歷代三寶紀 9

English (machine translation) 9

Language: English

9.1

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

The Five Catalogues of the Western Qin, Northern Liang, Wei, Qi, and Chen dynasties: These were also rulers who seized their moments to save the world, benefit the people, and proclaim transformation. Qifu Guoren was a Xianbei from Longxi, whose family had resided in Yuanchuan for generations as the Southern Chanyu. After the defeat of the Former Qin, he assumed the title of King of Qin, establishing his capital at Zicheng. He revered and served śramaṇas. At that time, he met Shengjian, who had arrived there on his mission of teaching; Guoren treated him with increased veneration, and the grace and courtesy shown to him were extremely generous. Having propagated the Buddhist tradition, he had scriptures translated. His lineage spanned five rulers over forty-four years, until it was extinguished by the Xia. The Wei in turn swallowed the Xia. Juqu Mengxun was a Lushui Hu barbarian from Linshong, whose ancestors were for generations the Left Great Juqu of the Xiongnu; they took their official title as their clan name. Availing himself of the Former Liang, he established himself independently and moved his administrative seat to Guzang. He encountered Dharma Master Dharmakṣema, who translated the *Mahāparinirvāṇa Sūtra*, the *Mahāsaṃnipāta Sūtra*, and other texts. His lineage lasted two rulers over forty-three years, until it was destroyed by the Wei. Tuoba Gui, courtesy name Shegui, was a barbarian from Wuyuan in Yunzhong who served as Qin's Protector of the Army. After the fall of the Fu clan, he assumed the imperial title, naming his state Wei and capital at Heng. When the third ruler, Emperor Taiwu, Fuli, ruled, he believed and accepted heterodox words, destroying the Buddhadharma, executing monks, and demolishing monasteries. For seven years, an evil illness afflicted his body. After he died, [the Dharma] was restored. Four rulers reigned in the north. By the reign of Emperor Xiaowen, Hong, the capital was moved to Luoyang, the clan name was changed to Yuan, and Chinese court robes and caps were first adopted. In the first year of the Xiping reign period of Emperor Xiaoming, Empress Dowager Ling of the Hu clan built Yongning Monastery and erected a nine-story wooden pagoda ninety fathoms high. Atop it was a precious finial another ten fathoms high, reaching one thousand feet above the ground; it could be seen from afar a hundred li from the capital. When they first sought to build the foundation and dug down to the yellow springs, they unearthed thirty-two golden statues. The Empress Dowager believed this was an auspicious omen for the Dharma, and so its construction exhausted the utmost earthly skill. The golden vase atop the finial held twenty-five dan. Beneath the vase were dew-catching golden discs in eleven tiers, surrounding the perimeter, all hanging golden bells. Furthermore, there were four iron chains guiding the finial toward the corners of the pagoda, and upon the four corner chains were also golden bells, each the size of a one-dan urn. On each of the nine stories of the pagoda, every corner had gilded copper bells suspended, totaling one hundred and thirty bells from top to bottom. On the four sides of the pagoda, each side had three doors and six windows, all with red lacquered door leaves. On each door leaf were five rows of golden bells; the twelve doors and twenty-four door leaves had a total of 5,400 bells. Beneath the bells were carved golden ring knockers, exhausting the ingenuity of fabrication and the heights of carpentry and masonry. The common people came as if to build their own homes, finishing it without delay; the Buddhist works were exquisite, wondrous, and inconceivable. The embroidered pillars and golden fittings startled human eyes and minds. In the long nights of autumn months when high winds blew, the precious bells chimed in harmony, their sounds blending melodiously; in the middle of the night, shining brightly, their glow illuminated the sky, and the resonant sounds could be heard for over ten li. North of the pagoda was a Buddha hall, shaped like the Hall of the Supreme Ultimate. Inside was an eighteen-foot golden statue, ten life-sized golden statues, three woven pearl statues, five woven gold images, and two jade statues; their exquisite craftsmanship surpassed all in contemporary times. There were more than a thousand monks' quarters and multi-storied pavilions; the carved beams, whitewashed walls, blue lattice patterns, and decorated openwork screens were beyond description. Cypress, fir, chun, and pine grew luxuriously beneath the eaves; thickets of bamboo and fragrant herbs spread across the courtyards and terraces. Therefore, Chang Jing's inscription for the monastery said: "Neither the jewel hall of Sumeru nor the pure palace of Tuṣita could surpass this." Miraculous scriptures and statues presented by foreign countries were all kept in this monastery. The surrounding walls of the monastery were all fitted with corbel brackets and covered with roof tiles, resembling palace walls. On each of the four sides of the monastery was an open gate. The main southern gate had a three-story pavilion connecting three passageways, rising twenty fathoms from the ground, styled like the current Duan Gate; painted with clouds, colorful celestials, and immortals, adorned with interlaced coins and blue lattices, it was dazzling and magnificent. Flanking the two sides of the gate were four guardian warriors and four lions, adorned with gold and silver and embellished with pearls and jewels, arrayed in a glorious radiance unheard of in the world. The east and west gates were also just like it, differing only in having two stories. The single northern gate had no pavilion above it, resembling a black-post gate. Outside all four gates, green locust trees were planted, bordered by clear water; passersby in the capital mostly took shelter beneath them. Carriages jammed the roads not because they sought moisture from soaking clouds; cool breezes brought relief, with no need for the shade of the collective silk trees. The offerings and utensils were equal to those of the Jetavana, and the four requisites were provided to seven hundred Indian monks. Bodhiruci was the head of translation. By imperial decree, Li Kuo was sent to compile a catalogue of scriptures. When Emperor Yongxi moved into the Pass, it split into four Weis—Western, Eastern, Southern, and Northern—totaling sixteen emperors across a period of one hundred and sixty-one years, which then diverged into the Zhou and Qi. Gao Yang, a barbarian garrison commander from Wuchuan, accepted the abdication of the Eastern Wei, called his dynasty Qi, and established his capital at Ye, ruling over three of the Four Rivers and five of the Nine Provinces. Yang was actually acute and perceptive, but his conduct seemed mad. He ordered Daoist priests to shave their heads, and those who refused were executed. There were more than two million śramaṇas and over thirty thousand temples and pagodas. His lineage spanned six rulers over twenty-eight years until it was swallowed and destroyed by the Zhou, and the spiritual traces of the Three Jewels vanished at once. Chen Baxian was a man from Changcheng in Wuxing. Availing himself of Hou Jing's destruction of Jinling, the King of Xiangdong of the Liang pacified Jing and established his capital in Chu, but Chu was annexed by the Wei. Baxian thereupon established himself at Jiankang, using his surname as the dynasty's name. It lasted four rulers over thirty-three years until the lineage was severed. In the ninth year of Kaihuang, the year of Jiyou, the six directions and the two polarities were unified once again. The kingship of the Qifu began in the twelfth year of the Taiyuan reign of Emperor Xiaowu of Jin, when the star position was in Juzi; up to the current year of Kaihuang, in the year of Zuoe, it is two hundred and three years. The various translators, Chinese and barbarian, monastic and lay, numbered twenty-seven in all. The translated sūtras, vinayas, śāstras, precepts, abhidharmas, biographies, and compilations, along with lost translations, amount to two hundred and three works in eight hundred and fifty-five fascicles. These are summarized as the generation-by-generation catalogues of twenty-seven rulers, five dynasties, and seven capitals.

9.3

(Qifu Western Qin) Śramaṇa Shi Shengjian: 14 works (21 fascicles of sūtras)

9.4

Various sūtras of lost translation: 8 works (11 fascicles of sūtras)

9.5

(Juqu Northern Liang) Śramaṇa Shi Daogong: 2 works (12 fascicles of sūtras)

9.6

Śramaṇa Shi Fazhong: 1 work (4 fascicles of sūtras)

9.7

Śramaṇa Dharmakṣema: 24 works (111 fascicles of sūtras)

9.8

Śramaṇa Saṅghada: 1 work (2 fascicles of sūtras)

9.9

Marquis of Anyang, Juqu Jingsheng: 1 work (2 fascicles of meditation sūtra)

9.10

Śramaṇa Buddhavarman: 1 work (60 fascicles of Vibhāṣā)

9.11

Śramaṇa Shi Zhimeng: 1 work (20 fascicles of sūtras)

9.12

Śramaṇa Shi Tanjue: 1 work (15 fascicles of sūtras)

9.13

Various sūtras of lost translation: 5 works (17 fascicles of sūtras and Buddha names)

9.14

(Yuan Wei, Northern Terrace) Śramaṇa Shi Tanyao: 2 works (5 fascicles of sūtras and biographies)

9.15

Śramaṇa Shi Tanjing: 1 work (2 fascicles of sūtras)

9.16

Śramaṇa Kekaya: 5 works (25 fascicles of sūtras and śāstras)

9.17

Śramaṇa Shi Tanbian: 1 work (1 fascicle of sūtra)

9.18

(Yuan Wei, Southern Capital) Śramaṇa Dharmaruci: 3 works (8 fascicles of sūtras)

9.19

Śramaṇa Shi Fachang: 1 work (1 fascicle of sūtra)

9.20

Śramaṇa Bodhiruci: 39 works (127 fascicles of sūtras, śāstras, and catalogues)

9.21

Śramaṇa Ratnamati: 6 works (24 fascicles of sūtras, śāstras, and recipes)

9.22

Śramaṇa Buddhaśānta: 10 works (11 fascicles of sūtras and śāstras)

9.23

(Yuan Wei, Capital of Ye) Brahmin Gautama Prajñāruci: (14 works, 85 fascicles of sūtras and śāstras)

9.24

Prince of the country of Yue, Upasūna: 3 works (7 fascicles of sūtras)

9.25

Governor of Qicheng Commandery, Yang Xuanzhi: 1 work (5 fascicles of monastery record)

9.26

Upāsaka Li Kuo: 1 work (1 fascicle of scripture catalogue)

9.27

(Gao Qi) Śramaṇa Narendrayaśas: 7 works (52 fascicles of sūtras and śāstras)

9.28

Upāsaka Wan Tianyi: 1 work (1 fascicle of sūtra)

9.29

(Chen Dynasty) Śramaṇa Guṇarata (Paramārtha): 48 works (232 fascicles of sūtras, śāstras, commentaries, and biographies)

9.30

Prince Upasūna: 1 work (7 fascicles of sūtras)

9.31

Śramaṇa Subhūti: 1 work (8 fascicles of sūtras)

9.32

([Under the] Qifu [family of the] Western Qin:)
Fangdeng wang xukongzang jing (Vaipulyarāja-ākāśagarbha-sūtra), eight fascicles. (Also called Xukongzang suowen jing [Ākāśagarbha-paripṛcchā-sūtra]. Some say five fascicles. In six fascicles, it is a second translation, having the same source text but different wording from the Luomojia jing translated by Faxian. Appears in Miscellaneous Records of the Jin Dynasty. Extracted from the Mahāsaṃnipāta-sūtra.)

9.33

Yandao suye jing, one fascicle. (Second translation, slightly different from the one translated by Zhi Qian.)
Pei jing, one fascicle.

9.34

Furen yugu jing, one fascicle. (Appears in the Shixing Catalogue.)

9.35

Taizi Xudana jing, one fascicle. (Transcribed by Yu Shuang at Xin Monastery in Jiangling. Appears in the Shixing Catalogue and Baochang's Catalogue. It should belong to the Jin dynasty, but was appended to the Qin following the person.)

9.36

Shan zi jing, one fascicle. (One title is Xiaoxiang Shan jing; one title is Pusa Shan jing; one title is Fo shuo Shan jing; one title is Shan ben jing; one title is Xiaoxiang Yin jing; six titles in all. Second translation, slightly different from the one translated by Kumārajīva. Appears in the Shixing Catalogue.)

9.37

Wu yaji chi famen jing, one fascicle. (One title is Wuji jing; one title is Shang jinguangshou nü suowen jing. Appears in the Shixing Catalogue.)

9.38

Chu kong zai huan jing, one fascicle. (Second translation, slightly different from the one produced by Bai Yan in the Wei dynasty. Appears in both the Shixing Catalogue and Baochang's Catalogue.)

9.39

Anan wen shi fo jixiong jing, one fascicle. (One title is Anan fenbie jing; one title is Fenbie jing. Same source text but different translation from the Dizi Mando wei Qiyu shu jing. Appears in the Shixing Catalogue. The above nine sūtras are all recorded in Fashang's Catalogue; it is also said they appear in a separate catalogue, though this is not certain.)

9.40

Pusa suosheng di jing, one fascicle. (One title is Mojie suowen jing. Appears in the Zhao Catalogue, but it is not known whether this refers to Former or Later Zhao. Following the person, it is appended to the Western Qin. Appears in the Shixing Catalogue.)

9.41

Xianshou jing, one fascicle. (One title is Xianshou furen jing. Appears in the Shixing Catalogue.)

9.42

Tong Jiaye jie nan jing, one fascicle. (Second translation, being an alternate translation of the same source text as the Jiaye jing translated by Kumārajīva. Yu Shuang served as scribe. Recorded in the four catalogues of Shixing, Wang Zong, Baochang, and Zhi Mindu.)

9.43

Guan fo jing, one fascicle. (Largely identical with minor differences compared to the other translation, the Mohe chaitou jing. Appears in the Shixing Catalogue.)

9.44

Qi nü ben jing, one fascicle. (Second translation, largely identical with minor differences compared to the one translated by Zhi Qian. Also titled Qi nü ben xin ming jing; also titled Qi nü jing. Appears in Zhi Mindu's Comprehensive Catalogue.)

9.45

The fourteen works above, totaling twenty-one fascicles. During the reign of Emperor Xiaowu of the Jin, the śramaṇa Shengjian translated them in the state of Henan for Qifu Gangui. Some call him Jian Gong, others call him Fajian; it is not certain which is correct, so all are listed. Upon checking the various catalogues: one sūtra was produced in Jiangling; one sūtra appears in the Zhao Catalogue; ten sūtras appear in the Shixing Catalogue—Shixing being the Southern Catalogue—or Zhu Daozu's Miscellaneous Records of the Jin Dynasty, or Zhi Mindu's Comprehensive Catalogue, or Wang Zong or Baochang. Examining the various catalogue records, the person seems to have traveled about and produced sūtras wherever he went. Since he had no fixed residence, it was unknown under which dynasty he should be listed; worldly catalogues take this as standard. Now, following Fashang's Catalogue, they are collectively entered into the records of the Qifu Western Qin period.

9.46

Sapowasa wang jing, one fascicle.
Huben jing, four fascicles. (It seems this was produced in Chang'an.)

9.47

Aduo sanmei jing, one fascicle (also written as Atuo).
Tuoxian wang jing, one fascicle.

9.48

Batuo huiguo jing, one fascicle.
Shamila jing, one fascicle.

9.49

Fangdeng jue jing, one fascicle.
Biqiu ershi jing, one fascicle.

9.50

The eight works above, totaling eleven fascicles, are all miscellaneous sūtras of the Guanzhong region recorded by Shi Dao'an in the śramaṇa Sengyou's Chu sanzang ji ji. Now they are returned and appended to the records of the Three Qin periods, collectively treated as having lost their translators, eras, and places of origin.

9.51

([Under the] Juqu [family of the] Northern Liang:)
Beihua jing (Karuṇāpuṇḍarīka-sūtra), ten fascicles. (Appears in an ancient catalogue; it seems to be an earlier translation that Dao Gong re-edited.)

9.52

Baoliang jing (Ratnarāśi-sūtra), two fascicles. (Appears in Zhu Daozu's Hexi Catalogue.)

9.53

The two works above, totaling twelve fascicles. During the reign of Emperor An of the Jin, the śramaṇa Shi Daogong produced them in Zhangye for the Juqu clan, King of Hexi.

9.54

Fangdeng danchi tuoluoni jing, four fascicles. (Also simply called Fangdeng tuoluoni jing.)

9.55

The one work above, in four fascicles. During the reign of Emperor An of the Jin, the śramaṇa Shi Fazhong of Gaochang Commandery translated it in Zhangye for the Juqu clan, King of Hexi. Appears in Zhu Daozu's Miscellaneous Records of the Jin Dynasty.

9.56

Huishang pusa wen da shanquan jing, two fascicles. (Second translation, identical to the Shanquan fangbian jing translated by Dharmarakṣa. Appears in the Shixing Catalogue. One title is Da shanquan jing; one title is Dacheng fangbian jing; one title is Huishang pusa jing; all five titles are of the same text.)

9.57

The one sūtra above, in two fascicles. During the reign of Emperor An of the Jin, the Western Regions śramaṇa Saṅghada—translated into Liang as Raoshan ('Abundant Goodness')—produced it in Zhangye for the Juqu clan, King of Hexi. Appears in Fashang's Catalogue.

9.58

Mahāparinirvāṇa-sūtra, forty fascicles. (Produced in Guzang beginning in the third year of Xuanshi, and completed only in the tenth year. This sūtra had a total of 35,000 verses, reduced in Liang by a million words. What is translated now is just over 10,000 verses, barely one third. Appears in Zhu Daozu's Liang Catalogue.)

9.59

Mahāvaipulya Mahāsaṃnipāta-sūtra, thirty-one fascicles. (Third translation; slightly different in length from the twenty-seven fascicles produced by Lokakṣema during the Han dynasty and the thirty fascicles produced by Kumārajīva during the Qin dynasty. Some say twenty-nine fascicles, some say thirty-three; the discrepancy is due to copies being made before it was collated and finalized when first produced, leading to divergent texts. It is now verified through the translation. Appears in Zhu Daozu's Catalogue.)

9.60

Beihua jing (Karuṇāpuṇḍarīka-sūtra), ten fascicles. (Second translation, appears in Zhu Daozu's Hexi Catalogue; also recorded in an ancient catalogue. Before this, Daogong had already produced it. Although the places and years differed, both were produced during the Liang era. It is suspected that the previous translation was not refined, and thus there were two divergent texts, making it seem like a retranslation.)

9.61

Bodhisattva-bhūmi-dhāra-sūtra, ten fascicles. (Or called a śāstra, also in eight fascicles. Appears in Zhu Daozu's Hexi Catalogue.)

9.62

Upāsaka-śīla-sūtra, ten fascicles. (Produced within the city of Liangzhou on the twenty-third day of the fourth month of the first year of Chengxuan. Over five hundred monastics and laypeople listened together; the śramaṇa Daoyang served as scribe. Some versions have six or seven fascicles, varying in size.)

9.63

Fangdeng dayun jing (Mahāmegha-sūtra), six fascicles. (One title is Fangdeng wuxiang dayun jing; one title is Dayun wuxiang jing; one title is Dayun mizang jing. Produced at Neiyuan Monastery in Liangzhou. Appears in Sengrui's Records of the Two Qin and Li Kuo's Catalogue; also recorded in the Wu Catalogue.)

9.64

Ākāśagarbha-sūtra, five fascicles. (Second translation, being an alternate translation of the same source text as the Fangdeng wang xukongzang jing translated by Shengjian during the Western Qin dynasty. Extracted from the Mahāsaṃnipāta-sūtra.)

9.65

Sāgaranāgarāja-paripṛcchā-sūtra, four fascicles. (Produced in the seventh year of Xuanshi. This is the second translation, an alternate translation of the same source text as the one produced by Dharmarakṣa. Appears in Zhu Daozu's Hexi Catalogue.)

9.66

Bodhisattva Precepts Sūtra, eight fascicles.
Fo benxing jing (Buddhacarita), five fascicles. (Second translation.)

9.67

Laṅkāvatāra-sūtra, four fascicles.

9.68

Suvarṇaprabhāsa-sūtra, four fascicles. (First translation, eighteen chapters. Appears in Zhu Daozu's Hexi Catalogue.)

9.69

Wuwei dao jing, two fascicles. (Annotated in worldly records as doubtful.)

9.70

Xinshan jing, two fascicles. (Also called Shanxinnü jing. Sengyou notes it as doubtful.)

9.71

Śrīmālādevī-sūtra, one fascicle. (Also called Shengman shizihou dacheng da fangbian jing.)

9.72

Luomojia jing, one fascicle. (Second translation; has differences in length compared to the three-fascicle text by An Faxian of the Wei dynasty.)

9.73

Xuzhen tianzi jing, one fascicle. (Appears in the Wu Catalogue. It is also said to have been produced by Kumārajīva, seemingly a retranslation.)

9.74

Jushi qingseng futian jing, one fascicle. (Appears in a separate catalogue; Sengyou notes it as doubtful.)

9.75

Wentuojie wang jing (Māndhātṛ-rāja-sūtra), one fascicle.
Gongde baoguang pusa jing, one fascicle.

9.76

Fuzhong nü ting jing, one fascicle. (One title is Bu zhuangxiao nü jing.)

9.77

Jueding zuifu jing, one fascicle. (Annotated in worldly records as doubtful.)

9.78

Bodhisattva Prātimokṣa, one fascicle. (Second translation.)

9.79

Bodhisattva Precept Altar Text, one fascicle. (Also called Upāsaka Precept Altar Text. Appears in Baochang's Catalogue.)

9.80

The twenty-four works above, totaling one hundred fifty-one fascicles. During the reign of Emperor An of the Jin, the Tripiṭaka Dharma Master Dharmakṣema of Central Tianzhu—also called Wuchan, translated into Liang as Fafeng—brought the earlier portion of the Mahāparinirvāṇa[-sūtra] in ten fascicles along with the Bodhisattva Precepts and other texts, and arrived at Guzang, lodging at a guest-house. Fearing the loss of the sūtra texts, he slept using them as a pillow. At night, someone pulled Dharmakṣema down to the ground. Startled awake, he thought it was a thief. After three nights like this, he heard a voice in the air saying, 'These are the storehouse of liberation of the Tathāgata; why do you use them as a pillow?' Dharmakṣema was ashamed and awakened to this, and placed them in a high place instead. Indeed, there were thieves who tried several times at night to lift them, but could not budge them at all. The next morning, Dharmakṣema carried them without finding them heavy. Thinking he was a holy man, the thieves all came to bow and apologize. At that time, Juqu Mengxun had usurped control of the Liang territory and claimed the title King of Hexi. Hearing of Dharmakṣema's virtuous reputation, he summoned him to meet. Upon their first conversation, he treated him with great courtesy and subsequently requested him to proclaim and translate [the texts]. The outstanding śramaṇa of the Liang territory, Huisong, personally received and transcribed them. Several hundred monastics and laypeople of the western province rejoiced at witnessing his brilliance, posing difficulties in cross-examination from all sides; Dharmakṣema resolved doubts and bottlenecks with clear eloquence flowing like water. He subsequently produced over 600,000 words across the various sūtras and precepts from Baofang [Monastery], comprising one-third of the Mahāparinirvāṇa[-sūtra]. From start to finish, back and forth, he sought them out; over eight years and through three journeys, the translation was finally brought to completion. Although forty fascicles long, much was still missing; it is hoped that those who propagate the Dharma King's teachings will make it entirely complete. Seeing the perfect teaching once, may the transformation flourish anew! The translation of sūtras in Liang was completed in the second year of Yongchu of Emperor Wu of the Song.

9.81

Chanfa yaojie, two fascicles.

9.82

The two fascicles above. During the reign of Emperor An of the Jin, Mengxun's younger cousin Jingsheng, Marquis of Anyang, was a broadly learned man well-versed in the classics and histories. Because of Dharmakṣema's propagation of the sūtras, he turned his mind to the internal scriptures, observed the five precepts, and restrained the six senses. Upon reading the sūtras translated by Dharmakṣema, he was able to chant them from memory. Traveling west to Khotan, he consulted the Indian Tripiṭaka Dhyāna Master Buddhasena—translated into Liang as Fojiang—inquiring into the meaning of the Way. Buddhasena possessed natural brilliance and recited half a myriad verses of sūtras, thoroughly understanding the methods of meditation; thus the various kingdoms of the Western Regions called him a lion among men. Anyang studied under Sena, receiving the meditation sūtras, various secret and essential techniques, and curative practices. Reciting the Sanskrit texts fluently by heart, he returned east, and translated and transmitted them in the Liang territory to teach and instruct others; hence they circulated.

9.83

Abhidharma-vibhāṣā-śāstra, sixty fascicles.

9.84

The one work above, in sixty fascicles. Composed by five hundred arhat disciples of Kātyāyana more than six hundred years after the Buddha's parinirvāṇa. Appears in Baochang's Catalogue. During the reign of Emperor Wen of the Song, the Western Regions śramaṇa Buddhavarman—also called Fotuo, translated into Liang as Juekai—at the Xianyu Palace Monastery within the city of Liangzhou, in the fifth year of Yonghe, translated it for Mengxun's son [Juqu] Qian. The śramaṇa Daotai served as scribe; Huisong, Daolang, and more than three hundred monks of renown and virtue examined and verified the text and meaning, taking two full years to complete it. It comprised one hundred scrolls in total. The śramaṇa Daoting composed the preface. When the Northern Wei destroyed the Liang, the scriptures and teachings were burned, and forty fascicles were lost; down to the present, there should correctly be sixty fascicles, yet Wang Zong's Catalogue states there are one hundred, which is based on the original. Today, there are one hundred and nine fascicles in circulation; this was presumably divided by later people in recent times.

9.85

Mahāparinirvāṇa-sūtra, twenty fascicles.

9.86

The one work above, totaling twenty fascicles. During the reign of Emperor Wen of the Song, the śramaṇa Shi Zhimeng of Yongzhou traveled through the Western Regions searching for rare scriptures. Bringing Sanskrit manuscripts from the country of Tianzhu, he passed through the Yumen Pass and translated it in Liangzhou. In the fourteenth year of Yuanjia, it reached Yangdu; appearing together with Faxian's [version] in the Song and Qi Catalogues.

9.87

Damamūkanidāna-sūtra (Xianyu jing), fifteen fascicles.

9.88

The one work above, totaling fifteen fascicles. During the reign of Emperor Wen of the Song, the śramaṇa Shi Tanjue—also called Huijue—of Liangzhou, together with Weide, obtained the Sanskrit manuscript of this sūtra in Khotan. In the twenty-second year of Yuanjia, they translated it at Tian'an Monastery in the state of Gaochang. Appears in the Song and Qi Catalogues.

9.89

Da renru jing, ten fascicles.
Butuizhuan jing, four fascicles. (One title is Butuizhuan falun jing.)

9.90

Jingang sanmei jing (Vajrasamādhi-sūtra), one fascicle.
Jinlunwang jing, one fascicle.

9.91

Xianjie wubai fo ming, one fascicle.

9.92

The above five works, totaling seventeen fascicles, were newly compiled by the śramaṇa Sengyou as the variant scriptures of the Liang region [noted by] Shi Dao'an. Now, returning them to the Liang catalogue as works of lost translator origins, I hope [readers] will know the period, make clear the existence of translations, and see the fewer or greater numbers of fascicles and sections, as well as the places where they appeared.

9.93

Ru dasheng lun (Introduction to the Mahāyāna) in two fascicles (composed by Bodhisattva Sthiramati).

9.94

([Northern Wei, Northern Terrace]) Jingdu sanmei jing (Pure Deliverance Samādhi Sūtra) in one fascicle (Second translation; identical with the two-fascicle version translated by Baoyun, differing only in extent. Seen in Daozu's catalogue).

9.95

Fu fazang zhuan (Account of the Transmission of the Dharma Treasury) in four fascicles (Seen in Bodhiruci's catalogue).

9.96

The above three works, totaling seven fascicles. In the twenty-third year of the Yuanjia reign of Emperor Wen of the Song, the bingxu year, which was the seventh year of the Taiping Zhenjun reign of the Northern Wei, Emperor Taiwu trusted and accepted the wicked sycophancy and flattery of Cui Hao, and revered Kou Qianzhi, honoring him as Celestial Master. He harmed the Śākyan lineage and destroyed the stūpas. When it came to the gengyin year, Taiwu fell ill, only then beginning to awaken [to his errors]; furthermore, a White-Footed Dhyāna Master came to enlighten him. Giving rise to shame and repentance, he thereupon executed Cui Hao. Arriving at the renchen year, Emperor Taiwu passed away, and his grandson Wencheng was established. He immediately rebuilt the stūpas and scriptures that had been destroyed, restoring the Three Jewels within seven years. In the third year of the Heping reign, the Director of Buddhist Affairs (Zhaoxuan Tong), the śramaṇa Shi Tanyao, lamented the past suppression and rejoiced in the present revival; hence, he gathered the monastic community in the Stone Grotto Monastery at the Northern Terrace to translate these transmission scriptures and circulate them among later sages, hoping to ensure that the Dharma treasury would be upheld without interruption.

9.97

Tiwei Boli jing (Trapuṣa and Bhallika Sūtra) in two fascicles (Seen in the Sanzang ji).

9.98

The above one work, totaling two fascicles. In the reign of Emperor Xiaowu of the Song, the Northern Wei śramaṇa Shi Tanjing composed it at the Northern Terrace. Seeing its text, which says: "Mount Tai in the east is called the Dai Peak in Chinese (Han yan), because yin and yang alternate (jiaodai); hence it is called Dai Peak." Since it was produced in the Wei period, he should only have said "Wei speech"; yet he said "Han speech," failing to distinguish the period—this is the first falsehood. "Mount Tai" is already the local speech here, yet he translated it as "Dai Peak"—translating two [Chinese] terms against one another without knowing Sanskrit from Wei—this is the second falsehood. Such examples are very numerous and cannot be fully described; they are fully contained in the two fascicles. An old catalogue of scriptures separately records a Tiwei jing in one fascicle, which shares the language of the scriptures; Tanjing merely added fifty thousand lines, mixing stone with gold and thereby giving rise to doubt. Now, the one-fascicle version is taken as authoritative.

9.99

Za baozang jing (Storehouse of Sundry Jewels Sūtra) in thirteen fascicles.

9.100

Fu fazang yinyuan zhuan (Account of the Causes and Conditions of the Transmission of the Dharma Treasury) in six fascicles (Or in four fascicles; the causes and conditions differ in extent from the one produced by [Tan]yao himself).

9.101

Chengyang zhufuo gongde jing (Sūtra on Praising the Merits of the Buddhas) in three fascicles (Third translation; also titled Jihua jing, Xianzai foming jing, or Zhufuo hua jing, four titles in all; identical in text with the translations by Kumārajīva of the Qin and Guṇabhadra of the Song, but a different translation).

9.102

Dafangguang pusa shidi jing (Vaipulya Bodhisattva Daśabhūmika Sūtra) in one fascicle (Second translation; largely identical with slight differences from the Pusa shidi produced by Dharmarakṣa in the Jin period; seen in the Shixing catalogue).

9.103

Fangbian xin lun (Upāyahṛdaya-śāstra) in two fascicles (Or in one fascicle; four chapters in total).

9.104

The above five works, totaling twenty-five fascicles. In the reign of Emperor Ming of the Song, the Western Regions śramaṇa Kiṃkārya, in Wei rendered as "What Matter?", retranslated them at the Northern Terrace in the second year of the Yanxing reign for the Controller of Śramaṇas, Shi Tanyao. Liu Xiaobiao served as scribe. Seen in Daohui's Song-Qi Catalogue.

9.105

Baochē pusa jing (Precious Chariot Bodhisattva Sūtra) in one fascicle (Also titled Miaohao baochē jing).

9.106

The above one work in one fascicle. In the reign of Emperor Wu of the Qi, the Huaichuan śramaṇa Shi Tanbian of the Northern Wei produced it. Later, the Qingzhou śramaṇa Daoshi revised it, but upon inquiry no Sanskrit original was found. It has widely been annotated in the world as doubtful. Seen in the Sanzang ji ji and various separate catalogues.

9.107

([Northern Wei, Southern Capital]) Xinli ru yin famen jing (Dharma-Gate Sūtra on Entering the Seal of Faith-Power) in five fascicles (Produced in the first year of the Zhengshi reign).

9.108

Rulai ru yiqie fo jingjie jing (Sūtra on the Tathāgata Entering the Realm of All Buddhas) in two fascicles (Produced at Baima Monastery in the second year of the Jingming reign; also titled Rulai zhuangyan zhihui guangming ru yiqie zhufuo jingjie jing).

9.109

Jinsewang jing (Kanakavarṇa-rāja Sūtra) in one fascicle (Produced in the fourth year of the Zhengshi reign. Produced in Fashang's catalogue, which says that Bodhiruci later re-examined it).

9.110

The above three works, totaling eight fascicles. Between the Qi and Liang dynasties, the Tripiṭaka Master Dharmaruci of South Tianzhu, in Wei called Faxi, translated them in Luoyang for Emperor Xuanwu. The śramaṇa Daobao served as scribe.

9.111

Bianyi zhangzhe zi suowen jing (Sūtra of the Questions of the Elder's Son Bianyi) in one fascicle (Also titled Zhangzhe bianyi jing).

9.112

The above one work in one fascicle. In the reign of Emperor Wu of the Liang, during the Tianjian reign era, the Northern Wei śramaṇa Shi Fachang produced it at Luoyang. Seen in the śramaṇa Fashang's catalogue.

9.113

Foming jing (Buddha Names Sūtra) in twelve fascicles (Produced in the Zhengguang reign era).

9.114

Ru Lengqie jing (Laṅkāvatāra Sūtra) in ten fascicles (Translated in the second year of the Yanchang reign; this is the second translation, differing in its extensive exposition from the four-fascicle Lengqie of Guṇabhadra in the Song period. The śramaṇas Senglang and Daozhan served as scribes).

9.115

Da sache niganzai shouji jing (Mahāsatyaka Nirgrantha-putra Vyākaraṇa Sūtra) in ten fascicles (In the first year of the Zhengguang reign, produced as a second translation at Luoyang for the Governor of Si Province, the Prince of Runan; or in seven fascicles).

9.116

Faji jing (Dharmasaṃgīti Sūtra) in eight fascicles (Produced at Luoyang in the fourth year of the Yanchang reign; Senglang served as scribe; or in six fascicles; seen in Fashang's catalogue).

9.117

Sheng siwei fantian suowen jing (Viśeṣacintibrahmaparipṛcchā Sūtra) in six fascicles (Translated at Luoyang in the first year of the Shengui reign; this is the third translation, identical in original text with the six-fascicle Chixin jing of Dharmarakṣa in the Jin period and the four-fascicle Siyi jing of Kumārajīva in the Qin period, but a separate translation; seen in Fashang's catalogue).

9.118

Shenmi jietuo jing (Sandhinirmocana Sūtra) in five fascicles (Produced at Luoyang in the third year of the Yanchang reign; Sengbian served as scribe; seen in Fashang's catalogue).

9.119

Fenxun wang wen jing (Viśeṣarājaparipṛcchā Sūtra) in two fascicles (Second translation; identical in original text with Kumārajīva's Zizaiwang jing of the Qin period, but a separate translation).

9.120

Buzeng bujian jing (Anūnatvāpūrṇatvanirdeśa Sūtra) in two fascicles (Translated at Luoyang in the Zhengguang reign era; or in one fascicle).

9.121

Vajracchedikā Prajñāpāramitā Sūtra in one fascicle (Translated at the mansion of Chancellor Hu in the second year of the Yongping reign; this is the second translation. Senglang served as scribe. It differs slightly from that produced by Kumārajīva in the Qin period; seen in Fashang's catalogue).

9.122

Chāmóbodì shouji jing (Kṣamāvatī-vyākaraṇa Sūtra) in one fascicle (Produced at Luoyang in the Zhengguang reign era).

9.123

Foyu jing (Buddhavacana Sūtra) in one fascicle (Senglang served as scribe); Wuzi baoqie jing (Anakṣarakāraṇḍaka Sūtra) in one fascicle (Senglang served as scribe).

9.124

Bubi ding ru yin jing (Niyata-aniyata-gatimudrāvatāra Sūtra) in one fascicle (Jueyi served as scribe).

9.125

Dafangdeng xiutuoluo jing (Mahāvaipulya Sūtra) in one fascicle (Second translation; identical in original text with the Zhuanyou jing, but a different translation).

9.126

Mile pusa suowen jing (Maitreya-bodhisattva-paripṛcchā Sūtra) in one fascicle (Identical in original text with the Dasheng yaohui jing, but a separate translation. Translated at the residence of Zhao Xin; Jueyi served as scribe).

9.127

Diyi yi fasheng jing (Paramārthadharmavijaya Sūtra) in one fascicle.

9.128

Gaya ding jing (Gayāśīrṣa Sūtra) in one fascicle (Second translation; identical in original text with Kumārajīva's Puti jing of the Qin period, but a separate translation under a different title; Senglang served as scribe).

9.129

Wenshushili xunxing jing (Mañjuśrīcaryā Sūtra) in one fascicle (Jueyi served as scribe).

9.130

Yiqie fa gaowang jing (Sarvadharmoccatā-rāja Sūtra) in one fascicle (Identical in original text with the Zhufa yongwang jing, but a separate translation under a different title).

9.131

Hu zhutongzi tuoluoni zhou jing (Dhāraṇī-mantra Sūtra on Protecting Children) in one fascicle.

9.132

Baoji jing lun (Ratnakūṭa Sūtra Commentary) in four fascicles.

9.133

Bangfo jing (Sūtra on Slandering the Buddha) in one fascicle (Second translation; identical in original text with Dharmarakṣa's Jueding zongchi jing of the Jin period, but a separate translation under a different title; also simply called Jueding zongchi jing).

9.134

Shidi jing lun (Daśabhūmika-sūtra-śāstra) in twelve fascicles (Li Kuo's catalogue says: At the beginning of the translation, Emperor Xuanwu personally served as scribe in the Great Hall for one day, after which it was entrusted to the śramaṇa Sengbian to complete).

9.135

Sheng siwei jing lun (Viśeṣacinti-sūtra-śāstra) in ten fascicles (Produced at the residence of Yuan Taoyang in Luoyang in the first year of the Putai reign; Senglang and Sengbian served as scribes).

9.136

Mile pusa suowen jing lun (Maitreya-bodhisattva-paripṛcchā-śāstra) in ten fascicles (Produced at the residence of Zhao Xin in Luoyang; Senglang served as scribe).

9.137

Shixing jing lun (Svabhāva-sūtra-śāstra) in four fascicles.

9.138

Jingang banruo jing lun (Vajracchedikā Prajñāpāramitā Sūtra-śāstra) in three fascicles (Produced at the residence of Chancellor Hu in the second year of the Yongping reign; Senglang served as scribe).

9.139

Gaya ding jing lun (Gayāśīrṣa-sūtra-śāstra) in two fascicles (Produced at Pratyutpanna Monastery in the city of Ye in the second year of the Tianping reign; one source calls it Wenshushili wen putixin jing lun; Sengbian and Daozhan served as scribes).

9.140

Shun zhong lun (Mādhyamakānugama-śāstra) in two fascicles (Palace Attendant Cui Guang served as scribe).

9.141

Miaofa lianhua jing lun (Saddharmapuṇḍarīka-sūtra-śāstra) in two fascicles (Tanlin served as scribe and composed the preface).

9.142

San juzu jing lun (Trisaṃpanna-sūtra-śāstra) in one fascicle (Translated in the fifth year of the Zhengshi reign; Palace Attendant Cui Guang served as scribe).

9.143

Wuliangshou youbotishe jing lun (Sukhāvatīvyūhopadeśa-śāstra) in one fascicle (Produced in the first year of the Putai reign; Sengbian served as scribe).

9.144

Baoji pusa sifa lun (Ratnacūḍa-bodhisattva Caturdharma-śāstra) in one fascicle.

9.145

Zhuan falun jing lun (Dharmacakrapravartana-sūtra-śāstra) in one fascicle (Tanlin served as scribe).

9.146

Shi'er yinyuan lun (Pratītyasamutpāda-śāstra) in one fascicle; Bai zi lun (Śata-śāstra) in one fascicle.

9.147

Po waidao sizong lun (Refutation of the Four Non-Buddhist Schools Śāstra) in one fascicle.

9.148

Po waidao niepan lun (Refutation of Non-Buddhist Nirvāṇa Śāstra) in one fascicle.

9.149

Yi zhong jinglun mulu (Catalogue of Translated Sūtras and Śāstras) in one fascicle.

9.150

The above thirty-eight works, totaling one hundred and twenty-seven fascicles. In the reign of Emperor Wu of the Liang, the Tripiṭaka Master Bodhiruci of North Tianzhu, in Wei called Daoxi, translated them in Luoyang and Ye over a period of more than twenty years, from the second year of the Yongping reign to the Tianping reign era of the Wei. Li Kuo's catalogue states that within the Tripiṭaka Master's room, there were about ten thousand bundles of Brāhmaṇa scriptures and treatises, and the scribal drafts of the translated scriptures and treatises filled an entire room. His wise understanding was comparable to that of Ratnamati, and his spirit was quick and intelligent; he thoroughly mastered regional languages and was concurrently skilled in sundry occult arts. Once, while sitting by the mouth of a well, his water-cleansing pitcher was empty. His disciples had not yet arrived, and there was no one to draw water. The Tripiṭaka Master then took a willow branch, waved it slightly over the mouth of the well, and silently chanted a mantra only a few times; thereupon, the spring welled up level with the well's lip. The Tripiṭaka Master immediately ladled it out with his bowl for use. The surrounding monks who witnessed this all sighed and acclaimed him a sage. The Dharma Master then said: "This is merely a technical method practiced commonly in foreign lands. Because people here do not practice it, you claim it to be sagehood." Fearing that he might mislead the worldly, he thereafter kept all such sundry arts secret and did not perform them.

9.151

Piyesuo wen jing (Vyāsa-paripṛcchā Sūtra) in two fascicles.

9.152

*Nāgārjuna Bodhisattva's Recipes for Blending Incense, one fascicle (consisting of fifty methods in total).

9.153

*Daśabhūmika-sūtra-śāstra, twelve fascicles. (When the śāstra was first translated, [the translators] were not yet skilled in the language of Wei, and called the "receptacle world" (bhājanaloka) the "small cup world" (zhanzi shijian). Later, upon entering the palace for a vegetarian feast and observing the elder venerable monks requesting "receptacles" (qi) from their disciples, [the disciples] handed them all their bowls and cloths together. He thereby realized that qi is a general term, and thereupon changed it to "receptacle world" (qishijian).)

9.154

*Ratnakūṭa-sūtra-śāstra, four fascicles. (Bodhiruci translated both of the above two treatises together. Furthermore, the two virtuous masters vied for renown and did not consult with each other; omissions between them differed mutually, with the result that their composed phrases also contained differences. Later people were the first to combine them; recorded in Baochang's Catalogue.)

9.155

*Ratnagotravibhāga Mahāyānottaratantra-śāstra, four fascicles. (Also called *Ratnagotravibhāga-sapta-yānottara-śāstra; or in three fascicles. Produced at the residence of Zhao Xin; recorded in Baochang's Catalogue.)

9.156

*Saddharmapuṇḍarīka-sūtra-śāstra, one fascicle. (Transcribed by the Palace Attendant Cui Guang.)

9.157

The above six works, in total twenty-four fascicles. During the reign of Emperor Wu of the Liang, the Tripiṭaka Master Ratnamati—also called [Ratna]bhadra, in the Wei language Baoyi—of Central India, arrived in the fifth year of the Zhengshi era and translated them in the palace at Luoyang. At first, Bodhiruci assisted in interpreting, but later, because they quarreled, they translated separately. The śramaṇas Senglang and Jueyi, the Palace Attendant Cui Guang, and others served as scribes.

9.158

*Vajroparamarasa-dhāraṇī-sūtra, one fascicle.

9.159

*Tathāgata-siṃhanāda-sūtra, one fascicle (the above two sūtras produced in the sixth year of the Zhengguang era). *Bhavasaṅkrānti-sūtra, one fascicle.

9.160

*Daśadharmaka-sūtra, one fascicle. *Rūpavatī-sūtra, one fascicle.

9.161

*Saddharma-satkāra-sūtra, one fascicle (some omit the character "zheng" [sat]; also called Sūtra Spoken within the Prabhāva-dhāraṇī).

9.162

*Abhayapradā-dārikā-sūtra, one fascicle. (From the same original text as the *Aśokadattā-bodhisattva-sūtra, but a different translation. Tanlin served as scribe.)

9.163

*Anakṣarakāraṇḍaka-sūtra, one fascicle. (The above six sūtras were produced in the second year of the Yuanxiang era.)

9.164

*Anantamukhanirhāra-dhāraṇī-sūtra, one fascicle. (Different translation under another title from the same original text as five sūtras translated by Zhi Qian: *Wuliang weimi chi baduoluoni, *Wuliang men chi gongde zhi, *Wuliang men pomo tuoluoni, *Shelifo tuoluoni, etc.)

9.165

Mahāyānasaṃgraha, two fascicles. (Produced in the first year of the Putai era.)

9.166

The above ten works, in total eleven fascicles. During the reign of Emperor Wu of the Liang, the Tripiṭaka Master Buddhaśānta—in the Wei language Jueding—of North India, translated them at Baima Monastery in Luoyang and Jinhua Monastery in the capital of Ye from the sixth year of the Zhengguang era to the second year of the Yuanxiang era. (Northern Wei capital of Ye:) Saddharmasmṛtyupasthāna-sūtra, seventy fascicles. (Translated in the first year of the Xinghe era at the mansion of Grand Chancellor Gao Cheng in the city of Ye. Tanlin, Sengfang, and others served as scribes.)

9.167

*Āryasusupratiṣṭhitacintadāvaputra-paripṛcchā-sūtra, three fascicles. (Produced in the third year of the Xinghe era at Jinhua Monastery in the city of Ye. From the same original text as the Sūtra of the Illusion-like Samādhi translated by Dharmarakṣa, but a different translation under another title. Tanlin served as scribe.)

9.168

*Aṣṭabuddha-sūtra, one fascicle. *Suvarṇarāja-sūtra, one fascicle. (Both of the above two sūtras were produced in the fourth year of the Xinghe era at Jinhua Monastery. Tanlin served as scribe.)

9.169

*Vimaladārikā-sūtra, one fascicle. (Produced in the third year of the Xinghe era.)

9.170

*Vimalopāsikā-sūtra, one fascicle. (Produced in the fourth year of the Xinghe era.)

9.171

*Ratnamati-mārjāra-sūtra, one fascicle. (Produced at Jinhua Monastery for Gao Zhongmi.)

9.172

*Bodhisattva-caturdharma-sūtra, one fascicle. (Produced at Jinhua Monastery. Tanlin, Li Yixi, and others served as scribes.)

9.173

*Mokṣa-prātimokṣa, one fascicle. (Produced in the second year of the Xinghe era. Sengfang served as scribe. Extracted from the Kāśyapīya-vinaya.)

9.174

*Vātsīputrīya-paripṛcchā-śāstra, one fascicle. (Produced at Jinhua Monastery for Gao Zhongmi. Li Yixi served as scribe.)

9.175

Vigrahavyāvartanī, one fascicle. (Produced in the first year of the Yuanxiang era. Tanlin served as scribe.)

9.176

Karmasiddhiprakaraṇa, one fascicle. (Produced in the third year of the Xinghe era at Jinhua Monastery. Tanlin served as scribe.)

9.177

*Vijñaptimātratā-nirālambana-śāstra, one fascicle. (Also called *Vijñaptimātratā-śāstra.)

9.178

Ekaśloka-śāstra, one fascicle. (The above two treatises were both produced at Jinhua Monastery.)

9.179

The above fourteen works, in total eighty-five fascicles. During the reign of Emperor Wu of the Liang, the Brahman Gautama Prajñāruci—in the Wei language Zhixi—from the city of Vārāṇasī in South India, translated them in the capital of Ye from the beginning of the Yuanxiang era to the end of the Xinghe era during the Eastern Wei. At that time, although Bodhiruci also translated scriptures before and after him, subsequent cataloguers simply copied each other, omitting the syllables "Bodhi-" and "Prajñā-" and writing only that "Ruci translated them," leaving it unknown which Ruci it was. To this day, the catalogues confound and commingle them, resulting in erroneous overlaps that are difficult to determine precisely. May future worthy scholars consult widely and investigate them.

9.180

Saṃghāṭa-sūtra, four fascicles. (Produced in the first year of the Yuanxiang era at the residence of Sun Sheng, Duke and Minister of Works.)

9.181

*Mahākāśyapa-sūtra, three fascicles.

9.182

*Bimbisārarāja-paripṛcchā-buddhapūjā-sūtra, one fascicle. (The above two sūtras were both produced in the third year of the Xinghe era.)

9.183

The above three works, in total eight fascicles. During the reign of Emperor Wu of the Liang, Upasūna—in the Wei language Gaokong—prince of the kingdom of Ujjayinī in Central India, translated them in the city of Ye under the Eastern Wei. Sengfang served as scribe.

9.184

Luoyang qielan ji, five fascicles. (Or in one large fascicle.)

9.185

The above one work, in five fascicles. Compiled by Yang Xuanzhi, Governor of Qicheng Commandery. His preface states: "The records of the Three Fen and Five Dian, and the sayings of the Nine Streams and the Hundred Schools, all have their principles in the realm of men, without reaching beyond the heavens. As for the fountainhead of the One Vehicle and the Two Truths, and the tenets of the Six Superknowledges and the Three Knowledges, the Western Regions detail them fully, but the eastern lands had no record. Ever since the sun inspired the dream and the full moon shed its radiance, the White Horse Gate was adorned with the image of the white tuft between the brows, and the night altars depicted the form of dark-blue hair. Thenceforth, competition surged and the custom spread wide. By the Jin dynasty's Yongjia era, there were only forty-two monasteries. When our August Wei received the mandate and illuminated Song and Luo, devout faith grew ever deeper and the teachings of the Dharma became increasingly flourishing. Kings, princes, and noble ministers cast aside elephants and horses like shedding sandals; commoners and affluent families renounced wealth and property as if discarding dust. Thereupon, cāturdiśa sanctuaries stood thick as teeth of a comb, and stūpas were spread out in lines, competing to replicate heavenly postures and vying to model the silhouettes of the mountains. Golden finials vied in height with Cloud Terrace, and lecture halls rivaled Epang Palace in grandeur. How could it merely be that trees were draped in silk and embroideries, or the soil smeared with vermilion and purple? When the Yongxi era brought many troubles, the imperial chariot relocated to Ye, and the monks and nuns of the various monasteries also migrated with the times. In the first year of the Wuding era, while traveling on official duty, I revisited Luoyang. The walls and buildings were ruined and fallen; brambles had formed a forest. Wild beasts burrowed in the deserted steps, and mountain birds gathered in the courtyard trees. Wandering boys and herd youths rambled on the nine avenues; old farmers ploughed and grew millet between the twin gate towers. Only then did I know that the sorrow of sprouting wheat did not belong to the ruins of Yin alone, and the lament for drooping millet was indeed true of the Zhou house. Inside and outside the capital city there were formerly more than one thousand monasteries, yet today all is desolate and the sound of bells is rarely heard. Fearing that no account would be transmitted to future generations, I compiled this record. However, as the monasteries are exceedingly numerous and could not all be described, what is recorded here is limited to the large saṅghārāmas. Among them, smaller ones are included only for auspicious wonders or worldly mundane affairs. Beginning first with the interior of the city, proceeding next to the outside of the city, gates are listed by name to record distance, making five sections in all. As my talent is not that of a commentator, there are many omissions; may future gentlemen examine what is lacking."

9.186

Catalogue of the Scriptures, one fascicle.

9.187

The above one catalogue, in one fascicle. During the reign of Emperor Wu of the Liang, the upāsaka Li Kuo of Luoyang compiled it by imperial decree in the Yongping era of the Wei. Kuo was versed in both inner and secular learning, and his commentary and compilation of the scriptural catalogue was very well structured.

9.188

*Lokasthiti-triṃśikā-śāstra, one fascicle. (Recorded in the Tang Neidian lu.)

9.189

(Northern Qi:) *Bodhisattva-tattvadarśana-samādhi-sūtra, fourteen fascicles. (Produced at Tianping Monastery in the fourth year of the Tiantong era.)

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