歷代三寶紀 5

English (machine translation) 5

Language: English

5.1

Submitted by Fei Zhangfang, court scholar of translation.

The Catalogue of Wei and Wu covers the two capitals of Luoyang and Jianye. Cao Pi, whose courtesy name was Zihuan, was a native of Qiao in Pei Commandery, and the heir of Cao Cao, Prime Minister of the Han. On the day of his birth, there was a blue cloud shaped like a chariot canopy that lingered above him, retaining its azure color throughout the day. Physiognomists declared it an omen of supreme nobility, not the likeness of a subject. At eight years of age, he was skilled in literary composition. He succeeded to the position of Prime Minister, became King of Wei, accepted the abdication of the Later Han, changed the state name to Wei, and established his capital at Luoyang. The span of the Fiery Han reached its end, and of the Five Sacred Peaks, its sacrifices were split between two. When the Wei received the abdication in the Huangchu era, the Nine Prefectures were subsequently divided into three. The Sun clan dominated Wu, relying on the Yangtze River to scheme for the empire. The Liu clan ruled Shu as kings, depending on Jiange in their ambition to pacify the Central Plains. With the claws and teeth of crouching tigers and the prowess of reclining dragons, each occupied a realm, intent on swallowing the other. Vying to guard their borders and fortify their passes and watch-posts, they widely recruited heroes to serve as their limbs and backbone, and generously honored men of talent to treat them as national treasures. Skillful masters and marvelous Dharmas likewise arrived together at this time: Kang Senghui went to Wu, and relics manifested their divine radiance to the east of the Yangtze; Dharmakāla traveled to Wei, and the prohibitive precepts were promulgated throughout Luoyang. From this point the monastic regulations flourished widely; and Jianchu Monastery was erected specifically [for Senghui]. Translators followed the times, accommodating regional dialects to produce sūtras according to the occasion, entitling them on the spot—giving rise to the *Wu Chapter* and the *Shu Lalitavistara*. Redundant retranslations thus began, and divergent streams and lost translations genuinely originated here. Now that the three states of Wei, Shu, and Wu stood like the three legs of a tripod, why is it that Shu alone lacks an imperial catalogue? Could it not be that when the sun of the Buddha shines brilliantly in the sky, those without affinity cannot see it; and when the thunder of the Dharma shakes the earth, those under contiguous eaves fail to hear it? Moreover, although old catalogues note sūtras such as the *Shu Lalitavistara* and *Śūraṅgama*, they lack the translators' names and eras; should one wish to record them, there is nothing to rely upon. Being relegated to lost translations, Shu therefore has no separate catalogue. Sun Quan, whose courtesy name was Zhongmou, was a native of Fuchun in Wu Commandery, whose family had served in Wu for generations. Divine light and cloudy vapors frequently appeared over his ancestral tomb to the east. Furthermore, when Quan was conceived, his mother dreamed that her intestines were drawn forth to encircle the Changmen Gate of Wu; all said that the Sun clan would rise. When Quan was born, his eyes held an unusual light, and he had a square jaw and a broad mouth; his father was amazed by him. Quan became a hegemon king: striding across Min and Yue, taking his capital under the Dipper and Ox constellations, enfeoffing vassals, establishing reign titles, receiving the homage of the seas and mountains, and facing south to rule as king, styling [his state] Wu. He relocated his seat of government to Moling, renaming it Jianye. Two years after Wei succeeded the Han, Quan established himself. There were four rulers spanning fifty-nine years. Two years after Sun Hao ascended the throne, Wei abdicated to Jin; fifteen years after Jin was established, it subdued Wu. If reckoned by years, Sun Hao's fourteen years should belong to the Jin dynasty; but now they are collected together and concluded as the Wu Catalogue. From the first year of Emperor Wen's Huangchu era (gengzi) to the first year of Emperor Yuan's Xianxi era (jiashen), during these forty-five years under five rulers, there were ten monastics and laymen; the sūtras, vinayas, and karmavācanās they produced, together with formerly lost translations, total three hundred twelve works in four hundred eighty-three fascicles. These are collectively compiled as the dynastic records of the nine rulers and two capitals across the two eras of Wei and Wu.

5.3

Śramaṇa Dharmakāla of Wei: 1 work (1 fascicle of precepts). / Śramaṇa Saṅghavarman: 2 works (4 fascicles of sūtras). / Śramaṇa Dharmasatya: 1 work (1 fascicle of karmavācanā). / Śramaṇa Bai Yan: 6 works (8 fascicles of sūtras). / Śramaṇa Zhi Jiangliangjie: 1 work (6 fascicles of sūtras). / Śramaṇa An Faxian: 2 works (5 fascicles of sūtras).

5.4

Śramaṇa Vighna of Wu: 2 works (6 fascicles of sūtras). / Śramaṇa Zhu Luyan: 3 works (3 fascicles of sūtras). / Upāsaka Zhi Qian: 129 works (152 fascicles of sūtras). / Śramaṇa Kang Senghui: 14 works (29 fascicles of sūtras and commentaries). / Various sūtras of lost translation: 110 works (291 fascicles of sūtras).

5.5

*Mahāsāṃghika-prātimokṣa*, one fascicle (first translation; appears in Zhu Daozu's *Wei Dynasty Catalogue*).

5.6

The above prātimokṣa in one fascicle: translated by Śramaṇa Dharmakāla of Central India (rendered in Wei as Fashi [Time of Dharma]). In his youth he was talented and perceptive, with an extraordinary and dignified demeanor; he mastered texts and meanings upon a single reading. He was adept in the four Vedas, wind and cloud divination, the stars and moon, prognostication charts, and cosmic cycles, leaving nothing uncovered; he thought to himself that he had thoroughly understood the world. At the age of twenty-five he entered a monastery, where he happened to see Dharmaśreṣṭhin's *Abhidharmahṛdaya*. He picked it up casually to examine it, but was completely baffled and could not understand it. Reflecting on it earnestly again, he grew even more bewildered. He then sighed and said, "The Buddhadharma delves into the profound, exhaustively explaining the three times." He thereupon abandoned [secular life] to go forth, chanting Mahāyāna and Hīnayāna sūtras and various vinaya piṭakas. In his travels to convert others he arrived in Luoyang. At that time, although the Buddhadharma existed within the Wei realm, the religious discipline had degenerated, and there were monks who had not received the refuges and precepts, merely shaving their hair to distinguish themselves from common folk. Even when holding vegetarian fasts and repentances, their practices resembled ancestral sacrifices. Once Dharmakāla arrived, he widely promoted the Buddhadharma. The monks requested that he translate the Vinaya. Dharmakāla considered that the detailed regulations of the Vinaya piṭaka were vast and intricate in phrasing, and since the Buddhist teachings were not yet flourishing, they would surely not be accepted and observed. In the Jiaping era at Baima Monastery, he translated this prātimokṣa in one fascicle to provide for morning and evening practice. The precept transmission in China began from this.

5.7

*Ugraparipṛcchā-sūtra*, two fascicles (second translation; also titled *Sūtra of the Householder Ugra Asking about the Bodhisattva Practices*; appears in Zhu Daozu's *Wei Catalogue*).

5.8

*Sukhāvatīvyūha-sūtra*, two fascicles (second translation; appears in Zhu Daozu's *Miscellaneous Catalogue of the Jin Dynasty* and Baochang's catalogue; slightly different from the translation by An Shigao).

5.9

The above two works, four fascicles in all, were translated by the Indian śramaṇa Saṅghavarman in the Jiaping era of the Prince of Qi at Baima Monastery in Luoyang. The *Biographies of Eminent Monks* merely states, "Four sūtras including the *Ugraparipṛcchā*." Examining Daozu's *Wei and Jin Catalogues*, Sengyou's *Chu sanzang jiji*, and Baochang's *Liang Dynasty Catalogue*, they are listed as above. Beyond these, two works are not specifically named, and collation of the various catalogues has not revealed them.

5.10

*Dharmaguptaka Karmavācanā*, one fascicle (first translation; appears in Zhu Daozu's *Wei Catalogue*).

5.11

The above one fascicle: Dharmagupta (translated in Wei as Fazang [Treasure of Dharma]). Dharmagupta's teacher was Dhṛtaka, who was a ninth-generation disciple from Ayodhyā. Dharmagupta succeeded him and was the master of the *Four-Part Vinaya*. From this point the disparate schools arose. This corresponds to two hundred years after the Buddha's passing. Later, Śramaṇa Dharmasatya of Parthia arrived at the bank of the Luo River in the first year of the Zhengyuan era under the Duke of Gaogui Township (he was remarkably versed in Vinaya studies; the assembly requested him to translate it at Baima Monastery).

5.12

*Śūraṅgama-sūtra*, two fascicles (second translation; shares the same text with the translation by Lokakṣema under the Han, with minor phrasing differences; appears in Zhu Daozu's *Miscellaneous Catalogue of the Jin Dynasty* and the *Chu sanzang jiji*).

5.13

*Sūtra of Immeasurable Pure Equal Awakening*, two fascicles (third translation; shares the same text with the *Sukhāvatīvyūha-sūtra* translated by An Shigao and Saṅghavarman, with slight differences in phrasing and title; appears in Zhu Daozu's *Miscellaneous Catalogue of the Jin Dynasty*).

5.14

*Surata-sūtra*, one fascicle (one text omits the character *Cha*; appears in the catalogues of Zhu Daozu and Sengyou).

5.15

*Sūtra on Eliminating Calamities and Afflictions*, one fascicle (appears in the *Chu sanzang jiji*).

5.16

*Sūtra on Equal Awakening*, one fascicle (appears in Zhu Daozu's *Wei and Wu Catalogue*).

5.17

*Sūtra on Bodhisattva Practice*, one fascicle (also titled *Sūtra of the Householder Weishi Asking about Bodhisattva Practice*, or *Sūtra of the Householder's Practice*; appears in both the *Shixing Catalogue* and Baochang's catalogue).

5.18

The above six works, eight fascicles in all, were translated by the Western Regions' śramaṇa Bai Yan, who embraced the Way and traveled to convert beings. In the Ganlu era under the Duke of Gaogui Township, he arrived in Luoyang and resided at Baima Monastery, where the assembly requested him to translate them.

5.19

*Saddharmapuṇḍarīka-samādhi-sūtra*, six fascicles (one edition contains the character *Zheng* [True]; Sengyou states it is a lost translation).

5.20

The above one work in six fascicles: translated in Jiaozhou in the seventh month of the first year of the Ganlu era under the Duke of Gaogui Township by the foreign śramaṇa Zhi Jiangliangjie (translated in Wei as Zhengwuwei [Righteous Fearlessness]), with Śramaṇa Daosheng serving as scribe. Sengyou states that it is a lost translation. Zhangfang has inspected and found it in Zhu Daozu's *Wei Dynasty Catalogue* and the *Shixing Catalogue*. If based on the location of Jiaozhou and the *Shixing Catalogue*, it should enter the Wu Catalogue; but now, according to the year and the *Wei Catalogue*, it is included and appended here.

5.21

*Romaka-sūtra*, three fascicles (appears in four catalogues: Zhu Daozu, Baochang, Fashang, and Lingyou).

5.22

*Mahāparinirvāṇa-sūtra*, two fascicles (an abridgement of the earlier chapters of the large edition making these two fascicles; appears at the beginning of Zhu Daozu's *Wei Catalogue*).

5.23

The above two works, five fascicles in all, were translated by the foreign śramaṇa An Faxian. The various catalogues all say "Wei dynasty" without distinguishing which emperor's reign. They are now arranged here at the end; a separate catalogue also records them.

5.24

[Wu] *Akṣayamati-bodhisattva-sūtra*, four fascicles (appears in the *Wu Catalogue* and the *Separate Catalogue*; first translation).

5.25

*Dharmapada*, two fascicles (first translation; the *Wu Catalogue* says five fascicles; appears in the *Chu sanzang jiji*).

5.26

The above two works, six fascicles in all: translated into Wu text in Wuchang Commandery in the third year of the Huangwu era by the Indian śramaṇa Vighna (translated in Wu as Zhang'ai [Obstacle]) during the reign of Emperor Wen of Wei. He had mastered the Tripiṭaka and excelled in the four Āgamas. Journeying through various countries, he made teaching and converting his vocation. Departing from the Western Regions, he arrived east of the Yangtze together with his companion Zhu Luyan. Because Vighna was not yet proficient in the local language, during the process of translating from Sanskrit, there were several points that were not fully conveyed; his intent was to preserve the original meaning, so the diction was unadorned.

5.27

*Sumāgadhā-sūtra*, one fascicle (appears in the *Shixing Catalogue*; largely identical to the *Sūtra of King Fenhetan*, with minor differences).

5.28

*Brahmacārin Sūtra*, one fascicle (appears in the *Shixing Catalogue*; an alternate translation of the same original as the *Sūtra of the Five Hundred Brahmacārins*).

5.29

*Sūtra on the Buddha as Physician*, one fascicle (translated together with Zhi Qian; not a complete text, but abridged from a major sūtra; appears in Baochang's catalogue; also titled *Sūtra on the Buddha the King of Physicians*).

5.30

The above three sūtras, three fascicles in all: translated for Sun Quan in the capital of Yang[zhou] by the Indian śramaṇa Zhu Luyan during the reign of Emperor Ming of Wei, after the death of Vighna. The various catalogues differ: some say Jiangyan (some say Chiyan, and some say) Luyan. It is not clear which is correct, so all are noted.

5.31

*Da mingdu jing*, four fascicles (also called *Da mingdu wuji jing*, or in six fascicles; appears in three catalogues including Zhu Daozu's *Wei and Wu Catalogues*).

5.32

*Secret Essentials of Dhyāna Sūtra*, four fascicles (also titled *Secret Essentials of the Dhyāna Method*; appears in the *Wu Catalogue* and the *Separate Catalogue*).

5.33

*Akṣayamati-bodhisattva-sūtra, four fascicles (Recorded in the Wu Catalogue. The second translation. Differs slightly in basic text from the earlier translation by Vighna).

5.34

*Bodhisattva-jātaka-saṃgraha-sūtra, four fascicles (Tradition states it was compiled by the Indian śramaṇa Saṅghasena; also in three fascicles).

5.35

*Acintyadharmamukha-nirdeśa-sūtra Spoken by Vimalakīrti, three fascicles (Also titled Sūtra of the Buddha's Exposition on Universally Entering the Path; also in two fascicles. The second translation. Differs slightly from the translation by Yan Fodiao of the Later Han. Recorded in Zhu Daozu's Wei and Wu Catalogues and the Record of the Tripiṭaka).

5.36

*Caryā-upāya-sūtra, two fascicles (Some versions include the character "chán" [禪]; recorded in the Wu Catalogue).

5.37

Mahāparinirvāṇa-sūtra, two fascicles (This abridges the Introductory Section and the Lamentation Chapter of the large text into two fascicles. The last three sheets differ slightly. Recorded in Zhu Daozu's Wu Catalogue. Dao'an says: "Drawn from the Dīrgha-āgama." Sengyou says: "The present Dīrgha-āgama differs from this; it is the second translation").

5.38

*Auspicious Omens of the Origin Sūtra, two fascicles (The second translation, produced during the Huangwu era. Also titled Auspicious Omens of the Crown Prince's Origin. Differs slightly from Kang Mengxiang's translation. Scribes were Xie Qiang of Chen commandery, Zhang Xi of Wu commandery, and others. Revised and finalized by Prince Zhi of Dong'e of the Wei. Recorded in the Shixing Catalogue and the Record of the Tripiṭaka).

5.39

*Dharmādarśa-sūtra, two fascicles (Not in Dao'an's catalogue. Sengyou says it is found in the Separate Catalogue. Annotated by Kang Senghui, who also composed a preface).

5.40

Shorter *Akṣayamati-sūtra, two fascicles (Recorded in the Separate Catalogue and the Record of the Tripiṭaka).

5.41

Amitābha-sūtra, two fascicles (The fourth translation. Differs slightly from the translations by An Shigao of the Han and Saṅghavarman of the Wei. The inner title reads Amitāyus Samyaksambuddha Sarvadā Transit Humans and Gods Sūtra; also titled Sūtra of Immeasurable Life. Recorded in Zhu Daozu's Wu Catalogue).

5.42

Arthapada-sūtra, two fascicles (Recorded in Zhu Daozu's Wu Catalogue and Baochang's Catalogue).

5.43

Vaipulya-śūraṅgama-sūtra, two fascicles (The second translation, produced during the Huangwu era. Differs slightly from the translation by Lokakṣema of the Later Han. Recorded in Zhu Daozu's Wu Catalogue; absent from Dao'an's catalogue. Sengyou says it is found in the Separate Catalogue).

5.44

Dharmapada, two fascicles (The second translation; recorded in the Separate Catalogue and the Record of the Tripiṭaka; slightly superior to the earlier translation).

5.45

*Jñānamudrā-sūtra, one fascicle (Also titled *Jñānamudrā-samādhi-sūtra; also titled Sūtra on the Samādhi of All Buddhas of the Ten Directions Standing Before One; also titled *Ratnakṣetra-jñānamudrā-samādhi-sūtra. A different translation of the same original as the Tathāgata-jñānamudrā-sūtra. Recorded in Zhu Daozu's Wu Catalogue and the Record of the Tripiṭaka).

5.46

*Mūlakarma-sūtra, one fascicle (Also titled *Bodhisattva-mūlakarma-sūtra; recorded in Sengyou's catalogue).

5.47

*Surata-sūtra, one fascicle (The second translation; a separate translation of the same original as Bai Yan's translation. Also titled *Surata-bodhisattva-sūtra. Recorded in Zhu Daozu's Wu Catalogue and the Record of the Tripiṭaka).

5.48

Brahmāyu-sūtra, one fascicle (Recorded in Zhu Daozu's catalogue and the Record of the Tripiṭaka).

5.49

*Sīamukha-sūtra, one fascicle (Also written Si'amei. Dao'an says: "This is the Bodhisattva-bodhidruma-sūtra." A different translation with an alternative title for the same text. Recorded in the three catalogues of Dao'an, Zhi Mindu, Sengyou, etc.).

5.50

Sūtra of the Subtle and Secret Dhāraṇī, one fascicle (Also titled Sūtra of the Immeasurable Gates of the Subtle and Secret Dhāraṇī. Recorded in Sengrui's Catalogue of the Two Qin and the Record of the Tripiṭaka).

5.51

Candraprabha-kumāra-sūtra, one fascicle (Also titled Candraprabha-māṇava-sūtra; also titled Candraprabha-bodhisattva-samādhi-sūtra. Recorded in the Record of the Tripiṭaka).

5.52

Sūtra on Ānanda's Four Matters, one fascicle (Recorded in the Record of the Tripiṭaka and the Separate Catalogue).

5.53

Kṣemamkara-sūtra, one fascicle (Also titled Sūtra on the Birth Place of Bodhisattvas. Recorded in Zhu Daozu's Wu Catalogue).

5.54

Sūtra on Uttara's Mother, one fascicle (One edition lacks the character "mother" [母]).

5.55

Sūtra of the Seven Women, one fascicle (Dao'an says: "Extracted from the Abhidharma"; also titled Sūtra on the Origin of Women; first translation).

5.56

Ugraparipṛcchā-sūtra, one fascicle (The second translation. Recorded in Zhu Daozu's Wu Catalogue; also in two fascicles).

5.57

Sūtra of the Eight Teachers, one fascicle (Recorded in Zhu Daozu's Wu Catalogue).

5.58

*Śākyamahānāma-mūla-sūtra, one fascicle (Extracted from the Madhyama-āgama. Recorded in Zhu Daozu's Wu Catalogue).

5.59

Extracted Sūtra of Bo, one fascicle (First translation. That is, the Bo Sūtra. Recorded in the Record of the Tripiṭaka and the Separate Catalogue).

5.60

Sūtra of the Old Woman, one fascicle (Extracted from the Abhidharma. The Wu Catalogue simply calls it Sūtra of the Old Woman; also titled Sūtra of the Old Mother. Recorded in the Record of the Tripiṭaka).

5.61

Sūtra on Upavasatha, one fascicle (First translation. Also titled Sūtra on Observing Upavasatha. Recorded in the Separate Catalogue).

5.62

Sūtra on the Rite of Repentance, one fascicle (Also titled Preface to the Text on Bowing in Repentance to the Ten Directions; some versions lack the character "sūtra" [經]).

5.63

Sūtra on the Virtue of the Worthy, one fascicle

5.64

Sūtra of Thirty Verses on the Buddha's Prior Practices, one fascicle (Some versions lack the character "sūtra" [經]).

5.65

Sūtra on Understanding the Root of Birth and Death, one fascicle (Dao'an says: "Extracted from the Jātaka-sūtra." Sengyou says: "The present five-fascicle Jātaka-sūtra does not have this title." Another title is Rice Seedling, being a different translation of the same original. Zhi Qian himself commented on it and composed a preface).

5.66

Sūtra of Twenty Verses on Discerning Clarity, one fascicle (Some versions lack the character "sūtra" [經]).

5.67

Sūtra of the Girl Longshi, one fascicle (Absent from Dao'an's catalogue. Sengyou says it is found in the Separate Catalogue).

5.68

Sūtra of the Deer Child, one fascicle (Absent from Dao'an's catalogue. Sengyou says it is found in the Separate Catalogue; Zhu Daozu's Wu Catalogue also records it).

5.69

Mahāvaipulya Sūtra of the Twelve Gates, one fascicle (Absent from Dao'an's catalogue. Sengyou says it is found in the Separate Catalogue).

5.70

Rāṣṭrapāla-sūtra, one fascicle (The second translation. Differs slightly from Zhi Yao's translation. Also titled Arhat Rāṣṭrapāla Sūtra. Absent from Dao'an's catalogue. Sengyou says it is found in the Separate Catalogue. In all, thirty sūtras in forty-eight fascicles, excluding the Ugraparipṛcchā-sūtra, are all found in Sengyou's catalogue).

5.71

Sūtra of Forty-Two Chapters, one fascicle (The second translation. Differs slightly from Mātanga's translation. Its meaning is fair and correct, and its phraseology is worthy of admiration. Recorded in the Separate Catalogue).

5.72

Sūtra on the Difficulties of the Nāga King, one fascicle (One edition lacks the character "king" [王]).

5.73

Sūtra on Not Guarding One's Mind, one fascicle (Also called Guarding One's Mind; also called Not Guarding One's Mind).

5.74

Sūtra on the Matters of the Five Aggregates, one fascicle

5.75

Sūtra of the Seven Knowledges, one fascicle (One variant has "Wisdom"; extracted from the first fascicle of the Madhyama-āgama).

5.76

Sūtra on the People Seeking Vows, one fascicle

5.77

Sūtra of the Buddha Enlightening the Brahmacārin Aba, one fascicle (Also titled Brahmacārin Aba Sūtra; extracted from the Dīrgha-āgama).

5.78

Sūtra on the Brahmacārin Ratnasamudra Accomplishing Great Compassion, one fascicle

5.79

Sūtra on the Brahmacārin Whose Son Died and Whose Rice Crops Failed, one fascicle

5.80

Sūtra on the Brahmacārin Asking About the Buddha's Teacher, one fascicle

5.81

Sūtra on Subduing One Thousand Brahmacārins, one fascicle (Extracted from the Āgama).

5.82

Brahmacārin-sūtra, one fascicle (The second translation); Sūtra on Liberating the Brahmacārin, one fascicle

5.83

Sūtra of the Heterodox Śreṇika Preaching Liberation, one fascicle; Sūtra on the Brahmacārin Binding Purity, one fascicle

5.84

Sūtra on the Brahmacārin Asking the Buddha About Increase and Decrease in the World, one fascicle

5.85

Sūtra on the Buddha Preaching Freedom from Desire for the Non-Buddhist Susīma, one fascicle (Some versions lack "sīma" [深]).

5.86

Brahmajāla-sūtra on the Sixty-Two Views, one fascicle (Recorded in the Separate Catalogue. Sengyou attributes it to Dharmarakṣa).

5.87

Sūtra on the King of Azhi, one fascicle

5.88

Sūtra on the Cruel and Greedy King, one fascicle (Extracted from the Saṭpāramitā-saṃgraha).

5.89

Sūtra on the King Accomplishing Five Dharmas to Endure Long in the World, one fascicle

5.90

Sūtra of the Simile of King Weilou and the Lion's Milk, one fascicle (One edition lacks the word "simile" [譬喻]).

5.91

Sūtra on the Root of All Dharmas, one fascicle; Sūtra of the Five Mothers and Sons, one fascicle

5.92

Sūtra on Precepts Quelling Disasters, one fascicle (Recorded in the Old Catalogue).

5.93

*Kūshù jīng* (Withered Tree Sūtra), one fascicle (Found in Dao'an's catalogue; one manuscript has the character dà ["Great"] at the beginning). *Shì wǒsuǒ jīng* (This Is Mine Sūtra), one fascicle (Drawn from the *Jātakanidāna*).

5.94

*Gānlù dào jīng* (Path of Amṛta Sūtra), one fascicle (Drawn from the *Udānavarga*). *Bùjìng guān jīng* (Meditation on Impurity Sūtra), one fascicle (Drawn from the *Dīrghāgama*).

5.95

*Shuǐshàng pào jīng* (Bubble upon the Water Sūtra), one fascicle. *Héngshuǐ jiè jīng* (Precepts at the Ganges Sūtra), one fascicle (Found in the old catalogue; some omit the character jiè ["precepts"]).

5.96

*Sè wúcháng jīng* (Impermanence of Form Sūtra), one fascicle (Drawn from an Āgama). *Hù kǒu yì jīng* (Guarding Speech and Mind Sūtra), one fascicle.

5.97

*Shòumìng cù jīng* (Short Life Span Sūtra), one fascicle (Drawn from the *Saṃyuktāgama*). *Fǎshī shèng jīng* (Excellence of Dharma-Giving Sūtra), one fascicle.

5.98

*Zhūlòu jìn jīng* (Exhaustion of Contaminants Sūtra), one fascicle (Drawn from the *Saṃyuktāgama*; also titled *Zhū jìn jīng*).

5.99

*Xiūxíng cí jīng* (Practicing Benevolence Sūtra), one fascicle. *Xūmótí zhǎngzhě jīng* (Sumati the Elder Sūtra), one fascicle.

5.100

*Mótiáo wáng jīng* (King Mandhātṛ Sūtra), one fascicle (First translation; one manuscript lacks the character wáng ["King"]).

5.101

*Sì yuàn jīng* (Four Vows Sūtra), one fascicle (Found in Zhu Daozu's Wu Catalogue and the *Sanzang ji*).

5.102

*Jìngxíng pǐn jīng* (Pure Conduct Chapter Sūtra), one fascicle (Drawn from the *Avataṃsaka*; also called *Púsà běnyè jīng*).

5.103

*Jīngāng qīngjìng jīng* (Vajra Purity Sūtra), one fascicle (Also called *Jīngāng sānmèi běnxìng qīngjìng bùmiè bùhuài jīng*).

5.104

*Wéiyuè zánàn jīng* (Vivāda Miscellaneous Difficulties Sūtra), one fascicle.

5.105

*Fó wèi Hēdào kuàngyě guǐ shuōfǎ jīng* (Sūtra on the Buddha Preaching the Dharma to the Wilderness Spirit Hēdào), one fascicle.

5.106

*Ājiéshì wáng nǚ Āshùdá púsà jīng* (King Ajātaśatru's Daughter Bodhisattva Aśokadattā Sūtra), one fascicle (First translation).

5.107

*Quànjìn xuédào jīng* (Exhortation to Progress in Studying the Way Sūtra), one fascicle (One manuscript lacks the character quàn ["exhortation"]).

5.108

*Bèiduō shù xià sīwéi shí'èr yīnyuán jīng* (Contemplating the Twelve Causes and Conditions beneath the Pattra Tree Sūtra), one fascicle (Second translation).

5.109

*Jiānyì jīng* (Firm Intention Sūtra), one fascicle (Some write the character xīn ["mind"] [instead of yì]). *Sānpǐn dìzǐ jīng* (Three Grades of Disciples Sūtra), one fascicle.

5.110

*Móhē jīngjìn jīng* (Mahāvīrya Sūtra), one fascicle (Also called *Dà jīngjìn jīng*).

5.111

*Púsà xiūxíng jīng* (Bodhisattva Practice Sūtra), one fascicle (Found in Baochang's catalogue).

5.112

*Pǔguǎng púsà jīng* (Bodhisattva Samantaprabha Sūtra), one fascicle (Found in the *Bie lu*).

5.113

*Tuóluóní jù zhòu jīng* (Dhāraṇī Sentence Mantra Sūtra), one fascicle (Also called *Chíjù zhòu jīng*).

5.114

*Huājī tuóluóní zhòu jīng* (Kusumasaṃcaya Dhāraṇī Mantra Sūtra), one fascicle (Found in Baochang's catalogue).

5.115

*Bā jíxiáng jīng* (Eight Auspiciousness Sūtra), one fascicle (Found in the ancient catalogue, where it also has the character zhòu ["mantra"]; first translation).

5.116

*Móhē bōrě bōluómì zhòu jīng* (Mahāprajñāpāramitā Mantra Sūtra), one fascicle (Found in Baochang's catalogue; some simply call it *Bōrě bōluómì zhòu jīng*).

5.117

*Qī fó shénzhòu jīng* (Spiritual Mantra of the Seven Buddhas Sūtra), one fascicle (One manuscript lacks the character jīng ["sūtra"]).

5.118

*Dàcí wújiǎn jīng* (Great Compassion without Decrease Sūtra), one fascicle.

5.119

*Bǎonǚ míng sānshí'èr xiàng jīng* (Precious Maiden Clarifies the Thirty-Two Marks Sūtra), one fascicle (Also called *Wènhuì jīng*; also called *Sānshí'èr shì jīng*; also called *Bǎonǚ wèn jīng*—in total four titles).

5.120

*Sānyú shīshuǐ jīng* (Three Fish Losing Water Sūtra), one fascicle.

5.121

*Yǎndào sùyè jīng* (Expounding the Way and Secular Karmas Sūtra), one fascicle (Found in the old catalogue; some omit the character yè ["karmas"]).

5.122

*Bù zhuāngjiào nǚ jīng* (Unadorned Woman Sūtra), one fascicle (Found in Baochang's catalogue).

5.123

*Shēnrì jīng* (Sūryagupta Sūtra), one fascicle (Dao'an states it is drawn from the *Madhyamāgama*).

5.124

*Sūnduōyézhì jīng* (Sundarīka Sūtra), one fascicle (Also called *Fànzhì Sūnduōyézhì jīng*; Dao'an states it is drawn from the *Madhyamāgama*).

5.125

*Zhǎngzhě Yīnyuè jīng* (Elder Yīnyuè Sūtra), one fascicle (Also called *Zhǎngzhě Yīnyuè Bùlán Jiāshè jīng*; some simply call it *Yīnyuè jīng*).

5.126

*Hēishì fànzhì jīng* (Brahmin of the Dark Clan Sūtra), one fascicle (Found in the *Bie lu*).

5.127

*Fǎlǜ jīng* (Dharma-Vinaya Sūtra), one fascicle (Also called *Fǎlǜ sānmèi jīng*).

5.128

*Chūjiā gōngdé jīng* (Merit of Renunciation Sūtra), one fascicle (Found in the Wu Catalogue).

5.129

*Bìmó shì Mùlián jīng* (Evil Māra Tempts Maudgalyāyana Sūtra), one fascicle (Found in the old catalogue; drawn from the Abhidharma).

5.130

*Qī lòu jīng* (Seven Contaminants Sūtra), one fascicle (Found in the *Bie lu*).

5.131

*Lándá wáng jīng* (King Lándá Sūtra), one fascicle (Also called *Mùlián yīnyuán gōngdé jīng*; or called *Mùlián gōngdé jīng*; found in the Wu Catalogue).

5.132

*Mónǚ wén fó shuōfǎ dé nánshēn jīng* (Māra's Daughters Hear the Buddha Preach the Dharma and Attain Male Bodies Sūtra), one fascicle (Found in the *Bie lu*; drawn from the *Mahāsaṃnipāta*).

5.133

*Mó huàzuò bǐqiū jīng* (Māra Transforms into a Monk Sūtra), one fascicle.

5.134

*Fó yǐ sānchē huàn jīng* (The Buddha Calls with Three Carts Sūtra), one fascicle (Drawn from the *Lotus Sūtra*). *Wèishēngyuàn jīng* (Ajātaśatru Sūtra), one fascicle.

5.135

*Fújiāshā wáng jīng* (King Pukkusāti Sūtra), one fascicle (Also called *Píngshā wáng wǔyuàn jīng*; Dao'an states it is drawn from the *Madhyamāgama*).

5.136

*Xūmótí nǚ jīng* (Sumatī the Maiden Sūtra), one fascicle. *Bǎi yù jīng* (Hundred Parables Sūtra), one fascicle.

5.137

*Xuěshān mǐhóu jīng* (Himalayan Monkey Sūtra), one fascicle. *Dùtuō gǒuzi jīng* (Delivering a Dog Sūtra), one fascicle.

5.138

*Jìgǒu jīng* (Rabid Dog Sūtra), one fascicle. *Sānzhǒng liángmǎ jīng* (Three Kinds of Fine Horses Sūtra), one fascicle.

5.139

*Chīniǎo shì jīng* (Kite Bird Sūtra), one fascicle. *Hézhōng cǎoguī jīng* (Water-Turtle in the River Sūtra), one fascicle.

5.140

*Xiábiē jīng* (Blind Turtle Sūtra), one fascicle.

5.141

*Sìzhǒng liángmǎ jīng* (Four Kinds of Fine Horses Sūtra), one fascicle (Drawn from the *Ekottarikāgama*).

5.142

*Yīngyào liè jīng* (Hunting Falcon Sūtra), one fascicle (Drawn from the *Ekottarikāgama*).

5.143

*Fǎ mièjìn jīng* (Extinction of the Dharma Sūtra), one fascicle (First translation; also called *Fǎ mòjìn jīng*; or called *Kōngjì púsà suǒwèn jīng*).

5.144

*Wú mǔzǐ jīng* (Motherless Child Sūtra), one fascicle.

5.145

The above one hundred and twenty-nine works, totaling one hundred and fifty-two fascicles, were [translated] in the reign of Emperor Wen of Wei by the Yuezhi layman Zhi Qian, courtesy name Gongming, also named Yue. At the end of the Han, he traveled to Luoyang and studied under Zhi Liang. Liang's courtesy name was Jiming; Ming had studied under Lokakṣema. Lokakṣema has already appeared in the Han catalogue. In those times it was said that the world's erudition did not go beyond these three. Zhi Qian surveyed the scriptures and texts, thoroughly investigating them all. He widely mastered the worldly arts and techniques, extensively studied unorthodox texts, and was fluent in the languages of six countries. In appearance he was tall, slender, dark, and lean, with much white in his eyes and yellow pupils. People of the time had a saying about him: "Young Zhi has yellow in his eyes; though his frame is slender, he is a bag of wisdom." Because of the turmoil at the end of the Han, he fled to take refuge in Wu. Sun Quan heard of his talent and wisdom, summoned him to an audience, was greatly pleased with him, and immediately appointed him an Erudite, instructing him to tutor the Crown Prince. Together with Wei Yao and others, he did his utmost to rectify and assist, providing immense benefit. However, because Qian was born in the Western Regions, the *Records of Wu* does not record him. To make use of his ability yet not record his merit—this is an error of historians; how could it be the mind of an emperor? For one who is a lord over all under Heaven, winning the service of talent across the realm, if one's abilities are equal to worldly affairs, he should be ennobled at court and have his name handed down on bamboo and silk. Why should there be a barrier between Chinese and foreigner, so that dynastic records leave him unmentioned? Moreover, the Duke of Ye, Zigao, loved dragons by nature, and heavenly dragons consequently descended for him. If one does not treat people of foreign tribes with courtesy, yet expects their rulers to submit to transformation, it will be difficult. Indeed, purchasing the bones of a dead horse is used to invite swift steeds, and employing the skill of nine-times-nine is used to await worthy talents. These are ways a sovereign encompasses, accommodates, and records—from ancient times to the present, why should he alone be deleted? Qian considered that although the great teaching was in circulation, the sūtras contained much Sanskrit that had not been fully translated. Having an exquisite mastery of local dialects himself, he then gathered more widely the old copies of various scriptures and translated them into the language of Wu. From the first year of Huangwu to the end of Jianxing, spanning over thirty years, among those he produced were the *Vimalakīrti*, the *Mahāparinirvāṇa*, the *Dharmapada*, and the *Ruiying benqi jing*. Sengyou's *Sanzang ji ji* records only thirty-six works; Huijiao's *Gaoseng zhuan* merely states forty-nine sūtras. I, Fei Zhangfang, having widely searched through the miscellaneous catalogues of various houses, have appended to the present catalogue the miscellaneous sūtras revealed in separate records, from the *Sūtra in Forty-Two Sections* on down. Gauging the thirty-six works or forty-nine sūtras in the earlier records, it seems that these were either what Qian himself translated and were acquired later, or they corrected earlier translations that had contained too much Sanskrit. However, the intent and substance of what they recorded from hearing and seeing were seldom identical; the catalogues differed greatly in their breadth, narrowness, inclusions, and omissions. Each preserved its own lineage, causing confusion in selection. Furthermore, the ocean of Dharma is deep and vast, whereas matters are only now being gathered droplet by droplet. Having gathered them broadly through what has been seen, I have set them down in full. Qian translated sūtras subtlely capturing the sacred meaning, with words and concepts both elegant and refined, showing remarkable talent. Furthermore, relying on the *Sukhāvatīvyūha Sūtra* and the *Zhong benqi jing*, he composed the bodhisattva continuous-phrase Sanskrit chants in three movements, which are still practiced today in the Changjiang and Huai River regions. In addition, he commented on sūtras such as the *Liaoben shengsi jing* and provided prefaces for them.

5.146

*Liùdù jí jīng* (Collection of the Six Pāramitās Sūtra), nine fascicles (Also called *Liùdù wújí jīng*; also called *Dù wújí jīng*; also called *Zá wújí jīng*; found in Zhu Daozu's catalogue and the *Sanzang ji*).

5.147

*Wú pǐn jīng* (Wu Chapter Sūtra), five fascicles (That is, the *Aṣṭasāhasrikā Prajñāpāramitā*; found in the *Sanzang ji ji*).

5.148

*Púsà jìngxíng jīng* (Bodhisattva Pure Conduct Sūtra), two fascicles (Translated in the Chiwu era; drawn from the Ratnacūḍa section of the *Mahāsaṃnipāta*; also simply called *Jìnglǜ jīng*; found in Zhu Daozu's Wu Catalogue).

5.149

*Zá pìyù jí jīng* (Collection of Miscellaneous Avadānas Sūtra), two fascicles (Some omit the character jí ["collection"]; found in Sengyou's catalogue).

5.150

*Ānánniànmí jīng* (Aranemi Sūtra), two fascicles (Also called *Fǎ Ānánniàn jīng*; found in Sengyou's catalogue).

5.151

*Jìngmiàn wáng jīng* (King Ādarśamukha Sūtra), one fascicle (Found in the *Sanzang ji*). *Cháwēi wáng jīng* (King Investigating Subtleties Sūtra), one fascicle (Found in Sengyou's catalogue).

5.152

*Fànhuáng wáng jīng* (King Brahmadeva Sūtra), one fascicle (Found in Sengyou's catalogue and the *Gaoseng zhuan*).

5.153

Quan fangbian jing (Sūtra on Expedient Means), in one fascicle (recorded in the Wu Catalogue and the Miscellaneous Catalogue).

5.154

Zuochan jing (Sūtra on Sitting Meditation), in one fascicle (recorded in the Wu Catalogue and the Miscellaneous Catalogue).

5.155

Pusa erbai wushi fa jing (Sūtra on the Two Hundred and Fifty Rules of Bodhisattvas), in one fascicle (or two fascicles; this is what was substituted for the two hundred and fifty monastic precepts and presented to Sun Hao).

5.156

Fajing jing jiezizhu (Expository Commentary on the Dharma-Mirror Sūtra), in two fascicles (including a preface composed [by Kang Senghui]).

5.157

Daoshu jing zhujie (Annotated Commentary on the Tree of the Way Sūtra), in one fascicle (including a preface composed [by Kang Senghui]).

5.158

Anban jing zhujie (Annotated Commentary on the Ānāpāna Sūtra), in one fascicle (including a preface composed [by Kang Senghui]).

5.159

The above fourteen works, totaling twenty-nine fascicles. In the Zhengshi era of the King of Qi of the Wei dynasty, the Tianzhu śramaṇa Kang Senghui was thoroughly versed in the Tripiṭaka and broadly read in the Six Classics; he was widely conversant with astronomy, charts, and apocrypha. Eloquent in key matters of statecraft, he excelled at literary composition. At that time, in the Sanwu region, Zhi Qian had previously propagated and translated scriptures; yet having only recently been imbued with the great teaching, the transforming influence was not yet complete. Senghui wished to cause the Way to flourish across the Changjiang and Huai rivers and to establish monasteries. Thereupon, grasping his staff, he traveled east, arriving in Jianye in the Chiwu era of the state of Wu. He immediately thatched a hut, set up an image, and practiced the Way. At that time there were not yet monks, so [people] suspected him of strange pretensions. The authorities memorialized Sun Quan, who summoned and interrogated him: 'What spiritual efficacy does the Buddha have, that you alone alter your attire?' Senghui said: 'More than a thousand years have passed since the Tathāgata concealed his traces. The bones he left in the world are called relics (śarīra); wherever they manifest, their divine radiance is boundless. Formerly King Aśoka ruled over Jambudvīpa and erected eighty-four thousand stūpas. The rise of stūpas and temples is to signify his posthumous transformation.' Sun Quan considered this boastful and absurd, and said: 'If you can obtain a relic, I shall build a stūpa for you; if it is false, the state has its established punishments.' He requested a limit of seven days. Senghui then addressed his disciples: 'The rise or fall of the Dharma hinges on this single endeavor! If we are not of supreme sincerity now, how can we make amends later?' Thereupon, together they purified themselves, filled a bronze vase with water, burned incense, and reverently prayed. For seven days all was silent. They requested an extension of two weeks, yet there was again no response. Sun Quan said: 'This is utter deception; I shall apply punishment.' They further requested three weeks, and Sun Quan specially granted it. Senghui said to his companions: 'Master Xuan [Confucius] said: "King Wen having died, is not culture here in me?" The spiritual power of the Dharma should descend, yet we have no resonance; why wait for the royal law? We must pledge our lives as the limit!' At dusk on the twenty-first day, still seeing nothing, none were not trembling with fear. Entering the fifth watch, suddenly a clinking sound was heard inside the vase. Senghui went himself to look, and indeed obtained a relic. The next morning he presented it to Sun Quan; the entire court gathered to observe. Five-colored radiant flames illuminated the vase. Sun Quan took the vase himself and poured [the relic] onto a bronze tray; wherever the relic struck, the tray was immediately shattered. Sun Quan was greatly awed, arose in astonishment, and said: 'A rare auspicious omen!' Senghui stepped forward and said: 'How could the majestic spiritual power of the relic be merely its luminous appearance? Even the fire of the kalpa's destruction cannot burn it, and a diamond pestle cannot shatter it.' Sun Quan ordered it to be tested. Senghui made a further vow: 'The Dharma cloud is just now spreading, and the common people look up to its moisture; may you deign to manifest further divine wonders to broadly display your majestic spirit!' Thereupon the relic was placed on an iron anvil, and a strongman was made to strike it with a hammer. Both the anvil and hammer were dented, but the relic was undamaged. Sun Quan, deeply sighing in submission, immediately built a stūpa for it. Because it was the first Buddhist monastery, it was named Jianchu Temple (Monastery of Initial Establishment), and the locality was therefore named Fotuoli (Buddha Village). From this the Great Dharma flourished in the region south of the Changjiang; this was due to Senghui's efforts. By the time of Sun Hao, his edicts were harsh and cruel, and he abolished licentious shrines; he intended to destroy Buddhist monasteries as well. Sun Hao asked his ministers: 'From what did this arise? If there is truly a holy spirit, we should venerate its Way; if there is no efficacy, all may be burned.' The ministers all said: 'The Buddha's majestic power is unlike other gods. Kang Senghui had a spiritual resonance, and the Great Emperor [Sun Quan] founded the monastery; if it is lightly destroyed now, we fear it may bring future calamity.' Sun Hao remained unconvinced, and dispatched Zhang Yu to the temple to interrogate Senghui. Zhang Yu had skillful eloquence, questioning Senghui with rapid and incisive arguments; Senghui responded appropriately, his elegant rhetoric emerging sharp as a blade. From morning to evening, Zhang Yu could not defeat him. Zhang Yu asked to take his leave, and Senghui escorted him outside the gate. At that time, beside the monastery was a household that maintained a licentious shrine. Zhang Yu remarked: 'Since the profound transformation has gained faith, why do these people remain close yet unchanged?' Senghui said: 'When thunder crashes, the deaf do not hear; is that because the sound is faint? What is valuable is grasping the principle. If one grasps the principle, ten thousand li are instantly connected; if one is not the right person, even adjacent houses are as distant as the Hu and Yue.' Zhang Yu returned and praised Senghui's talent and brilliance as beyond his reckoning, and submitted: 'May the Heavenly Mirror inspect it in person.' Sun Hao convened the worthy ministers of the court and sent a carriage to welcome Senghui. Once Senghui was seated, Sun Hao asked: 'What is the retribution of good and evil that the Buddhist teaching expounds?' Senghui replied: 'When an enlightened ruler instructs the world with filial piety and compassion, the red crow soars and the Old Man Star appears; when he nurtures all creatures with benevolence and virtue, sweet springs gush forth and auspicious grain sprouts. Since good has its omens, evil can also be verified. Therefore, if one commits evil in secret, ghosts and spirits can execute him; if one commits evil in the open, men can slay him. The Book of Songs sings: "He seeks blessings without deviation"; the Book of Changes states: "A family that accumulates good deeds will have surplus joy." Although these are standard teachings of the Confucian classics, they are also the clear precepts of the Buddhist teachings.' Sun Hao said: 'If so, then the Duke of Zhou and Confucius have already practiced it; what use is the Buddhist teaching?' Senghui said: 'What the Duke of Zhou and Confucius spoke of merely touches lightly on worldly matters; the Buddha's teachings are subtle and profound, broadly explaining cause and effect. Therefore, committing evil leads to the bitter agony of hell for eternal kalpas, while cultivating good leads to long-lasting joy and peace in heavenly palaces. Bringing this forth to elucidate and encourage—is that not immense?' Sun Hao could not refute him. Although he heard the true Dharma, his muddled and violent nature could not overcome its cruelty. Once, he ordered the guards of the inner palace to clear a garden; they found a golden statue several feet high and presented it to Sun Hao. Sun Hao ordered it to be placed in an unclean spot and drenched with filthy slops, making merry with his ministers. Shortly thereafter, Sun Hao's whole body broke out in great swellings, and his private parts were especially painful; his cries pierced the heavens, and his ministers lost color. The grand astrologer divined that he had offended a great god; they immediately prayed at various shrines, but it did not heal at all. Among the palace maidens there was one who had previously venerated the Buddhadharma; taking this opportunity to inquire, she said: 'Has Your Majesty ever sought blessings from the Buddha?' Sun Hao raised his head and asked: 'Is the Buddha a great god?' The maiden replied: 'The Buddha is a great god.' Sun Hao's heart suddenly awakened, and he recounted the whole story to her. At that time, the palace maiden immediately reverently brought the statue, placed it in the hall, and washed it with scented water dozens of times, burning incense and repenting. Sun Hao prostrated and apologized, focusing his thoughts on his pillow, and personally confessed his transgressions. After a while the pain subsided; he sent an envoy to the monastery to greet the śramaṇa and invite Senghui to preach the Dharma. Senghui went in directly; Sun Hao thoroughly questioned him on the principles of sin and merit, and Senghui explained and analyzed them, his words being most precise and essential. Sun Hao, who was originally talented and learned, was greatly delighted, and asked to see the monastic precepts. Senghui, considering the precepts to be esoteric and not to be lightly disclosed, took the hundred and twenty-five vows of the Bodhisattva-benye, divided them into two hundred and fifty matters, and used them to represent the two hundred and fifty precepts of the fully ordained monks, presenting them to Sun Hao. When Sun Hao saw that whether the Buddhas are walking, standing, sitting, or lying down, they constantly vow that all sentient beings attain peace and happiness, their compassion being broad and universal, his good intentions increased, and a faithful heart arose within him; he was doubly joyful, vigorous, and earnest. He immediately asked Senghui to confer the five precepts upon him. Within ten days his illness was cured. Thereupon he further renovated Senghui's monastery and proclaimed it to the imperial clan, so that none failed to believe and venerate it. Senghui repeatedly preached the true Dharma at the Wu court. Sun Hao's nature was fierce and coarse, unable to absorb subtle principles; [Senghui] only expounded retribution to open his mind. In his leisure, Senghui prayed for the community, and at Jianchu Temple translated the aforementioned scriptures along with his own commentaries. The prefaces he composed were all wonderful, fitting in style and thoroughly coherent in words and meaning. The scriptures he annotated, such as the Anban shouyi, Fajing, and Daoshu, are fully listed in the catalogue. He also transmitted Sanskrit chanting (fanbai), the sound of which was exceedingly pure, melodious, plaintive, bright, and resonant, serving as a standard to this day. In the fourth month of the fourth year of Tianji of Wu, Sun Hao surrendered to Jin. In the ninth month, Senghui passed away.

Linked texts (1)

歷代三寶紀 — Classical Chinese