出三藏記集 3

English (machine translation) 3

Language: English

Newly Compiled Catalogue of Master Dao'an's Ancient and Variant Scriptures, Part 1
Newly Compiled Catalogue of Master Dao'an's Scriptures with Lost Translators, Part 2
Newly Compiled Catalogue of Master Dao'an's Variant Scriptures of the Liang Region, Part 3
Newly Compiled Catalogue of Master Dao'an's Variant Scriptures of the Guanzhong Region, Part 4
Newly Compiled Record of the Vinaya Divided into Five Lineages, Part 5
Newly Compiled Record of the Vinaya Divided into Eighteen Lineages, Part 6
Newly Compiled Record of the Four Lineages of the Vinaya Brought to China, Part 7

3.3

Newly Compiled Catalogue of Master Dao'an's Ancient and Variant Scriptures, Part 1

3.4

As for the "ancient variant scriptures," these are surviving texts of earlier translations. Searching through Dao'an's catalogue, from the Daodi yaoyu down to the Sixing zhangzhe, there are ninety-two scriptures in total designated as "ancient and variant." Although the scriptures have become scattered and largely lost, by examining the surviving pieces one can distinguish between the ancient and the modern. Some have no distinct titles, taking phrases from the scripture as their titles; or they abridge the Four Āgamas, extracting a single episode to establish a scroll title. Their titles are unadorned and solid, truly classical texts! Master Dao'an observed their ancient variation and compiled them at the end; I, Sengyou, deducing their antiquity, have arranged them at the very beginning. Even though their origins are lost, the early translations are made manifest thereby.

3.5

*Chapter of Essential Sayings from the Daodi jing*, one roll (some call it the *Lesser Daodi jing*; this sūtra is extant today; from this point onward, those not stated to be extant all lack extant copies)
*Chapter on Training the Mind by Counting [the Breaths]*, one roll (the old catalogue calls it the *Shulian jing*; Shi Dao'an says the above two sūtras are drawn from the *Jātaka-sūtra*; Sengyou observes that the present *Jātaka-sūtra* contains no such chapter title)
*Sūtra of the Question of the Mānavaka Bāvari on the Exalted Caste*, one roll (the old catalogue calls it the *Poboyan wen zhongzun jing*; this sūtra is extant today)
*Bodhisattva-daodi jing*, one roll (Shi Dao'an says it is drawn from the Vaipulya section)
*Bhadrapāla-bodhisattva-sūtra*, one roll (Shi Dao'an says it is drawn from the Vaipulya section)
*Sūtra of Admonitions on the Fifty-Five Dharmas*, one roll (some call it the *Practice of the Fifty-Five Dharmas*)
*Essentials of All Meanings*, one roll
*Sūtra Explaining the Paths of Good and Evil*, one roll
*Sūtra on the Sound of Sensual Desire*, one roll (one edition has *Sūtra on the Single Sound of Sensual Desire*)
*Mahācaryā-sūtra*, one roll
*Sūtra of the Heavenly King Descending to Become a Pig*, one roll
*Sūtra of Māra the Evil One Entering Maudgalyāyana's Belly*, one roll (also called the *Sūtra of the Malevolent Māra Testing Maudgalyāyana*; the old catalogue calls it the *Sūtra of Māra the King Entering Maudgalyāyana's Belly*; this sūtra is extant today)
*Sūtra on the First Inauguration of Bathing the Buddha*, one roll
*Sūtra of the Twelve Worthies*, one roll (the old catalogue calls it the *Twelve Worthies Sūtra*)
*Sūtra on the Buddha Together with His Father's Younger Brother Devadatta*, one roll (Shi Dao'an says the preceding and following sūtras are drawn from the Abhidharma)
*Uttarakāśyapa-sūtra*, one roll
*Original Texts of the Four Divisions*, one roll (Shi Dao'an says the above two sūtras are drawn from the *Dīrgha-āgama*; one edition says they are drawn from the Abhidharma)
*Original Text of the Madhyama-āgama*, one roll (one edition says *Madhyama-āgama-sūtra*, sixty rolls)
*Sūtra on the Seven Outflows*, one roll (some call it the *Excerpt Sūtra on the Seven Outflows*)
*Sūtra on Yielding Virtue*, one roll
*Sūtra on the Dharma Having Worthies*, one roll
*Sūtra of the Inquiries and Questioning of Mahākāruṇika*, one roll (some call it the *Great Kāruṇika Sūtra*)
*Mahānidāna-piṭaka-sūtra*, one roll
*Sūtra Explaining Ānanda's Upholding of the Precepts*, one roll
*Sūtra on Ānanda Asking by What Conditions One Upholds the Precepts yet Appears Poor in the World and Also Appears Poor in the Path*, one roll
*Sūtra of the Anāthapiṇḍada Householders of the Four Castes Inquiring on Receiving Offerings*, one roll
*Sūtra on Illuminating Disputes for Those Who Do Not Understand the Sūtras*, one roll
*Sūtra on Questioning the Dwelling Place of Heterodox Sects*, one roll
*Sūtra on Questioning the Fundamental Dharmas of Heterodox Sects*, one roll
*Sūtra of the Worthy's Hand-Strength*, one roll
*Sūtra on Practicing the Eight Dharmas*, one roll
*Thirty Chapters of the Saṃyukta-āgama*, one roll
*Sūtra on Seeing and Knowing for Oneself as Being Able to Exhaust the Fetters*, one roll
*Sūtra on the Four Pursuits*, one roll
*Sūtra on the Buddha's Former Deeds*, one roll
*Sūtra of the Great Mass of Foam in the River*, one roll (some call it the *Sūtra on Being Drifting Along by Water Foam*, or the *Sūtra on the Simile of the Mass of Foam*; this sūtra is extant today)
*Sūtra on the Simile of the Hearing City*, one roll (the old catalogue calls it the *Sūtra on the Twelvefold Dependent Origination of the Hearing City*, or the *Sūtra on Contemplating the Twelvefold Dependent Origination Beneath the Tāla Tree*; this sūtra is extant today)
*Sūtra on the Pit of the Clever Worthy*, one roll (the character for pit [*keng*] is sometimes written *zhan*)
*Sūtra on Self-Guarding and Not Self-Guarding*, one roll (the old catalogue calls it the *Sūtra on Not Guarding Oneself*, or the *Sūtra on Not Guarding One's Mind*; this sūtra is extant today)
*Sūtra on What Is Not Yours*, one roll
*Sūtra on the Two Monks Obtaining Severance*, one roll
*Sūtra on Listening to Offerings for Monks*, one roll (some call it the *Sūtra on Monks Listening to Offerings*; this sūtra is extant today)
*Sūtra on a Good Horse Having Three Marks*, one roll (the old catalogue calls it the *Sūtra on the Horse's Three Marks*; this sūtra is extant today)
*Sūtra on a Horse Having Eight Vicious Tendencies*, one roll (some call it the *Sūtra on the Eight Tendencies of a Horse Compared to Humans*; this sūtra is extant today)
*Sūtra on the Virtue and Conduct of Śāriputra*, one roll
*Sūtra on Śāriputra in the Country of Rājagṛha*, one roll
*Sūtra on Dwelling Alone, Contemplating, and Stopping One's Own Thoughts*, one roll
*Sūtra on Inquiring into the Species of Understanding*, one roll
*Sūtra on Desire Arising from Fundamental Characteristics*, one roll (some call it the *Sūtra on Desire from the Root*)
*Sūtra on Sitting Alone, Contemplating, and Conceiving Thoughts in Mind*, one roll
*Sūtra in Which the Buddha Said: "Thus There Were Monks..."*, one roll
*Sūtra on the Form Sought by Monks*, one roll
*Sūtra in Which the Buddha Spoke of the Path, There Being Monks*, one roll
*Sūtra on Contemplating Form as Impermanent*, one roll (Shi Dao'an says that from this upward, the twenty-two sūtras constitute one roll of the Āgama)
*Sūtra on the Origin of the Monk's Contemplation of Form*, one roll
*Sūtra in Which the Buddha Spoke on Good and Evil Thoughts*, one roll
*Sūtra on the Single Dharma-Characteristic of Monks*, one roll
*Original Sūtra on the Two Powers*, one roll
*Sūtra on the Three Powers*, one roll
*Sūtra on the Four Powers*, one roll
*Sūtra on Humans Having Five Powers*, one roll
*Sūtra on the Unlearned Gathering by Kind*, one roll (the old catalogue calls it the *Sūtra on Gathering by Kind*)
*Sūtra on Śakra in Heaven Having Formerly Lived Among Mortals*, one roll
*Sūtra on the Dust on the Fingernail*, one roll
*Sūtra on the Body Lacking Reciprocity*, one roll
*Sūtra of the Lion, King of Beasts*, one roll
*Sūtra of the Asura's Son, the Brāhmaṇa*, one roll
*Sūtra of the Brāhmaṇa's Son Named Harmless*, one roll
*Sūtra of the Brāhmaṇa Jāṇusoṇi*, one roll (the old catalogue calls it the *Sūtra of the Brahmacārin Jāṇusoṇi*)
*Sūtra on the Existence of Sunk Defilement*, one roll
*Sūtra of the Brāhmaṇa Riding a Clean Cart*, one roll
*Sūtra on the Buddha in the Country of Kośala*, one roll
*Sūtra on the Buddha in the Country of Uḍḍiyāna*, one roll
*Sūtra on Self-Guarding of Brahma at That Time*, one roll
*Sūtra on the Three Expedients*, one roll (the old catalogue calls it the *Three Expedients Sūtra*)
*Sūtra of the Brāhmaṇa Who Lacked Faith and Respect*, one roll
*Sūtra in Which the Buddha Addressed Śāriputra*, one roll
*Sūtra on the Four Foundations of Mindfulness*, one roll (the old catalogue calls it the *Fundamental Practice Sūtra on the Four Foundations of Mindfulness*)
*Sūtra on Speaking of Oneself, When One Speaks of One's Own Bones Not Knowing Decay*, one roll (Shi Dao'an says the above forty-five sūtras are drawn from the *Saṃyukta-āgama*. When Sengyou collated this, there were only twenty-five sūtras from the *Saṃyukta-āgama*, yet the annotation states forty-five. Could this not be because the brushes of copyists diverged, so that duplicate strokes caused an error? If even the alteration of "three pigs" in the Jin annals and the heating of the "five gates" in the Lu history were troubles to the ancient worthies, how much more so for hired copyists!)
*Sūtra on the Buddha Having Five Hundred Monks*, one roll
*Sūtra on Ordinary People Having Three Things of Insufficient Folly*, one roll
*Sūtra in Which the Buddha Admonished the Monks, Saying: "With the Divine Eye I See the Living Beings of the World, Their Deaths and Births, Beautiful and Ugly, Noble and Base"*, one roll (Shi Dao'an says the above three sūtras are drawn from the *Madhyama-āgama*)
*Milianduo-sūtra*, one roll (the old catalogue calls it the *Milin jing*, or it is written *Milian jing*, drawn from the *Liudu ji*; this sūtra is extant today)
*Akula-sūtra*, one roll
*Uttara-sūtra*, one roll
*Candana-tamed-by-the-Buddha-sūtra*, one roll
*Sūtra on the Evil Person*, one roll
*Sūtra of Luopinshou*, one roll (the old catalogue calls it the *Luomishou jing*, or the *Namishou jing*)
*Sūtra of the Sandalwood Tree*, one roll (this sūtra is extant today)
*Nandi-upānanda-sūtra*, one roll (some call it the *Nandi-bala-sūtra*)
*Sūtra on the Disputation of the Eldest Sons of the Four Castes*, one roll (the old catalogue calls it the *Sūtra of the Eldest Sons of the Four Castes*)
*Sūtra of Analyzing the Buddha*, one roll
The above ninety-two works, ninety-two rolls in all, are archaic, unusual sūtras.

3.6

Newly Compiled Catalogue of Sūtras of Lost Translators Recorded by Master Dao'an, Number Two

3.7

Sengyou collated Master Dao'an's old catalogue: where the sūtra had the translator's name, it followed in the roll above; where there was no translator's name, it was itemized below. Looking into Dao'an's catalogue, from the *Xiuxing benqi* down to the *Heda*, there are one hundred and thirty-four sūtras in all whose translators are unknown. Furthermore, the two catalogues of Guanzhong and Liangzhou both lacked the translators' names. Now I have combined and arranged them in sequence into the section of lost provenances. Master Dao'an's catalogue is truly fine, yet I rather regret that it was overly concise: focusing on the sūtra titles, he abbreviated them into two characters, and moreover did not list the roll numbers, with the lines running continuously into one another. Later copyists mixed and confused the titles and categories; furthermore, red dots were used as markers, and when the red pigment faded away, confusion ensued. Pursuing them in this void, one is hampered by the difficulty of understanding. This is truly a blemish on fine jade. In addition, miscellaneous sūtras from various catalogues were gathered together along with lost and unusual texts, with many names duplicated, and their lost states scattered and disordered. Now I have re-excised and rearranged them entirely, demarcating the rolls and sections so that name and reality are distinguished and those who study them will have no perplexity.

3.8

Xiuxing benqi jing, 2 fascicles (Master Dao'an stated: "Recently brought out from the South, it simply expands upon the Xiao benqi; an old catalogue lists a Suxing benqi, which is suspected to be this very sūtra.")
Pusa daoshu jing, 1 fascicle (also called Daoshu sanmei jing; though the two titles differ, they are the same text)
Banian jing, 1 fascicle (the old catalogue calls it Analü banian jing)
Chanxing sanshiqi pin jing, 1 fascicle
Zhufa ben jing, 1 fascicle
Shenri jing, 1 fascicle (Master Dao'an stated it was extracted from the Madhyama-āgama)
Yueguang tongzi jing, 1 fascicle
Fanzhi Suntuoyezhi jing, 1 fascicle (Master Dao'an stated it was extracted from the Madhyama-āgama)
Kushu jing, 1 fascicle (Master Dao'an stated it was extracted from the Madhyama-āgama)
Sanshiqi pin jing, 1 fascicle (Master Dao'an stated it was extracted from the Vinaya-sūtra)
Liujing jing, 1 fascicle (Master Dao'an stated it was extracted from the Vinaya-sūtra)
Falü sanmei jing, 1 fascicle
Yingxing lü, 1 fascicle
Huanyu jing, 1 fascicle
Sanshier xiang jing, 1 fascicle (also called Pusa sanshier xiang jing)
Bashizhong hao jing, 1 fascicle
Yandao su jing, 1 fascicle (the old catalogue calls it Yandao suye jing)
Heishi fanzhi jing, 1 fascicle
Da Aidao banniehuan jing, 1 fascicle
Poduoweduoji jing, 1 fascicle
Luoyun mu jing, 1 fascicle (also called Ananduo huan luoyun mu jing)
Wumu zi jing, 1 fascicle
Wugou xian jing, 1 fascicle (also called Wugou xiannü jing)
Baguan zhai jing, 1 fascicle
Shi jing, 1 fascicle (also called Pusa shi jing)
Shengsi bianhua jing, 1 fascicle (also called Shengsi bianshi jing; another title is Jianzheng biqiu jing; also called Jianzheng jing)
Puming wang jing, 1 fascicle
Wentuojie wang jing, 1 fascicle
Yeji jing, 1 fascicle
Wu fude jing, 1 fascicle
Maluo wang jing, 1 fascicle
Fenhetan wang jing, 1 fascicle
Zhangzhe Yinyue jing, 1 fascicle (also called Yinyue jing; also called Zhangzhe Yueyin Bulan Jiaye jing)
Shouda jing, 1 fascicle (the old catalogue calls it Weixian shouda jing)
Fanhua jing, 1 fascicle (also called Fanmo huang jing)
Wubai fanzhi jing, 1 fascicle
Sengda jing, 1 fascicle (also called Foda sengda jing)
Fa changzhu jing, 1 fascicle
Daxiao jianwang jing, 2 fascicles (there is currently a Jianwang jing in 1 fascicle, but it is not clear whether it is the major or minor)
Boyeni wang jing, 1 fascicle (also called Boseni wang jing; also called Boseni wang sangmu jing)
Moyi biqiu jing, 1 fascicle (also called Moyi jing)
Zhanduoyue guowang jing, 1 fascicle
Jiaye jie jing, 1 fascicle (also called Jiaye jinjie jing)
Moda wang jing, 1 fascicle
Wu kongbu shi jing, 1 fascicle (the old catalogue calls it Wu kongbu jing)
Jinxue jing, 1 fascicle (also called Quanjin xuedao jing)
Sifan fa jing, 1 fascicle (also called Sifan fazhang)
Fanmonan wang jing, 1 fascicle
Shi biqiu jing, 1 fascicle (also called Biqiu shi jing)
Shi'er si jing, 1 fascicle
Wu wufanfu jing, 1 fascicle
Dengru fayanjing, 1 fascicle (also called Pusa dengru fayanjing)
Zhishen jing, 1 fascicle (the old catalogue calls it Fo zhishen jing, and other catalogues agree)
Zhiyi jing, 1 fascicle (the old catalogue calls it Fo zhiyi jing, and other catalogues agree)
Shishan shi'e jing, 1 fascicle (Master Dao'an stated it was extracted from the Abhidharma)
Anan nianmi jing, 1 fascicle (Master Dao'an stated it was extracted from the Madhyama-āgama)
Doutiao jing, 1 fascicle (Master Dao'an stated it was extracted from the Madhyama-āgama)
Si hui yu jing, 1 fascicle (Master Dao'an stated it was extracted from the Madhyama-āgama; the old catalogue calls it Si hui jing; also written Si she jing)
Ma you batai jing, 1 fascicle (a different translation from the Ma ba bi'e tai jing of the Gu yi lu)
Jinse nü jing, 1 fascicle (Master Dao'an stated it was extracted from the Abhidharma)
Taizi Xudana jing, 1 fascicle
Shi meng jing, 1 fascicle (Master Dao'an stated it was extracted from the Abhidharma; the old catalogue calls it Shewei guowang shi meng jing; also called Boseni wang shi meng jing; also called Shewei guowang mengjian shishi jing; also called Guowang bulixianni shi meng jing; all are the same text)
Zhangzhe Bianyi jing, 1 fascicle (the old catalogue calls it Bianyi zhangzhe jing)
Zhangzhe Xuda jing, 1 fascicle (also called Xuda jing)
Xiaozi bao'en jing, 1 fascicle (another title is Xiaozi jing)
Xiaozi Shan jing, 1 fascicle (also called Pusa Shan jing, or Shan jing)
Zi'ai bu zi'ai jing, 1 fascicle (the old catalogue calls it Zi'ai jing)
Changshou wang jing, 1 fascicle
Sahetan wang jing, 1 fascicle (extracted from the Liudu ji)
Weishengyuan jing, 1 fascicle
Xumoti nü jing, 1 fascicle
Xianshou furen jing, 1 fascicle (also called Xianshou jing)
Qifu jing, 1 fascicle
Yu'ye nü jing, 1 fascicle (also called Yuye jing)
Xinsui jing, 1 fascicle
Anan ba meng jing, 1 fascicle (the old catalogue calls it Anan qi meng jing; various other catalogues all say 'seven dreams', so 'eight' is an error)
Cheni benmo jing, 1 fascicle (also called Cheni jing)
Jiuselu jing, 1 fascicle
Wuku zhangju jing, 1 fascicle (another title is Jingchu zuigai yule fofa jing; also called Wudao zhangju jing)
Fo miedu hou guanzang zangsong jing, 1 fascicle
Fu yudui jing, 1 fascicle (the old catalogue calls it Furen yugu jing, or Fu yugu jing)
Luoyun renru jing, 1 fascicle
Ananbinchi sishi shi jing, 1 fascicle (the old catalogue calls it Ananbinqi sishi bushi jing)
Mifeng wang jing, 1 fascicle (extracted from the Liudu ji)
Hetiao anahan jing, 1 fascicle (the old catalogue calls it Hetiao anahan jing, or written Hetiao anahan jing)
Jiede xiang jing, 1 fascicle
Guizi mu jing, 1 fascicle
Neiwai liu boluomi jing, 1 fascicle (Master Dao'an stated it was extracted from the Vaipulya section; one edition calls it Nei liu boluomi jing)
Xiao wuzhuo jing, 1 fascicle (the old catalogue calls it Xiao wuzhuo shi jing; also called Wuzhuo shi jing; also called Wuzhuo shi ben)
Fujiansha wang jing, 1 fascicle (another title is Pingsha wang wuyuan jing; Master Dao'an stated it was extracted from the Madhyama-āgama)
Zhen tuoluo suowen bao rulai jing, 2 fascicles (also called Zhen tuoluo suowen bao rulai sanmei jing; also called Zhen tuoluo jing)
Jiazhan ji, 1 fascicle (the old catalogue calls it Biqiu Jiazhan shuofa mie ji jing, or Jiazhanyan shuofa miejin ji yibai ershi zhang)
The above ninety-two works are all extant at present.
Qiche jing, 1 fascicle
Mili jing, 1 fascicle (Master Dao'an stated it was extracted from the Dīrgha-āgama)
Aba jing, 1 fascicle (Master Dao'an stated it was extracted from the Dīrgha-āgama; also called Aba mona jing)
Duolan jing, 1 fascicle (Master Dao'an stated it was extracted from the Madhyama-āgama)
Qishi jing, 1 fascicle (Master Dao'an stated it was extracted from the Madhyama-āgama)
Hai you bashi jing, 1 fascicle
Jianxin jing, 1 fascicle
Taizi Hexiu jing, 1 fascicle (also called Sixiu jing)
Fentuoli jing, 1 fascicle (the old catalogue calls it Sayun fentuoli jing; also said to be an alternate translation of the Lotus Sūtra)
Wu xiwang jing, 1 fascicle (also called Wusuo xiwang jing; this is an alternate title for the Xiangbu jing)
Neizang dafangdeng jing, 1 fascicle
Nan deng ge diyi jing, 1 fascicle (the old catalogue calls it Anan Jiaye Shelifu shuo ge diyi jing)
Taizhong nü jing, 1 fascicle (another title is Fuzhong nü ting jing; also called Aluogong nü fuzhong ting jing)
Xiao Asheshi jing, 1 fascicle
Puda wang jing, 1 fascicle
Xiao Xulai jing, 1 fascicle
Pin nüran jing, 1 fascicle
Weiliu wang jing, 1 fascicle (the old catalogue calls it Weiliu wang jing)
Muxie jing, 1 fascicle (Master Dao'an stated it was extracted from the Vaipulya section)
Lijianan jing, 1 fascicle
Jialiuduo wang jing, 1 fascicle
Fanzhi Jesun jing, 1 fascicle (the ancient catalogue calls it Fanzhi Jesun jing)
Boda wang jing, 1 fascicle
Chao baoji jing, 1 fascicle
Beixin yiyi jing, 1 fascicle
Qu dushi dao jing, 1 fascicle
Yi liaoben shengsi jing, 1 fascicle
Zhangzhe weishi jing, 1 fascicle
Xianshui yu jing, 1 fascicle (Master Dao'an stated it was extracted from the Madhyama-āgama; the old catalogue calls it Xianshui piyu jing)
Saheda wang jing, 1 fascicle
Chizhu jing, 1 fascicle
Mili danglai sheng jing, 1 fascicle
Huishang pusa jing, 2 fascicles (Huishang pusa jing is the Da shanquan jing)
Tiaoda jing, 1 fascicle
Shan ben jing, 1 fascicle
Fangbo jing, 1 fascicle (Master Dao'an stated it was extracted from the Vaipulya section)
Laizhajuluo jing, 1 fascicle (Master Dao'an stated it was extracted from the Madhyama-āgama)
Mawang jing, 1 fascicle (extracted from the Liudu ji)
Heda jing, 1 fascicle (Master Dao'an's major catalogue concluded with this)
Boquesha jing, 1 fascicle
Fahai jing, 1 fascicle
Shiliyue jing, 1 fascicle
Fenshen sheli jing, 1 fascicle
Yishen shi ehu jing, 1 fascicle
Xitanmu, 2 fascicles
Jifa yan, 1 fascicle
Kouchuan jie qijin, 1 fascicle
Shixing song dapin benmo, 1 fascicle
Lüjie, 1 fascicle
Da qianzhi fa, 1 fascicle (From the Boquesha jing down to the Da qianzhi fa, there are eleven works in total. Previously included in Master Dao'an's catalogue of annotated scriptures, their intermediate circulation has not been tracked; perhaps they were acquired in a later collection, and are now transferred to be appended to this catalogue. From the Qiche jing down to the Da qianzhi fa, there are fifty works in total, which are all presently lacking.)
The above one hundred and forty-two works, in one hundred and forty-seven fascicles in total, are sūtras whose translators are lost.

3.9

Newly Compiled Catalogue of Variant Sūtras from the Liang Region Recorded by Master Dao'an, Number Three

3.10

Da renru jing (Sūtra on the Great Forbearance), ten fascicles;
Jingxing jing (Sūtra on Pure Conduct), two fascicles;
Jingang sanmei jing (Vajrasamādhi-sūtra), one fascicle;
Pingsha wang jing (Bimbisāra-rāja-sūtra), one fascicle;
Youwu jing (Sūtra on Existence and Nonexistence), one fascicle;
Wubai ji (Five Hundred Verses), one fascicle;
Xuyeyue guo pinren jing (Sūtra on the Poor Man of the Country of Xuyeyue), one fascicle (the Old Catalogue calls it Xuyeyue guo pinren lin ti tou jing);
Fumu jing (Sūtra on the Floating Log), one fascicle;
Piyu jing (Sūtra on the Simile of the Unbaked Brick), one fascicle;
Yaoguai jing (Sūtra on Portents), one fascicle;
Shouzhi wen shisi zhang jing (Sūtra of Shouzhi's Inquiries on the Fourteen Verses), one fascicle (the Old Catalogue calls it Shouzhi wen fo shisi yi jing, or Shouzhi wen shisi shi; this sūtra is now extant);
Abanji nihuan jing (Sūtra on the Parinirvāṇa of Abanji), one fascicle (one text calls it Taosheji nihuan jing);
Si feichang jing (Sūtra on the Four Impermanences), one fascicle;
Wu shi gai jing (Sūtra on the Five Hindrances that Cause Loss), one fascicle;
Da'aidao shou jie jing (Sūtra on Mahāprajāpatī Receiving the Precepts), two fascicles (the Old Catalogue calls it Da'aidao, or Da'aidao biqiuni; this sūtra is now extant);
Yaozhen jing (Sūtra on Essential Truth), one fascicle;
Benwu jing (Sūtra on Fundamental Non-existence), one fascicle;
Quande jing (Sūtra on Exhorting Virtue), one fascicle;
Shiwu de jing (Sūtra on the Fifteen Virtues), one fascicle;
Fumu yinyuan jing (Sūtra on the Conditions of Father and Mother), one fascicle;
Buntuizhuan jing (Avinivartanīya-sūtra), four fascicles (or called Buntuizhuan falun jing);
Zhangzhe Fazhi qi jing (Sūtra on the Wife of the Elder Fazhi), one fascicle (this sūtra is now extant);
Jinlun wang jing (Sūtra on the Golden Wheel-Turning King), one fascicle;
Huixing jing (Sūtra on Wisdom Practices), one fascicle;
Qi zhi jing (Sūtra on the Seven Knowledges), one fascicle (written as Seven Recognitions; this sūtra is now extant);
Weisheng wang jing (Ajātaśatru-rāja-sūtra), one fascicle;
Neiwai wuwei jing (Sūtra on Internal and External Non-action), one fascicle;
Daojing jing (Sūtra on the Purity of the Way), one fascicle;
Qi shi benmo jing (Sūtra on the Fundamentals of the Seven Matters), one fascicle (the Old Catalogue calls it Qi shi xing ben jing);
Nan longwang jing (Nanda-nāgarāja-sūtra), one fascicle (or called Nan long jing; this sūtra is now extant);
Etuo sanmei jing (Sūtra on the *Atta/Ada Samādhi), one fascicle;
Baibao sanmei jing (Śataratna-samādhi-sūtra), one fascicle;
Sancheng jing (Triyāna-sūtra), one fascicle;
Qiyu shu jing (Sūtra on Jīvaka's Arts), one fascicle (the Old Catalogue calls it Qiyu si shu jing);
Wu gai li yi jing (Sūtra on Abandoning Doubts regarding the Five Hindrances), one fascicle;
Taizi Zhizhi jing (Sūtra on Crown Prince Zhizhi), one fascicle;
Da wuzhuo jing (Sūtra on the Great Five Corruptions), one fascicle (the Old Catalogue calls it Da wuzhuo shi jing);
Daode zhang (Verses on the Way and Virtue), one fascicle;
Kuxiang jing (Sūtra on the Characteristics of Suffering), one fascicle;
Xufo dedu jing (Sūtra on Obtaining Deliverance upon Awaiting the Buddha), one fascicle;
You jing (Sūtra on Reasons), one fascicle;
Xuputi pin jing (Sūtra of Subhūti's Chapter), seven fascicles (one text notes: Dharmarakṣa translated the Daoxing jing; this is another translation of the same original text);
Sanhui jing (Sūtra on the Threefold Wisdom), one fascicle;
Pusa dengxing jing (Sūtra on the Bodhisattva's Equal Practice), one fascicle;
Fenranhuan guo jialuoyue jing (Sūtra on the Gṛhapati of the Country of Fenranhuan), one fascicle;
Si wuwei jing (Sūtra on the Four Fearlessnesses), one fascicle;
Wu yin shi jing (Sūtra on the Matters of the Five Aggregates), one fascicle (this sūtra is now extant);
Yijue fashi jing (Sūtra on Settling the Meaning of Dharma Matters), one fascicle;
Quanbian jing (Sūtra on Expedient Transformation), one fascicle (the Old Catalogue calls it Wenshushili quanbian sanmei jing, or Quanbian sanmei jing);
Shi ouhe jing (Sūtra on the Ten Upāyas), one fascicle;
Xianjie wubai fo (Five Hundred Buddhas of the Bhadrakalpa), one fascicle;
Qiyan chanli jing (Sūtra on the Seven-Word Benefits of Dhyāna), one fascicle (the Old Catalogue calls it Ouhe qiyan chanli jing);
Pusa shi ouhe jing (Sūtra on the Bodhisattva's Ten Upāyas), one fascicle;
Shi siwei jing (Sūtra on the Ten Contemplations), one fascicle;
Fenbie liuqing jing (Sūtra on Differentiating the Six Sense-Faculties), one fascicle;
San shi gai jing (Sūtra on the Three Hindrances that Cause Loss), one fascicle;
Fobao sanmei jing (Buddharatna-samādhi-sūtra), one fascicle;
Fazhi nü jing (Sūtra on the Daughter of Fazhi), one fascicle;
Wenshushili shixian baozang jing (Sūtra on Mañjuśrī's Manifestation of the Treasure Repository), two fascicles.
The above fifty-nine works, totaling seventy-nine fascicles, are variant sūtras from Liangtu (Liangzhou).

3.11

Newly Compiled Catalogue of Master Dao'an's Variant Sūtras from Guanzhong, Number Three.

3.12

Anan wei gudao zhou jing (Sūtra on Ānanda Being Bewitched by Gu Sorcery), one fascicle (the Old Catalogue calls it Anan wei gudao suo zhou jing);
Duoluo youpose jing (Sūtra on the Fallen Upāsaka), one fascicle (this sūtra is now extant);
Sahesa wang jing (Sūtra on King *Sarvasa), one fascicle;
Pusa benxing jing (Sūtra on the Bodhisattva's Fundamental Actions), one fascicle;
Landa wang jing (Sūtra on King Landa), one fascicle (another name is Mulian yinyuan gongde jing, or Mulian gongde jing; this sūtra is now extant);
Wangshe cheng Lingjiu shan jing (Sūtra on Vulture Peak at Rājagṛha), one fascicle (the Old Catalogue calls it Wangshe cheng Lingjiu shan yaozhi jing);
Aduo sanmei jing (Sūtra on the *Ada Samādhi), one fascicle;
Sidao jing (Sūtra on Contemplating the Way), one fascicle;
Renmin qiuyuan jing (Sūtra on the People Seeking Vows), one fascicle (this sūtra is now extant);
Da zhenbao ji weiriri jing (Sūtra of the Great Jewel Accumulation [...]), one fascicle;
Tuoxian wang jing (Sūtra on King Tuoxian), one fascicle;
Fo zai zhuyuan jing (Sūtra on the Buddha in the Bamboo Grove), one fascicle;
Fa wei ren jing (Sūtra on the Dharma for the Sake of People), one fascicle;
Daoyi jing (Sūtra on the Aspiration for the Way), one fascicle;
Duojialuo wen pusa jing (Sūtra of Tagara's Inquiries to the Bodhisattva), one fascicle (this sūtra is now extant);
Ayi biqiu jing (Sūtra on the Monk Ayi), one fascicle;
Batuo huiguo jing (Sūtra on Bhadra's Repentance), one fascicle;
Taizi Piluo jing (Sūtra on Crown Prince Piluo), one fascicle (the Old Catalogue calls it Taizi Biluo jing);
Shamiluo jing (Sūtra on Samīra), one fascicle;
Ba de jing (Sūtra on the Eight Virtues), one fascicle;
Shande jing (Sūtra on Good Virtue), one fascicle;
Fangdeng jue jing (Sūtra on the Resolution of the Vaipulya), one fascicle;
Mohejantuoweiweizhiluo jinxin biqiu dengdu jing (Sūtra on Monk Jinxin of Mahā-Gandhavīra Crossing Over), one fascicle (the Old Catalogue calls it Jinxin biqiu jing);
Biqiu sanshi jing (Sūtra on the Three Matters of a Monk), one fascicle.
The above twenty-four works, totaling twenty-four fascicles, are variant sūtras from Guanzhong.

3.13

Newly Compiled Record on the Division of the Vinaya into Five Schools, Number Five (drawn from the Vibhāṣā).

3.14

After the Buddha's parinirvāṇa, Mahākāśyapa assembled the arhats to spend the rains retreat at Rājagṛha. He instructed Upāli to recite the vinaya. The eighty-thousand stores of Dharma were contained in eighty recitations. Initially, Mahākāśyapa upheld them; second was Ānanda; third was Madhyāntika; fourth was Śāṇavāsa; fifth was Upagupta. For over one hundred and ten years, it was transmitted without deviation. After more than one hundred and ten years, King Aśoka arose in the world. At first, holding gross false views, he ruined the Buddha's Dharma and burnt the sūtras and treatises, and the saṅgha was scattered like stars; thus the eighty recitations were reduced to ashes. Later, encountering an arhat, he again gave birth to faith; repenting to eradicate his offenses, he gained great spiritual power. Becoming an iron wheel-turning king who ruled over Jambudvīpa, he was able to command ghosts and spirits. In a single day and night, he dismantled the eight reliquary stūpas and built eighty-four thousand stūpas, restoring and exalting the Buddha's Dharma once more. He requested the arhats to chant and recite the sūtras and vinaya. At that time there were five great arhats, each leading a group of disciples to propagate the Dharma. Because their views and understandings differed, some maintaining dispensations and others following proscriptions, they transmitted their practices mutually, and consequently five schools emerged. These were used and practiced concurrently in the sixteen great kingdoms; all competed to advance their practices, and all attained realization of the Way. Had the holy Way not been profoundly interconnected, who could have made it so? In later times, the disparate positions of the five schools arose in contention. King Aśoka said, 'All recite the words of the Buddha; how am I now to fathom what is right and wrong?' He asked the saṅgha, 'How does the Buddha's Dharma settle matters?' All the monks said, 'According to the Dharma, one should follow the majority.' King Aśoka immediately assembled the monks of the five schools to cast voting sticks together. At that time, the majority took the voting sticks of the Vātsīputrīya school. He thereupon altered this single school to be called Mahāsāṃghika. 'Mahāsāṃghika' means 'the Great Assembly'. If examined in terms of the present time, when voting sticks were cast in this land, it was this Daśādhyāya-vinaya that was named Mahāsāṃghika. The Mahāsaṃnipāta-sūtra records the Buddha's prophecy that in future ages these vinayas would appear in the world, matching the present events, with their six names not differing. Furthermore, an Avadāna-sūtra states that when the Buddha was in the world, an elder dreamed that a piece of white cotton cloth suddenly divided on its own into five pieces. Startled, he went to the Buddha's presence to ask for the reason. The Buddha said, 'This signifies that after my nirvāṇa, the Vinaya-piṭaka will divide into five schools.'

3.15

Newly Compiled Record on the Division of the Vinaya into Eighteen Schools, Number Six.

3.16

Two hundred years after the Buddha's nirvāṇa, from the Sarvāstivāda school emerged the Vātsīputrīya school. From the Vātsīputrīya school three schools further emerged: first, the Dharmottarīya; second, the Bhadrayānīya; third, the Channagirika. From the Mahīśāsaka school emerged the Madhyamika [or Antarābhava?]. From the Kāśyapīya school emerged two schools: first, the Saṃkrāntivāda; second, the Śānmmatīya (one text has Sammītiya). At the time of four hundred years, from the Mahāsāṃghika school emerged six schools: first, the Vyavahāra [or Ekavyāvahārika]; second, the Bahuśrutīya; third, the Prajñaptivāda; fourth, the Veda [or Caitya?]; fifth, the Śaila; sixth, the Uttaraśaila. Another text includes the Dharmaguptaka school. (These eighteen schools have similarities and differences; since the text would be burdensome, they are not transcribed in full).

3.17

Newly Compiled Preface and Record of the Arrival of the Four Vinaya Schools in the Han Land, Number Seven.

3.18

In antiquity, when the nectar [of Dharma] first opened, sūtras were the earliest; it was only as situations arose that precepts were established, after which the vinaya teachings flourished. As for the dream of the cotton cloth portending its division into five, and that Upagupta was present during their divergence into different schools, we know that as the operations of the Way change, the conditions for transformation are not singular. When the Dharma was heard in China, it was likewise sūtras first and vinaya afterward. The Vinaya-piṭaka only gradually expanded, beginning at the end of the Jin dynasty; yet the Kāśyapīya school has still not reached the east. Since I have gathered the five traditions together, I preserve their recorded titles. As for the years in which the Indic texts arrived, the persons of the Hu and Han who translated and promulgated them, the places where the great assemblies gathered for lectures, and the letters and writings of celebrated and virtuous men, I have cited all these surviving matters to corroborate one another, so that readers may clearly investigate their origins and developments.

3.19

The Sarvāstivāda Daśādhyāya-vinaya (in sixty-one fascicles)

“Sarvāstivāda” means “all exists” in the language of Liang. They assert that all conditioned phenomena have marks of existence. They study both inner and outer scriptures, delight in refuting heterodox teachings, and in the scriptures and treatises they compile they explain that there is no “mine”; because they are able to answer when challenged with objections, they take this as their name. Formerly, Mahākāśyapa fully maintained the Dharma treasury; he transmitted it in turn to Ānanda, down to the fifth master Upagupta. Originally there were eighty recitations. Because later generations would have dull faculties and would be unable to receive it completely, Upagupta abridged it into ten recitations. It is named “recitations” (adhyāya) because the Dharma ought to be recited and maintained. From this point onward, master transmitted it to disciple for more than fifty generations. Reaching the Hongshi era of the Qin, there was a śramaṇa from Kapiśa named Puṇyatāra who recited this Hu text of the ten recitations and came traveling to Guanxi. Dharma Master Kumārajīva, together with three thousand monks at the Xiaoyao Garden in Chang'an, translated it. They had just completed more than two divisions, but before it was finished Puṇyatāra died. Soon after, there was a foreign śramaṇa, Dharmaruci, who arrived in Chang'an in succession. Thereupon Dharma Master Huiyuan of Mount Lu lamented that the Vinaya Piṭaka was not yet complete and longed to bring it to fulfillment. Hearing of his arrival, he sent a letter to Dharmaruci, saying: “The rise of the Buddhist teaching first circulated in the northern states; in the nearly four hundred years since it first branched out and spread here, there are still many deficiencies regarding the moral standards of the śramaṇa. Recently, the Western Regions religious master Puṇyatāra was a vinaya master from Kapiśa who recited the Hu text of the ten recitations. There was Kumārajīva, whose comprehensive talent and broad vision translated it for him. Of the ten recitations, they had only completed two; Puṇyatāra passed away early, and it was abandoned midway, unable to fulfill the great task, which is a cause of profound regret. I have heard that your benevolence brought this text along with you, and I am greatly delighted by this encounter. Is the arrival of mysterious destiny merely a matter of human affairs? I believe that those who propagate the Way for the sake of beings act in response to the times; when someone knocks, you will surely harbor no begrudging feelings. If you can leave this scriptural text for the assembly of vinaya students, opening up and revealing the noble practice to cleanse their ears and eyes, allowing those who are newly embarking on the path not to lose the supreme ford, and making the sun and moon shine ever brighter for those who cherish the superior enterprise, then this benevolence will be deep and its virtue profound, moving humans and spirits alike. I earnestly hope you will deign to consider this and not leave my earnest wish unfulfilled. The details have all been fully related by the monks, so I say no more.” Having received the letter, Dharmaruci then translated the remainder of the vinaya together with Kumārajīva in the Guanzhong region. They finally completed a single whole division, totaling fifty-eight fascicles. Later, there was the vinaya master Vimalākṣa from Kapiśa who came traveling to Chang'an. Kumārajīva had previously studied the vinaya under him while in the Western Regions. Vimalākṣa later went from Qin to Jin, residing at the Shijian Temple in Shouchun. He re-collated the text of the Daśādhyāya-vinaya; its titles and chapters were then corrected, and it was divided into sixty-one fascicles, transmitted down to the present day.

Dharmaguptaka Caturvargika-vinaya (in forty fascicles, or divided into forty-five fascicles)

“Dharmagupta” means “Dharma mirror” in the language of Liang; another pronunciation is Dharmagupta. After the Tathāgata entered nirvāṇa, there were disciples who interpreted meanings invertedly and concealed the Dharma treasury; because it covers the Dharma, it is named Dharmagupta. This is the Caturvargika-vinaya. It was translated by the Tripiṭaka Dharma Master Buddhayaśas of Kapiśa. Initially, Buddhayaśas recited the Caturvargika-vinaya in Kapiśa, and came traveling to Chang'an without bringing a Hu text. Yao Shuang, the Colonel of the Retainers under the Qin, wished to invite Buddhayaśas to observe the rain retreat at Zhongsi Temple and have him translate it. The ruler of Qin, considering that without a Hu text it was difficult to verify its authenticity and that the monks had many disagreements, did not grant permission. Dharma Master Kumārajīva urged him, saying: “Buddhayaśas has remarkable memory skills; I have often heard him recite and practice, and he has never missed or mistaken anything.” Thereupon the ruler of Qin gave him one roll of medicinal prescriptions and one roll of household registers, totaling about forty sheets of paper, and ordered him to memorize them within three days. He then gathered the monks, held the text, and tested him; down to the drams, ounces, number of persons, and ages, he did not err by a single character. Thereupon all were convinced and yielded, and he was finally ordered to translate it. Therefore Dharma Master Sengzhao's Preface to the Dīrgha-āgama says: “In the twelfth year of the Hongshi era of the Qin, the year being shangzhang yanmao, General of the Right and Colonel of the Retainers Yao Shuang gathered five hundred eminent and virtuous śramaṇas at Zhongsi Temple in Chang'an. He invited the Tripiṭaka Master Buddhayaśas of Kapiśa to translate the Vinaya Piṭaka: the Caturvargika in forty fascicles, completed in the fourteenth year. In the fifteenth year, the year being zhaoyang fenruo, he translated the Dīrgha-āgama; the Liangzhou śramaṇa Fonian acted as translator, and the Qin Daoist Daohan served as scribal recorder. Owing to auspicious fortune, I humbly took part in the assembly; though I had no merit of aiding goodness, I took part at the end of personal reception. I briefly record the contemporary events to show them to future worthies.” Furthermore, at the end of his reply letter to the Jiangdong hermit Liu Yimin, he says: “The Dharma Master translates the newly arrived scriptures at Dasi Temple; the Dharma treasury is abyssal and vast, and there are novel teachings heard every day. The Dhyāna Master teaches the practice of dhyāna at Gongsi Temple; his hundreds of disciples are indefatigable day and night, harmonious and dignified, bringing great joy. The Tripiṭaka Dharma Master translates the vinaya at Zhongsi Temple; from beginning to end it is meticulous and exhaustive, as if one were witnessing the first formulation of the rules. The Vibhāṣā master at Shiyang Temple translated the Hu text of the Śāriputrābhidharma, though it is not yet fully rendered; whenever questions are asked about matters therein, his words are extraordinary and novel. In my humble life I have had the fortune to take part in these auspicious gatherings and encounter such flourishing transformation; since I did not witness the assembly at Śākyamuni’s Jetavana, what other regret could I have? My only regret is not being able to share this assembly of the Dharma with gentlemen of superior virtue.” Thus Sengzhao’s letter and preface are cited in brief to present as verification.

Vātsīputrīya-vinaya (in forty fascicles)

“Vātsīputrīya”: they uphold the scriptures and treatises and all assert that there is a self, not speaking of marks of emptiness. Like little children, they are therefore named Vātsīputrīya. Another name for this is the Mahāsāṃghika-vinaya. The postscript to the vinaya says: Formerly, an evil king briefly ruled in Central India. The Tripiṭaka bhikṣus and all the śramaṇas fled far away in all four directions. When the evil king died and a good king was established in his place, he again invited the śramaṇas to return to the kingdom for offerings. At that time, there were five hundred monks in the city of Pāṭaliputra who wished to settle ecclesiastical matters; since there was no vinaya master and they lacked the vinaya text, having no model to rely upon, they immediately dispatched an envoy to Jetavana Vihāra to copy this vinaya text so that the assembly might follow it together. Later, when the five divisions gradually formed, the various vinaya masters held differing interpretations, each considering his own transmission to be correct, and disputes arose in confusion. At that time, King Aśoka said: “How am I now to determine what is right and wrong?” Thereupon he asked the monks: “How are matters settled according to the Buddha's Dharma?” All said: “According to the Dharma, one should follow the majority.” The king said: “If so, we should cast voting sticks to know which assembly is larger.” When the voting sticks were cast, the sticks of the Vātsīputrīya assembly were the most numerous. Because of this multitude, it was renamed the Mahāsāṃghika. “Mahāsāṃghika” means the great assembly. The śramaṇa Shi Faxian traveled to the Western Regions, and at the Heavenly King Vihāra near King Aśoka's stupa in Pāṭaliputra in Magadha, he copied and obtained the Hu text, bringing it back to the capital. In the eleventh month of the twelfth year of the Yixi era of the Jin, the year being in the Shouxing station, together with the Indian Dhyāna Master Buddhabhadra, he translated it at Daochang Temple; it was completed by the end of the second month of the fourteenth year.

Mahīśāsaka-vinaya (in thirty-four fascicles)

“Mahīśāsaka”: those disciples of the Buddha who uphold the twelve divisions of scriptures do not construct marks of earth, water, fire, wind, space, or consciousness. For this reason they are called the Mahīśāsaka school. This is named the Pañcavargika-vinaya. It was obtained in Siṃhala by the bhikṣu Shi Faxian. Faxian's record states: “Faxian originally sought the precepts and vinaya. However, in the various countries of Northern India they were all transmitted orally from master to master, with no written texts to copy. For this reason I traveled far to Central India, and in a Mahāyāna saṅghārāma obtained a copy of the vinaya, which was the Mahāsāṃghika. I also obtained an abridged vinaya text of about seven thousand verses, which was the vinaya of the Sarvāstivāda school, namely that which is practiced by the monks here in the Qin land. I also obtained the Saṃyuktābhidharmahṛdaya of about six thousand verses, a sūtra-string (sūtra) of two thousand five hundred verses, an expansive Nirvāṇa-sūtra of about five thousand verses, and the Mahāsāṃghika Abhidharma. Faxian stayed for three years, learning the Hu script and Hu language, and copied all of them. Thereupon I returned. Reaching Siṃhala, after two years I further sought and obtained the Hu text of the Mahīśāsaka-vinaya.” Faxian returned to the capital in the twelfth year of the Yixi era of the Jin, the year being in the Shouxing station. The various scriptures were mostly translated, but the single work of the Mahīśāsaka had not yet been translated before he died. Reaching the seventh month of the first year of the Jingping era of the Song, the vinaya master Buddhajīva of Kapiśa came to the capital. In the eleventh month of the winter of that year, the Langye Prince of Lian, bhikṣu Shi Huiyan, and Zhu Daosheng invited the foreign śramaṇa Buddhajīva to translate it at Longguang Temple. At that time, Buddhajīva held the Hu text in his hands, and the Khotan śramaṇa Zhisheng translated it; it was entirely completed by the twelfth month of the following year.

Kāśyapīya-vinaya (fascicle count unknown)

“Kāśyapīya”: another pronunciation is Kāśyapīya. Those disciples of the Buddha who uphold the twelve divisions of scriptures explain that there is no self and no experiencer, and they treat the defilements lightly as if they were corpses. For this reason they are named Kāśyapīya. This single vinaya has not reached the land of Liang. Formerly, the late master Xianzhen traveled far to the Western Regions and vowed to search for this text; moved by his supreme resolve, he encountered many divine omens, yet the Pamir Mountains were precipitous and impassable, and he did not succeed in obtaining this scripture. Thus we know that this vinaya has not yet had the karmic conditions to reach the monks of the Liang territory.

The above five divisions: four of the divisions have reached the central lands, totaling one hundred and eighty fascicles. These divisions and fascicles have already been entered into the outermost limits of the scriptural catalog.

3.20

Collection of Records on the Translation of the Tripiṭaka, Fascicle Three of the Catalog

Linked texts (1)

出三藏記集 — 僧祐, Classical Chinese