歷代三寶紀 10

English (machine translation) 10

Language: English

10.1

Presented in the seventeenth year of the Kaihuang reign by translation scholar, subject Fei Zhangfang.

Regarding the Song dynasty record: Liu Yu, styled Deyu, was a man of Duxiang in Pengcheng. At the time of his birth, a divine light illuminated the room. He was seven chi and six cun tall. He accepted the abdication of the Eastern Jin and proclaimed the Song, remaining with Jiankang as his capital. By the Yuanjia reign of the third ruler, a memorial was submitted stating: 'Recently, temples and stūpas have been overly adorned, and those who pursue merit have become increasingly extravagant and competitive day by day.' Emperor Wen questioned Palace Attendant He [Shangzhi], saying: 'Fan Tai and Xie Lingyun both maintained that the Six Classics were originally meant to aid the mundane, but for the true essentials of spiritual nature, one must take the Buddhist scriptures as a guide. These words of worthy and eminent figures truly hold truth. If all within the borders could be made pure by this transformation, then We could bring about supreme peace with folded hands and robes.' Shangzhi replied: 'The Central Court is far off, difficult to know completely. Since crossing the river, Wang Dao and Zhou Yi were the foremost of prime ministers; Wang Meng and Xie Shang were paragons of human virtue. Xi Chao, Wang Mi, and others were either called transcendent above the crowd or regarded as matchless. A summary of several dozen men—none were not outstanding talents. Upāsakas were never lacking at any time. Dharma Master Huiyuan said: "The transformation wrought by the Śākya clan may be applied anywhere without exception." Your subject considers this statement to accord with profound truth. Why is this so? In a village of a hundred households, if ten people uphold the five precepts, then ten people will be honest and cautious; in a town of a thousand families, if a hundred people cultivate the ten virtues, then a hundred people will live in harmony. When this moral teaching is spread across the entire realm, among millions of registered households there will be millions of benevolent people. For if one can practice one good deed, one eliminates one evil; if one eliminates one evil, one puts an end to one penalty. When one penalty is ended in a household, ten thousand penalties are ended in the state. Thus Your Majesty's words regarding bringing about supreme peace while seated are indeed correct. Therefore, when Fotudeng entered Ye, Shi Hu's slaughter was cut in half; the stūpa at Mianchi radiated light, and Fu Jian's saw-torture was thereby ceased. Juqu Mengxun, ruthless and turning on his kin, was as cruel as jackals and tigers, yet in his final years he awakened and reformed, ultimately becoming a good man. As for the monk Fatai, his strength was equal to ten thousand men; when on the verge of chaos along the Yellow and Wei rivers, he bound his own arms and willingly faced death to relieve his master's distress. How could this not be the pervasive reach of inner transformation?' At the time, the Vice-Minister of the Ministry of Personnel Yang Xuanbao was seated there and came forward to say: 'Your subject secretly fears that when Qin and Zhao discussed the arts of military strength, and Sunzi and Wu Qi exhausted schemes of annexation, they found nothing to take from this.' The Emperor said: 'These are not instruments for the Warring States period; it is truly as you say.' Shangzhi said: 'If one honors recluses, warriors will grow lax; if one values benevolence and virtue, the military spirit will decline. If one holds the mindset of Sun and Wu, intent on swallowing up others, one would likewise find nothing to take from the Way of Yao and Shun. How could it only be the teachings of the Buddha?' The Emperor was delighted and said: 'Having you in the Śākya gate is just as Confucius had Zilu: so-called evil words do not enter the ear. Arguing on this basis, your words may indeed be called consummate.' The Dharma is made manifest through people; the Buddha entrusted it to emperors and kings. From this time onward, the Buddhist teachings flourished greatly under the Song dynasty. Renowned monks and wise scholars were as abundant as rice and hemp; precious monasteries and golden wheels stood thick as bamboo and reeds. Succeeding through eight rulers over fifty-nine years, the various translators, Chinese and foreign, monastic and lay, numbered twenty-three. In all, they produced sūtras, vinayas, prātimokṣa codes, karmavācanā texts, upadeśas, abhidharma treatises, biographies, and catalogues totaling two hundred and ten works in four hundred and ninety fascicles, compiled as the Song Dynasty Jiankang Catalogue.

10.3

Song śramaṇa Buddhabhadra/Buddhajīva: three works (thirty-six fascicles of Vinaya, precepts, and karmavācanā).

10.4

Śramaṇa Shi Zhiyan: fourteen works (thirty-six fascicles of sūtras).

10.5

Śramaṇa Shi Baoyun: four works (fifteen fascicles of sūtras).

10.6

Śramaṇa Shi Huiyan: one work (thirty-six fascicles of sūtras).

10.7

Śramaṇa Īśvara: one work (ten fascicles of Abhidharma).

10.8

Śramaṇa Guṇavarman: seven works (thirty-eight fascicles of sūtras, treatises, and records).

10.9

Śramaṇa Saṅghavarman: five works (twenty-seven fascicles of Abhidharma, compilations, and verses).

10.10

Śramaṇa Guṇabhadra: seventy-eight works (one hundred and sixty-one fascicles of sūtras, anthologies, and parables).

10.11

Śramaṇa Dharmamitra: eleven works (twelve fascicles of sūtras).

10.12

Śramaṇa Kālayaśas: two works (two fascicles of sūtras).

10.13

Śramaṇa Dharmodgata: two works (six fascicles of sūtras).

10.14

Marquis of Anyang, Juqu Jingsheng: thirty-five works (thirty-six fascicles of sūtras).

10.15

Śramaṇa Guṇarddhi: two works (seven fascicles of sūtras).

10.16

Śramaṇa Shi Huijian: twenty-five works (twenty-five fascicles of sūtras).

10.17

Śramaṇa Shi Sengqu: one work (two fascicles of karmavācanā).

10.18

Śramaṇa Shi Faying: three works (three fascicles of prātimokṣa and karmavācanā).

10.19

Śramaṇa Zhu Fajuan: six works (twenty-nine fascicles of sūtras).

10.20

Śramaṇa Shi Xiang: one work (two fascicles of sūtras).

10.21

Śramaṇa Shi Daoyan: two works (three fascicles of sūtras).

10.22

Śramaṇa Shi Yong: four works (four fascicles of sūtras).

10.23

Śramaṇa Shi Fahai: two works (two fascicles of sūtras).

10.24

Śramaṇa Shi Xian: one work (one fascicle of sūtras).

10.25

Śramaṇa Shi Daoyan: one work (two fascicles of treatises).

10.26

Song Mahīśāsaka-vinaya, thirty-four fascicles (seen in Daohui's Song-Qi Catalogue; another catalogue gives twenty-four fascicles, which is likely an error).

10.27

Mahīśāsaka-prātimokṣa, one fascicle (seen in Zhu Daozu's catalogue).

10.28

Mahīśāsaka-karmavācanā, one fascicle (seen in Zhu Daozu's catalogue).

10.29

The above three works, totaling thirty-six fascicles. During the reign of the Deposed Emperor, the Prince of Xingyang. The Tripiṭaka Vinaya Master Buddhajīva of Jibin (translated in Song as Awakened Longevity) had studied the Mahīśāsaka tradition from his youth, being dedicated and expert in the sections of the Vinaya while also mastering the essentials of dhyāna. Jīva arrived in Yangdu in the seventh month of the first year of the Jingping reign. Prior to this, Faxian had brought back a Sanskrit manuscript of the Mahīśāsaka-vinaya from the Lion Country (Śrī Laṅkā), but passed away before he had time to translate it. When the various monks of the capital heard that Buddhajīva was skilled in this study, the assembly conferred and requested him to translate it. Thereupon, in the eleventh month, winter of that year, they gathered at Longguang Temple and translated it into thirty-four fascicles. Buddhajīva held the Sanskrit text, while the śramaṇa Zhisheng of Khotan interpreted the words. The śramaṇa Zhu Daosheng of Longguang Temple, the śramaṇa Huiyan of Dong'an Temple, and others took turns acting as scribes, checking and rectifying the text and meaning. Wang Lian of Langya, Opening with Equivalence and Palace Attendant, acted as the dānapati. It was completed only in the twelfth month of the second year. They then extracted the prātimokṣa and karmavācanā texts from the main body, both of which circulate in the world.

10.30

Lalitavistara, eight fascicles (second translation; same text with slight variations compared to the translation produced by Zhu Fahu in Shu; seen in the Song-Qi Catalogue and the biographies by Sengyou and Huijiao; also in six or four fascicles).

10.31

Akṣayamati Bodhisattva Sūtra, six fascicles (also called the Akṣayamati Sūtra; seen in Li Kuo's catalogue).

10.32

Jātaka Sūtra, five fascicles (seen in the Separate Catalogue); Extensive, Adorned, and Pure Sūtra, four fascicles (produced in the fourth year of the Yuanjia reign; seen in the Song-Qi Catalogue; also called Extensive, Adorned, and Pure Avaivartika Sūtra, and also called Avaivartikadharmacakra Sūtra; same original text but a distinct translation from the Avaivartika Sūtra translated by Zhu Fahu of the Jin dynasty, differing in title and phrasing).

10.33

Bodhisattva Yingluo Benye Jing (Necklace of the Bodhisattva's Primary Karma Sūtra), two fascicles.

10.34

Vira Samādhi Sūtra, two fascicles (explains an upāsaka's entering meditative absorption; seen in the Eastern Catalogue; Sengyou noted it as dubious).

10.35

Anāgāmin Sūtra, two fascicles; Sūtra of the Four Heavenly Kings, one fascicle;

10.36

Sūtra on the Questions of the Brahmin Bhadra regarding Devadatta, one fascicle;

10.37

Sūtra on Manifesting the True Dharma with One Voice, one fascicle (also called Sūtra on Expounding the True Dharma with One Voice);

10.38

Sūtra on Taming the Karmas of Sentient Beings, one fascicle; Sūtra on the Upāsaka Bhadra, one fascicle;

10.39

Sūtra on the Lotus Samādhi, one fascicle; Sūtra on the Samādhi of Pure Deliverance, one fascicle.

10.40

The above fourteen works, totaling thirty-six fascicles. In the fourth year of the Yuanjia reign of Emperor Wen, the śramaṇa Shi Zhiyan of Liangzhou, who had left home at twenty and traveled widely to study, acquired the Sanskrit originals of the aforementioned sūtras in the Western Regions. He brought them back to the capital of Yang[zhou], and translated them together with Baoyun at Zhiyuan Monastery. Zhiyan's spiritual virtue is fully recorded in the Biographies of Eminent Monks, so it is not set forth in detail here.

10.41

Sūtra on the Transmission of the Dharma Pitaka, six fascicles (see Li Kuo's catalogue);

10.42

Buddhacarita, five fascicles (translated at Liuhe Mountain Monastery; see Baochang's catalogue; also said to be transmitted as composed by Aśvaghoṣa; see the Bie lu and Tang seventy-fascicle [catalogue]);

10.43

New Sūtra of Immeasurable Life, two fascicles (translated at Daochang Monastery; this is the seventh translation, differing from those produced by Zhi Qian, Saṅghavarman, Bo Yan, Dharmarakṣa, Kumārajīva, Fali, and others; see Daohui's Song-Qi Catalogue and the Biographies of Eminent Monks);

10.44

Sūtra on the Samādhi of Pure Deliverance, two fascicles (the Sanskrit original was brought by Faxian; see Zhu Daozu's Miscellaneous Catalogue).

10.45

The above four works, totaling fifteen fascicles. In the reign of Emperor Wen, the śramaṇa Baoyun of Liangzhou traveled through the West in his youth. He was skilled in Sanskrit script and language, and completely understood the phonetic pronunciations and exegeses of the various kingdoms of Tianzhu. He later returned to Chang'an and then went to Jiangzuo. Most of the various sūtras translated in his later years were edited and established by Yun. Conversant in both Chinese and foreign languages, his pronunciation and translation were accurate, and all trusted and submitted to his authority. Earlier, within the Passes, there was Zhu Fonian, who was skilled at reciting and translating; he alone held renown across the two eras of the Fu and Yao dynasties, regarded as foremost in grasping authentic texts. In Jiangzuo, when transmitting translations from Sanskrit into Song, none surpassed Yun. At first, he always translated together with Zhiyan. After Zhiyan passed away, Yun later expounded alone. Therefore, not much is recorded here.

10.46

Mahāparinirvāṇa Sūtra, thirty-six fascicles (see Baochang's catalogue and the Biographies of Eminent Monks).

10.47

The above one work in thirty-six fascicles. In the Yuanjia reign-period, [the work originally translated by] Dharmakṣema in the late Jin at Guzang for the Juqu clan of the Northern Liang originally consisted of forty fascicles. Its language was somewhat rustic and unpolished, not very smooth and fine. In the Yuanjia reign-period of Emperor Wen of the Song, it first arrived in Jiankang. At that time, the śramaṇa Fan Huiyan of Yuzhou, the śramaṇa Cui Huiguan of Qinghe, together with the retired scholar Xie Lingyun of Chen commandery and others, considering that Dharmakṣema's Nirvāṇa Sūtra had chapters that were sparse and rough, making it difficult for beginners to grasp, took the original translation of the authentic Nirvāṇa text as a basis and added chapter headings to it; where the text was overly plain, they also revised and polished it considerably, forming thirty-six fascicles. At first, several copies were circulated, but not widely. Later, one night, Huiyan suddenly saw in a dream a person whose appearance was extraordinarily imposing, who loudly and severely said to Huiyan, 'The sublime Nirvāṇa Sūtra—how could you rashly and lightly make adjustments to it?' When Huiyan awoke, his heart was filled with terror. In the morning, he assembled the saṅgha, intending to revert to the earlier version. At that time, men of understanding all dissuaded him, saying, 'This was surely only to admonish and warn later generations. If it were truly a willful violation of and contrary to principle, how could the dream have been induced only now?' Huiyan thought this was so. Soon after, he again dreamt of a divine being telling him, 'Through your diligent and meticulous effort in propagating the sūtra, you will certainly see the Buddha in the future.' Fearing that future wise men would not know its origin, it is recorded here again.

10.48

Samyuktābhidharmahṛdaya-śāstra, ten fascicles (or eleven fascicles).

10.49

The above ten fascicles. In the reign of Emperor Wen, the foreign śramaṇa Īśvara (translated in Song as Zizai) translated it in Pengcheng for Wang Zhongde, Regional Inspector of Northern Xuzhou. Having reached the Chapter on Selection, obstruction intervened and it was not finished, so it ceased.

10.50

Bodhisattva-bhadra-śīla Sūtra, twenty fascicles (translated at Zhihuan Monastery; this is the second translation, differing slightly from the eight-fascicle version translated by Dharmakṣema; see Zhu Daozu's catalogue and the Biographies of Eminent Monks. Later, his disciples translated two more chapters at Dinglin Monastery, bringing it to thirty fascicles);

10.51

Samyuktābhidharmahṛdaya-śāstra, thirteen fascicles (initially Īśvara translated it up to the Chapter on Selection and stopped; now the translation was continued to completion, totaling thirty-three fascicles; see the Biographies of Eminent Monks);

10.52

Caturvargika-karmavācanā, one fascicle (translated in the eighth year of the Yuanjia reign at Zhihuan Monastery; this is the second translation, identical to the one produced by Dharmasatya of the Wei; see the Biographies of Eminent Monks, the Bie lu, and Baochang's catalogue, etc.);

10.53

Brief Treatise on the Five Precepts for Upāsakas, one fascicle (translated in the eighth year of the Yuanjia reign at Zhihuan Monastery; also called Characteristics of the Five Precepts, and also called Brief Treatise on the Five Precepts; see the Biographies of Eminent Monks and Chang's catalogue);

10.54

Twenty-Two Precepts of the Good and Faithful, one fascicle (also called The Twenty-Two Precepts Fully Practiced by Upāsakas and Upāsikās Free from Desire, and also called The Precepts of Upāsakas of the Three Refuges; see the Biographies of Eminent Monks);

10.55

Deportment for Śrāmaṇeras, one fascicle; Record of Distinctions between Sūtras and Vinayas, one fascicle.

10.56

The above seven works, totaling thirty-eight fascicles. The Tripiṭaka Master Guṇavarman (translated in Song as Gongdekai) of the kingdom of Kaśmīra arrived in Jianye in the Yuanjia era. Emperor Wen granted him an audience and inquired after his welfare with warm solicitude. The Emperor then said, 'This disciple has always wished to observe the fast and refrain from killing, but constrained by worldly duties, I have been unable to follow my inclination. Master, since you have not considered ten thousand li too far to come and convert this realm, what instruction will you give?' Guṇavarman said, 'The Way lies in the mind, not in outer matters; the Dharma comes from oneself, not from others. Moreover, the practices of emperors and kings differ from those of ordinary commoners. A commoner's person is lowly and his reputation slight; his words and orders carry no authority. If he does not restrain his desires and discipline his own body, of what use will he be? An emperor or king takes the four seas as his home and the myriad people as his children. Uttering a single good word, men and women are all delighted; implementing a single benevolent policy, humans and spirits are brought into harmony. If punishments do not cut lives short and corvée labor does not exhaust people's strength, then the wind and rain will be timely and cold and heat will match the seasons; the hundred grains will flourish, and mulberry and hemp will thrive. To observe the fast in this manner—the fast is indeed great! To refrain from killing in this manner—those spared are indeed manifold! Why must it depend on reducing half a day's meal and saving the life of a single creature before it is considered broad salvation?' The Emperor then patted the table and sighed, saying, 'Worldly people are deluded about profound principles, and śramaṇas are attached to literal teachings. Those deluded about profound principles consider the ultimate Way to be empty talk; those attached to literal teachings are bound by chapter and verse. As for what Master Guṇavarman has said, it can truly be called enlightened understanding; with him one can converse on the boundary between Heaven and humanity!' He then ordered him to reside at Zhihuan Monastery, providing for him most generously. He translated the aforementioned sūtras, treatises, records, and the like. He frequently observed the rains retreat at Dinglin Monastery. At that time, faithful devotees gathered flowers and spread them over the seats; only on the seat where Guṇavarman sat did the flowers become even more fresh and lustrous, and all were astonished. Later, having returned to Zhihuan Monastery, he suddenly passed away. Before he died, Guṇavarman had composed a testamentary writing in advance: thirty-six lines of verses, declaring that he had attained the second fruit [of the śramaṇa]. He entrusted it to his disciple Aśoka, saying, 'After I die, you may show this text to the monks of Tianzhu and to the people of this land.' Furthermore, when Guṇavarman passed away, the assembly all saw a creature resembling a dragon, about a bolt of silk in length, rising straight into the air beside the corpse. His testamentary verses said: / 'First, I bow my head to the Three Jewels / and to the pure-precepted elders. / The turbid world is full of flattery and deceit, / hollow, false, and devoid of sincerity; / foolish and deluded, people do not recognize the true, / and harboring jealousy, they belittle the virtuous. / For this reason, the worthy and holy ones / conceal their traces in this worldly realm. / I, Guṇavarman, / have reached the time when my life-faculties are exhausted. / The wholesome merits I have attained, / I shall now declare truthfully, / not with a mind of flattery or deceit, / nor hoping to seek fame or gain, / but to encourage the indolent crowd / and cause all Buddhadharmas to grow. / The power of the great Dharma is like this; / O noble ones, listen attentively! / Formerly, in the wilderness, / I first meditated on a dead corpse: / swollen, bloated, rotting with maggots, / foul-smelling, flowing with pus and blood. / Binding my mind, focused on that state: / "This body is of such a nature." / Constantly viewing this mark of the body, / the moth of desire no longer fears the fire. / Thus, in immeasurable ways, / I cultivated the contemplation of the corpse; / setting aside all other wisdom gained from hearing, / I dwelt among the trees of the forest. / That night, single-mindedly diligent, / the correct contemplation was never forgotten. / The cognitive object was constantly before me, / just like facing a bright mirror: / as with that, so too with myself. / Thereby the mind became quiet and peaceful; / the body transformed, exceedingly pure and bright. / Cool and calm, this indeed is bliss, / giving rise to great joy. / Then the mind of non-attachment arose, / changing into the mark of an interconnected skeleton. / The white bones appeared before me; / decaying, the limbs separated; / the white bones all ground down to nothingness, / and stainless wisdom blazed forth. / Taming [the mind], reflecting on the characteristics of phenomena, / at that time I attained this state: / the body was at ease, extremely supple and soft. / Cultivating through such skillful means, / superior progress increasingly grew; / fine atoms ceased moment to moment; / abiding in correct mindfulness of deteriorating matter, / this then is the culmination of the body. / Why should desire arise? / Knowing that it is born from various delusions, / like a fish craving the bait on a hook. / That [matter] and its immeasurable destructions / were contemplated as dissolving moment to moment. / Knowing the place upon which they rely / arises from the monkey of the mind; / karma and its retributive fruit / cease moment to moment through conditions. / The diverse things known by the mind / do not have separate characteristics of phenomena. / This is the mindfulness of wisdom born of reflection, / cultivated to fulfillment in proper sequence. / Contemplating the various marks of phenomena, / the mind became increasingly clear. / Amidst that illumination, / I clearly saw the four foundations of mindfulness. / Practicing by faith, following objects of circumstance, / gathering the mind, abiding focused therein: / suffering is like a blazing sword; / this turns through the wheel of craving. / When craving is exhausted, it is like nirvāṇa. / Universally seeing the three realms / blazed over by the flames of death, / the physical form became utterly emaciated; / through the skillful means of self-rejoicing and bliss, / the body gradually filled out again. / Excellent and wonderful marks arose; / the summit and forbearance stages were also like this. / These arose within my mind / as true and correct skillful means. / Gradually condensing the cognitive realm, / the bliss of cessation increased. / Attaining the highest mundane dharmas, / in one thought-moment apprehending the ultimate truth, / sequential Dharma-forbearance arose: / this is called the outflow-free path. / Delusive marks and all cognitive objects, / words and names were all left far behind. / In the realm of the meaning of the ultimate truth, / afflictions were removed, and coolness was obtained. / Accomplishing the fruit of samādhi, / conditioned by stainless coolness, / neither surging nor submerging, / wisdom was pure as the bright sun, / serenely and correctly abiding. / Purely of the characteristic of cessation, / it is not what can be proclaimed by me; / only the Buddha can verify and know it. / The Nava-abhidharma / speaks of the five causes, conditions, and fruits. / Knowing practice in its real meaning, / those clinging to names can never see it. / Treatises speak from diverse angles, / but the principle of cultivation is not two. / One-sided attachment leads to right and wrong; / those who have penetrated are free from contention. / The many wondrous marks of cultivation / I will not declare now, / fearing that people would give rise to false conceptions / and deceive the worldly realms. / Of those marks of cultivated benefits, / I have already spoken a small part; / if one is skilled in knowing them, / one will properly know this dependent origination. / In the territory of the kingdom of Mālava, / I first attained the first holy fruit; / in a forest mountain monastery, / I hid my traces and cultivated detachment. / Later, in the kingdom of Siṃhala, / in a village named Kāpalī, / advancing in cultivation, I attained the second fruit, / which is named Sakṛdāgāmin. / Thenceforth there were many obstacles, / hindering the cultivation of the path free from desire. / Seeing that I practiced detachment / and knowing that this was an empty, secluded place, / all gave rise to a sense of rarity, / and material offerings competed to arrive. / I viewed them as fiery poison; / my heart gave rise to great revulsion. / Avoiding the turmoil, I sailed upon the sea, / to Javā and Linyi; / blown by the wind of karma and action, / following conditions, I came to the territory of Song. / Thereupon, in these kingdoms, / according to my strength, I promoted the Buddhadharma. / Without being questioned, I spoke what ought to be asked: / the contemplation of the true and real. / Now this body is extinguished to the end, / serene as the extinguishing of a lamp's flame.'

10.57

Samyuktābhidharma-vibhāṣā, fourteen fascicles (retranslated for the second time in the tenth year of the Yuanjia reign at Changgan Monastery; substantially identical to the previous version with minor differences);

10.58

Mātṛkā-vinaya, ten fascicles (also called Sarvāstivāda-vinaya; translated in the twelfth year of the Yuanjia reign at Pingle Monastery in Moling; see Daohui's Song-Qi Catalogue);

10.59

Collection on Discriminating Karmic Retribution by Bodhisattva Mahāvīra, one fascicle;

10.60

Essential Verses of Admonition to Kings by Bodhisattva Nāgārjuna, one fascicle;

10.61

Ritual Text on Inviting the Holy Saṅgha to Bathe, one fascicle (all see the Biographies of Eminent Monks and the Bie lu).

10.62

The above five works comprise a total of twenty-seven fascicles. During the reign of Emperor Wen, the Tianzhu Tripiṭaka Master Sanghavarman (in the language of the Song, "Armor of the Saṅgha") arrived in Jianye in the tenth year of the Yuanjia reign era. He was skilled in the Vinayapiṭaka and had a clear understanding of the Samyukta-abhidharma-hṛdaya-śāstra. Liu Yikang, the Prince of Pengcheng, venerated his precepts and deportment, inviting him to be his master. His fame was esteemed at the Daouchang Monastery in the capital. Because Sanghavarman possessed an exquisite understanding of the Samyukta-abhidharma-hṛdaya-śāstra and recited it with flowing fluency, [even though] earlier Tripiṭaka masters had translated it before, they had not yet had the opportunity to copy it out. Thus, [Sanghavarman] was repeatedly requested to translate it again. Baoyun served as the interpreter, and Huiguan personally served as the scribe, finishing after one full year. Following this, he successively produced the Mātrikā and other texts.

10.63

Samyuktāgama Sūtra, fifty fascicles (Translated at Waguan Monastery. Brought by Faxian. Found in Daohui's Song-Qi Catalogue).

10.64

Prakaraṇapāda-abhidharma, twelve fascicles (Co-translated with Bodhiyaśas).

10.65

Laṅkāvatāra-ratna Sūtra, four fascicles (In the twentieth year of Yuanjia, translated at Daochang Monastery; Huiguan served as the scribe. Found in the catalogues of Daohui, Sengyou, Fashang, and others).

10.66

Aṅgulimālīya Sūtra, four fascicles (Also produced at Daochang Monastery. Found in Daohui's Song-Qi Catalogue, Sengyou's, Fashang's, and other alternative catalogues).

10.67

Past and Present Sutra of Causes and Conditions, four fascicles (Translated at Xin Monastery in Jingzhou. This is the third translation. It is largely identical with, though differs slightly in wording from, the Benqi and Ruiying editions translated by Zhu Dali of the Han dynasty and [Zhi] Qian of the Wu dynasty. Found in the Shixing Catalogue, and the catalogues of Sengyou, Li Kuo, and others).

10.68

Sūtra Explaining the Sixty-Two Views, four fascicles (Found in alternative catalogues; Sengyou's catalogue says one fascicle).

10.69

Mahāvaipulya Jewel Casket Sūtra, three fascicles (Found in Li Kuo's catalogue).

10.70

Sūtra on the Names of Present Buddhas, three fascicles (Translated on the seventh day of the first month of the twenty-ninth year of Yuanjia at Jingzhou for Liu Yixuan, the Prince of Nanjiao. Also titled Sūtra on the Names of Present Buddhas Blossoming as Flowers. Found in the Shixing Catalogue and the Biographies of Eminent Monks).

10.71

Sūtra on the Bodhisattva's Practice of Expedient Means and Supernatural Transformations, three fascicles (Found in Li Kuo's catalogue).

10.72

Sūtra on the Samādhi of Pure Deliverance, three fascicles (Found in Li Kuo's catalogue).

10.73

Sūtra on Continuous Liberation and Definitive Meaning, two fascicles (Translated at Dong'an Monastery. Found in the four catalogues of Daohui, Sengyou, Li Kuo, and Fashang).

10.74

Mahābherīhāraka Sūtra, two fascicles (Translated at Dong'an Monastery. Found in the catalogues of Daohui, Sengyou, Li Kuo, and alternative catalogues).

10.75

Sūtra on Practicing Dhyāna in Aranya, two fascicles (Found in Li Kuo's catalogue).

10.76

Śrīmālādevī Lion's Roar One Vehicle Great Expedient Sūtra, one fascicle (Translated in Danyang Commandery; Baoyun served as the interpreter and Huiguan served as the scribe. Found in Daohui's Song-Qi Catalogue; Sengyou's and Li Kuo's catalogues agree).

10.77

Amitāyus Sūtra, one fascicle (Produced in the Xiaojian reign era; this is the eighth translation. Found in Daohui's Song-Qi Catalogue. It is largely identical with the versions produced by Sanghavarman, Zhi Qian, Bo Yan, Dharmarakṣa, Kumārajīva, Zhu Fali, Baoyun, and others, differing only in extent and phrasing).

10.78

Sūtra on Piṇḍola Bhāradvāja Expounding the Dharma to King Udayana, one fascicle.

10.79

Parinirvāṇa Sūtra, one fascicle (Translated in the first year of Xiaojian at Xin Monastery; this is the second translation. Some lack the word 'pari'. It is largely identical with, though slightly different from, the two-fascicle Nirvāṇa Sūtra of Dharmarakṣa of the Jin dynasty. Found in Daohui's Song-Qi Catalogue).

10.80

Aṣṭamaṅgala Sūtra, one fascicle (Translated in the twenty-ninth year of Yuanjia at Jingzhou for the Minister of Works, the Prince of Nanjiao; this is the second translation, differing slightly from the version produced by Zhi Qian of the Wu dynasty. Found in the catalogues of Sengyou and Baochang).

10.81

Aśokarāja Sūtra, one fascicle (Translated at Xin Monastery in Jingzhou. Found in the Wu Catalogue).

10.82

Sūtra on the Emergence of the Immeasurable Dhāraṇī-mukha, one fascicle (Found in the Wu Catalogue).

10.83

Sūtra on the Three Minor Kalpas, one fascicle (Found in an alternative catalogue). Sūtra on the Four Nutriments, one fascicle (Found in an alternative catalogue).

10.84

Sūtra on the Twelve Wandering Travels, one fascicle (The second translation, differing slightly from the translation by Kālôdaka of the Jin dynasty. Found in an old catalogue).

10.85

Sūtra on the Twelve Dhūtas, one fascicle.

10.86

Sūtra on the Seven Places and Three Contemplations in Different Locations, one fascicle (The second translation; extracted from the Samyuktāgama; some lack the words 'Different Locations').

10.87

Sūtra on the Three Causes and Conditions, one fascicle.

10.88

Sūtra on the Eleven Contemplations in Mindfulness of the Tathāgata, one fascicle (Or titled 'Reflecting with Mindfulness').

10.89

Sūtra on the Twelve Categories of Birth and Death, one fascicle.

10.90

Sūtra on the Summary of the Three Lineages of the Ten Retribution Dharmas, one fascicle. Sūtra on the Retribution of Transgressions and Blessings, one fascicle.

10.91

Sūtra on the Six Fast Days and Eight Precepts, one fascicle. Sūtra on the Thirteen Dhūtas, one fascicle.

10.92

Sūtra on the Four Persons Appearing in the World, one fascicle (Extracted from the Samyuktāgama).

10.93

Sūtra on the Four Classes of Dharmas to Learn, one fascicle.

10.94

Sūtra on the Guhyapada Vajrapāṇi's Sorrow and Yearning upon the Buddha's Entry into Nirvāṇa, one fascicle.

10.95

Original Sūtra of Shendou, one fascicle (Or Shenri).

10.96

Sūtra of the Uncle and Nephew, one fascicle (From the Jātaka Sūtra). Sūtra of Nāgasena, one fascicle (A variant translation).

10.97

Sūtra of Rinan, one fascicle (Also called Yuenan Sūtra). Sūtra of the Sovereign and the Minister, one fascicle (From the Jātaka Sūtra).

10.98

Bimasu Sūtra, one fascicle. Parrot Sūtra, one fascicle (Extracted from the Madhyamāgama).

10.99

Sūtra on Repaying Debts as an Ox, one fascicle (From the Jātaka Sūtra). Sūtra of Nalai, one fascicle (From the Jātaka Sūtra).

10.100

Sūtra of the Two Overseas Born, one fascicle (Extracted from the Udānavarga). Original Sūtra of Śākyamahānāma, one fascicle.

10.101

Araṇya Sūtra, one fascicle. Sūtra of the Old Woman, one fascicle.

10.102

Jyotiṣka Sūtra, one fascicle. Asuda Sūtra, one fascicle.

10.103

Sūtra of the Great Intention, one fascicle. Sūtra of Maudgalyāyana Subduing the Dragon King, one fascicle.

10.104

Sūtra on Ānanda Seeing Music and Weeping over Impermanence, one fascicle (Extracted from the Samyuktāgama).

10.105

Sūtra on Śāriputra and Other Monks Attaining Bodily Realization, one fascicle.

10.106

Sūtra on the Buddha Going to Console the Sick Kāśyapa, one fascicle.

10.107

Sūtra on Inviting the Monk Panthaka, one fascicle (One [edition] has 'At the Time of Inviting').

10.108

Sūtra on the Buddha Commanding Ānanda to Visit the Supreme Elder, one fascicle.

10.109

Sūtra on Maudgalyāyana's Brother Practicing Giving Expecting an Immediate Retribution, one fascicle.

10.110

Sūtra on Śāriputra's Parinirvāṇa, one fascicle (From the Jātaka Sūtra).

10.111

Sūtra on Mahākāśyapa Delivering the Poor Mother, one fascicle.

10.112

Sūtra on Aniruddha's Section on the Seven Mindful Thoughts, one fascicle.

10.113

Miscellaneous Pitaka Sūtra, one fascicle. Ākāśagarbha Bodhisattva Sūtra, one fascicle.

10.114

Sūtra on the Bodhisattva's Rebuke of Desire, one fascicle (Second translation). Amitâbha Sūtra, one fascicle.

10.115

Sūtra on the Actionlessness of All Phenomena, one fascicle. Sūtra of the Poor Son Surata, one fascicle (Found in Li Kuo's catalogue).

10.116

Sūtra on Slaying the Dragon to Save a Country, one fascicle (Extracted from the Six Pāramitās Collection).

10.117

Anantamukhanirhāra Sūtra, one fascicle (Found in Li Kuo's catalogue).

10.118

Sūtra on the Boundless Dhāraṇī-mukha, one fascicle.

10.119

Sūtra on Dropping a Pearl into the Sea, one fascicle (From the Jātaka Sūtra).

10.120

Sūtra on the Future Selection of the Evil Worlds, one fascicle.

10.121

Anantamukha-nirhāra Sūtra, one fascicle.

10.122

Fo ru ganlu tiaozheng yi jing (Sūtra on the Buddha Entering the Nectar to Harmonize and Straighten the Mind), one fascicle (extracted from the Great Twelve Gates Sūtra).

10.123

Guoqu xing danboluomi jing (Sūtra on the Past Practice of the Dāna-pāramitā), one fascicle.

10.124

Benxing liu boluomi jing (Sūtra on the Fundamental Practice of the Six Pāramitās), one fascicle (those above where the catalogues are not noted all appear in the Bie lu).

10.125

Diyi yi wuxiang lüe ji (Brief Collection of the Five Marks of the Supreme Meaning), one fascicle (translated at Dong'an Temple; appears in Sengyou's catalogue).

10.126

Er zang fashi zishu yu (Dharma Master of the Two Piṭakas' Own Recounting of Parables), one fascicle (appears in the Zalu).

10.127

The above seventy-eight sūtras, in a total of one hundred sixty-one fascicles. In the era of Emperor Wen, Tripiṭaka Master Guṇabhadra (in the language of the Song: "Virtue-Auspicious") of Central Tianzhu was adept in the Mahāyāna teachings. People of the time also referred to him as "Mahāyāna" or "Yāna". In the twelfth year of Yuanjia he arrived at the capital Yangdu. The emperor deeply revered and honored him. The Prince of Pengcheng, Liu Yikang, and the Prince of Nanjiao, Liu Yixuan, both served him as his disciples. By imperial order he resided at Zhihuan Temple, and was then requested to translate the Za ahan [Saṃyuktāgama] and other texts. Baoyun interpreted, and Huiguan served as the scribe. Later, accompanying the Prince of Qiao to garrison and pacify Jingzhou, he translated further sūtras including the Wuyou wang [Aśokarāja Sūtra] at Xin Temple. In total, what he translated before and after amounted to over one hundred fascicles, for most of which his disciple Fayong served as interpreter. The Prince of Qiao once requested him to lecture on the Avataṃsaka Sūtra. Bhadra considered that he was not yet proficient in the Song language, feeling deeply ashamed and regretful. Thereupon he focused his mind entirely on worship and repentance morning and evening, entreating Avalokiteśvara and supplicating for a hidden response. He then dreamed that a person in white clothes, holding a sword and carrying a human head, came before him and said, "Why do you worry?" Bhadra thereupon bowed his head to the ground and fully answered with his thoughts. The person replied, "There is no need for great worry." He then used the sword to exchange Bhadra's head, fitting a new head, and told him to turn it around. Having done so, he asked, "Does it not hurt?" Bhadra replied that it did not hurt. Suddenly awakening, his mind and spirit were joyful. Rising at dawn, he fully grasped the doctrine and the Song language. Thereupon he gave the lecture, his eloquence pouring forth like a flowing stream. Later he returned to Yangdu. It coincided with an imperial banquet where the princes and dukes were all assembled. By imperial decree, Bhadra was summoned to an audience; he had not yet had time to shave his hair, and his head was bright white. Looking from afar, the emperor turned and said to the Minister of Personnel Xie Zhuang and others: "Master Mahāyāna is intelligent and quick-witted in understanding, but his old age is approaching. I shall test him with a question; his nature will surely be able to fathom my thought." As Bhadra ascended the steps, the emperor welcomed him and said, "Master Mahāyāna, today do not disappoint the intent of coming from afar. Aside from this, what else remains? Only one Mahāyāna remains!" The Master immediately answered in response: "This impoverished monk admired your transformative influence and returned from afar to the imperial capital. Having received your offerings for nearly thirty years, the Son of Heaven's favor and hospitality make me feel profoundly indebted and ashamed. But now, as an aged and sick man of seventy, there is no other prospect remaining: only death alone remains." The emperor was greatly pleased and admired his quick wit and eloquence. He commanded Bhadra to come forward and sit near the imperial banquet couch. The entire court gazed at him, regarding him with honor and praise. He was also skilled in incantations, fully recorded in the Biographies of Eminent Monks, and will not be recounted in detail here. You's catalogue only says that Bhadra translated seventy-three fascicles of sūtras, showing that it was incomplete. Now, examining the various catalogues, all are fully listed.

10.128

Chan miyao jing (Sūtra of the Secret Essentials of Dhyāna), three fascicles (also called Chanfa yao; translated in the eighteenth year of Yuanjia at Zhihuan Temple; appears in You's catalogue).

10.129

Wumen chanjing yaoyong fa (Essential Methods for Practicing the Five Gates of Dhyāna Sūtra), one fascicle (appears in You's and Chang's catalogues).

10.130

Guan Puxian pusa xingfa jing (Sūtra on the Method of Visualizing the Bodhisattva Samantabhadra's Practice), one fascicle (extracted from the Shen gongde jing; also called Puxian guan jing; appears in You's catalogue).

10.131

Xukongzang guan jing (Sūtra on Visualizing Ākāśagarbha), one fascicle (also called Guan Xukongzang pusa jing; also simply called Xukongzang pusa jing; appears in the Song and Qi catalogues of Daohui, You's catalogue, and others).

10.132

Zufa yongwang jing (Sūtra of the King of Valor in All Dharmas), one fascicle (appears in Li Kuo's catalogue).

10.133

Fo sheng Daoli tian wei mu shuofa jing (Sūtra on the Buddha Ascending to the Trāyastriṃśa Heaven to Expound the Dharma for His Mother), one fascicle.

10.134

Zhuan nüshen jing (Sūtra on Transforming the Female Body), one fascicle; Xiangye jing (Hastikakṣya Sūtra), one fascicle.

10.135

Yujia zhangzhe suowen jing (Sūtra of the Questions of the Elder Ugra), one fascicle.

10.136

Xukongzang pusa shenzhou jing (Dhāraṇī Sūtra of Bodhisattva Ākāśagarbha), one fascicle (the above six sūtras all appear in Li Kuo's Wei era catalogue).

10.137

The above ten texts in twelve fascicles. In the era of Emperor Wen, Tripiṭaka Dhyāna Master Dharmamitra (in the language of the Song: "Dharma-Excellence") of Jibin had joined eyebrows from birth. By nature he was profound and possessed great wisdom and insight. Virtuous deities constantly concealed their forms to protect him secretly. Whenever he went to a kingdom's border, the deities would certainly enter the king's dreams to inform him, and did the same when they knew he was departing. He vowed to take traveling and teaching as his aim; his disposition was pure and cultivated, unbound by fame or profit. When he first arrived in Dunhuang, he established a meditation hall in an open and quiet spot, planting a thousand plum trees and clearing a garden of a hundred mu. The meditating assembly was numerous, and those flocking to it were like clouds. In the beginning of the Yuanjia era he came to Jianye and stayed at Zhong Temple, later residing at Zhihuan. He translated dhyāna sūtras and incantations, and also transmitted and painted the image of the divine king Kapila, which remains a model to this day.

10.138

Guan Yaowang Yaoshang er pusa jing (Sūtra on Visualizing the Two Bodhisattvas Bhaiṣajyarāja and Bhaiṣajyasamudgata), one fascicle.

10.139

Wuliangshou guan jing (Amitāyurdhyāna Sūtra), one fascicle.

10.140

The above two texts in a total of two fascicles. In the era of Emperor Wen, śramaṇa Kālayaśas (in the language of the Song: "Fame of the Times") of the Western Regions was upright, straightforward, and had few desires. He was well versed in Tripiṭaka learning, possessed broad knowledge, and was particularly skilled in dhyāna meditation. At the beginning of the Yuanjia era he arrived in the capital. The emperor praised him deeply and ordered him to reside at the Daolin Hermitage on Mount Zhong. Because the above two sūtras are secret methods for reversing hindrances and magnificent causes for the Pure Land, which he constantly received, maintained, and chanted, the śramaṇa Senghan prayed and requested him to translate them. Han personally served as the scribe. Both appear in Daohui's Song and Qi catalogues and the Biographies of Eminent Monks.

10.141

Guanshiyin pusa shouji jing (Sūtra on Bodhisattva Avalokiteśvara Receiving the Prediction), one fascicle (second translation; slightly different from that translated by Zhu Fahu of the Jin dynasty).

10.142

Waiguo zhuan (Record of Foreign Countries), five fascicles (Jie's own account of his travels in the Western Regions).

10.143

The above two texts in a total of six fascicles. In the era of Emperor Wu, in the first year of Yongchu, śramaṇa Dharmodgata (in the language of the Song: "Dharma-Courage") of the Huanglong state gathered like-minded companions, including Shi Sengmeng, totaling twenty-five people, to travel together to the Western Regions for over twenty years. All the others passed away, and only Jie returned alone, having obtained and brought back the aforementioned Indic manuscript from the kingdom of Jibin. At the end of the Yuanjia era he reached Jiangzuo, and in Yangdu he personally proclaimed and translated it. Appears in the catalogues of Wang Song, Sengyou, Huijiao, Li Kuo, Fashang, and others. He authored his own travel record in five fascicles.

10.144

Zhi chanbing miyao fa jing (Sūtra on the Secret Essential Methods for Curing Meditation Illnesses), two fascicles (produced in the second year of Xiaojian at Zhuyuan Temple; sometimes lacks the word jing; appears in Daozu's Wei catalogue, Sengyou's, Baochang's, and other catalogues).

10.145

Jingfan wang ban niepan jing (Sūtra on King Śuddhodana's Parinirvāṇa), one fascicle (second translation).

10.146

Baguanzhai jing (Sūtra on the Eight Precepts Retreat), one fascicle (different translation version); Puming wang jing (Sūtra on King Samantaprabhāsa), one fascicle.

10.147

Foda Sengda jing (Sūtra on Foda and Sengda), one fascicle (names of two sons); Shengsi bianshi jing (Sūtra on the Transformation of Consciousness in Life and Death), one fascicle.

10.148

Fenhetan wang jing (Sūtra on King Fenhetan), one fascicle; Zhangzhe Yinyue jing (Sūtra on the Elder Yinyue), one fascicle.

10.149

Xianzhe lüyi jing (Sūtra on the Vinaya Decorum of the Worthy), one fascicle (also called Weiyi); Jin xue jing (Sūtra on Advancing in Study), one fascicle.

10.150

Youpose wujie jing (Sūtra on the Five Precepts of Upāsakas), one fascicle (also called Wuxiang jing).

10.151

Yezhi jing (Yezhi Sūtra), one fascicle; Moda jing (Moda Sūtra), one fascicle.

10.152

Wubai fanzhi jing (Sūtra on the Five Hundred Brahmacārins), one fascicle; Zhantuoyue jing (Candravatsa Sūtra), one fascicle.

10.153

Wu fanfu dayi jing (Sūtra on the Five Recurring Great Principles), one fascicle; Jiaye jinjie jing (Sūtra on Kāśyapa's Prohibitive Precepts), one fascicle.

10.154

Dizi si fu sheng jing (Sūtra on the Disciple Who Died and Revived), one fascicle.

10.155

Dizi shi fo jixiong jing (Sūtra on the Auspiciousness and Inauspiciousness of Disciples Serving the Buddha), one fascicle.

10.156

Wuku zhangju jing (Sūtra on the Verses and Phrases of the Five Sufferings), one fascicle.

10.157

Shizhong wen youpose jing (Sūtra on the Śākyan Asking the Upāsaka), one fascicle (extracted from the Za ahan).

10.158

Bosinian wang sang mu jing (Sūtra on King Prasenajit Mourning His Mother), one fascicle; Pusa shi jing (Sūtra on the Bodhisattva's Vow), one fascicle.

10.159

Zhongyin jing (Antarābhava Sūtra), one fascicle; Fomu ban niwan jing (Sūtra on the Buddha's Mother Entering Parinirvāṇa), one fascicle (translated in the second year of Xiaojian at Upper Dinglin Temple on Mount Zhong; appears in You's catalogue; also called Da Aidao jing [Mahāprajāpatī Sūtra]).

10.160

Shuangyi biqiu jing (Sūtra on the Shuangyi Monk), one fascicle; Fanmohuang jing (Brahmadeva King Sūtra), one fascicle.

10.161

Youpose wufa jing (Sūtra on the Five Dharmas for Upāsakas), one fascicle; Wu kongbu shi jing (Sūtra on the Era of Five Terrors), one fascicle.

10.162

Moluowang jing (Mallarāja Sūtra), one fascicle.

10.163

Guan Mile pusa shangsheng Doushuai tian jing (Sūtra on Visualizing Bodhisattva Maitreya's Ascent to Tuṣita Heaven), one fascicle (appears in Daohui's Song and Qi catalogues and the Sanzang ji).

10.164

Guanshiyin guan jing (Sūtra on the Contemplation of Avalokiteśvara), one fascicle (appears in Sengyou's catalogue).

10.165

Jian wang jing (Sūtra on Admonishing the King), one fascicle.

10.166

Qingxinshi Ayishan jing (Sūtra on the Upāsaka Ayishan), one fascicle (also called Ayishan chi fu zi jing).

10.167

Dizi man wei Qiyu shu jing (Sūtra on the Arrogance of Disciples Recounted for Jīvaka), one fascicle (also called Dizi wei Qiyu shu man, or Dizi xidan jing; those above whose provenance is unnoted all come from the Bie lu).

10.168

The above thirty-five works in thirty-six fascicles. In the era of Emperor Xiaowu, Marquis of Anyang Jingsheng, cousin of King Mengxun of Northern Liang in Hexi, met the end of the Liang fortune when it was destroyed by the Northern Wei. Jingsheng fled secretly south to Jiankang, obscuring his ambition, lowering his status, and avoiding society. He frequently frequented stūpas and temples, humbling himself as an upāsaka, renouncing wife and children, and indifferent to honor and profit. Leisurely among companions of the Dharma, he propagated the true teaching, so both monastics and laity admired and revered him. The aforementioned various essential sūtras he translated were chanted and practiced for a long time before being propagated to the assembly. Approaching the brush to compose the texts, he was never obstructed. Meng Yi, the Governor of Danyang, saw and admired him, warmly welcoming and supporting him with lavish provisions; appears in the Biographies of Eminent Monks.

10.169

Pusa nianfo sanmei jing (Bodhisattva Buddha-Mindfulness Samādhi Sūtra), six fascicles (or simply Nianfo sanmei jing; appears in Daohui's Song and Qi catalogues).

10.170

Wuliangmen pomo tuoluoni jing (Anantamukha-mārapramardana-dhāraṇī Sūtra), one fascicle (or simply Pomo tuoluoni jing; appears in Sengyou's catalogue).

10.171

The above two texts in a total of seven fascicles. In the era of Emperor Xiaowu, śramaṇa Guṇabhadra [Gongdezhi / Guṇarata] of the Western Regions, in the sixth year of Daming, translated them in Jingzhou for śramaṇa Shi Xuanchang. Chang edited and corrected the text and meanings, and the phrasing was refined and concise. Chang could stretch out his hand and produce fragrance, and water flowed from his palm, which none could fathom. Later he went to Chengdu and stayed at Dashi Temple, which was the King Aśoka Stūpa; he personally fashioned with his own hands sixteen divine statues such as Guhyapada-vajra, which have been transmitted to this day.

10.172

Yaoshi liuliguang jing (Bhaiṣajyaguru-vaiḍūryaprabhā Sūtra), one fascicle (produced in the first year of Daming; also called Bachu guozui shengsi dedu jing; also called Guanding jing; extracted from the Da guanding jing; You's catalogue notes it as suspect, but Fang examined the Brahmin version, and now there is a Sanskrit manuscript whose incantations differ only slightly).

Linked texts (1)

歷代三寶紀 — Classical Chinese