Qian of the Wu Dynasty. The Sutra of the Causes of Suffering Skandha, one scroll (six sheets). Translated by Shi Fajü of the Western Jin Dynasty. The Sutra of Joyful Thoughts, one scroll (two sheets). Translated by Zhu Fahu of the Western Jin Dynasty. The Sutra of the Distribution of Leakages, ten scrolls (seven sheets). Translated by An Shigao of the Han Dynasty. The Sutra of Anutpāda, one scroll (meaning in order). Translated by Zhu Tanwulan of the Eastern Jin Dynasty. The Sutra of the Origin of All Dharmas, one scroll (one sheet). Translated by Zhi Qian of the Wu Dynasty. The Sutra of Gautami's Prediction of Fruition, one scroll (seven sheets). Translated by Shi Huijian of the Song Dynasty. The Sutra of the Champa Bhikshu, one scroll (or called Champa, four sheets). The Sutra of Subduing Lust, one scroll (three sheets).
The above two sutras were translated by Shi Fajü of the Western Jin Dynasty. The Sutra of Mara's Disturbance, one scroll (one says the Mara King Enters Maudgalyayana's Womb, also called the Sutra of the Evil Mara Testing Maudgalyayana, eight sheets). Lost translation, in the Han record. The Sutra of the Evil Mara Testing Maudgalyayana, one scroll (also called the Sutra of Mara's Disturbance, five sheets).
The above thirty sutras, thirty scrolls, are in the same case. The Sutra of Ratthapala, one scroll (one
【English Translation】 Yi Yuan Ben Zhi Sutra, one scroll (three sheets). Lost translation, now attached to the Eastern Jin record. Ding Sheng Wang Gu Shi Jing (頂生王故事經) [Story of King Born from the Top of the Head] Sutra, one scroll (also simply called Ding Sheng Wang Jing (頂生王經) [King Born from the Top of the Head] Sutra, six sheets). Translated by Shi Fajü of the Western Jin Dynasty. Wen Tuo Jie Wang Jing (文陀竭王經) [King Wentuo Jie] Sutra, one scroll (four sheets). Translated by Tan Wuchen of the Northern Liang Dynasty. Yan Luo Wang Wu Tian Shi Zhe Jing (閻羅王五天使者經) [King Yama and the Five Messengers] Sutra, one scroll (also called Tie Cheng Ni Li Jing (鐵城泥犁經) [Iron City Naraka] Sutra, four sheets). Translated by Shi Huijian of the Song Dynasty. Tie Cheng Ni Li Jing (鐵城泥犁經) [Iron City Naraka] Sutra, one scroll (five sheets). Translated by Zhu Tanwulan of the Eastern Jin Dynasty. Gu Lai Shi Shi Jing (古來世時經) [Ancient Times] Sutra, one scroll (five sheets). Lost translation, now attached to the Eastern Jin record. A Na Lü Ba Nian Jing (阿那律八念經) [Aniruddha's Eight Thoughts] Sutra, one scroll (or simply called Ba Nian Jing (八念經) [Eight Thoughts] Sutra, also called Chan Xing Lian Yi Jing (禪行斂意經) [Contemplation and Mind Control] Sutra, old record says Chan Xing Jian Yi (禪行檢意) [Contemplation and Examination of Mind], four sheets). Translated by Zhi Yao of the Han Dynasty. Li Shui Jing (離睡經) [Leaving Sleep] Sutra, one scroll (three sheets). Translated by Zhu Fahu of the Western Jin Dynasty. Shi Fa Fei Fa Jing (是法非法經) [What is Dharma and What is Not Dharma] Sutra, one scroll (four sheets). Translated by An Shigao of the Han Dynasty. Qiu Yu Jing (求欲經) [Seeking Desires] Sutra, one scroll (ten sheets). Translated by Shi Fajü of the Western Jin Dynasty. Shou Sui Jing (受歲經) [Receiving the Year] Sutra, one scroll (four sheets). Translated by Zhu Fahu of the Western Jin Dynasty. Fan Zhi Ji Shui Jing Jing (梵志計水淨經) [Brahmin's Calculation of Water Purity] Sutra, one scroll (two sheets). Lost translation, now attached to the Eastern Jin record. Ku Yin Jing (苦陰經) [Suffering Skandha] Sutra, one scroll (five sheets). Lost translation, in the Later Han record. Shi Mo Nan Ben Jing (釋摩男本經) [Original Sutra of Shimo Nan] Sutra, one scroll (or Wu Yin Yin Shi Jing (五陰因事經) [Sutra of the Causes of the Five Skandhas], four sheets). Translated by Zhi Qian of the Wu Dynasty. Ku Yin Yin Shi Jing (苦陰因事經) [Sutra of the Causes of Suffering Skandha], one scroll (six sheets). Translated by Shi Fajü of the Western Jin Dynasty. Le Xiang Jing (樂想經) [Joyful Thoughts] Sutra, one scroll (two sheets). Translated by Zhu Fahu of the Western Jin Dynasty. Lou Fen Bu Jing (漏分佈經) [Distribution of Leakages] Sutra, ten scrolls (seven sheets). Translated by An Shigao of the Han Dynasty. A Nou Ba Jing (阿耨颰經) [Anutpāda] Sutra, one scroll (meaning in order). Translated by Zhu Tanwulan of the Eastern Jin Dynasty. Zhu Fa Ben Jing (諸法本經) [Origin of All Dharmas] Sutra, one scroll (one sheet). Translated by Zhi Qian of the Wu Dynasty. Qu Tan Mi Ji Guo Jing (瞿曇彌記果經) [Gautami's Prediction of Fruition] Sutra, one scroll (seven sheets). Translated by Shi Huijian of the Song Dynasty. Zhan Po Bi Qiu Jing (瞻婆比丘經) [Champa Bhikshu] Sutra, one scroll (or called Zhan Po (瞻波) [Champa], four sheets). Fu Yin Jing (伏淫經) [Subduing Lust] Sutra, one scroll (three sheets).
The above two sutras were translated by Shi Fajü of the Western Jin Dynasty. Mo Rao Luan Jing (魔嬈亂經) [Mara's Disturbance] Sutra, one scroll (one says Mo Wang Ru Mu Lian Lan Fu Jing (魔王入目連蘭腹經) [the Mara King Enters Maudgalyayana's Womb], also called Bi Mo Shi Mu Lian Jing (弊魔試目連經) [the Evil Mara Testing Maudgalyayana], eight sheets). Lost translation, in the Han record. Bi Mo Shi Mu Lian Jing (弊魔試目連經) [the Evil Mara Testing Maudgalyayana] Sutra, one scroll (also called Mo Rao Luan Jing (魔嬈亂經) [Mara's Disturbance], five sheets).
The above thirty sutras, thirty scrolls, are in the same case. Lai Zha He Luo Jing (賴吒和羅經) [Ratthapala] Sutra, one scroll (one
名羅漢賴吒利羅經十一紙)
右二經吳支謙譯。善生子經一卷(四紙) 西晉支法度譯數經一卷(四紙) 西晉釋法炬譯梵志頞羅延問種尊經一卷(或云頞羅延七紙) 東晉曇無蘭譯三歸五戒慈心厭離功德經一卷(一紙) 失譯今附東晉錄須達經一卷(亦云須達長者經四紙) 蕭齊天竺三藏求那毗地譯佛為黃竹園老婆羅門說學經一卷(四紙) 失譯今附宋錄梵摩喻經一卷(九紙) 吳支謙譯尊上經一卷(四紙) 西晉竺法護譯鸚鵡經一卷(亦云兜調經或作兇字者誤也九紙) 宋求那跋陀羅譯兜調經一卷(四紙) 失譯附西晉錄意經一卷(三紙)應法經一卷(四紙)
右二經西晉竺法護譯。泥犁經一卷(或雲中阿含泥犁經十二紙) 東晉竺曇無蘭譯優婆夷墮舍迦經一卷 失譯今附宋錄齋經一卷(一名持齋經四紙) 吳支謙譯鞞摩肅經一卷(四紙) 宋求那跋陀羅譯婆羅門子命終愛念不離經一卷(四紙)十支居士八城人經一卷(一直云十支經三紙)
右二經漢世高譯。邪見經一卷(三紙) 失譯今附宋錄箭喻經一卷(四紙) 失譯今附東晉錄普法義經一卷(一名具法行經亦名普義經九紙) 漢世高譯廣義法門經一卷(九紙) 陳真諦譯戒德香經一卷(或云戒德經二紙) 東晉竺曇無蘭譯四人出現世間經
【現代漢語翻譯】 現代漢語譯本： 《賴吒利羅經》（Rāṣṭrapāla Sūtra）（十一紙），又名《名羅漢賴吒利羅經》。
以上兩部經由吳國的支謙翻譯。《善生子經》一卷（四紙），西晉的支法度翻譯。《數經》一卷（四紙），西晉的釋法炬翻譯。《梵志頞羅延問種尊經》一卷（七紙，或云《頞羅延》），東晉的曇無蘭翻譯。《三歸五戒慈心厭離功德經》一卷（一紙），已失譯，今附於東晉的記錄。《須達經》一卷（四紙，亦云《須達長者經》），蕭齊的天竺三藏求那毗地（Guṇabhidhi）翻譯。《佛為黃竹園老婆羅門說學經》一卷（四紙），已失譯，今附於宋代的記錄。《梵摩喻經》一卷（九紙），吳國的支謙翻譯。《尊上經》一卷（四紙），西晉的竺法護翻譯。《鸚鵡經》一卷（九紙，亦云《兜調經》，或作「兇」字者是錯誤的），宋代的求那跋陀羅（Guṇabhadra）翻譯。《兜調經》一卷（四紙），已失譯，附於西晉的記錄。《意經》一卷（三紙），《應法經》一卷（四紙）。
以上兩部經由西晉的竺法護翻譯。《泥犁經》一卷（十二紙，或云《中阿含泥犁經》），東晉的竺曇無蘭翻譯。《優婆夷墮舍迦經》一卷，已失譯，今附於宋代的記錄。《齋經》一卷（四紙，一名《持齋經》），吳國的支謙翻譯。《鞞摩肅經》一卷（四紙），宋代的求那跋陀羅（Guṇabhadra）翻譯。《婆羅門子命終愛念不離經》一卷（四紙），《十支居士八城人經》一卷（三紙，一直云《十支經》）。
以上兩部經由漢代的安世高翻譯。《邪見經》一卷（三紙），已失譯，今附於宋代的記錄。《箭喻經》一卷（四紙），已失譯，今附於東晉的記錄。《普法義經》一卷（九紙，一名《具法行經》，亦名《普義經》），漢代的安世高翻譯。《廣義法門經》一卷（九紙），陳代的真諦翻譯。《戒德香經》一卷（二紙，或云《戒德經》），東晉的竺曇無蘭翻譯。《四人出現世間經》一卷。
【English Translation】 English version: Rāṣṭrapāla Sūtra (11 sheets), also known as 'The Sūtra of the Arhat Rāṣṭrapāla'.
The above two sūtras were translated by Zhi Qian of the Wu dynasty. Śroṇakoṭivikārṇa Sūtra, one fascicle (4 sheets), translated by Zhi Fadu of the Western Jin dynasty. Saṃkhya Sūtra, one fascicle (4 sheets), translated by Shi Fajü of the Western Jin dynasty. Brahmacārī Narayana's Questions on the Noble Lineage Sūtra, one fascicle (7 sheets, or said to be 'Narayana'), translated by Tanwulan of the Eastern Jin dynasty. Three Refuges, Five Precepts, Loving-Kindness,厭離功德 Sūtra, one fascicle (1 sheet), translation lost, now attached to the records of the Eastern Jin dynasty. Sudatta Sūtra, one fascicle (4 sheets, also known as 'Sūtra of the Elder Sudatta'), translated by Guṇabhidhi of the Tianzhu Tripiṭaka of the Xiao Qi dynasty. The Buddha's Discourse on Learning for the Brahmin Woman of Huangzhuyuan Sūtra, one fascicle (4 sheets), translation lost, now attached to the records of the Song dynasty. Brahma's Parable Sūtra, one fascicle (9 sheets), translated by Zhi Qian of the Wu dynasty. The Supreme Sūtra, one fascicle (4 sheets), translated by Zhu Fahu of the Western Jin dynasty. Parrot Sūtra, one fascicle (9 sheets, also known as 'Tudiao Sūtra', or the one with the character '兇' is a mistake), translated by Guṇabhadra of the Song dynasty. Tudiao Sūtra, one fascicle (4 sheets), translation lost, attached to the records of the Western Jin dynasty. Meaning Sūtra, one fascicle (3 sheets), Dharma-Responding Sūtra, one fascicle (4 sheets).
The above two sūtras were translated by Zhu Fahu of the Western Jin dynasty. Naraka Sūtra, one fascicle (12 sheets, or said to be 'Middle Agama Naraka Sūtra'), translated by Zhu Tanwulan of the Eastern Jin dynasty. Upāsikā Datta Sūtra, one fascicle, translation lost, now attached to the records of the Song dynasty. Fasting Sūtra, one fascicle (4 sheets, also known as 'Sūtra on Upholding the Fast'), translated by Zhi Qian of the Wu dynasty. Vimalakīrti Sūtra, one fascicle (4 sheets), translated by Guṇabhadra of the Song dynasty. Sūtra on the Brahmin Boy's Death and Inseparable Love, one fascicle (4 sheets), Ten-Branch Layman of Eight Cities Sūtra, one fascicle (3 sheets, always said to be 'Ten-Branch Sūtra').
The above two sūtras were translated by An Shigao of the Han dynasty. Wrong Views Sūtra, one fascicle (3 sheets), translation lost, now attached to the records of the Song dynasty. Arrow Parable Sūtra, one fascicle (4 sheets), translation lost, now attached to the records of the Eastern Jin dynasty. Universal Dharma Meaning Sūtra, one fascicle (9 sheets, also known as 'Sūtra on Practicing Universal Dharma', also known as 'Universal Meaning Sūtra'), translated by An Shigao of the Han dynasty. Extensive Meaning Dharma Gate Sūtra, one fascicle (9 sheets), translated by Paramārtha of the Chen dynasty. Sūtra on the Fragrance of Precept Virtue, one fascicle (2 sheets, or said to be 'Precept Virtue Sūtra'), translated by Zhu Tanwulan of the Eastern Jin dynasty. Four People Appearing in the World Sūtra, one fascicle.
一卷(四紙) 宋求那跋陀羅譯波斯匿王大后崩塵土坌身經一卷(三紙) 西晉釋法炬譯須摩提女經一卷(十六紙) 吳支謙譯婆羅門避死經一卷(一紙) 漢世高譯食施獲五福報經一卷(一名施色力經一名福德經二紙) 失譯今附東晉錄頻毗娑羅王詣佛供養經一卷(亦云頻婆五紙) 西晉釋法炬譯長者子六過出家經一卷(三紙) 宋釋慧簡譯鴦崛摩經一卷(或有作魔字或云指鬘經或作指髻經六紙) 西晉竺法護譯
上三十二經三十二卷同帙。鴦崛髻經一卷(六紙) 西晉釋法炬譯力士移山經一卷(亦直云移山經六紙)四未曾有法經一卷(亦云四未曾有經或無法字二紙)
右二經西晉竺法護譯。舍利弗摩訶目犍連游四衢經一卷漢康孟詳譯七佛父母姓字經一卷(或云七佛姓字經四紙)曹魏失譯放牛經一卷(亦云牧牛經四紙)姚秦羅什譯緣起經一卷(亦云十二緣起經三紙)唐玄奘譯十一想思念如來經一卷(或云十一思惟念如來經一紙)宋求那跋陀羅譯四泥犁經一卷(或云四大泥犁經二紙)東晉竺曇無蘭譯阿那邠邸化七子經一卷(四紙)漢世高譯大愛道般泥洹經一卷(或作涅槃七紙)西晉白法祖譯佛母般泥洹經一卷(四紙)宋釋慧簡譯國王不犁先尼十夢經一卷(或作泥五紙)東晉竺曇無蘭譯舍衛王夢見十事經一
【現代漢語翻譯】 現代漢語譯本 《波斯匿王大后崩塵土坌身經》一卷（四紙），宋代求那跋陀羅譯。 《波斯匿王大后崩塵土坌身經》一卷（三紙），西晉釋法炬譯。 《須摩提女經》一卷（十六紙），吳支謙譯。 《婆羅門避死經》一卷（一紙），漢世高譯。 《食施獲五福報經》一卷（一名《施色力經》，一名《福德經》，二紙），失譯，今附東晉錄。 《頻毗娑羅王詣佛供養經》一卷（亦云《頻婆經》，五紙），西晉釋法炬譯。 《長者子六過出家經》一卷（三紙），宋釋慧簡譯。 《鴦崛摩經》一卷（或有作『魔』字，或云《指鬘經》，或作《指髻經》，六紙），西晉竺法護譯。
上列三十二經，共三十二卷，同帙。 《鴦崛髻經》一卷（六紙），西晉釋法炬譯。 《力士移山經》一卷（亦直云《移山經》，六紙）。 《四未曾有法經》一卷（亦云《四未曾有經》，或無法字，二紙）。
右列二經，西晉竺法護譯。 《舍利弗摩訶目犍連游四衢經》一卷，漢康孟詳譯。 《七佛父母姓字經》一卷（或云《七佛姓字經》，四紙），曹魏失譯。 《放牛經》一卷（亦云《牧牛經》，四紙），姚秦羅什譯。 《緣起經》一卷（亦云《十二緣起經》，三紙），唐玄奘譯。 《十一想思念如來經》一卷（或云《十一思惟念如來經》，一紙），宋求那跋陀羅譯。 《四泥犁經》一卷（或云《四大泥犁經》，二紙），東晉竺曇無蘭譯。 《阿那邠邸化七子經》一卷（四紙），漢世高譯。 《大愛道般泥洹經》一卷（或作《涅槃經》，七紙），西晉白法祖譯。 《佛母般泥洹經》一卷（四紙），宋釋慧簡譯。 《國王不犁先尼十夢經》一卷（或作『泥』，五紙），東晉竺曇無蘭譯。 《舍衛王夢見十事經》一卷
【English Translation】 English version 'King Pasenadi's Great Queen's Demise and Dust-Covered Body Sutra', one scroll (four sheets), translated by Guṇabhadra (求那跋陀羅) of the Song Dynasty. 'King Pasenadi's Great Queen's Demise and Dust-Covered Body Sutra', one scroll (three sheets), translated by Śrīmitra (釋法炬) of the Western Jin Dynasty. 'Sumāghā (須摩提) Sutra', one scroll (sixteen sheets), translated by Zhi Qian (支謙) of the Wu Dynasty. 'Brahmin Avoiding Death Sutra', one scroll (one sheet), translated by An Shigao (世高) of the Han Dynasty. 'Sutra on Obtaining Five Blessings by Offering Food' (also known as 'Sutra on Giving Color and Strength', also known as 'Sutra on Merit', two sheets), translation lost, now appended to the Eastern Jin record. 'King Bimbisāra's (頻毗娑羅王) Visit to the Buddha and Offering Sutra', one scroll (also called 'Bimbā Sutra', five sheets), translated by Śrīmitra (釋法炬) of the Western Jin Dynasty. 'Eldest Son's Six Faults and Renunciation Sutra', one scroll (three sheets), translated by Hui Jian (慧簡) of the Song Dynasty. 'Aṅgulimāla (鴦崛摩) Sutra', one scroll (sometimes written with the character 'demon', also called 'Finger Garland Sutra', or 'Finger Crest Sutra', six sheets), translated by Dharmarakṣa (竺法護) of the Western Jin Dynasty.
The above thirty-two sutras, totaling thirty-two scrolls, are in the same case. 'Aṅgulikeśa (鴦崛髻) Sutra', one scroll (six sheets), translated by Śrīmitra (釋法炬) of the Western Jin Dynasty. 'Sutra of the Strong Man Moving the Mountain', one scroll (also simply called 'Moving the Mountain Sutra', six sheets). 'Sutra of Four Unprecedented Dharmas', one scroll (also called 'Sutra of Four Unprecedented Things', or without the character 'Dharma', two sheets).
The two sutras listed on the right were translated by Dharmarakṣa (竺法護) of the Western Jin Dynasty. 'Śāriputra (舍利弗) and Mahāmaudgalyāyana's (摩訶目犍連) Wandering in the Crossroads Sutra', one scroll, translated by Kang Mengxiang (康孟詳) of the Han Dynasty. 'Sutra of the Names and Surnames of the Parents of the Seven Buddhas' (or 'Sutra of the Surnames of the Seven Buddhas', four sheets), translation lost from the Cao Wei Dynasty. 'Cattle Herding Sutra', one scroll (also called 'Cowherd Sutra', four sheets), translated by Kumārajīva (羅什) of the Yao Qin Dynasty. 'Sutra on Dependent Origination', one scroll (also called 'Sutra on Twelve Dependent Originations', three sheets), translated by Xuanzang (玄奘) of the Tang Dynasty. 'Sutra on Eleven Thoughts Contemplating the Tathāgata', one scroll (or 'Sutra on Eleven Contemplations Meditating on the Tathāgata', one sheet), translated by Guṇabhadra (求那跋陀羅) of the Song Dynasty. 'Sutra on Four Naraka (泥犁)', one scroll (or 'Sutra on Four Great Naraka', two sheets), translated by Zhu Tanwulan (竺曇無蘭) of the Eastern Jin Dynasty. 'Anāthapiṇḍada's (阿那邠邸) Transformation of Seven Sons Sutra', one scroll (four sheets), translated by An Shigao (世高) of the Han Dynasty. 'Mahāprajāpatī's (大愛道) Parinirvāṇa Sutra', one scroll (or 'Nirvāṇa Sutra', seven sheets), translated by Bai Fazu (白法祖) of the Western Jin Dynasty. 'Buddha Mother's Parinirvāṇa Sutra', one scroll (four sheets), translated by Hui Jian (慧簡) of the Song Dynasty. 'King Prasenajit's (不犁先尼) Ten Dreams Sutra', one scroll (sometimes written with the character 'mud', five sheets), translated by Zhu Tanwulan (竺曇無蘭) of the Eastern Jin Dynasty. 'King Śrāvastī's (舍衛王) Dream of Ten Things Sutra', one scroll
卷(或直云十夢經或云舍衛國王十夢經或云波斯匿王十夢經四紙) 失譯今附西晉錄阿難同學經一卷(三紙) 漢世高譯五蘊皆空經一卷(一紙) 唐義凈譯七處三觀經一卷(或二卷十七紙) 漢世高譯聖法印經一卷(亦直云聖印經亦云慧印經天竺名阿遮曇摩文圖二紙) 西晉竺法護譯雜阿含經一卷(二十一紙) 失譯在魏吳錄五陰譬喻經一卷(或無譬字一名水沫所漂經二紙) 漢世高譯水沫所漂經一卷(一名河中大聚沫經一名聚沫譬經二紙) 東晉竺曇無蘭譯不自守意經一卷(或云自守亦不自守經或云不自守經一紙) 吳支謙譯滿愿子經一卷(二紙) 失譯今附東晉錄轉法輪經一卷(或云法輪轉經京中諸藏並是轉法輪論非是本經應須簡擇二紙) 漢世高譯三轉法輪經一卷(五紙) 唐義凈譯八正道經一卷(二紙) 漢世高譯難提釋經一卷(四紙) 西晉法炬譯馬有三相經一卷(亦云普馬有三相經一紙) 漢支曜譯馬有八態譬人經一卷(一名馬有八弊惡態經亦直云馬有八態經一紙) 漢支曜譯相應相可經一卷(二紙) 西晉釋法炬譯治禪病秘要經一卷(或云治禪病秘要治無經字或云禪要秘密治病經或二卷二十八紙) 宋居士沮渠京聲譯
上三十一經三十一卷同帙。摩鄧女經一卷(一名阿難為蠱道女惑經亦云摩鄒
【現代漢語翻譯】 現代漢語譯本： 卷（或直云十夢經，或云舍衛國王十夢經，或云波斯匿王十夢經，四紙） 失譯，今附西晉錄 阿難同學經一卷（三紙） 漢世高譯 五蘊皆空經一卷（一紙） 唐義凈譯 七處三觀經一卷（或二卷，十七紙） 漢世高譯 聖法印經一卷（亦直云聖印經，亦云慧印經，天竺名阿遮曇摩文圖，二紙） 西晉竺法護譯 雜阿含經一卷（二十一紙） 失譯，在魏吳錄 五陰譬喻經一卷（或無譬字，一名水沫所漂經，二紙） 漢世高譯 水沫所漂經一卷（一名河中大聚沫經，一名聚沫譬經，二紙） 東晉竺曇無蘭譯 不自守意經一卷（或云自守亦不自守經，或云不自守經，一紙） 吳支謙譯 滿愿子經一卷（二紙） 失譯，今附東晉錄 轉法輪經一卷（或云法輪轉經，京中諸藏並是轉法輪論，非是本經，應須簡擇，二紙） 漢世高譯 三轉法輪經一卷（五紙） 唐義凈譯 八正道經一卷（二紙） 漢世高譯 難提釋經一卷（四紙） 西晉法炬譯 馬有三相經一卷（亦云普馬有三相經，一紙） 漢支曜譯 馬有八態譬人經一卷（一名馬有八弊惡態經，亦直云馬有八態經，一紙） 漢支曜譯 相應相可經一卷（二紙） 西晉釋法炬譯 治禪病秘要經一卷（或云治禪病秘要治無經字，或云禪要秘密治病經，或二卷，二十八紙） 宋居士沮渠京聲譯
上三十一經三十一卷同帙。 摩鄧女經一卷（一名阿難為蠱道女惑經，亦云摩鄒
【English Translation】 English version: Scroll (or directly called 'Ten Dreams Sutra', or 'King Pasenadi's Ten Dreams Sutra', four sheets) Lost in translation, now attached to the Western Jin record. 'Ananda's Fellow Student Sutra', one scroll (three sheets) Translated by Gao during the Han Dynasty. 'Sutra on the Emptiness of the Five Skandhas', one scroll (one sheet) Translated by Yijing during the Tang Dynasty. 'Sutra on the Three Contemplations in Seven Places', one scroll (or two scrolls, seventeen sheets) Translated by Gao during the Han Dynasty. 'Sutra of the Holy Dharma Seal' (also directly called 'Holy Seal Sutra', or 'Wisdom Seal Sutra', in Sanskrit: 'Ajata Dharma Vinyaya', two sheets) Translated by Dharmaraksa during the Western Jin Dynasty. 'Miscellaneous Agama Sutra', one scroll (twenty-one sheets) Lost in translation, recorded in the Wei-Wu record. 'Five Skandha Parable Sutra', one scroll (or without the word 'parable', also called 'Sutra of Floating Foam', two sheets) Translated by Gao during the Han Dynasty. 'Sutra of Floating Foam', one scroll (also called 'Sutra of the Great Mass of Foam in the River', or 'Sutra of the Parable of Foam', two sheets) Translated by Zhu Tannan during the Eastern Jin Dynasty. 'Sutra on Not Guarding One's Mind', one scroll (or 'Sutra on Guarding and Not Guarding', or 'Sutra on Not Guarding', one sheet) Translated by Zhi Qian during the Wu Dynasty. 'Sutra of Purna', one scroll (two sheets) Lost in translation, now attached to the Eastern Jin record. 'Sutra of the Turning of the Dharma Wheel', one scroll (or 'Sutra of the Wheel Turning', the collections in the capital are all commentaries on the Turning of the Dharma Wheel, not the original sutra, should be carefully distinguished, two sheets) Translated by Gao during the Han Dynasty. 'Sutra of the Three Turnings of the Dharma Wheel', one scroll (five sheets) Translated by Yijing during the Tang Dynasty. 'Sutra of the Eightfold Noble Path', one scroll (two sheets) Translated by Gao during the Han Dynasty. 'Nandaka's Explanation Sutra', one scroll (four sheets) Translated by Dharmaraksa during the Western Jin Dynasty. 'Sutra on the Three Characteristics of a Horse', one scroll (also called 'Sutra on the Three Universal Characteristics of a Horse', one sheet) Translated by Zhi Yao during the Han Dynasty. 'Sutra on the Eight Attitudes of a Horse as a Metaphor for People', one scroll (also called 'Sutra on the Eight Bad Attitudes of a Horse', or directly called 'Sutra on the Eight Attitudes of a Horse', one sheet) Translated by Zhi Yao during the Han Dynasty. 'Sutra on Corresponding Characteristics', one scroll (two sheets) Translated by Dharmaraksa during the Western Jin Dynasty. 'Sutra on the Secret Essentials for Curing Dhyana Sickness', one scroll (or 'Sutra on the Secret Essentials for Curing Dhyana Sickness', without the word 'sutra', or 'Sutra on the Secret Treatment of Dhyana Sickness', or two scrolls, twenty-eight sheets) Translated by Layman Juqu Jingsheng during the Song Dynasty.
The above thirty-one sutras in thirty-one scrolls are in the same case. 'Matangi Sutra', one scroll (also called 'Sutra of Ananda Bewitched by a Sorceress', or 'Matangi'
女三紙) 漢世高譯摩鄧女解形中六事經一卷(三紙) 失譯今附東晉錄摩登伽經三卷(或二卷三十四紙) 吳竺律炎共支謙譯舍頭諫經一卷(題云舍頭諫此曰太子二十八宿經一名虎耳經一名虎意經二十六紙) 西晉竺法護譯鬼問目連經一卷(四紙) 漢世高譯雜藏經一卷(九紙) 東晉釋法顯譯餓鬼報應經一卷(一名目連說地獄餓鬼因緣經五紙) 失譯今附東晉錄阿難問事佛吉兇經一卷(或云阿難問事經亦云事佛吉兇經五紙) 漢世高譯慢法經一卷(二紙) 西晉釋法炬譯阿難分別經一卷(亦云阿難問事佛吉兇經或直云分別經五紙) 乞伏秦釋聖堅譯五母子經一卷(二紙) 吳支謙譯沙彌羅經一卷(二紙) 西晉失譯玉耶女經一卷(或云玉耶經三紙) 失譯今附西晉錄玉耶經一卷(一名長者詣佛說子婦無敬經或云玉耶女經五紙) 東晉竺曇無蘭譯阿遬達經一卷(二紙) 宋求那跋陀羅譯修行本起經二卷(一名宿行本起經三十二紙) 漢竺大力共康孟詳譯
上十六經十九卷同帙。太子瑞應本起經二卷(亦云大力本起瑞應經亦直云瑞應本起經三十一紙) 吳支謙譯過去現在因果經四卷(九十五紙) 宋求那跋陀羅譯法海經一卷(三紙) 西晉釋法炬譯海八德經一卷(三紙) 姚秦羅什譯四十二章經一卷(七紙)
【現代漢語翻譯】 現代漢語譯本 女三紙) 漢世高譯摩鄧女解形中六事經一卷(三紙) 失譯今附東晉錄摩登伽經三卷(或二卷三十四紙) 吳竺律炎共支謙譯舍頭諫經一卷(題云舍頭諫此曰太子二十八宿經一名虎耳經一名虎意經二十六紙) 西晉竺法護譯鬼問目連經一卷(四紙) 漢世高譯雜藏經一卷(九紙) 東晉釋法顯譯餓鬼報應經一卷(一名目連說地獄餓鬼因緣經五紙) 失譯今附東晉錄阿難(Ananda)問事佛吉兇經一卷(或云阿難(Ananda)問事經亦云事佛吉兇經五紙) 漢世高譯慢法經一卷(二紙) 西晉釋法炬譯阿難(Ananda)分別經一卷(亦云阿難(Ananda)問事佛吉兇經或直云分別經五紙) 乞伏秦釋聖堅譯五母子經一卷(二紙) 吳支謙譯沙彌羅經一卷(二紙) 西晉失譯玉耶女經一卷(或云玉耶經三紙) 失譯今附西晉錄玉耶經一卷(一名長者詣佛說子婦無敬經或云玉耶女經五紙) 東晉竺曇無蘭譯阿遬達經一卷(二紙) 宋求那跋陀羅譯修行本起經二卷(一名宿行本起經三十二紙) 漢竺大力共康孟詳譯
上十六經十九卷同帙。太子瑞應本起經二卷(亦云大力本起瑞應經亦直云瑞應本起經三十一紙) 吳支謙譯過去現在因果經四卷(九十五紙) 宋求那跋陀羅譯法海經一卷(三紙) 西晉釋法炬譯海八德經一卷(三紙) 姚秦羅什譯四十二章經一卷(七紙) 這些是：
《女三紙》，漢代高僧翻譯的《摩鄧女解形中六事經》一卷（三紙）。 失譯，現附於東晉目錄的《摩登伽經》三卷（或二卷，三十四紙）。 吳國竺律炎與支謙合譯的《舍頭諫經》一卷（題為《舍頭諫》，又名《太子二十八宿經》，一名《虎耳經》，一名《虎意經》，二十六紙）。 西晉竺法護譯的《鬼問目連經》一卷（四紙）。 漢代高僧翻譯的《雜藏經》一卷（九紙）。 東晉釋法顯譯的《餓鬼報應經》一卷（一名《目連說地獄餓鬼因緣經》，五紙）。 失譯，現附於東晉目錄的《阿難(Ananda)問事佛吉兇經》一卷（或稱《阿難(Ananda)問事經》，亦稱《事佛吉兇經》，五紙）。 漢代高僧翻譯的《慢法經》一卷（二紙）。 西晉釋法炬譯的《阿難(Ananda)分別經》一卷（亦稱《阿難(Ananda)問事佛吉兇經》，或直稱《分別經》，五紙）。 乞伏秦釋聖堅譯的《五母子經》一卷（二紙）。 吳國支謙譯的《沙彌羅經》一卷（二紙）。 西晉失譯的《玉耶女經》一卷（或稱《玉耶經》，三紙）。 失譯，現附於西晉目錄的《玉耶經》一卷（一名《長者詣佛說子婦無敬經》，或稱《玉耶女經》，五紙）。 東晉竺曇無蘭譯的《阿遬達經》一卷（二紙）。 宋代求那跋陀羅譯的《修行本起經》二卷（一名《宿行本起經》，三十二紙）。 漢代竺大力與康孟詳合譯。
以上十六經，共十九卷，同帙。 《太子瑞應本起經》二卷（亦稱《大力本起瑞應經》，或直稱《瑞應本起經》，三十一紙）。 吳國支謙譯的《過去現在因果經》四卷（九十五紙）。 宋代求那跋陀羅譯的《法海經》一卷（三紙）。 西晉釋法炬譯的《海八德經》一卷（三紙）。 姚秦羅什譯的《四十二章經》一卷（七紙）。
【English Translation】 English version (Three paper sheets) The Sutra of Six Matters on Understanding the Female Form, translated by a high monk during the Han Dynasty, one volume (three paper sheets). Lost in translation, now attached to the Eastern Jin record, the Matangi Sutra, three volumes (or two volumes, thirty-four paper sheets). The Shètóu Admonition Sutra, translated by Zhu Lüyan and Zhi Qian of the Wu Kingdom, one volume (titled 'Shètóu Admonition,' also known as the Sutra of the Twenty-eight Constellations of the Crown Prince, also named the Tiger Ear Sutra, also named the Tiger Intention Sutra, twenty-six paper sheets). The Ghost Questions to Maudgalyāyana Sutra, translated by Zhu Fahu of the Western Jin Dynasty, one volume (four paper sheets). The Miscellaneous Collection Sutra, translated by a high monk during the Han Dynasty, one volume (nine paper sheets). The Sutra of Retribution for Hungry Ghosts, translated by Shi Faxian of the Eastern Jin Dynasty, one volume (also named the Maudgalyāyana's Explanation of the Causes and Conditions of Hell and Hungry Ghosts Sutra, five paper sheets). Lost in translation, now attached to the Eastern Jin record, the Ananda(Ananda)'s Questions on Auspicious and Inauspicious Matters of Serving the Buddha Sutra, one volume (or called the Ananda(Ananda)'s Questions Sutra, also called the Sutra on Auspicious and Inauspicious Matters of Serving the Buddha, five paper sheets). The Sutra of Disrespecting the Dharma, translated by a high monk during the Han Dynasty, one volume (two paper sheets). The Ananda(Ananda)'s Distinctions Sutra, translated by Shi Faju of the Western Jin Dynasty, one volume (also called the Ananda(Ananda)'s Questions on Auspicious and Inauspicious Matters of Serving the Buddha Sutra, or simply called the Distinctions Sutra, five paper sheets). The Five Mother and Child Sutra, translated by Shi Shengjian of the Qifu Qin Dynasty, one volume (two paper sheets). The Shami Luo Sutra, translated by Zhi Qian of the Wu Kingdom, one volume (two paper sheets). The Yuye Female Sutra, lost in translation during the Western Jin Dynasty, one volume (or called the Yuye Sutra, three paper sheets). Lost in translation, now attached to the Western Jin record, the Yuye Sutra, one volume (also named the Sutra of the Elder Visiting the Buddha to Speak of His Daughter-in-Law's Lack of Respect, or called the Yuye Female Sutra, five paper sheets). The Asu Da Sutra, translated by Zhu Tanwulan of the Eastern Jin Dynasty, one volume (two paper sheets). The Sutra on the Origins of Practice, translated by Gunabhadra of the Song Dynasty, two volumes (also named the Sutra on the Origins of Past Practices, thirty-two paper sheets), translated jointly by Zhu Dali and Kang Mengxiang of the Han Dynasty.
The above sixteen sutras, nineteen volumes in total, are in the same case. The Crown Prince's Sutra on the Origins of Auspicious Responses, two volumes (also called the Dali's Sutra on the Origins of Auspicious Responses, or simply called the Sutra on the Origins of Auspicious Responses, thirty-one paper sheets). The Sutra of Cause and Effect in the Past and Present, translated by Zhi Qian of the Wu Kingdom, four volumes (ninety-five paper sheets). The Dharma Ocean Sutra, translated by Gunabhadra of the Song Dynasty, one volume (three paper sheets). The Sutra of the Eight Virtues of the Sea, translated by Shi Faju of the Western Jin Dynasty, one volume (three paper sheets). The Sutra of Forty-two Chapters, translated by Kumarajiva of the Yao Qin Dynasty, one volume (seven paper sheets).
漢迦葉摩騰共竺法蘭譯奈女耆域因緣經一卷(或云奈女耆域經或直云奈女經或云奈女耆域國者誤也一十七紙)罪業應報教化地獄經一卷(或云地獄報應經六紙)
右二經漢世高譯。龍王兄弟經一卷(一名難龍王經亦名降龍王經二紙)長者音悅經一卷(或云長者音悅不闌迦葉經亦直云音悅經五紙)
右二經吳支謙譯。
上九經十三卷同帙。禪秘要經三卷(或云禪秘要法無經字或四卷八十四紙) 姚秦羅什譯七女經一卷(一名七女本經六紙)八師經一卷(四紙)
右二經吳支謙譯。越難經一卷(二卷) 西晉居士聶承遠譯所欲致患經一卷(六紙) 西晉竺法護譯阿阇世王問五逆經一卷(五紙) 西晉釋法炬譯五苦章句經一卷(一名諸天五苦經一名五道章句經一名凈除罪蓋娛樂佛法一十三紙) 東晉竺曇無蘭譯堅意經一卷(一名豎心正意經一名堅心經二紙) 漢世高譯凈飯王涅槃經一卷(或加般字七紙)進學經一卷(或云勸進學道經一紙)
右二經宋京聲譯。得道梯橙錫杖經一卷(題云得道梯橙經錫杖品第十二亦直云錫杖經三紙) 失譯今附東晉錄貧窮老公經一卷(一名貧老經三紙) 宋釋慧簡譯三摩竭經一卷(一名須摩提女經一名難國王經一名恕和檀王經八紙) 吳竺律炎譯蓱沙王五愿經
【現代漢語翻譯】 現代漢語譯本：
《奈女耆域因緣經》一卷（漢迦葉摩騰、竺法蘭譯，或稱《奈女耆域經》，或徑稱《奈女經》，或稱《奈女耆域國》，實為誤稱，共十七紙） 《罪業應報教化地獄經》一卷（或稱《地獄報應經》，共六紙）
以上二經為漢代所譯。
《龍王兄弟經》一卷（一名《難龍王經》，亦名《降龍王經》，共二紙） 《長者音悅經》一卷（或稱《長者音悅不闌迦葉經》，亦徑稱《音悅經》，共五紙）
以上二經為吳支謙譯。
以上九經共十三卷，同在一帙。
《禪秘要經》三卷（或稱《禪秘要法》，無『經』字，或為四卷，共八十四紙），姚秦鳩摩羅什（Kumarajiva）譯。 《七女經》一卷（一名《七女本經》，共六紙） 《八師經》一卷（共四紙）
以上二經為吳支謙譯。
《越難經》一卷（或為二卷），西晉居士聶承遠譯。 《所欲致患經》一卷（共六紙），西晉竺法護（Dharmaraksa）譯。 《阿阇世王問五逆經》一卷（共五紙），西晉釋法炬譯。 《五苦章句經》一卷（一名《諸天五苦經》，一名《五道章句經》，一名《凈除罪蓋娛樂佛法》，共十三紙），東晉竺曇無蘭譯。 《堅意經》一卷（一名《豎心正意經》，一名《堅心經》，共二紙），漢世高譯。 《凈飯王涅槃經》一卷（或加『般』字，共七紙） 《進學經》一卷（或稱《勸進學道經》，共一紙）
以上二經為宋京聲譯。
《得道梯橙錫杖經》一卷（題為《得道梯橙經錫杖品第十二》，亦徑稱《錫杖經》，共三紙），失譯，今附於東晉錄。 《貧窮老公經》一卷（一名《貧老經》，共三紙），宋釋慧簡譯。 《三摩竭經》一卷（一名《須摩提女經》，一名《難國王經》，一名《恕和檀王經》，共八紙），吳竺律炎譯。 《蓱沙王五愿經》
【English Translation】 English version:
《Nairatmyapariprccha Sutra》, one fascicle (translated by An Shigao and Kumarajiva, also known as 《Nairatmyapariprccha Sutra》, or simply 《Nairatmya Sutra》, or mistakenly as 《Nairatmyapariprccha-desa Sutra》, totaling seventeen leaves). 《Karma and Retribution Sutra on Teaching and Transforming Hell》, one fascicle (also known as 《Sutra on Retribution in Hell》, totaling six leaves).
The above two sutras were translated during the Han dynasty.
《Naga King Brothers Sutra》, one fascicle (also known as 《Difficult Naga King Sutra》 or 《Subduing the Naga King Sutra》, totaling two leaves). 《Elderly Man Sound-Pleasing Sutra》, one fascicle (also known as 《Elderly Man Sound-Pleasing Bairanjakashyapa Sutra》, or simply 《Sound-Pleasing Sutra》, totaling five leaves).
The above two sutras were translated by Zhi Qian during the Wu dynasty.
The above nine sutras, totaling thirteen fascicles, are in the same case.
《Dhyana Secret Essentials Sutra》, three fascicles (also known as 《Dhyana Secret Essentials Dharma》, without the word 'Sutra', or four fascicles, totaling eighty-four leaves), translated by Kumarajiva of the Yao Qin dynasty. 《Seven Daughters Sutra》, one fascicle (also known as 《Seven Daughters Original Sutra》, totaling six leaves). 《Eight Teachers Sutra》, one fascicle (totaling four leaves).
The above two sutras were translated by Zhi Qian during the Wu dynasty.
《Yuenan Sutra》, one fascicle (or two fascicles), translated by layperson Nie Chengyuan during the Western Jin dynasty. 《Sutra on the Calamities Caused by Desires》, one fascicle (totaling six leaves), translated by Dharmaraksa during the Western Jin dynasty. 《Ajatasatru's Questions on the Five Rebellious Acts Sutra》, one fascicle (totaling five leaves), translated by Shi Fajü during the Western Jin dynasty. 《Five Sufferings Chapter and Verse Sutra》, one fascicle (also known as 《Five Sufferings of the Devas Sutra》, 《Five Paths Chapter and Verse Sutra》, or 《Purifying the Cover of Sins and Enjoying the Buddha Dharma》, totaling thirteen leaves), translated by Zhu Tanwulan during the Eastern Jin dynasty. 《Firm Intention Sutra》, one fascicle (also known as 《Upright Mind and Correct Intention Sutra》 or 《Firm Mind Sutra》, totaling two leaves), translated by An Shigao during the Han dynasty. 《Suddhodana Nirvana Sutra》, one fascicle (sometimes with the addition of the word 'Parinirvana', totaling seven leaves). 《Advancement in Learning Sutra》, one fascicle (also known as 《Exhortation to Advance in the Path of Learning Sutra》, totaling one leaf).
The above two sutras were translated by Jing Sheng during the Song dynasty.
《Ladder of Attaining the Path and the Khakkhara Sutra》, one fascicle (titled 《Ladder of Attaining the Path Sutra, Chapter 12 on the Khakkhara》, also simply known as 《Khakkhara Sutra》, totaling three leaves), translation lost, now attached to the Eastern Jin records. 《Poor Old Man Sutra》, one fascicle (also known as 《Poor Old Sutra》, totaling three leaves), translated by Shi Huijian during the Song dynasty. 《Samakarsa Sutra》, one fascicle (also known as 《Sumati Daughter Sutra》, 《Difficult King Sutra》, or 《King Sudatta Sutra》, totaling eight leaves), translated by Zhu Lüyan during the Wu dynasty. 《King Bimbisara's Five Wishes Sutra》
一卷(一名弗沙迦王經或作瓶字七紙) 吳支謙譯琉璃王經一卷(或作瓶字或作流離七紙)
上上十五經十七卷同帙。生經五卷(或四卷一百九紙)
右二經西晉竺法護譯。義足經二卷(四十紙) 吳支謙譯
上二經七卷同帙。
小乘經單譯
八十七部二百二十四卷一十七帙正法念處經七十卷(七帙一千二百五紙) 元魏般若流支譯佛本行集經六十卷(或名皆集經六帙八百八十七紙) 隋阇那崛多等譯本事經七卷(九十五紙) 唐玄奘譯興起行經二卷(亦名嚴誡宿緣經三十一紙) 漢康孟詳譯業報差別經一卷(一十五紙) 隋瞿曇法智譯
上三經十卷同帙。大安般守意經二卷(亦直云大安般經或無大字安公云小安般經或一卷三十紙)陰持入經二卷(或云除持入誤也或一卷亦云住陰持入三十二紙)處處經一卷(一十五紙)罵意經一卷(一十五紙)分別善惡所起經一卷(一十五紙)出家緣經一卷(一名出家因緣經二紙)阿鋡正行經一卷(一名正意四紙)十八泥犁經一卷(或云十八地獄經六紙)法受塵經一卷(一紙)禪行法想經一卷(一紙)長者子懊惱三處經一卷(一名長者夭惱三處經亦云三處惱經三紙)犍陀國王經一卷(或無國字二紙)
右十二經漢世高譯。須摩提長者經一
【現代漢語翻譯】 現代漢語譯本 《琉璃王經》一卷（一名《弗沙迦王經》，或作《瓶字七紙》），吳·支謙譯。
以上上十五經，共十七卷，同在一帙。《生經》五卷（或四卷，一百零九紙）。
右二經，西晉·竺法護譯。《義足經》二卷（四十紙），吳·支謙譯。
以上二經，共七卷，同在一帙。
小乘經單譯
共八十七部，二百二十四卷，一十七帙。《正法念處經》七十卷（七帙，一千二百零五紙），元魏·般若流支譯。《佛本行集經》六十卷（或名《皆集經》，六帙，八百八十七紙），隋·阇那崛多等譯。《本事經》七卷（九十五紙），唐·玄奘譯。《興起行經》二卷（亦名《嚴誡宿緣經》，三十一紙），漢·康孟詳譯。《業報差別經》一卷（一十五紙），隋·瞿曇法智譯。
以上三經，共十卷，同在一帙。《大安般守意經》二卷（亦直云《大安般經》，或無『大』字，安世高雲《小安般經》，或一卷，三十紙）。《陰持入經》二卷（或云『除持入』，誤也；或一卷，亦云《住陰持入》，三十二紙）。《處處經》一卷（一十五紙）。《罵意經》一卷（一十五紙）。《分別善惡所起經》一卷（一十五紙）。《出家緣經》一卷（一名《出家因緣經》，二紙）。《阿鋡正行經》一卷（一名《正意》，四紙）。《十八泥犁經》一卷（或云《十八地獄經》，六紙）。《法受塵經》一卷（一紙）。《禪行法想經》一卷（一紙）。《長者子懊惱三處經》一卷（一名《長者夭惱三處經》，亦云《三處惱經》，三紙）。《犍陀國王經》一卷（或無『國』字，二紙）。
右十二經，漢世·安世高譯。《須摩提長者經》一
【English Translation】 English version 《The Sutra of King Virudhaka》, one fascicle (also known as 《The Sutra of King Pusa》, or 《Seven Sheets of Pingzi》), translated by Zhi Qian of Wu.
The above fifteen sutras, totaling seventeen fascicles, are in the same case. 《The Sutra of Birth》, five fascicles (or four fascicles, 109 sheets).
The above two sutras were translated by Zhu Fahu of the Western Jin Dynasty. 《The Sutra of Meaningful Foot》, two fascicles (40 sheets), translated by Zhi Qian of Wu.
The above two sutras, totaling seven fascicles, are in the same case.
Single Translations of Hinayana Sutras
A total of 87 texts, 224 fascicles, in 17 cases. 《The Sutra on the Establishment of Mindfulness of the Correct Dharma》, 70 fascicles (7 cases, 1205 sheets), translated by Prajñāruci of the Northern Wei Dynasty. 《The Collection Sutra on the Fundamental Conduct of the Buddha》, 60 fascicles (also known as 《The Sutra of All Gathered》, 6 cases, 887 sheets), translated by Jñānagupta and others of the Sui Dynasty. 《The Sutra of Matters》, 7 fascicles (95 sheets), translated by Xuanzang of the Tang Dynasty. 《The Sutra of Arising and Acting》, two fascicles (also known as 《The Sutra of Strict Precepts and Past Causes》, 31 sheets), translated by Kang Mengxiang of the Han Dynasty. 《The Sutra on the Differentiation of Karmic Retribution》, one fascicle (15 sheets), translated by Gautama Prajñā of the Sui Dynasty.
The above three sutras, totaling ten fascicles, are in the same case. 《The Great Sutra on Mindfulness of Breathing》, two fascicles (also simply called 《The Great Sutra on Mindfulness of Breathing》, or without the word 'Great', An Shigao calls it 《The Small Sutra on Mindfulness of Breathing》, or one fascicle, 30 sheets). 《The Sutra on the Entrances of Aggregates》, two fascicles (or called 'Removing the Entrances', which is a mistake; or one fascicle, also called 《The Sutra on Abiding in the Entrances of Aggregates》, 32 sheets). 《The Sutra on Places》, one fascicle (15 sheets). 《The Sutra on Scolding》, one fascicle (15 sheets). 《The Sutra on Differentiating the Arising of Good and Evil》, one fascicle (15 sheets). 《The Sutra on the Cause of Leaving Home》, one fascicle (also named 《The Sutra on the Causes and Conditions of Leaving Home》, 2 sheets). 《The Sutra on the Correct Conduct of Agama》, one fascicle (also named 《Correct Intention》, 4 sheets). 《The Sutra on the Eighteen Narakas》, one fascicle (or called 《The Sutra on the Eighteen Hells》, 6 sheets). 《The Sutra on the Dust of Dharma Reception》, one fascicle (1 sheet). 《The Sutra on the Thoughts of Meditation Practice》, one fascicle (1 sheet). 《The Sutra on the Three Places of Annoyance for the Son of a Wealthy Man》, one fascicle (also named 《The Sutra on the Three Places of Premature Annoyance for the Wealthy Man》, also called 《The Sutra on the Three Places of Annoyance》, 3 sheets). 《The Sutra of King Gandhara》, one fascicle (or without the word 'King', 2 sheets).
The above twelve sutras were translated by An Shigao of the Han Dynasty. 《The Sutra of the Elder Sumati》, one
卷(一名會諸佛前亦名如來所說示現眾生八紙)阿難四事經一卷(四紙)未生怨經一卷(四紙)四愿經一卷(三紙)黑氏梵志經一卷(三紙)猘狗經一卷(祐云與𤢴狗同二紙)
右六經吳支謙譯。分別經一卷(五紙) 西晉竺法護譯八關齋經一卷(二紙) 宋京聲譯阿鳩留經一卷(四紙) 失譯今附漢錄孝子經一卷(亦云孝子報恩經二紙) 失譯今附西晉錄
上二十二經二十四卷同帙。五百弟子自說本起經一卷(或云佛五百弟子自說本起經亦云五百弟子自說本末經亦云五百弟子本起經二十一紙)大迦葉本經一卷(或無大字五紙)四自侵經一卷(五紙)
右三經西晉竺法護譯。羅云忍辱經一卷(或直云忍辱經三紙)佛為年少比丘說正事經一卷(二紙)沙曷比丘功德經一卷(三紙)
右三經西晉釋法炬譯。時非時經一卷(亦直云時經二紙) 外國法師若羅嚴譯(莫知帝代)自愛經一卷(或云自愛不自愛經五紙)中心經一卷(亦云中心正行經或大忠心經亦云小忠心經五紙)見正經一卷(一名生死變識經八紙)大魚事經一卷(二紙)阿難七夢經一卷(亦云七夢經二紙)呵雕阿那含經一卷(一名荷雕或作苛字二紙)
右六經東晉竺曇無蘭譯。燈指因緣經一卷(九紙) 姚秦羅什譯婦人遇辜經一卷
【現代漢語翻譯】 現代漢語譯本： 《阿難四事經》一卷（一名《會諸佛前》，亦名《如來所說示現眾生》，八紙），《阿難四事經》一卷（四紙），《未生怨經》一卷（四紙），《四愿經》一卷（三紙），《黑氏梵志經》一卷（三紙），《猘狗經》一卷（祐云與狂狗同，二紙）。
右六經為吳國支謙所譯。《分別經》一卷（五紙），西晉竺法護譯。《八關齋經》一卷（二紙），宋京聲譯。《阿鳩留經》一卷（四紙），失譯，今附漢錄。《孝子經》一卷（亦云《孝子報恩經》，二紙），失譯，今附西晉錄。
上二十二經二十四卷同帙。《五百弟子自說本起經》一卷（或云《佛五百弟子自說本起經》，亦云《五百弟子自說本末經》，亦云《五百弟子本起經》，二十一紙），《大迦葉本經》一卷（或無『大』字，五紙），《四自侵經》一卷（五紙）。
右三經為西晉竺法護譯。《羅云忍辱經》一卷（或直云《忍辱經》，三紙），《佛為年少比丘說正事經》一卷（二紙），《沙曷比丘功德經》一卷（三紙）。
右三經為西晉釋法炬譯。《時非時經》一卷（亦直云《時經》，二紙），外國法師若羅嚴譯（莫知帝代）。《自愛經》一卷（或云《自愛不自愛經》，五紙），《中心經》一卷（亦云《中心正行經》，或《大忠心經》，亦云《小忠心經》，五紙），《見正經》一卷（一名《生死變識經》，八紙），《大魚事經》一卷（二紙），《阿難七夢經》一卷（亦云《七夢經》，二紙），《呵雕阿那含經》一卷（一名《荷雕》，或作《苛》字，二紙）。
右六經為東晉竺曇無蘭譯。《燈指因緣經》一卷（九紙），姚秦羅什譯。《婦人遇辜經》一卷。
【English Translation】 English version: Ānanda's Four Matters Sutra, one fascicle (also named 'Meeting Before All Buddhas', also named 'The Thus Come One's Exposition Showing Sentient Beings', eight sheets), Ānanda's Four Matters Sutra, one fascicle (four sheets), The Unborn Enemy Sutra, one fascicle (four sheets), The Four Vows Sutra, one fascicle (three sheets), The Black Clothed Brahmin Sutra, one fascicle (three sheets), The Mad Dog Sutra, one fascicle (Yuo says it's the same as 'rabid dog', two sheets).
The above six sutras were translated by Zhi Qian of Wu. The Distinctions Sutra, one fascicle (five sheets), translated by Zhu Fahu of the Western Jin. The Eight-Precepts Fasting Sutra, one fascicle (two sheets), translated by Jing Sheng of the Song. The Ākulya Sutra, one fascicle (four sheets), translation lost, now appended to the Han record. The Filial Son Sutra, one fascicle (also called 'The Filial Son's Repaying Kindness Sutra', two sheets), translation lost, now appended to the Western Jin record.
The above twenty-two sutras, twenty-four fascicles, are in the same case. The Sutra of the Five Hundred Disciples Narrating Their Origins, one fascicle (or called 'The Sutra of the Buddha's Five Hundred Disciples Narrating Their Origins', also called 'The Sutra of the Five Hundred Disciples Narrating Their Beginnings and Endings', also called 'The Sutra of the Five Hundred Disciples' Origins', twenty-one sheets), The Great Kāśyapa's Original Sutra, one fascicle (or without the word 'Great', five sheets), The Four Self-Inflicted Offenses Sutra, one fascicle (five sheets).
The above three sutras were translated by Zhu Fahu of the Western Jin. The Rāhula's Patience and Humility Sutra, one fascicle (or simply called 'The Patience and Humility Sutra', three sheets), The Sutra of the Buddha Speaking of Righteous Matters for the Young Bhikṣu, one fascicle (two sheets), The Śākaṭa Bhikṣu's Merits Sutra, one fascicle (three sheets).
The above three sutras were translated by Shi Faju of the Western Jin. The Timely and Untimely Sutra, one fascicle (also simply called 'The Timely Sutra', two sheets), translated by the foreign Dharma master Ruo Luoyan (era unknown). The Self-Love Sutra, one fascicle (or called 'The Self-Love and Non-Self-Love Sutra', five sheets), The Center Sutra, one fascicle (also called 'The Center Righteous Conduct Sutra', or 'The Great Loyal Heart Sutra', also called 'The Small Loyal Heart Sutra', five sheets), The Seeing Righteousness Sutra, one fascicle (also named 'The Transformations of Life and Death Consciousness Sutra', eight sheets), The Great Fish Affair Sutra, one fascicle (two sheets), The Ānanda's Seven Dreams Sutra, one fascicle (also called 'The Seven Dreams Sutra', two sheets), The Harita Anāgāmin Sutra, one fascicle (also named 'Heta', or written as 'Ke', two sheets).
The above six sutras were translated by Zhu Tanwulan of the Eastern Jin. The Lamp Finger Cause and Condition Sutra, one fascicle (nine sheets), translated by Kumārajīva of the Yao Qin. The Sutra of the Woman Meeting with Calamity, one fascicle.
(一名婦遇對經二紙) 乞伏秦釋聖堅譯四天王經一卷(三紙) 宋涼州釋智嚴共寶云譯摩訶迦葉度貧母經一卷(四紙)十二品生死經一卷(一紙)罪福報應經一卷(一名轉輪五道罪福報應經亦云轉五道經亦云五道輪經四紙)
右三經宋求那跋陀羅譯。五無返復經一卷(一名五反覆大義經或作附字二紙)佛大僧大經一卷(二兒名七紙)耶祇經一卷(二紙)末羅王經一卷(二紙)摩達國王經一卷(或無國字二紙)旃陀越國王經一卷(或無國王字二紙)五恐怖世經一卷(或云五恐怖經二紙)弟子死復生經一卷(或云死亡更生經六紙)
右八經宋京聲譯。懈怠耕者經一卷(或云懈怠耕兒經二紙) 宋釋慧簡譯辯意長者子經一卷(或云長者辯意經或加所問字九紙) 元魏釋法場譯無垢優婆夷問經一卷(三紙) 元魏般若流支譯
上三十經三十卷同帙。賢者五福經一卷(一紙) 西晉白法祖譯天請問經一卷(二紙) 唐玄奘譯僧護經一卷(或云僧護因緣經亦云因緣僧護經二十紙)護凈經一卷(二紙)木槵子經(或作患字亦作檈二紙)無上處經一卷(一紙)盧志長者因緣經一卷(十紙)五王經一卷(五紙)
右六經失譯今附東晉錄。出家功德經一卷(非是賢愚中抄出者五紙) 失譯今附秦錄栴檀樹經一卷
(三紙) 安公古典經附漢錄頞多和多耆經一卷(二紙)普達王經一卷(四紙)佛滅度后棺殮葬送經一卷(一名比丘師經亦名師比丘經三紙)鬼子母經一卷(四紙)梵摩難國王經一卷(二紙)
右五經安公失譯經今附西晉錄。父母恩難報經一卷(亦云勤報二紙) 漢世高譯孫多耶致經一卷(或云梵志孫多邪致經三紙) 吳支謙譯新歲經一卷(六紙)東晉竺曇無蘭譯群牛譬經一卷(二紙) 西晉釋法炬譯九橫經一卷(二紙)禪行三十七經一卷(或云禪行三十七品經三紙)
右二經漢世高譯。比丘避女惡名欲自殺經一卷(一紙) 西晉釋法炬譯比丘聽施經一卷(一名聽施比丘經三紙) 東晉竺曇無蘭譯身觀經一卷(二紙) 西晉竺法護譯無常經一卷(亦名三啟經三紙)八無暇有暇經一卷(七紙)長爪梵志請問經一卷(三紙)譬喻經一卷(二紙)略教誡經一卷(二紙)療痔病經一卷(亦名療痔瘺經二紙)
右六經唐義凈譯。
上三十經三十卷同帙。
小乘律
五十四部四百四十六卷四十五帙摩訶僧祇律四十卷(或云三十卷四帙九百九十七紙)東晉佛陀跋陀羅共法顯譯十誦律六十一卷(六帙一千四百三十紙) 姚秦弗若多羅共羅什譯根本說一切有部毗奈耶五十卷(五帙八百七十五紙)根
【現代漢語翻譯】 現代漢語譯本： （三紙）安公古典經附漢錄頞多和多耆經一卷（二紙）普達王經一卷（四紙）佛滅度后棺殮葬送經一卷（一名比丘師經，亦名師比丘經，三紙）鬼子母經一卷（四紙）梵摩難國王經一卷（二紙）。
右五經，安公失譯經，今附西晉錄。父母恩難報經一卷（亦云勤報，二紙）漢世高譯孫多耶致經一卷（或云梵志孫多邪致經，三紙）吳支謙譯新歲經一卷（六紙）東晉竺曇無蘭譯群牛譬經一卷（二紙）西晉釋法炬譯九橫經一卷（二紙）禪行三十七經一卷（或云禪行三十七品經，三紙）。
右二經，漢世高譯。比丘避女惡名欲自殺經一卷（一紙）西晉釋法炬譯比丘聽施經一卷（一名聽施比丘經，三紙）東晉竺曇無蘭譯身觀經一卷（二紙）西晉竺法護譯無常經一卷（亦名三啟經，三紙）八無暇有暇經一卷（七紙）長爪梵志請問經一卷（三紙）譬喻經一卷（二紙）略教誡經一卷（二紙）療痔病經一卷（亦名療痔瘺經，二紙）。
右六經，唐義凈譯。
上三十經，三十卷，同帙。
小乘律
五十四部，四百四十六卷，四十五帙。摩訶僧祇律（Mahāsaṃghika Vinaya）四十卷（或云三十卷，四帙，九百九十七紙）東晉佛陀跋陀羅（Buddhabhadra）共法顯（Faxian）譯十誦律（Sarvāstivāda Vinaya）六十一卷（六帙，一千四百三十紙）姚秦弗若多羅（Punyatara）共羅什（Kumarajiva）譯根本說一切有部毗奈耶（Mūlasarvāstivāda Vinaya）五十卷（五帙，八百七十五紙）。
【English Translation】 English version: (Three sheets) Ān Shīgāo's Classical Sutras, appended to the Han Records: Ekottarika Agama Sutra, one fascicle (two sheets); Pratyutpanna Samadhi Sutra, one fascicle (four sheets); Sutra on the Funeral Arrangements After the Nirvana of the Buddha, one fascicle (also named Bhiksu Sūtra or Teacher Bhiksu Sūtra, three sheets); Hārītī Sutra, one fascicle (four sheets); Brahmaṇadatta King Sutra, one fascicle (two sheets).
The above five sutras are lost translations by Ān Shīgāo, now appended to the Western Jin Records. Sutra on the Difficulty of Repaying Parents' Kindness, one fascicle (also called Diligent Repayment, two sheets); Translated by Ān Shīgāo in the Han Dynasty: Sundara Samudra Sutra, one fascicle (or called Brahmin Sundara Samudra Sutra, three sheets); Translated by Zhi Qian of Wu: New Year Sutra, one fascicle (six sheets); Translated by Zhu Tannan of the Eastern Jin: Sutra of the Parable of the Herd of Cows, one fascicle (two sheets); Translated by Shi Faju of the Western Jin: Sutra of the Nine Untimely Deaths, one fascicle (two sheets); Sutra on the Thirty-Seven Practices of Meditation, one fascicle (or called Sutra on the Thirty-Seven Factors of Enlightenment, three sheets).
The above two sutras were translated by Ān Shīgāo in the Han Dynasty. Sutra on a Bhiksu Avoiding Ill Repute with Women and Wanting to Kill Himself, one fascicle (one sheet); Translated by Shi Faju of the Western Jin: Sutra on a Bhiksu Receiving Offerings, one fascicle (also named Sutra on a Bhiksu Receiving Offerings, three sheets); Translated by Zhu Tannan of the Eastern Jin: Sutra on the Contemplation of the Body, one fascicle (two sheets); Translated by Dharmaraksa of the Western Jin: Sutra on Impermanence, one fascicle (also named Sutra of the Three Invocations, three sheets); Sutra on the Eight Unfavorable Conditions and Favorable Conditions, one fascicle (seven sheets); Sutra on the Questions of the Long-Nailed Brahmin, one fascicle (three sheets); Parable Sutra, one fascicle (two sheets); Sutra of Brief Admonishments, one fascicle (two sheets); Sutra on Curing Hemorrhoids, one fascicle (also named Sutra on Curing Fistulas, two sheets).
The above six sutras were translated by Yijing of the Tang Dynasty.
The above thirty sutras, thirty fascicles, are in the same case.
Hīnayāna Vinaya
Fifty-four sections, four hundred and forty-six fascicles, forty-five cases. Mahāsaṃghika Vinaya, forty fascicles (or said to be thirty fascicles, four cases, nine hundred and ninety-seven sheets), translated by Buddhabhadra and Faxian of the Eastern Jin Dynasty; Sarvāstivāda Vinaya, sixty-one fascicles (six cases, one thousand four hundred and thirty sheets), translated by Punyatara and Kumarajiva of the Yao Qin Dynasty; Mūlasarvāstivāda Vinaya, fifty fascicles (five cases, eight hundred and seventy-five sheets).
本說一切有部苾芻尼毗奈耶二十卷(二帙三百五十九紙)根本說一切有部毗奈耶雜事四十卷(四帙六百一十一紙)根本說一切有部尼陀那目得迦十卷(前五卷尼那后五卷目得迦或八卷一帙一百二十五紙)
右四經唐義凈譯。五分律三十卷(亦云彌沙塞律或云四卷三帙五百九十七紙) 宋佛陀什共竺道生譯四分律六十卷(或四十五卷或七十卷或云四十卷或云四十四卷六帙一千三百一十五紙) 姚秦佛陀耶舍共竺佛念譯僧祇比丘戒本一卷(亦云摩訶僧祇戒本二十紙) 東晉佛陀跋陀羅譯僧祇比丘尼戒本一卷(亦云比丘尼波羅提木叉僧祇戒本三十五紙) 東晉法顯共覺賢譯十誦比丘戒本一卷(亦云十誦波羅提木叉戒本二十六紙)十誦比丘尼戒本一卷(亦云十誦比丘尼波羅提木叉戒本二十六紙)
右二經姚秦羅什譯。根本說一切有部戒經一卷(二十八紙)根本說一切有部苾芻尼戒經一卷(三十四紙)
右二經唐義凈譯。五分比丘戒本一卷(亦云彌沙塞戒本一十八紙)宋佛陀什等譯
上七經七卷同帙。五分比丘尼戒本一卷(亦云彌沙塞尼戒本二十九紙) 宋罽賓三藏佛陀什等譯四分比丘戒本一卷(沙門懷素依律集題云四分戒本二十四紙)四分比丘尼戒本一卷(沙門懷素依律集題云四分尼戒本三十紙)
【現代漢語翻譯】 現代漢語譯本： 《本說一切有部苾芻尼毗奈耶》二十卷（二帙三百五十九紙），《根本說一切有部毗奈耶雜事》四十卷（四帙六百一十一紙），《根本說一切有部尼陀那目得迦》十卷（前五卷尼陀那，后五卷目得迦，或八卷一帙一百二十五紙）。
以上四部經書由唐代義凈（Yijing）翻譯。《五分律》三十卷（也稱為《彌沙塞律》，或稱四卷，三帙五百九十七紙），由宋代佛陀什（Buddhas）與竺道生（Zhu Daosheng）共同翻譯。《四分律》六十卷（或四十五卷，或七十卷，或稱四十卷，或稱四十四卷，六帙一千三百一十五紙），由姚秦佛陀耶舍（Buddhayasas）與竺佛念（Zhu Fonian）共同翻譯。《僧祇比丘戒本》一卷（也稱為《摩訶僧祇戒本》，二十紙），由東晉佛陀跋陀羅（Buddhabhadra）翻譯。《僧祇比丘尼戒本》一卷（也稱為《比丘尼波羅提木叉僧祇戒本》，三十五紙），由東晉法顯（Faxian）與覺賢（Juexian）共同翻譯。《十誦比丘戒本》一卷（也稱為《十誦波羅提木叉戒本》，二十六紙），《十誦比丘尼戒本》一卷（也稱為《十誦比丘尼波羅提木叉戒本》，二十六紙）。
以上兩部經書由姚秦鳩摩羅什（Kumarajiva）翻譯。《根本說一切有部戒經》一卷（二十八紙），《根本說一切有部苾芻尼戒經》一卷（三十四紙）。
以上兩部經書由唐代義凈（Yijing）翻譯。《五分比丘戒本》一卷（也稱為《彌沙塞戒本》，一十八紙），由宋代佛陀什（Buddhas）等翻譯。
以上七部經書共七卷，同帙。《五分比丘尼戒本》一卷（也稱為《彌沙塞尼戒本》，二十九紙），由宋代罽賓（Kashmir）三藏佛陀什（Buddhas）等翻譯。《四分比丘戒本》一卷（沙門懷素（Huaisu）依律集題云《四分戒本》，二十四紙），《四分比丘尼戒本》一卷（沙門懷素（Huaisu）依律集題云《四分尼戒本》，三十紙）。
【English Translation】 English version: 《Mūlasarvāstivāda Bhikṣuṇī Vinaya》 in twenty fascicles (two cases, three hundred and fifty-nine leaves), 《Mūlasarvāstivāda Vinaya Miscellaneous Matters》 in forty fascicles (four cases, six hundred and eleven leaves), 《Mūlasarvāstivāda Nidāna-Mātṛkā》 in ten fascicles (the first five fascicles are Nidāna, the last five fascicles are Mātṛkā, or eight fascicles in one case, one hundred and twenty-five leaves).
The above four scriptures were translated by Yijing (a Tang Dynasty translator). 《Mahīśāsaka Vinaya》 in thirty fascicles (also known as 《Mahīśāsaka Vinaya》, or four fascicles, three cases, five hundred and ninety-seven leaves), jointly translated by Buddhas (a Song Dynasty translator) and Zhu Daosheng. 《Dharmaguptaka Vinaya》 in sixty fascicles (or forty-five fascicles, or seventy fascicles, or forty fascicles, or forty-four fascicles, six cases, one thousand three hundred and fifteen leaves), jointly translated by Buddhayasas (a Yao Qin Dynasty translator) and Zhu Fonian. 《Saṃghika Bhikṣu Prātimokṣa》 in one fascicle (also known as 《Mahāsaṃghika Prātimokṣa》, twenty leaves), translated by Buddhabhadra (an Eastern Jin Dynasty translator). 《Saṃghika Bhikṣuṇī Prātimokṣa》 in one fascicle (also known as 《Bhikṣuṇī Prātimokṣa Saṃghika》, thirty-five leaves), jointly translated by Faxian (an Eastern Jin Dynasty translator) and Juexian. 《Sarvāstivāda Bhikṣu Prātimokṣa》 in one fascicle (also known as 《Sarvāstivāda Prātimokṣa》, twenty-six leaves), 《Sarvāstivāda Bhikṣuṇī Prātimokṣa》 in one fascicle (also known as 《Sarvāstivāda Bhikṣuṇī Prātimokṣa》, twenty-six leaves).
The above two scriptures were translated by Kumarajiva (a Yao Qin Dynasty translator). 《Mūlasarvāstivāda Sūtra of Precepts》 in one fascicle (twenty-eight leaves), 《Mūlasarvāstivāda Bhikṣuṇī Sūtra of Precepts》 in one fascicle (thirty-four leaves).
The above two scriptures were translated by Yijing (a Tang Dynasty translator). 《Mahīśāsaka Bhikṣu Prātimokṣa》 in one fascicle (also known as 《Mahīśāsaka Prātimokṣa》, eighteen leaves), translated by Buddhas (a Song Dynasty translator) and others.
The above seven scriptures, seven fascicles in total, are in the same case. 《Mahīśāsaka Bhikṣuṇī Prātimokṣa》 in one fascicle (also known as 《Mahīśāsaka Bhikṣuṇī Prātimokṣa》, twenty-nine leaves), translated by Buddhas (a Song Dynasty translator) and others from Kashmir. 《Dharmaguptaka Bhikṣu Prātimokṣa》 in one fascicle (the monk Huaisu compiled and titled it 《Dharmaguptaka Prātimokṣa》, twenty-four leaves), 《Dharmaguptaka Bhikṣuṇī Prātimokṣa》 in one fascicle (the monk Huaisu compiled and titled it 《Dharmaguptaka Bhikṣuṇī Prātimokṣa》, thirty leaves).
右二經唐沙門懷素集出。四分僧戒本一卷(或無僧字或云曇無德戒本三十三紙) 姚秦佛陀耶舍譯解脫戒本一卷(出迦葉毗部三十二紙) 元魏般若流支譯沙彌十戒法並威儀一卷(亦云沙彌威儀戒本二十一紙) 失譯今附東晉錄沙彌威儀一卷(或云沙彌威儀經九紙) 宋求那跋摩譯沙彌尼雜戒文一卷(四紙) 失譯今附東晉錄沙彌尼戒經一卷(或無經字五紙) 失譯在漢錄舍利弗問經一卷(十一紙)失譯今附東晉錄
上十經十卷同帙。根本說一切有部百一羯磨十卷(一帙一百四十六紙) 唐義凈譯大沙門百一羯磨法一卷(出十誦律或云大沙門羯磨法二十四紙) 失譯今附宋錄十誦羯磨比丘要用一卷(出十誦律或云略要羯磨法或二卷僧祐錄云二十四紙) 宋沙門僧璩集出優波離問佛經一卷(或云優波離律三十三紙) 失譯在後漢錄五分羯磨一卷(題云彌沙塞羯磨本三十一紙) 唐沙門愛同集出四分雜羯磨一卷(題云曇無德律部雜羯磨以結戒場為首二十四紙) 曹魏康僧鎧譯 曇無德羯磨一卷(題云羯磨一卷出曇無德律以結大界為首三十七紙) 曹魏沙門曇諦譯四分比丘尼羯磨法一卷(祐云曇無德羯磨或云雜羯磨一十五紙) 宋求那跋摩譯
上七經七卷同帙。四分律刪補隨機羯磨一卷(序題云曇無德部
【現代漢語翻譯】 現代漢語譯本 右邊這些經典由唐朝沙門懷素收集整理。包括： 《四分僧戒本》一卷（或無『僧』字，或稱《曇無德戒本》，共三十三紙）——姚秦佛陀耶舍（Buddhayasas）（譯者名）譯。 《解脫戒本》一卷（出自《迦葉毗部》，共三十二紙）——姚秦佛陀耶舍（Buddhayasas）（譯者名）譯。 《沙彌十戒法並威儀》一卷（亦稱《沙彌威儀戒本》，共二十一紙）——元魏般若流支（Prajnaruchi）（譯者名）譯。 《沙彌威儀》一卷（或稱《沙彌威儀經》，共九紙）——佚名譯，今附於東晉目錄。 《沙彌尼雜戒文》一卷（共四紙）——宋求那跋摩（Gunabhadra）（譯者名）譯。 《沙彌尼戒經》一卷（或無『經』字，共五紙）——佚名譯，今附於東晉目錄。 《舍利弗問經》一卷（共十一紙）——佚名譯，在漢朝目錄中，今附於東晉目錄。
以上十部經典共十卷，同在一個書帙中。 《根本說一切有部百一羯磨》十卷（一帙，共一百四十六紙）。 《大沙門百一羯磨法》一卷（出自《十誦律》，或稱《大沙門羯磨法》，共二十四紙）——唐義凈（Yijing）（譯者名）譯。 《十誦羯磨比丘要用》一卷（出自《十誦律》，或稱《略要羯磨法》，或二卷，僧祐（Sengyou）（人名）錄云共二十四紙）——佚名譯，今附於宋朝目錄。 《優波離問佛經》一卷（或稱《優波離律》，共三十三紙）——宋沙門僧璩（Sengqu）（人名）集出。 《五分羯磨》一卷（題為《彌沙塞羯磨本》，共三十一紙）——佚名譯，在後漢目錄中。 《四分雜羯磨》一卷（題為《曇無德律部雜羯磨，以結戒場為首》，共二十四紙）——唐沙門愛同（Aitong）（人名）集出。 《曇無德羯磨》一卷（題為《羯磨一卷，出曇無德律，以結大界為首》，共三十七紙）——曹魏康僧鎧（Kang Senghai）（譯者名）譯。 《四分比丘尼羯磨法》一卷（祐（僧祐）云《曇無德羯磨》或稱《雜羯磨》，共一十五紙）——曹魏沙門曇諦（Tandi）（譯者名）譯，宋求那跋摩（Gunabhadra）（譯者名）譯。
以上七部經典共七卷，同在一個書帙中。 《四分律刪補隨機羯磨》一卷（序題為《曇無德部》）
【English Translation】 English version These scriptures on the right were collected and compiled by the Tang Dynasty monk Huaishu. 《Sifen Seng Jieben》 (Vinaya of the Bhiksu according to the Dharmaguptaka school) one volume (sometimes without the word 'Seng', or called 'Tan Wu De Jie Ben', 33 folios) - Translated by Buddhayasas (translator's name) of the Yao Qin Dynasty. 《Jietuo Jieben》 (Pratimoksha Sutra) one volume (from 《Kasyapiya Vibhasa》, 32 folios) - Translated by Buddhayasas (translator's name) of the Yao Qin Dynasty. 《Shami Shi Jie Fa Bing Weiyi》 (Ten Precepts and Rules of Conduct for Sramanera) one volume (also called 'Shami Weiyi Jieben', 21 folios) - Translated by Prajnaruchi (translator's name) of the Yuan Wei Dynasty. 《Shami Weiyi》 (Rules of Conduct for Sramanera) one volume (or called 'Shami Weiyi Jing', 9 folios) - Translator unknown, now attached to the Eastern Jin Dynasty catalog. 《Shamini Zajiewen》 (Miscellaneous Precepts for Sramanerika) one volume (4 folios) - Translated by Gunabhadra (translator's name) of the Song Dynasty. 《Shamini Jiejing》 (Precepts Sutra for Sramanerika) one volume (sometimes without the word 'Jing', 5 folios) - Translator unknown, now attached to the Eastern Jin Dynasty catalog. 《Shelifu Wen Jing》 (Sariputra's Questions Sutra) one volume (11 folios) - Translator unknown, listed in the Han Dynasty catalog, now attached to the Eastern Jin Dynasty catalog.
The above ten scriptures, totaling ten volumes, are in the same case. 《Fundamental Sarvastivada Vinaya - Hundred and One Karmas》 ten volumes (one case, 146 folios). 《Da Shamen Baiyi Jiemo Fa》 (Hundred and One Karmas for Great Monks) one volume (from 《Dasa-bhikkhu-vinaya》, or called 'Da Shamen Jiemo Fa', 24 folios) - Translated by Yijing (translator's name) of the Tang Dynasty. 《Shi Song Jiemo Biqiu Yaoyong》 (Essential Karmas for Bhiksus from the Ten Recitation Vinaya) one volume (from 《Dasa-bhikkhu-vinaya》, or called 'Lueyao Jiemo Fa', or two volumes, Sengyou's (person's name) record says 24 folios) - Translator unknown, now attached to the Song Dynasty catalog. 《Upali Wen Fo Jing》 (Upali's Questions to the Buddha Sutra) one volume (or called 'Upali Lu', 33 folios) - Collected by the monk Sengqu (person's name) of the Song Dynasty. 《Wufen Jiemo》 (Five-Part Karma) one volume (titled 'Misha Se Jiemo Ben', 31 folios) - Translator unknown, in the Later Han Dynasty catalog. 《Sifen Zajiemo》 (Miscellaneous Karmas from the Four-Part Vinaya) one volume (titled 'Tan Wu De Lu Bu Zajiemo, Yijie Jiechang Weisou', 24 folios) - Collected by the monk Aitong (person's name) of the Tang Dynasty. 《Tan Wu De Jiemo》 (Karmas of the Dharmaguptaka School) one volume (titled 'Jiemo Yi Juan, Chu Tan Wu De Lu, Yijie Dajie Weisou', 37 folios) - Translated by Kang Senghai (translator's name) of the Cao Wei Dynasty. 《Sifen Biqiuni Jiemo Fa》 (Karmas for Bhiksunis from the Four-Part Vinaya) one volume (You (Sengyou) says 'Tan Wu De Jiemo' or called 'Zajiemo', 15 folios) - Translated by the monk Tandi (translator's name) of the Cao Wei Dynasty, translated by Gunabhadra (translator's name) of the Song Dynasty.
The above seven scriptures, totaling seven volumes, are in the same case. 《Sifen Lu Shanbu Suiji Jiemo》 (Revised and Supplemented Random Karmas from the Four-Part Vinaya) one volume (preface titled 'Tan Wu De Bu')
四分律刪補隨機羯磨四十七紙) 唐釋道宣集四分僧羯磨三卷(題云羯磨捲上出四分律八十紙)四分尼羯磨三卷(題云尼羯磨捲上出四分律七十紙)
右二經唐釋懷素集出。
上三經七卷同帙。大愛道比丘尼經二卷(亦云大愛道受戒經或直云大愛道經三十一紙) 失譯今附北涼錄迦葉禁戒經一卷(一名摩訶比丘經亦云真偽沙門經三紙) 宋京聲譯犯戒報應輕重經一卷(出目連問毗尼經亦云罪報或云目連問經二紙) 漢世高譯戒銷災經一卷(或云戒伏銷災經四紙) 吳支謙譯優婆塞五戒相經一卷(一名優婆塞五戒略論一十四紙) 宋求那跋摩譯根本說一切有部毗奈耶頌五卷(或二卷七十一紙)根本說一切有部毗奈耶雜事攝頌一卷(六紙)根本說一切有部毗奈耶尼陀那目得迦攝頌一卷(尼陀那頌在先目得迦頌在後八紙)
右三經唐義凈譯。五百問事經一卷(三十三紙) 失譯今附東晉錄
上九經十四卷同帙。根本薩婆多部律攝二十卷(或十四卷二帙二百七十七紙) 唐義凈譯毗尼摩得勒伽十卷(初捲雲薩婆多部毗尼摩得勒伽一帙一百八十八紙) 宋僧伽跋摩譯鼻奈耶律十卷(一名誡因緣經亦名戒果因緣經亦云鼻奈耶經一帙一百五十五紙) 姚秦竺佛念譯善見律毗婆沙十八卷(或云毗婆沙律亦直云
【現代漢語翻譯】 現代漢語譯本： 《四分律刪補隨機羯磨》四十七紙，唐代釋道宣集。《四分僧羯磨》三卷（題云《羯磨捲上》，出自《四分律》八十紙）。《四分尼羯磨》三卷（題云《尼羯磨捲上》，出自《四分律》七十紙）。
右二經，唐代釋懷素集出。
上三經七卷同帙。《大愛道比丘尼經》二卷（亦云《大愛道受戒經》，或直云《大愛道經》，三十一紙）。失譯，今附北涼錄《迦葉禁戒經》一卷（一名《摩訶比丘經》，亦云《真偽沙門經》，三紙）。宋代京聲譯《犯戒報應輕重經》一卷（出《目連問毗尼經》，亦云《罪報》或云《目連問經》，二紙）。漢代世高譯《戒銷災經》一卷（或云《戒伏銷災經》，四紙）。吳代支謙譯《優婆塞五戒相經》一卷（一名《優婆塞五戒略論》，一十四紙）。宋代求那跋摩譯《根本說一切有部毗奈耶頌》五卷（或二卷，七十一紙）。《根本說一切有部毗奈耶雜事攝頌》一卷（六紙）。《根本說一切有部毗奈耶尼陀那目得迦攝頌》一卷（《尼陀那頌》在先，《目得迦頌》在後，八紙）。
右三經，唐代義凈譯。《五百問事經》一卷（三十三紙）。失譯，今附東晉錄。
上九經十四卷同帙。《根本薩婆多部律攝》二十卷（或十四卷，二帙，二百七十七紙），唐代義凈譯。《毗尼摩得勒伽》十卷（初捲雲《薩婆多部毗尼摩得勒伽》一帙，一百八十八紙），宋代僧伽跋摩譯。《鼻奈耶律》十卷（一名《誡因緣經》，亦名《戒果因緣經》，亦云《鼻奈耶經》一帙，一百五十五紙），姚秦竺佛念譯。《善見律毗婆沙》十八卷（或云《毗婆沙律》，亦直云
【English Translation】 English version: 《Si Fen Lü Shan Bu Sui Ji Jie Mo》 (Simplified Random Karma Supplement to the Four-Part Vinaya), 47 folios, compiled by Shi Daoxuan of the Tang Dynasty. 《Si Fen Seng Jie Mo》 (Four-Part Bhikshu Karma), 3 volumes (titled 'Karma Volume 1', excerpted from 80 folios of the Four-Part Vinaya). 《Si Fen Ni Jie Mo》 (Four-Part Bhikshuni Karma), 3 volumes (titled 'Bhiksuni Karma Volume 1', excerpted from 70 folios of the Four-Part Vinaya).
The above two sutras were compiled by Shi Huaisu of the Tang Dynasty.
The above three sutras, 7 volumes in total, are in the same case. 《Da Ai Dao Bi Qiu Ni Jing》 (The Sutra of Mahaprajapati Bhiksuni), 2 volumes (also called 《Da Ai Dao Shou Jie Jing》 (The Sutra of Mahaprajapati's Ordination) or simply 《Da Ai Dao Jing》 (The Sutra of Mahaprajapati), 31 folios). Lost in translation, now appended to the Northern Liang record, 《Jia Ye Jin Jie Jing》 (The Kashyapa's Prohibitions Sutra), 1 volume (also called 《Mo He Bi Qiu Jing》 (The Mahabhikshu Sutra) or 《Zhen Wei Sha Men Jing》 (The Sutra of True and False Shramanas), 3 folios). Translated by Jingsheng of the Song Dynasty, 《Fan Jie Bao Ying Qing Zhong Jing》 (The Sutra on the Light and Heavy Retributions for Violating Precepts), 1 volume (excerpted from 《Mu Lian Wen Pi Ni Jing》 (The Maudgalyayana's Questions on Vinaya Sutra), also called 《Zui Bao》 (Retributions) or 《Mu Lian Wen Jing》 (The Maudgalyayana's Questions Sutra), 2 folios). Translated by Shi Gao of the Han Dynasty, 《Jie Xiao Zai Jing》 (The Sutra on Eliminating Disasters through Precepts), 1 volume (also called 《Jie Fu Xiao Zai Jing》 (The Sutra on Subduing and Eliminating Disasters through Precepts), 4 folios). Translated by Zhi Qian of the Wu Dynasty, 《You Po Sai Wu Jie Xiang Jing》 (The Sutra on the Aspects of the Five Precepts for Upasakas), 1 volume (also called 《You Po Sai Wu Jie Lue Lun》 (A Brief Treatise on the Five Precepts for Upasakas), 14 folios). Translated by Gunabhadra of the Song Dynasty, 《Gen Ben Shuo Yi Qie You Bu Pi Nai Ye Song》 (The Root Sarvastivada Vinaya Verses), 5 volumes (or 2 volumes, 71 folios). 《Gen Ben Shuo Yi Qie You Bu Pi Nai Ye Za Shi She Song》 (The Root Sarvastivada Vinaya Miscellaneous Matters Summary Verses), 1 volume (6 folios). 《Gen Ben Shuo Yi Qie You Bu Pi Nai Ye Ni Tuo Na Mu De Jia She Song》 (The Root Sarvastivada Vinaya Nidana and Matrika Summary Verses), 1 volume (《Nidana Song》 (Nidana Verses) first, 《Matrika Song》 (Matrika Verses) later, 8 folios).
The above three sutras were translated by Yijing of the Tang Dynasty. 《Wu Bai Wen Shi Jing》 (The Sutra of Five Hundred Questions), 1 volume (33 folios). Lost in translation, now appended to the Eastern Jin record.
The above nine sutras, 14 volumes in total, are in the same case. 《Gen Ben Sa Po Duo Bu Lü She》 (The Root Sarvastivada Vinaya Collection), 20 volumes (or 14 volumes, 2 cases, 277 folios), translated by Yijing of the Tang Dynasty. 《Pi Ni Mo De Le Jia》 (Vinaya Matrika), 10 volumes (the first volume says 《Sa Po Duo Bu Pi Ni Mo De Le Jia》 (Sarvastivada Vinaya Matrika), 1 case, 188 folios), translated by Sanghabhadra of the Song Dynasty. 《Bi Nai Ye Lü》 (Vinaya Vinaya), 10 volumes (also called 《Jie Yin Yuan Jing》 (The Sutra of Precepts and Conditions), also called 《Jie Guo Yin Yuan Jing》 (The Sutra of Precepts, Results, and Conditions), also called 《Bi Nai Ye Jing》 (Vinaya Sutra), 1 case, 155 folios), translated by Zhu Fonian of the Yao Qin Dynasty. 《Shan Jian Lü Pi Po Sha》 (Samantapasadika), 18 volumes (also called 《Pi Po Sha Lü》 (Vibhasa Vinaya), or simply
善見律三百五十八紙) 蕭齊僧伽跋陀羅譯佛阿毗曇經二卷(亦云佛阿毗曇論四十五紙) 陳真諦譯
上二經二十卷二帙。毗尼母經八卷(亦云毗尼母論一百五十六紙) 失譯今附秦錄大比丘三千威儀經二卷(亦云大僧威儀經或四卷四十二紙) 漢世高譯
上二經十卷同帙。薩婆多毗尼毗婆沙九卷(一百八十七紙) 失譯今附秦錄律二十二明瞭論一卷(亦云明瞭論二十四紙) 陳真諦譯
上二經十卷同帙
小乘論
三十六部六百九十八卷七十二帙阿毗曇八犍度論三十卷(或無論字或云迦旃延阿毗曇或云阿毗曇經八犍度或二十卷三帙四百六十二紙) 符秦僧伽提婆共竺佛念譯阿毗達磨發智論二十卷(二帙迦多衍尼子造三百五十八紙)阿毗達磨法蘊足論十二卷(一帙大目犍連造一百八十九紙)阿毗達磨集異門足論二十卷(二帙舍利弗造一百七十八紙)阿毗達磨識身足論十六卷(二百六十五紙)阿毗達磨界身足論三卷(三十九紙)
上二論一十九卷二帙。阿毗達磨品類足論一十八卷(三百五十五紙)
右六論唐玄奘譯。眾事分阿毗曇論十二卷(或無論字二百八紙) 宋求那跋陀羅譯
上二論三十卷三帙。阿毗曇毗婆沙論六十卷(六帙或加八犍度字或八十四卷或一百九卷一
【現代漢語翻譯】 《善見律》三百五十八紙，蕭齊僧伽跋陀羅譯。 《佛阿毗曇經》二卷（亦云《佛阿毗曇論》四十五紙），陳真諦譯。
以上二經共二十卷，兩帙。 《毗尼母經》八卷（亦云《毗尼母論》一百五十六紙），失譯，今附秦錄。 《大比丘三千威儀經》二卷（亦云《大僧威儀經》，或四卷，四十二紙），漢世高譯。
以上二經共十卷，同帙。 《薩婆多毗尼毗婆沙》九卷（一百八十七紙），失譯，今附秦錄。 《律二十二明瞭論》一卷（亦云《明瞭論》二十四紙），陳真諦譯。
以上二經共十卷，同帙。
小乘論
共三十六部，六百九十八卷，七十二帙。 《阿毗曇八犍度論》三十卷（或無論字，或云《迦旃延阿毗曇》，或云《阿毗曇經八犍度》，或二十卷，三帙，四百六十二紙），符秦僧伽提婆共竺佛念譯。 《阿毗達磨發智論》二十卷（二帙，迦多衍尼子（Katyayaniputra）造，三百五十八紙）。 《阿毗達磨法蘊足論》十二卷（一帙，大目犍連（Mahamoggallana）造，一百八十九紙）。 《阿毗達磨集異門足論》二十卷（二帙，舍利弗（Sariputra）造，一百七十八紙）。 《阿毗達磨識身足論》十六卷（二百六十五紙）。 《阿毗達磨界身足論》三卷（三十九紙）。
以上二論共一十九卷，兩帙。 《阿毗達磨品類足論》一十八卷（三百五十五紙）。
右六論唐玄奘譯。 《眾事分阿毗曇論》十二卷（或無論字，二百八紙），宋求那跋陀羅譯。
以上二論共三十卷，三帙。 《阿毗曇毗婆沙論》六十卷（六帙，或加八犍度字，或八十四卷，或一百九卷）
【English Translation】 《Shan Jian Lu (Vinaya-matrika)》, 358 folios, translated by Sanghabhadra of the Xiao Qi dynasty. 《Fo Apidamo Jing (Buddha Abhidhamma Sutra)》, 2 volumes (also called 《Fo Apidamo Lun (Buddha Abhidhamma Treatise)》, 45 folios), translated by Paramartha of the Chen dynasty.
The above two sutras comprise 20 volumes in 2 cases. 《Vinaya-matrika Sutra》, 8 volumes (also called 《Vinaya-matrika Treatise》, 156 folios), translation lost, now appended to the Qin record. 《Da Biqiu Sanqian Weiyi Jing (Three Thousand Rules of Conduct for Great Bhikshus Sutra)》, 2 volumes (also called 《Da Seng Weiyi Jing (Rules of Conduct for Great Sangha Sutra)》, or 4 volumes, 42 folios), translated by Gao during the Han dynasty.
The above two sutras comprise 10 volumes in the same case. 《Sarvastivada Vinaya Vibhasha》, 9 volumes (187 folios), translation lost, now appended to the Qin record. 《Lü Ershier Mingliao Lun (Treatise on Twenty-Two Clear Aspects of the Vinaya)》, 1 volume (also called 《Mingliao Lun (Treatise on Clarity)》, 24 folios), translated by Paramartha of the Chen dynasty.
The above two sutras comprise 10 volumes in the same case.
Hinayana Treatises
A total of 36 works, 698 volumes, in 72 cases. 《Abhidhamma Eight Skandhas Treatise》, 30 volumes (sometimes without the word 'Treatise', or called 《Katyayana Abhidhamma》, or called 《Abhidhamma Sutra Eight Skandhas》, or 20 volumes, 3 cases, 462 folios), translated by Sangadeva and Dharmanandi during the Fu Qin dynasty. 《Abhidharma Jnanaprasthana Sutra》, 20 volumes (2 cases, composed by Katyayaniputra (迦多衍尼子), 358 folios). 《Abhidharma Dharmaskandha Pada Sastra》, 12 volumes (1 case, composed by Mahamoggallana (大目犍連), 189 folios). 《Abhidharma Sangitiparyaya Pada Sastra》, 20 volumes (2 cases, composed by Sariputra (舍利弗), 178 folios). 《Abhidharma Vijnanakaya Pada Sastra》, 16 volumes (265 folios). 《Abhidharma Dhatukaya Pada Sastra》, 3 volumes (39 folios).
The above two treatises comprise 19 volumes in 2 cases. 《Abhidharma Prakaranapada Sastra》, 18 volumes (355 folios).
The above six treatises were translated by Xuanzang of the Tang dynasty. 《Abhidhamma Samuccaya》, 12 volumes (sometimes without the word 'Treatise', 208 folios), translated by Gunabhadra of the Song dynasty.
The above two treatises comprise 30 volumes in 3 cases. 《Abhidhamma Vibhasha Sastra》, 60 volumes (6 cases, sometimes with the addition of 'Eight Skandhas', or 84 volumes, or 109 volumes)
千二百九十三紙) 北涼沙門浮陀跋摩共道泰譯阿毗達磨大毗婆沙論二百卷(或云阿毗達磨發智大毗婆沙三千六十九紙) 唐玄奘譯阿毗達磨俱舍釋論二十二卷(或無釋字四百七十一紙) 陳真諦譯阿毗達磨俱舍論本頌一卷(或三卷二十三紙)
上二論二十三卷三帙(上帙七卷中下各八卷)。阿毗達磨俱舍論三十卷(三帙四百六十五紙)阿毗達磨順正理論八十卷(八帙一千三百九十四紙)阿毗達磨顯宗論四十卷(四帙六百一十四紙)
右四論唐玄奘譯。阿毗曇心論四卷(或無論字六十九紙)東晉瞿曇僧伽提婆譯法勝阿毗曇心論經六卷(或無經字或無法勝字或七卷或云法勝阿毗曇論或加別譯字一百五紙) 高齊那連提耶舍共法智譯
上二論十卷同帙。雜阿毗曇心論十一卷(或無論字亦云雜阿毗曇經亦云雜阿毗曇婆沙或十四卷二百七十九紙) 宋僧伽跋摩等譯阿毗曇甘露味論二卷(或云甘露味阿毗曇或無論字四十六紙) 曹魏代譯失三藏名隨相論一卷(或云求那摩諦隨相論三十四紙) 陳真諦譯
上三論十四卷二帙。尊婆須蜜菩薩所集論十卷(或十二卷或十四卷亦云婆須蜜經三百六十二紙) 符秦僧伽跋澄等譯三法度論二卷(或無論字或云論或云經或三卷或云十卷四十九紙) 東晉瞿曇僧伽提婆
【現代漢語翻譯】 現代漢語譯本： 《阿毗達磨大毗婆沙論》二百卷（或稱《阿毗達磨發智大毗婆沙》，三千零六十九紙），北涼沙門浮陀跋摩（Buddhabhadra）共道泰譯。 《阿毗達磨俱舍釋論》二十二卷（或無『釋』字，四百七十一紙），陳真諦（Paramārtha）譯。 《阿毗達磨俱舍論本頌》一卷（或三卷，二十三紙），陳真諦（Paramārtha）譯。
以上二論共二十三卷，三帙（上帙七卷，中下各八卷）。《阿毗達磨俱舍論》三十卷（三帙，四百六十五紙）。《阿毗達磨順正理論》八十卷（八帙，一千三百九十四紙）。《阿毗達磨顯宗論》四十卷（四帙，六百一十四紙）。
右四論唐玄奘譯。《阿毗曇心論》四卷（或無論字，六十九紙），東晉瞿曇僧伽提婆（Gautama Sanghadeva）譯。《法勝阿毗曇心論經》六卷（或無『經』字，或無法勝字，或七卷，或稱《法勝阿毗曇論》，或加『別譯』字，一百零五紙），高齊那連提耶舍（Narendrayasas）共法智譯。
以上二論共十卷，同帙。《雜阿毗曇心論》十一卷（或無論字，亦稱《雜阿毗曇經》，亦稱《雜阿毗曇婆沙》，或十四卷，二百七十九紙），宋僧伽跋摩（Sanghavarman）等譯。《阿毗曇甘露味論》二卷（或稱《甘露味阿毗曇》，或無論字，四十六紙），曹魏代譯，失三藏名。《隨相論》一卷（或稱《求那摩諦隨相論》，三十四紙），陳真諦（Paramārtha）譯。
以上三論共十四卷，二帙。《尊婆須蜜菩薩所集論》十卷（或十二卷，或十四卷，亦稱《婆須蜜經》，三百六十二紙），符秦僧伽跋澄（Sanghabhadra）等譯。《三法度論》二卷（或無論字，或稱『論』，或稱『經』，或三卷，或稱十卷，四十九紙），東晉瞿曇僧伽提婆（Gautama Sanghadeva）譯。
【English Translation】 English version: 《Abhidharma Mahāvibhāṣā Śāstra》, 200 fascicles (or 《Abhidharma Jñānaprasthāna Mahāvibhāṣā》, 3069 folios), translated by the Tripiṭaka master Buddhabhadra and Dao Tai during the Northern Liang dynasty. 《Abhidharmakośa-bhāṣya》, 22 fascicles (or without the word 'bhāṣya', 471 folios), translated by Paramārtha during the Chen dynasty. 《Abhidharmakośa-kārikā》, 1 fascicle (or 3 fascicles, 23 folios), translated by Paramārtha during the Chen dynasty.
The above two treatises consist of 23 fascicles in 3 cases (the upper case has 7 fascicles, and the middle and lower cases each have 8 fascicles). 《Abhidharmakośa》, 30 fascicles (3 cases, 465 folios). 《Abhidharma-nyāyānusāra-śāstra》, 80 fascicles (8 cases, 1394 folios). 《Abhidharmasamuccaya-vyākhyā》, 40 fascicles (4 cases, 614 folios).
The above four treatises were translated by Xuanzang during the Tang dynasty. 《Abhidhammahrdaya-śāstra》, 4 fascicles (or without the word 'śāstra', 69 folios), translated by Gautama Sanghadeva during the Eastern Jin dynasty. 《Dharmaskandha-abhidhammahrdaya-sutra》, 6 fascicles (or without the word 'sutra', or without 'Dharmaskandha', or 7 fascicles, or called 《Dharmaskandha-abhidhamma》, or with the addition of 'separate translation', 105 folios), translated by Narendrayasas and Fa Zhi during the Northern Qi dynasty.
The above two treatises consist of 10 fascicles in the same case. 《Samayuktabhidhammahrdaya-śāstra》, 11 fascicles (or without the word 'śāstra', also called 《Samayuktabhidhamma-sutra》, also called 《Samayuktabhidhamma-vibhāṣā》, or 14 fascicles, 279 folios), translated by Sanghavarman and others during the Song dynasty. 《Abhidhamma-amrtarasa-śāstra》, 2 fascicles (or called 《Amrtarasa-abhidhamma》, or without the word 'śāstra', 46 folios), translated during the Cao Wei dynasty, the name of the Tripiṭaka master is lost. 《Lakṣaṇa-śāstra》, 1 fascicle (or called 《Guṇamati-lakṣaṇa-śāstra》, 34 folios), translated by Paramārtha during the Chen dynasty.
The above three treatises consist of 14 fascicles in 2 cases. 《Treatise Collected by Venerable Vasumitra Bodhisattva》, 10 fascicles (or 12 fascicles, or 14 fascicles, also called 《Vasumitra-sutra》, 362 folios), translated by Sanghabhadra and others during the Fu Qin dynasty. 《Tridharmaka-śāstra》, 2 fascicles (or without the word 'śāstra', or called 'śāstra', or called 'sutra', or 3 fascicles, or called 10 fascicles, 49 folios), translated by Gautama Sanghadeva during the Eastern Jin dynasty.
譯入阿毗達磨論二卷(二十八紙) 唐玄奘譯
上三論十四卷二帙。成實論二十卷(凡二百二品或二十七卷或十四卷或十六卷二帙三百九十八紙) 姚秦羅什譯立世阿毗曇論十卷(一帙或無論字題云立世毗曇藏或云十五卷亦名天地記經一百六十四紙) 陳真諦譯解脫道論十二卷(或十三卷一百九十七紙) 梁僧伽婆羅譯舍利弗阿毗曇論二十二卷(或無論字或二十卷或三十卷六百四紙) 姚秦曇摩耶舍共曇摩崛多譯五事毗婆沙論二卷(亦云阿毗達磨五事論二十四紙) 唐玄奘譯
上二論二十四卷三帙。鞞婆沙論十四卷(亦云鞞婆沙阿毗曇論下云廣說或十五卷十九卷或無論字三百三十五紙) 符秦僧伽跋澄譯三彌底部論三卷(或無部字或云四卷三十六紙) 失譯今附秦錄
上二論十七卷二帙(上帙八下帙九)。分別功德論四卷(或云分別功德經或三卷或五卷七十一紙) 失譯在漢錄四諦論四卷(七十五紙) 陳真諦譯辟支佛因緣論二卷(二十紙)十八部論一卷(八紙)
右二論失譯今附秦錄。部執異論一卷(亦名部異執論九紙) 陳真諦譯異部宗輪論一卷(八紙) 唐玄奘譯
上六論十三卷同帙。
賢聖集
一百八部五百四十一卷五十七帙(六十八部一百七十三卷梵本翻出四
【現代漢語翻譯】 現代漢語譯本 《阿毗達磨論》二卷（二十八紙），唐玄奘譯。
以上三論，共十四卷，兩帙。 《成實論》二十卷（共二百零二品，或二十七卷，或十四卷，或十六卷，兩帙，三百九十八紙），姚秦羅什譯。 《立世阿毗曇論》十卷（一帙，或無論字，題為《立世毗曇藏》，或云十五卷，亦名《天地記經》，一百六十四紙），陳真諦譯。 《解脫道論》十二卷（或十三卷，一百九十七紙），梁僧伽婆羅譯。 《舍利弗阿毗曇論》二十二卷（或無論字，或二十卷，或三十卷，六百四紙），姚秦曇摩耶舍共曇摩崛多譯。 《五事毗婆沙論》二卷（亦云《阿毗達磨五事論》，二十四紙），唐玄奘譯。
以上二論，共二十四卷，三帙。 《鞞婆沙論》十四卷（亦云《鞞婆沙阿毗曇論》，下云《廣說》，或十五卷，十九卷，或無論字，三百三十五紙），符秦僧伽跋澄譯。 《三彌底部論》三卷（或無部字，或云四卷，三十六紙），失譯，今附秦錄。
以上二論，共十七卷，兩帙（上帙八卷，下帙九卷）。 《分別功德論》四卷（或云《分別功德經》，或三卷，或五卷，七十一紙），失譯，在漢錄。 《四諦論》四卷（七十五紙），陳真諦譯。 《辟支佛因緣論》二卷（二十紙）。 《十八部論》一卷（八紙）。
右二論失譯，今附秦錄。 《部執異論》一卷（亦名《部異執論》，九紙），陳真諦譯。 《異部宗輪論》一卷（八紙），唐玄奘譯。
以上六論，共十三卷，同帙。
賢聖集
一百八部，五百四十一卷，五十七帙（六十八部，一百七十三卷，梵本翻出）。
【English Translation】 English version 《Abhidharma Treatise (Apidamo Lun)》, 2 fascicles (28 folios), translated by Tang Dynasty Xuanzang.
Above three treatises, 14 fascicles in 2 cases. 《Tattvasiddhi Shastra (Chengshi Lun)》, 20 fascicles (altogether 202 sections, or 27 fascicles, or 14 fascicles, or 16 fascicles, 2 cases, 398 folios), translated by Yao Qin Dynasty Kumarajiva (Luoshi). 《Lokaprajnapti Shastra (Lishe Abitan Lun)》, 10 fascicles (1 case, or without the character 'Lun', titled 《Lishe Abitan Zang》, or said to be 15 fascicles, also named 《Heaven and Earth Record Sutra (Tiandi Ji Jing)》, 164 folios), translated by Chen Dynasty Paramartha (Zhendi). 《Vimuttimagga (Jietuo Dao Lun)》, 12 fascicles (or 13 fascicles, 197 folios), translated by Liang Dynasty Sanghabhara. 《Shariputra Abhidharma Shastra (Shelifu Abitan Lun)》, 22 fascicles (or without the character 'Lun', or 20 fascicles, or 30 fascicles, 604 folios), translated by Yao Qin Dynasty Dharmayasas and Dharmagupta. 《Panca-vastuka-vibhasa (Wushi Pipo Sha Lun)》, 2 fascicles (also called 《Abhidharma Panca-vastuka Shastra (Apidamo Wushi Lun)》, 24 folios), translated by Tang Dynasty Xuanzang.
Above two treatises, 24 fascicles in 3 cases. 《Vibhasa Shastra (Pipo Sha Lun)》, 14 fascicles (also called 《Vibhasa Abhidharma Shastra (Pipo Sha Abitan Lun)》, below called 《Extensive Explanation (Guangshuo)》, or 15 fascicles, 19 fascicles, or without the character 'Lun', 335 folios), translated by Fu Qin Dynasty Sanghabhadra. 《Sammitiya Shastra (Sanmi Dibu Lun)》, 3 fascicles (or without the character 'Bu', or said to be 4 fascicles, 36 folios), lost in translation, now attached to the Qin record.
Above two treatises, 17 fascicles in 2 cases (upper case 8 fascicles, lower case 9 fascicles). 《Distinguishing Merits Treatise (Fenbie Gongde Lun)》, 4 fascicles (or called 《Distinguishing Merits Sutra (Fenbie Gongde Jing)》, or 3 fascicles, or 5 fascicles, 71 folios), lost in translation, recorded in the Han record. 《Four Noble Truths Treatise (Sidi Lun)》, 4 fascicles (75 folios), translated by Chen Dynasty Paramartha (Zhendi). 《Pratyekabuddha Nidana Shastra (Pizhi Fo Yinyuan Lun)》, 2 fascicles (20 folios). 《Eighteen Schools Treatise (Shiba Bu Lun)》, 1 fascicle (8 folios).
Right two treatises lost in translation, now attached to the Qin record. 《Treatise on the Different Tenets of the Schools (Buzhi Yi Lun)》, 1 fascicle (also named 《Different Tenets of the Schools Treatise (Buyi Zhi Lun)》, 9 folios), translated by Chen Dynasty Paramartha (Zhendi). 《Samayabhedoparacanacakra (Yibu Zonglun Lun)》, 1 fascicle (8 folios), translated by Tang Dynasty Xuanzang.
Above six treatises, 13 fascicles in the same case.
Collection of Sages (Xiansheng Ji)
One hundred and eight schools, 541 fascicles, 57 cases (68 schools, 173 fascicles, translated from Sanskrit manuscripts).
十部三百六十八卷此方所撰集)佛所行贊經傳五卷(或云經無傳字或云傳無經字亦云佛本行經九十紙) 北涼曇無讖譯佛本行經七卷(一名佛本行贊傳一百一十三紙) 宋釋寶云譯
上二集十二卷同帙。撰集百緣經十卷(一帙一百五十紙) 吳支謙譯出曜經二十卷(亦云出曜論或十九卷四百八十四紙) 姚秦竺佛念譯賢愚經十三卷(或云十五卷或十六卷或十七卷亦云賢愚因緣經二百八十三紙) 元魏沙門惠覺等譯
上二集三十三卷四帙(上三帙各八卷第四帙九卷)。道地經一卷(或云大道地經是修行經抄元外國略十一本八紙) 漢世高譯修行道地經六卷(初卷題云揄遮伽復彌經此曰修行道地或直云修行經或七卷一百三十五紙) 西晉竺法護譯僧伽羅剎所集經三卷(或云僧伽羅剎集或五卷八十五紙) 符秦僧伽跋澄等譯
上三集十卷同帙。百喻經四卷(或五卷或云十卷未詳亦云百句譬喻經四十六紙) 蕭齊求那毗地譯菩薩本緣經三卷(亦云菩薩本緣集經或二卷或四卷五十四紙) 吳支謙譯大乘修行菩薩行門諸經要集三卷(八十一紙) 唐釋智嚴譯
上三集十卷同帙。付法藏因緣傳六卷(或無因緣字亦云付法藏經或四卷或三卷八十二紙) 元魏吉迦夜共曇曜譯坐禪三昧經三卷(一名菩薩禪法經或
【現代漢語翻譯】 十部三百六十八卷，此方所撰集：《佛所行贊經傳》五卷（或云經無傳字，或云傳無經字，亦云《佛本行經》，九十紙），北涼曇無讖（Dharmaksema）譯。 《佛本行經》七卷（一名《佛本行贊傳》，一百一十三紙），宋釋寶云譯。
上二集十二卷同帙。《撰集百緣經》十卷（一帙一百五十紙），吳支謙譯。《出曜經》二十卷（亦云《出曜論》，或十九卷，四百八十四紙），姚秦竺佛念譯。《賢愚經》十三卷（或云十五卷，或十六卷，或十七卷，亦云《賢愚因緣經》，二百八十三紙），元魏沙門惠覺等譯。
上二集三十三卷四帙（上三帙各八卷，第四帙九卷）。《道地經》一卷（或云《大道地經》，是修行經抄，元外國略十一本八紙），漢世高譯。《修行道地經》六卷（初卷題云《揄遮伽復彌經》，此曰修行道地，或直云《修行經》，或七卷，一百三十五紙），西晉竺法護譯。《僧伽羅剎所集經》三卷（或云《僧伽羅剎集》，或五卷，八十五紙），符秦僧伽跋澄（Samghavarman）等譯。
上三集十卷同帙。《百喻經》四卷（或五卷，或云十卷，未詳，亦云《百句譬喻經》，四十六紙），蕭齊求那毗地（Gunabhadra）譯。《菩薩本緣經》三卷（亦云《菩薩本緣集經》，或二卷，或四卷，五十四紙），吳支謙譯。《大乘修行菩薩行門諸經要集》三卷（八十一紙），唐釋智嚴譯。
上三集十卷同帙。《付法藏因緣傳》六卷（或無因緣字，亦云《付法藏經》，或四卷，或三卷，八十二紙），元魏吉迦夜（Gayasata）共曇曜譯。《坐禪三昧經》三卷（一名《菩薩禪法經》，或
【English Translation】 Ten works, totaling 368 volumes, compiled in this land: Fo Suo Xing Zan Jing Zhuan (佛所行讚經傳) in five volumes (also known as Jing Wu Zhuan Zi, 經無傳字, or Zhuan Wu Jing Zi, 傳無經字, or Fo Ben Xing Jing, 佛本行經, 90 folios), translated by Dharmaksema (曇無讖) of the Northern Liang dynasty. Fo Ben Xing Jing (佛本行經) in seven volumes (also known as Fo Ben Xing Zan Zhuan, 佛本行讚傳, 113 folios), translated by Shi Baoyun (釋寶云) of the Song dynasty.
The above two collections, totaling twelve volumes, are in the same case. Zhuan Ji Bai Yuan Jing (撰集百緣經) in ten volumes (one case, 150 folios), translated by Zhi Qian (支謙) of the Wu dynasty. Chu Yao Jing (出曜經) in twenty volumes (also known as Chu Yao Lun, 出曜論, or nineteen volumes, 484 folios), translated by Zhu Fonian (竺佛念) of the Yao Qin dynasty. Xian Yu Jing (賢愚經) in thirteen volumes (also known as fifteen, sixteen, or seventeen volumes, or Xian Yu Yin Yuan Jing, 賢愚因緣經, 283 folios), translated by the Shramana Huijue (惠覺) and others of the Northern Wei dynasty.
The above two collections, totaling thirty-three volumes, are in four cases (the first three cases each contain eight volumes, and the fourth case contains nine volumes). Dao Di Jing (道地經) in one volume (also known as Da Dao Di Jing, 大道地經, a copy of a practice scripture, a foreign summary in eleven copies, eight folios), translated by Shi Gao (世高) of the Han dynasty. Xiu Xing Dao Di Jing (修行道地經) in six volumes (the first volume is titled Yu Zhe Jia Fu Mi Jing, 揄遮伽復彌經, which means 'practice ground', or simply Xiu Xing Jing, 修行經, or seven volumes, 135 folios), translated by Zhu Fahu (竺法護) of the Western Jin dynasty. Seng Qie Luo Cha Suo Ji Jing (僧伽羅剎所集經) in three volumes (also known as Seng Qie Luo Cha Ji, 僧伽羅剎集, or five volumes, 85 folios), translated by Samghavarman (僧伽跋澄) and others of the Fu Qin dynasty.
The above three collections, totaling ten volumes, are in the same case. Bai Yu Jing (百喻經) in four volumes (or five volumes, or ten volumes, uncertain, also known as Bai Ju Pi Yu Jing, 百句譬喻經, 46 folios), translated by Gunabhadra (求那毗地) of the Xiao Qi dynasty. Pu Sa Ben Yuan Jing (菩薩本緣經) in three volumes (also known as Pu Sa Ben Yuan Ji Jing, 菩薩本緣集經, or two volumes, or four volumes, 54 folios), translated by Zhi Qian (支謙) of the Wu dynasty. Da Cheng Xiu Xing Pu Sa Xing Men Zhu Jing Yao Ji (大乘修行菩薩行門諸經要集) in three volumes (81 folios), translated by Shi Zhiyan (釋智嚴) of the Tang dynasty.
The above three collections, totaling ten volumes, are in the same case. Fu Fa Zang Yin Yuan Zhuan (付法藏因緣傳) in six volumes (or without the words 'Yin Yuan', 因緣, also known as Fu Fa Zang Jing, 付法藏經, or four volumes, or three volumes, 82 folios), translated by Gayasata (吉迦夜) and Tan Yao (曇曜) of the Northern Wei dynasty. Zuo Chan San Mei Jing (坐禪三昧經) in three volumes (also known as Pu Sa Chan Fa Jing, 菩薩禪法經, or
直云禪經或云阿蘭若習禪法經或二卷五十紙) 姚秦羅什譯佛醫經一卷(亦云佛醫王經五紙) 吳竺律炎共支越譯惟日雜難經一卷(一十五紙) 吳支謙譯佛般泥洹摩訶迦葉赴佛經一卷(亦云迦葉赴佛般涅槃經二紙) 東晉竺曇無蘭譯菩薩呵色慾法一卷(一紙) 姚秦羅什譯四品學法經一卷(或無經字二紙) 宋求那跋陀羅譯佛入涅槃密跡金剛力士哀戀經一卷(六紙) 失譯今附秦錄迦旃延說法沒盡偈經一卷(題云佛比丘迦旃延說法沒盡偈一百二十章亦直云迦旃延偈五紙)佛治身經一卷(或云治身經一紙)治意經一卷(或云佛治意經一紙)
右三集失譯今附西晉錄。
上十一集十八卷同帙。雜寶藏經八卷(或云十三卷百五十二紙) 元魏吉迦夜共曇曜譯那先比丘經二卷(或云那先經或三卷三十一紙) 失譯今附東晉錄
上二集十卷同帙。五門禪經要用法一卷(三十一紙) 宋曇摩蜜多譯達摩多羅禪經二卷(一名庾伽遮羅浮述譯言修行道地一名不凈觀經亦名修行方便禪經祐云禪經修行方便五十一紙) 東晉佛陀跋陀羅譯禪法要解二卷(一名禪要經三十四紙) 姚秦羅什譯禪要呵欲經一卷(題云禪要經呵欲品四紙)內身觀章句經一卷(或云無句字二紙)
右二集漢失譯。法觀經一卷(六紙) 西
【現代漢語翻譯】 現代漢語譯本 《直云禪經》或稱《阿蘭若習禪法經》，兩卷，五十紙。姚秦鳩摩羅什譯。 《佛醫經》，一卷（亦稱《佛醫王經》），五紙。吳國竺律炎與支越合譯。 《惟日雜難經》，一卷，一十五紙。吳國支謙譯。 《佛般泥洹摩訶迦葉赴佛經》，一卷（亦稱《迦葉赴佛般涅槃經》），二紙。東晉竺曇無蘭譯。 《菩薩呵**法》，一卷，一紙。姚秦鳩摩羅什譯。 《四品學法經》，一卷（或無『經』字），二紙。宋求那跋陀羅譯。 《佛入涅槃密跡金剛力士哀戀經》，一卷，六紙。失譯，今附秦錄。 《迦旃延說法沒盡偈經》，一卷（題云：『佛比丘迦旃延說法沒盡偈一百二十章』，亦直稱《迦旃延偈》），五紙。 《佛治身經》，一卷（或稱《治身經》），一紙。 《治意經》，一卷（或稱《佛治意經》），一紙。 以上三集為失譯，今附西晉錄。 以上十一集十八卷，同帙。 《雜寶藏經》，八卷（或稱十三卷），一百五十二紙。元魏吉迦夜與曇曜合譯。 《那先比丘經》，二卷（或稱《那先經》），或三卷，三十一紙。失譯，今附東晉錄。 以上二集十卷，同帙。 《五門禪經要用法》，一卷，三十一紙。宋曇摩蜜多譯。 《達摩多羅禪經》，二卷（一名《庾伽遮羅浮述》，譯言『修行道地』，一名《不凈觀經》，亦名《修行方便禪經》，祐云《禪經修行方便》），五十一紙。東晉佛陀跋陀羅譯。 《禪法要解》，二卷（一名《禪要經》），三十四紙。姚秦鳩摩羅什譯。 《禪要呵欲經》，一卷（題云《禪要經呵欲品》），四紙。 《內身觀章句經》，一卷（或云無『句』字），二紙。 右二集為漢失譯。 《法觀經》，一卷，六紙。
【English Translation】 English version 《Zhi Yun Chan Jing》 (直云禪經) also known as 《Aranya Practice of Dhyana Sutra》 (阿蘭若習禪法經), two volumes, fifty sheets. Translated by Kumarajiva of Yao Qin. 《Buddha's Medical Sutra》 (佛醫經), one volume (also known as 《Buddha Medicine King Sutra》 (佛醫王經)), five sheets. Translated by Zhu Lüyan and Zhi Yue of Wu. 《Wei Ri Za Nan Jing》 (惟日雜難經), one volume, fifteen sheets. Translated by Zhi Qian of Wu. 《Buddha Parinirvana Mahakasyapa's Visit to Buddha Sutra》 (佛般泥洹摩訶迦葉赴佛經), one volume (also known as 《Kasyapa's Visit to Buddha's Parinirvana Sutra》 (迦葉赴佛般涅槃經)), two sheets. Translated by Zhu Tanwulan of Eastern Jin. 《Bodhisattva's Reproach of ** Dharma》 (菩薩呵**法), one volume, one sheet. Translated by Kumarajiva of Yao Qin. 《Four Categories of Learning Dharma Sutra》 (四品學法經), one volume (or without the word 'Sutra' (經)), two sheets. Translated by Gunabhadra of Song. 《Buddha Entering Nirvana, Secret Traces of Vajra Warrior's Lament Sutra》 (佛入涅槃密跡金剛力士哀戀經), one volume, six sheets. Lost in translation, now attached to the Qin record. 《Katyayana's Discourse on the Exhaustion of Gatha Sutra》 (迦旃延說法沒盡偈經), one volume (titled: 'Buddha Bhikshu Katyayana's Discourse on the Exhaustion of Gatha, one hundred and twenty chapters', also directly called 《Katyayana's Gatha》 (迦旃延偈)), five sheets. 《Buddha's Sutra on Curing the Body》 (佛治身經), one volume (or called 《Sutra on Curing the Body》 (治身經)), one sheet. 《Sutra on Curing the Mind》 (治意經), one volume (or called 《Buddha's Sutra on Curing the Mind》 (佛治意經)), one sheet. The above three collections are lost in translation, now attached to the Western Jin record. The above eleven collections, eighteen volumes, are in the same case. 《Miscellaneous Treasure Sutra》 (雜寶藏經), eight volumes (or called thirteen volumes), one hundred and fifty-two sheets. Translated by Jijiaye and Tan Yao of Northern Wei. 《Nagasena Bhikshu Sutra》 (那先比丘經), two volumes (or called 《Nagasena Sutra》 (那先經)), or three volumes, thirty-one sheets. Lost in translation, now attached to the Eastern Jin record. The above two collections, ten volumes, are in the same case. 《Essential Usages of Five Gates of Dhyana Sutra》 (五門禪經要用法), one volume, thirty-one sheets. Translated by Dharmamitra of Song. 《Dharmatrata Dhyana Sutra》 (達摩多羅禪經), two volumes (also named 《Yujia Chalafushu》 (庾伽遮羅浮述), translated as 'Ground for Cultivating the Path', also named 《Impure Contemplation Sutra》 (不凈觀經), also named 《Convenient Dhyana Sutra for Cultivation》 (修行方便禪經), Youyun 《Dhyana Sutra Convenient Cultivation》 (禪經修行方便)), fifty-one sheets. Translated by Buddhabhadra of Eastern Jin. 《Essential Explanation of Dhyana Methods》 (禪法要解), two volumes (also named 《Essential Dhyana Sutra》 (禪要經)), thirty-four sheets. Translated by Kumarajiva of Yao Qin. 《Dhyana Essentials on Reproaching Desires Sutra》 (禪要呵欲經), one volume (titled 《Dhyana Essentials Reproaching Desires Chapter》 (禪要經呵欲品)), four sheets. 《Chapters and Sentences on Inner Body Contemplation Sutra》 (內身觀章句經), one volume (or without the word 'Sentences' (句)), two sheets. The above two collections are lost Han translations. 《Sutra on Dharma Contemplation》 (法觀經), one volume, six sheets.
晉竺法護譯思惟略要法一卷(或云思惟要略法經或直云思惟經十紙) 姚秦羅什譯十二游經一卷(六紙) 東晉迦留陀伽譯舊雜譬喻經二卷(亦云雜譬喻集經三十七紙) 吳康僧會譯雜譬喻經一卷(九紙) 漢支婁迦讖譯
上十集十三卷同帙。雜譬喻經二卷(一名菩薩度人經二十五紙) 失譯在漢錄雜譬喻經一卷(二十八紙) 姚秦羅什譯阿育王譬喻經一卷(題雲天尊說阿育王譬喻經古經呼佛為天尊即佛說也七紙) 失譯附東晉錄阿育王經十卷(一百一十一紙)梁三藏僧伽婆羅譯
上四集十四卷同帙。阿育王傳七卷(或加大字或五卷亦云大阿育王經一百紙) 西晉安法欽譯阿育王息壞目因緣經一卷(序題云阿育王太子法益壞目因緣經亦云阿育王太子壞目因緣無經字二十六紙) 符秦曇摩難提譯四阿含暮抄解二卷(亦云四阿含暮抄經四十六紙) 符秦鳩摩羅佛提等譯
上三集十卷同帙。法句經二卷(亦云法句集法三十四紙) 吳沙門維祇難等譯法句譬喻經四卷(一名法句本末經亦云法句喻經或五卷或六卷九十五紙) 西晉釋法立共法炬譯迦葉結經一卷(八紙) 漢世高譯撰集三藏及雜藏傳一卷(亦云撰三藏經及雜藏經八紙) 失譯今附東晉錄三慧經一卷(安公涼土異經十二紙) 今附北涼錄阿毗曇五
【現代漢語翻譯】 現代漢語譯本 《思惟略要法》一卷，晉代竺法護譯（或稱《思惟要略法經》或簡稱《思惟經》，共十紙）。 《十二游經》一卷，姚秦鳩摩羅什譯（共六紙）。 《舊雜譬喻經》二卷，東晉迦留陀伽譯（亦稱《雜譬喻集經》，共三十七紙）。 《雜譬喻經》一卷，吳康僧會譯（共九紙）。 《雜譬喻經》二卷（一名《菩薩度人經》，共二十五紙），佚名，記載於漢代經錄。 《雜譬喻經》一卷，佚名，記載於漢代經錄（共二十八紙）。 《阿育王譬喻經》一卷，姚秦鳩摩羅什譯（題為《天尊說阿育王譬喻經》，古經中稱佛為天尊，即佛所說，共七紙）。 《阿育王經》十卷，佚名，附於東晉經錄（共一百一十一紙），梁代三藏僧伽婆羅譯。 《阿育王傳》七卷（或作大字本，或分為五卷，亦稱《大阿育王經》，共一百紙），西晉安法欽譯。 《阿育王息壞目因緣經》一卷，符秦曇摩難提譯（序題為《阿育王太子法益壞目因緣經》，亦稱《阿育王太子壞目因緣》，無『經』字，共二十六紙）。 《四阿含暮抄解》二卷，符秦鳩摩羅佛提等譯（亦稱《四阿含暮抄經》，共四十六紙）。 《法句經》二卷，吳沙門維祇難等譯（亦稱《法句集法》，共三十四紙）。 《法句譬喻經》四卷（一名《法句本末經》，亦稱《法句喻經》，或分為五卷或六卷，共九十五紙），西晉釋法立共法炬譯。 《迦葉結經》一卷，漢代支婁迦讖譯（共八紙）。 《撰集三藏及雜藏傳》一卷（亦稱《撰三藏經及雜藏經》，共八紙），佚名，今附於東晉經錄。 《三慧經》一卷（安公認為涼土的異經，共十二紙），今附於北涼經錄。 《阿毗曇五》
【English Translation】 English version 'Siwei Lueyao Fa' (思惟略要法) One scroll, translated by Zhu Fahu (竺法護) of the Jin Dynasty (also known as 'Siwei Yaolue Fa Jing' (思惟要略法經) or simply 'Siwei Jing' (思惟經), 10 paper sheets). 'Shi'er You Jing' (十二游經) One scroll, translated by Kumarajiva (鳩摩羅什) of the Yao Qin Dynasty (6 paper sheets). 'Jiu Za Piyujing' (舊雜譬喻經) Two scrolls, translated by Kaludaka (迦留陀伽) of the Eastern Jin Dynasty (also known as 'Za Piyuji Ji Jing' (雜譬喻集經), 37 paper sheets). 'Za Piyujing' (雜譬喻經) One scroll, translated by Kang Senghui (康僧會) of the Wu Dynasty (9 paper sheets). 'Za Piyujing' (雜譬喻經) Two scrolls (also named 'Pusa Duren Jing' (菩薩度人經), 25 paper sheets), translator unknown, recorded in the Han Dynasty catalog. 'Za Piyujing' (雜譬喻經) One scroll, translator unknown, recorded in the Han Dynasty catalog (28 paper sheets). 'Ayuwang Piyujing' (阿育王譬喻經) One scroll, translated by Kumarajiva (鳩摩羅什) of the Yao Qin Dynasty (titled 'Tianzun Shuo Ayu Wang Piyujing' (天尊說阿育王譬喻經), in ancient scriptures, Buddha was called Tianzun (天尊), meaning spoken by the Buddha, 7 paper sheets). 'Ayuwang Jing' (阿育王經) Ten scrolls, translator unknown, attached to the Eastern Jin Dynasty catalog (111 paper sheets), translated by Sanghavarman (僧伽婆羅) of the Liang Dynasty. 'Ayuwang Zhuan' (阿育王傳) Seven scrolls (or a large-character version, or divided into five scrolls, also known as 'Da Ayu Wang Jing' (大阿育王經), 100 paper sheets), translated by An Faqin (安法欽) of the Western Jin Dynasty. 'Ayuwang Xihuai Mu Yinyuan Jing' (阿育王息壞目因緣經) One scroll, translated by Dharmānandi (曇摩難提) of the Fu Qin Dynasty (preface titled 'Ayuwang Taizi Fayi Huai Mu Yinyuan Jing' (阿育王太子法益壞目因緣經), also known as 'Ayuwang Taizi Huai Mu Yinyuan' (阿育王太子壞目因緣), without the word 'Jing' (經), 26 paper sheets). 'Si Ahan Muchao Jie' (四阿含暮抄解) Two scrolls, translated by Kumarabuddhi (鳩摩羅佛提) and others of the Fu Qin Dynasty (also known as 'Si Ahan Muchao Jing' (四阿含暮抄經), 46 paper sheets). 'Faju Jing' (法句經) Two scrolls, translated by the Shramana Vighna (維祇難) and others of the Wu Dynasty (also known as 'Faju Ji Fa' (法句集法), 34 paper sheets). 'Faju Piyujing' (法句譬喻經) Four scrolls (also named 'Faju Benmo Jing' (法句本末經), also known as 'Faju Yu Jing' (法句喻經), or divided into five or six scrolls, 95 paper sheets), translated by Shi Fali (釋法立) and Faguo (法炬) of the Western Jin Dynasty. 'Jiaye Jie Jing' (迦葉結經) One scroll, translated by Lokaksema (支婁迦讖) of the Han Dynasty (8 paper sheets). 'Zhuanji Sanzang Ji Zazang Zhuan' (撰集三藏及雜藏傳) One scroll (also known as 'Zhuan Sanzang Jing Ji Zazang Jing' (撰三藏經及雜藏經), 8 paper sheets), translator unknown, now attached to the Eastern Jin Dynasty catalog. 'San Hui Jing' (三慧經) One scroll (An Gong (安公) considered it a different scripture from the Liang region, 12 paper sheets), now attached to the Northern Liang catalog. 'Apidamo Wu' (阿毗曇五)
法行經一卷(亦云阿毗曇苦慧經亦云阿毗曇五法經十一紙) 漢世高譯阿含口解十二因緣經一卷(亦名斷十二因緣經亦云阿含口解經八紙) 漢安玄共嚴佛調譯小道地經一卷(四紙) 漢支曜譯文殊師利發願經一卷(或加偈字二紙) 東晉佛跋陀羅譯六菩薩名一卷(房入藏云菩薩名亦當誦持一紙) 漢失譯一百五十贊佛頌一卷(六紙) 唐義凈譯贊觀世音菩薩頌一卷(四紙) 唐釋慧智譯
上十二集十六卷同帙。無明羅剎集一卷(亦云無明羅剎經或二卷二十三紙) 失譯今附秦馬鳴菩薩傳一卷(二紙)龍樹菩薩傳一卷(三紙)提婆菩薩傳一卷(四紙)
右三集姚秦羅什譯。婆藪盤豆法師傳一卷(此曰天親十紙) 陳真諦譯龍樹菩薩為禪陀迦王說法要偈一卷(九紙) 宋求那跋摩譯勸發諸王要偈一卷(六紙) 宋僧伽跋摩譯龍樹菩薩勸誡王頌一卷(六紙) 唐義凈譯賓頭盧突羅阇為優陀延王說法經一卷(亦云賓頭盧為王說法經八紙) 宋求那跋陀羅譯請賓頭盧法一卷(或云請賓頭盧法經二紙) 宋沙門慧簡譯分別業報略一卷(或云大勇菩薩分別業報經或云分業報略集八紙) 宋僧伽跋摩譯迦丁比丘說當來變經一卷(或直云迦丁比丘經九紙) 失譯今附宋錄大阿羅漢難提蜜多羅所說法住記一卷(七紙) 唐玄
【現代漢語翻譯】 現代漢語譯本 《法行經》一卷（也稱為《阿毗曇苦慧經》，又名《阿毗曇五法經》，共十一紙）。漢代高僧翻譯。 《阿含口解十二因緣經》一卷（也稱為《斷十二因緣經》，又名《阿含口解經》，共八紙）。漢代安玄與嚴佛調共同翻譯。 《小道地經》一卷（共四紙）。漢代支曜翻譯。 《文殊師利發願經》一卷（或加上偈頌，共二紙）。東晉佛陀跋陀羅翻譯。 《六菩薩名》一卷（房山石經入藏時註明，菩薩名也應當誦持，共一紙）。漢代失譯。 《一百五十贊佛頌》一卷（共六紙）。唐代義凈翻譯。 《贊觀世音菩薩頌》一卷（共四紙）。唐代釋慧智翻譯。
以上十二集共十六卷，同在一個書帙中。 《無明羅剎集》一卷（也稱為《無明羅剎經》，或分為二卷，共二十三紙）。失譯，今附。 《秦馬鳴菩薩傳》一卷（共二紙）。 《龍樹菩薩傳》一卷（共三紙）。 《提婆菩薩傳》一卷（共四紙）。
以上三集為姚秦鳩摩羅什翻譯。 《婆藪盤豆法師傳》一卷（即天親菩薩傳，共十紙）。陳代真諦翻譯。 《龍樹菩薩為禪陀迦王說法要偈》一卷（共九紙）。宋代求那跋摩翻譯。 《勸發諸王要偈》一卷（共六紙）。宋代僧伽跋摩翻譯。 《龍樹菩薩勸誡王頌》一卷（共六紙）。唐代義凈翻譯。 《賓頭盧突羅阇為優陀延王說法經》一卷（也稱為《賓頭盧為王說法經》，共八紙）。宋代求那跋陀羅翻譯。 《請賓頭盧法》一卷（或稱為《請賓頭盧法經》，共二紙）。宋代沙門慧簡翻譯。 《分別業報略》一卷（或稱為《大勇菩薩分別業報經》，又名《分業報略集》，共八紙）。宋代僧伽跋摩翻譯。 《迦丁比丘說當來變經》一卷（或直接稱為《迦丁比丘經》，共九紙）。失譯，今附。 《宋錄大阿羅漢難提蜜多羅所說法住記》一卷（共七紙）。唐代玄奘翻譯。
【English Translation】 English version 'Fa Xing Jing' (法行經) One scroll (also known as 'Abhidharma Bitter Wisdom Sutra' (阿毗曇苦慧經), also known as 'Abhidharma Five Dharmas Sutra' (阿毗曇五法經), 11 sheets). Translated by a high monk during the Han Dynasty. 'Agama Oral Explanation of the Twelve Nidanas Sutra' (阿含口解十二因緣經) One scroll (also known as 'Cutting Off the Twelve Nidanas Sutra' (斷十二因緣經), also known as 'Agama Oral Explanation Sutra' (阿含口解經), 8 sheets). Translated jointly by An Xuan (安玄) and Yan Fotiao (嚴佛調) during the Han Dynasty. 'Small Stages of the Path Sutra' (小道地經) One scroll (4 sheets). Translated by Zhi Yao (支曜) during the Han Dynasty. 'Manjushri's Vows Sutra' (文殊師利發願經) One scroll (or with added verses, 2 sheets). Translated by Buddhabhadra (佛跋陀羅) during the Eastern Jin Dynasty. 'Names of Six Bodhisattvas' (六菩薩名) One scroll (The Fangshan Stone Sutra inscription notes that the names of the Bodhisattvas should also be recited, 1 sheet). Lost in translation during the Han Dynasty. 'One Hundred and Fifty Praises of the Buddha' (一百五十贊佛頌) One scroll (6 sheets). Translated by Yijing (義凈) during the Tang Dynasty. 'Hymns in Praise of Avalokiteshvara Bodhisattva' (贊觀世音菩薩頌) One scroll (4 sheets). Translated by Shi Huizhi (釋慧智) during the Tang Dynasty.
The above twelve collections, sixteen scrolls in total, are in the same case. 'Collection of Ignorance Rakshasa' (無明羅剎集) One scroll (also known as 'Ignorance Rakshasa Sutra' (無明羅剎經), or divided into two scrolls, 23 sheets). Lost in translation, now attached. 'Biography of Bodhisattva Ashvaghosa' (馬鳴菩薩) of the Qin Dynasty One scroll (2 sheets). 'Biography of Nagarjuna Bodhisattva' (龍樹菩薩) One scroll (3 sheets). 'Biography of Deva Bodhisattva' (提婆菩薩) One scroll (4 sheets).
The above three collections were translated by Kumarajiva (鳩摩羅什) during the Yao Qin Dynasty. 'Biography of Master Vasubandhu' (婆藪盤豆法師) One scroll (i.e., Biography of Bodhisattva Vasubandhu (天親), 10 sheets). Translated by Paramartha (真諦) during the Chen Dynasty. 'Essential Verses of Nagarjuna Bodhisattva Preaching to King Shatavahana' (龍樹菩薩為禪陀迦王說法要偈) One scroll (9 sheets). Translated by Gunabhadra (求那跋摩) during the Song Dynasty. 'Essential Verses Encouraging Kings' (勸發諸王要偈) One scroll (6 sheets). Translated by Sanghavarman (僧伽跋摩) during the Song Dynasty. 'Verses of Nagarjuna Bodhisattva Admonishing the King' (龍樹菩薩勸誡王頌) One scroll (6 sheets). Translated by Yijing (義凈) during the Tang Dynasty. 'Sutra of Pindola Bharadvaja Preaching to King Udayana' (賓頭盧突羅阇為優陀延王說法經) One scroll (also known as 'Sutra of Pindola Preaching to the King' (賓頭盧為王說法經), 8 sheets). Translated by Gunabhadra (求那跋陀羅) during the Song Dynasty. 'Inviting Pindola Dharma' (請賓頭盧法) One scroll (or known as 'Inviting Pindola Dharma Sutra' (請賓頭盧法經), 2 sheets). Translated by Shramana Huijian (慧簡) during the Song Dynasty. 'Brief Explanation of the Differentiation of Karmic Retribution' (分別業報略) One scroll (or known as 'Bodhisattva Mahavira's Explanation of the Differentiation of Karmic Retribution Sutra' (大勇菩薩分別業報經), also known as 'Brief Collection of the Differentiation of Karmic Retribution' (分業報略集), 8 sheets). Translated by Sanghavarman (僧伽跋摩) during the Song Dynasty. 'Sutra of Katyayana Bhikshu Speaking of Future Changes' (迦丁比丘說當來變經) One scroll (or directly known as 'Katyayana Bhikshu Sutra' (迦丁比丘經), 9 sheets). Lost in translation, now attached. 'Record of the Dharma Staying as Spoken by the Great Arhat Nandimitra' (難提蜜多羅) from the Song Record One scroll (7 sheets). Translated by Xuanzang (玄奘) during the Tang Dynasty.
奘譯金七十論三卷(亦名僧佉論或二卷五十二紙) 陳真諦譯勝宗十句義論一卷(十一紙) 唐玄奘譯
上十五集十七卷同帙(已上梵本翻譯已下此方撰集)。釋迦譜十卷(別有五卷本與此廣略異二百三十八紙) 蕭齊釋僧祐撰釋迦氏略譜一卷(或無略字四十三紙)釋迦方誌二卷(八十四紙)
右二集唐釋道宣撰。
上三集十三卷二帙(上帙七卷下帙六卷)。經律異相五十卷(五帙八百二十七紙) 梁沙門寶唱等撰陀羅尼雜集十卷(一帙一百一十八紙)未詳撰者諸經要集二十卷(五百八十二紙) 唐沙門玄惲撰
上一集二十卷分為三帙(上下各七卷中帙六卷)。出三藏記集十五卷(三百一十四紙) 梁沙門釋僧祐撰眾經目錄七卷(六十三紙) 隋沙門法經等撰
上二集二十二卷二帙(上帙十卷下帙十二卷)。開皇三寶錄十五卷(內題云歷代三寶紀三百八紙) 隋學士費長房撰眾經目錄五卷(隋仁壽二年敕翻經沙門及學士等撰八十四紙)
上二集二十卷二帙。大唐內典錄十卷(一帙三百二十紙) 唐釋道宣撰續大唐內典錄一卷(二十二紙) 唐釋智升撰古今譯經圖紀四卷(六十紙) 唐釋靖邁撰續古今譯經圖紀一卷(十六紙) 唐釋智升撰大週刊定眾經目錄十五卷(三百九十七紙
【現代漢語翻譯】 現代漢語譯本 《金七十論》三卷（亦名《僧佉論》，或二卷，五十二紙）——陳·真諦譯 《勝宗十句義論》一卷（十一紙）——唐·玄奘譯
以上十五集十七卷同帙（以上為梵本翻譯，以下為本地撰集）。 《釋迦譜》十卷（另有五卷本，與此廣略不同，二百三十八紙）——蕭齊·釋僧祐撰 《釋迦氏略譜》一卷（或無『略』字，四十三紙）——蕭齊·釋僧祐撰 《釋迦方誌》二卷（八十四紙）——唐·釋道宣撰
以上二集唐·釋道宣撰。
以上三集十三卷二帙（上帙七卷，下帙六卷）。 《經律異相》五十卷（五帙，八百二十七紙）——梁·沙門寶唱等撰 《陀羅尼雜集》十卷（一帙，一百一十八紙）——未詳撰者 《諸經要集》二十卷（五百八十二紙）——唐·沙門玄惲撰
上一集二十卷，分為三帙（上下各七卷，中帙六卷）。 《出三藏記集》十五卷（三百一十四紙）——梁·沙門釋僧祐撰 《眾經目錄》七卷（六十三紙）——隋·沙門法經等撰
以上二集二十二卷二帙（上帙十卷，下帙十二卷）。 《開皇三寶錄》十五卷（內題云《歷代三寶紀》，三百八紙）——隋·學士費長房撰 《眾經目錄》五卷（隋仁壽二年敕翻經沙門及學士等撰，八十四紙）
以上二集二十卷二帙。 《大唐內典錄》十卷（一帙，三百二十紙）——唐·釋道宣撰 《續大唐內典錄》一卷（二十二紙）——唐·釋智升撰 《古今譯經圖紀》四卷（六十紙）——唐·釋靖邁撰 《續古今譯經圖紀》一卷（十六紙）——唐·釋智升撰 《大週刊定眾經目錄》十五卷（三百九十七紙）
【English Translation】 English version The Śataśāstra (Seventy Verses) in three volumes (also known as the Sāṃkhya Kārikā, or in two volumes, 52 folios) - Translated by Paramārtha of the Chen Dynasty. The Vaiseṣika Daśapadārthaśāstra (Treatise on the Ten Categories of the Vaiseṣika School) in one volume (11 folios) - Translated by Xuanzang of the Tang Dynasty.
The above fifteen collections comprise seventeen volumes in the same case (the above are translations from Sanskrit texts, the following are local compilations). The Biography of Śākyamuni in ten volumes (another version exists in five volumes, differing in scope and detail, 238 folios) - Compiled by Monk Sēngyòu of the Xiao Qi Dynasty. Abridged Biography of the Śākya Clan in one volume (sometimes without the word 'Abridged', 43 folios) - Compiled by Monk Sēngyòu of the Xiao Qi Dynasty. Gazetteer of Śākyamuni's Lands in two volumes (84 folios) - Compiled by Monk Daoxuan of the Tang Dynasty.
The above two collections were compiled by Monk Daoxuan of the Tang Dynasty.
The above three collections comprise thirteen volumes in two cases (the upper case has seven volumes, the lower case has six volumes). Different Aspects of Sūtras and Vinaya in fifty volumes (five cases, 827 folios) - Compiled by Śramaṇa Bǎo chàng and others of the Liang Dynasty. Collection of Various Dhāraṇīs in ten volumes (one case, 118 folios) - Compiler unknown. Essential Collection of Various Sūtras in twenty volumes (582 folios) - Compiled by Śramaṇa Xuán Yūn of the Tang Dynasty.
The above one collection comprises twenty volumes, divided into three cases (the upper and lower cases each have seven volumes, the middle case has six volumes). Collection of Records Concerning the Tripiṭaka in fifteen volumes (314 folios) - Compiled by Śramaṇa Sēngyòu of the Liang Dynasty. Catalog of Various Sūtras in seven volumes (63 folios) - Compiled by Śramaṇa Fǎjīng and others of the Sui Dynasty.
The above two collections comprise twenty-two volumes in two cases (the upper case has ten volumes, the lower case has twelve volumes). Record of the Three Jewels of the Kaihuang Era in fifteen volumes (internally titled 'Chronicle of the Three Jewels Through the Dynasties', 308 folios) - Compiled by Scholar Fèi Chángfáng of the Sui Dynasty. Catalog of Various Sūtras in five volumes (compiled by the Sramanas and Scholars who translated sutras by imperial order in the second year of the Renshou era of the Sui Dynasty, 84 folios).
The above two collections comprise twenty volumes in two cases. Record of the Great Tang Inner Canon in ten volumes (one case, 320 folios) - Compiled by Monk Daoxuan of the Tang Dynasty. Supplement to the Record of the Great Tang Inner Canon in one volume (22 folios) - Compiled by Monk Zhìshēng of the Tang Dynasty. Illustrated Record of Translating Scriptures, Past and Present in four volumes (60 folios) - Compiled by Monk Jìngmài of the Tang Dynasty. Supplement to the Illustrated Record of Translating Scriptures, Past and Present in one volume (16 folios) - Compiled by Monk Zhìshēng of the Tang Dynasty. Great Zhou Revised and Finalized Catalog of Various Sūtras in fifteen volumes (397 folios).
) 唐沙門釋明佺等撰
上四集二十一卷二帙(上帙十一卷下帙十卷)。開元釋教錄二十卷(二帙五百四十五紙) 唐釋智升撰一切經音義二十五卷(或三十卷七百六十八紙) 唐釋玄應撰新譯大方廣佛華嚴經音義二卷(四十九紙) 唐釋慧苑撰
上二集二十七卷四帙(第一帙六卷下三帙各七卷)。大唐西域記十二卷(二百三十四紙) 唐玄奘譯集古今佛道論衡四卷(或三卷九十九紙) 唐釋道宣撰續集古今佛道論衡一卷(二十三紙) 唐釋智升撰
上三集十七卷二帙(上帙八卷下帙九卷)。東夏三寶感通錄三卷(亦云集神州三寶感通錄九十七紙) 唐釋道宣撰集沙門不拜俗儀六卷(九十七紙) 唐沙門釋彥琮撰
上二集九卷同帙。大唐慈恩寺三藏法師傳十卷(一帙一百七十紙) 唐釋慧立等撰大唐西域求法高僧傳二卷(三十五紙) 唐義凈撰法顯傳一卷(亦云歷游天竺記傳二十九紙) 法顯撰高僧傳十四卷(一卷是目錄三百一十一紙) 梁釋慧皎撰
上三集十七卷二帙(上帙九卷下帙八卷)。續高僧傳三十卷(八百三十紙) 唐京兆西明寺沙門釋道宣撰
上一集三十卷分為四帙(第一第二各八卷第三第四各七卷)。辯正論八卷(一帙一百七十八紙)破邪論二卷(或一卷四十五
【現代漢語翻譯】 現代漢語譯本 唐朝沙門釋明佺等撰
上四集共二十一卷，分為兩帙（上帙十一卷，下帙十卷）。《開元釋教錄》二十卷（兩帙，共五百四十五紙），唐朝釋智升撰。《一切經音義》二十五卷（或三十卷，共七百六十八紙），唐朝釋玄應撰。《新譯大方廣佛華嚴經音義》二卷（四十九紙），唐朝釋慧苑撰。
上二集共二十七卷，分為四帙（第一帙六卷，下三帙各七卷）。《大唐西域記》十二卷（二百三十四紙），唐朝玄奘譯。《集古今佛道論衡》四卷（或三卷，九十九紙），唐朝釋道宣撰。《續集古今佛道論衡》一卷（二十三紙），唐朝釋智升撰。
上三集共十七卷，分為兩帙（上帙八卷，下帙九卷）。《東夏三寶感通錄》三卷（亦稱《集神州三寶感通錄》，九十七紙），唐朝釋道宣撰。《集沙門不拜俗儀》六卷（九十七紙），唐朝沙門釋彥琮撰。
上二集共九卷，同在一帙。《大唐慈恩寺三藏法師傳》十卷（一帙，一百七十紙），唐朝釋慧立等撰。《大唐西域求法高僧傳》二卷（三十五紙），唐朝義凈撰。《法顯傳》一卷（亦稱《歷游天竺記傳》，二十九紙），法顯撰。《高僧傳》十四卷（一卷是目錄，共三百一十一紙），梁朝釋慧皎撰。
上三集共十七卷，分為兩帙（上帙九卷，下帙八卷）。《續高僧傳》三十卷（八百三十紙），唐朝京兆西明寺沙門釋道宣撰。
上一集共三十卷，分為四帙（第一、二帙各八卷，第三、四帙各七卷）。《辯正論》八卷（一帙，一百七十八紙），《破邪論》二卷（或一卷，四十五紙）。
【English Translation】 English version Composed by Tang Dynasty Shramana Shi Mingqian and others.
The above four collections comprise twenty-one volumes in two cases (the upper case has eleven volumes, and the lower case has ten volumes). The 'Kaiyuan Shijiao Lu' (開元釋教錄) [Kaiyuan Buddhist Canon Catalogue] consists of twenty volumes (two cases, 545 folios), written by Tang Dynasty monk Shi Zhisheng. The 'Yiqiejing Yinyi' (一切經音義) [Pronunciation and Meaning of All Sutras] consists of twenty-five volumes (or thirty volumes, 768 folios), written by Tang Dynasty monk Shi Xuanying. The 'Xin Yi Dafang Guangfo Huayan Jing Yinyi' (新譯大方廣佛華嚴經音義) [Pronunciation and Meaning of the Newly Translated Great Expansive Buddha Flower Garland Sutra] consists of two volumes (49 folios), written by Tang Dynasty monk Shi Huiyuan.
The above two collections comprise twenty-seven volumes in four cases (the first case has six volumes, and the lower three cases each have seven volumes). The 'Da Tang Xiyu Ji' (大唐西域記) [Records of the Western Regions of the Great Tang] consists of twelve volumes (234 folios), translated by Tang Dynasty Xuanzang (玄奘). The 'Ji Gujin Fodao Lunheng' (集古今佛道論衡) [Collected Essays on the Comparison of Buddhism and Taoism from Ancient and Modern Times] consists of four volumes (or three volumes, 99 folios), written by Tang Dynasty monk Shi Daoxuan. The 'Xu Ji Gujin Fodao Lunheng' (續集古今佛道論衡) [Supplementary Collected Essays on the Comparison of Buddhism and Taoism from Ancient and Modern Times] consists of one volume (23 folios), written by Tang Dynasty monk Shi Zhisheng.
The above three collections comprise seventeen volumes in two cases (the upper case has eight volumes, and the lower case has nine volumes). The 'Dongxia Sanbao Gantong Lu' (東夏三寶感通錄) [Records of Miraculous Responses of the Three Jewels in the Eastern Xia] consists of three volumes (also called 'Ji Shenzhou Sanbao Gantong Lu' (集神州三寶感通錄) [Collected Records of Miraculous Responses of the Three Jewels in the Divine Land], 97 folios), written by Tang Dynasty monk Shi Daoxuan. The 'Ji Shamen Bu Bai Su Yi' (集沙門不拜俗儀) [Collected Rituals of Monks Not Bowing to Laypeople] consists of six volumes (97 folios), written by Tang Dynasty Shramana Shi Yancong.
The above two collections comprise nine volumes in the same case. The 'Da Tang Ci'ensi Sanzang Fashi Zhuan' (大唐慈恩寺三藏法師傳) [Biography of the Tripitaka Master of Ci'en Temple of the Great Tang] consists of ten volumes (one case, 170 folios), written by Tang Dynasty monks Shi Huili and others. The 'Da Tang Xiyu Qiufa Gaoseng Zhuan' (大唐西域求法高僧傳) [Biographies of Eminent Monks Who Sought the Dharma in the Western Regions of the Great Tang] consists of two volumes (35 folios), written by Tang Dynasty Yijing (義凈). The 'Faxian Zhuan' (法顯傳) [Biography of Faxian] consists of one volume (also called 'Liyou Tianzhu Ji Zhuan' (歷游天竺記傳) [Record of Travels Through India], 29 folios), written by Faxian. The 'Gaoseng Zhuan' (高僧傳) [Biographies of Eminent Monks] consists of fourteen volumes (one volume is a catalog, 311 folios), written by Liang Dynasty monk Shi Huijiao.
The above three collections comprise seventeen volumes in two cases (the upper case has nine volumes, and the lower case has eight volumes). The 'Xu Gaoseng Zhuan' (續高僧傳) [Supplementary Biographies of Eminent Monks] consists of thirty volumes (830 folios), written by Tang Dynasty Shramana Shi Daoxuan of Ximing Temple in Jingzhao.
The above one collection comprises thirty volumes divided into four cases (the first and second cases each have eight volumes, and the third and fourth cases each have seven volumes). The 'Bianzheng Lun' (辯正論) [Treatise on Discriminating the Correct] consists of eight volumes (one case, 178 folios), and the 'Po Xie Lun' (破邪論) [Treatise on Refuting Heresy] consists of two volumes (or one volume, 45 folios).
紙)
右二集唐釋法琳撰。甄正論三卷(三十六紙) 唐釋玄嶷撰十門辯惑論二卷(或三卷二十七紙) 唐沙門釋復禮撰弘明集十四卷(二百八十九紙) 梁釋僧祐撰
上五集二十一卷三帙(紙數論可知也)。廣弘明集三十卷(七百七十紙) 唐釋道宣撰
上一集三十卷分為四帙(第一帙十卷第二帙七卷第三帙七卷第四帙六卷)。集諸經禮懺儀二卷(五十七紙) 唐釋智升撰大唐南海寄歸內法傳四卷(八十七紙) 唐釋義凈撰比丘尼傳四卷(四十二紙) 梁沙門寶唱撰別說罪要行法一卷(或無別字計四紙)受用三水要法一卷(或云要行法四紙)護命放生軌儀一卷(或云軌儀法二紙)
右三集唐釋義凈譯。
上六集十三卷同帙。
都計小乘經律論。及賢聖傳。見入藏者。總四百三十八部。合二千三百三卷。二百二十二帙。
開元釋教目錄卷第二十
【現代漢語翻譯】 現代漢語譯本 右邊兩部集子是唐朝釋法琳撰寫的《甄正論》三卷（三十六紙），唐朝釋玄嶷撰寫的《十門辯惑論》二卷（或三卷，二十七紙），唐朝沙門釋復禮撰寫的《弘明集》十四卷（二百八十九紙），梁朝釋僧祐撰寫。
以上五部集子共二十一卷，分為三帙（紙數可以推算得知）。《廣弘明集》三十卷（七百七十紙），唐朝釋道宣撰寫。
以上一部集子三十卷，分為四帙（第一帙十卷，第二帙七卷，第三帙七卷，第四帙六卷）。《集諸經禮懺儀》二卷（五十七紙），唐朝釋智升撰寫。《大唐南海寄歸內法傳》四卷（八十七紙），唐朝釋義凈撰寫。《比丘尼傳》四卷（四十二紙），梁朝沙門寶唱撰寫。《別說罪要行法》一卷（或無『別』字，計四紙），《受用三水要法》一卷（或稱《要行法》，四紙），《護命放生軌儀》一卷（或稱《軌儀法》，二紙）。
以上三部集子是唐朝釋義凈翻譯。
以上六部集子共十三卷，同裝一帙。
總計小乘經律論以及賢聖傳記，現存入藏的，總共四百三十八部，合計二千三百三卷，二百二十二帙。
《開元釋教目錄》卷第二十
【English Translation】 English version The two collections on the right are: Zhen Zheng Lun (甄正論) in three volumes (36 sheets) written by Shi Falin (釋法琳) of the Tang Dynasty; Shi Men Bian Huo Lun (十門辯惑論) in two volumes (or three volumes, 27 sheets) written by Shi Xuan Yi (釋玄嶷) of the Tang Dynasty; Hong Ming Ji (弘明集) in fourteen volumes (289 sheets) written by Shamen Shi Fuli (釋復禮) of the Tang Dynasty; written by Shi Seng You (釋僧祐) of the Liang Dynasty.
The above five collections comprise twenty-one volumes in three zhi (帙) (the number of sheets can be calculated). Guang Hong Ming Ji (廣弘明集) in thirty volumes (770 sheets) written by Shi Daoxuan (釋道宣) of the Tang Dynasty.
The above one collection comprises thirty volumes, divided into four zhi (帙) (the first zhi has ten volumes, the second zhi has seven volumes, the third zhi has seven volumes, and the fourth zhi has six volumes). Ji Zhu Jing Li Chan Yi (集諸經禮懺儀) in two volumes (57 sheets) written by Shi Zhisheng (釋智升) of the Tang Dynasty. Da Tang Nanhai Ji Gui Nei Fa Zhuan (大唐南海寄歸內法傳) in four volumes (87 sheets) written by Shi Yijing (釋義淨) of the Tang Dynasty. Biqiu Ni Zhuan (比丘尼傳) in four volumes (42 sheets) written by Shamen Baochang (寶唱) of the Liang Dynasty. Bie Shuo Zui Yao Xing Fa (別說罪要行法) in one volume (or without the character 'Bie' (別), totaling 4 sheets), Shou Yong San Shui Yao Fa (受用三水要法) in one volume (or called Yao Xing Fa (要行法), 4 sheets), Hu Ming Fang Sheng Gui Yi (護命放生軌儀) in one volume (or called Gui Yi Fa (軌儀法), 2 sheets).
The above three collections were translated by Shi Yijing (釋義淨) of the Tang Dynasty.
The above six collections comprise thirteen volumes, bound in the same zhi (帙).
In total, there are 438 xiaosheng (小乘) (Hinayana) sutras, vinayas, treatises, and biographies of sages that are currently included in the collection, totaling 2303 volumes and 222 zhi (帙).
Kaiyuan Shijiao Mulu (開元釋教目錄) Volume 20