[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大唐內典錄](https://indike.org/pramana/in.bauddha.taisho.2149) › 3.7 # 大唐內典錄 3.7 大唐內典錄 3.7 - **Language:** Classical Chinese ### [3.7.1](https://indike.org/pramana/in.bauddha.taisho.2149.3.7.1) 灌頂經九卷（見雜錄） 大孔雀王神呪經一卷（見道祖及三藏記） 孔雀王雜神呪經（本見道祖及三藏記然俱譯未盡） 右三部。合一十一卷。元帝世。西域沙門帛 尸梨蜜多羅。晉言吉友。國王之子。當承世 位。以國讓弟。暗軌太伯。悟心內啟。遂為沙 門。天姿高朗風神俊邁。直爾對之。便已卓 然出於物表。況其聰辯言晤者乎。丞相王 導一見而奇之。以為吾之徒也。由是顯名。 導嘗謂蜜曰。外國有君。一人而已耳。蜜笑 而曰。若使貧道如檀越為今日。豈得歷遊 至此。時人以為佳對。善持呪術。所向皆驗。 盛行建康。時人呼為高座法師。又授弟子 歷覓高聲梵唄傳響迄今。 方等法華經五卷（咸康元年譯） 阿閦佛剎諸菩薩學戒品經二卷（太康年出第二譯與支讖 譯大同小異） 右二部。合七卷。成帝世。沙門支道根出。並 見竺道祖晉世雜錄。 譬喻經十卷（舊錄云出譬喻經） 右一部。合十卷。成帝世。沙門康法邃。類集 眾經撰出。此部事甚要好。 即色遊玄論 辯三乘論 釋曚論 聖不辯知論 本業經序 本起四論序 道行指歸 右七部。合七卷。哀帝世。沙門支遁撰。遁字 道林。幼而才拔善談名理。謝安王洽劉恢 殷浩許詢郄超孫綽桓彥表王敬仁何次 道王文度謝長遐袁彥伯等。一代名流皆 著塵外之狎。每以山居為得性之所。頻被 勅召。後出帝京。郄超與親友書云。道林 法師。神理所通玄拔獨悟。數百年來紹明 大法令真理不絕者一人而已。餘如傳述。 有集十卷。盛行於世。 毘曇指歸一卷 右一卷。哀帝世。沙門竺僧度撰。餘如高僧 傳。 義足經二卷（見吳錄亦云異出） 二百六十戒三部合異二卷（太元六年六月二十日於謝鎮西寺合僧譯重 挍見舊唱二錄） 三十七品經一卷（太元年譯道安云出律經後例一卷） 賢劫千佛名經（上二經見祐錄） 八師經 玉耶經（或云玉耶女經） 荷鵰阿那含經（舊錄阿鵰或作苛字） 戒德經（或云戒德香經） 七夢經（舊錄阿難七夢經） 水沫所漂經 比丘聽經 治禪法經 蛇行法經（出阿含） 暴象經 群羊千頭經 拘薩國烏王經（或有羅字出生經） 夫婦經（出生經） 犢牛經（或作字） 野雞經（出生經） 驢駝經 蠱狐鳥經（或作鳥出生經） 孔雀經（出生經） 五苦經（或淨除罪蓋娛樂佛經或五道章句經或五苦章句經凡四名） 十善十惡經（第二譯吳錄云異出） 自愛經（或自愛不自愛經見舊錄） 阿難念彌經（或作離字） 國王不黎先尼十夢經 摩天國王經（出六度集） 彌蓮經（見舊錄或彌蘭或彌連出六度集） 梵志頞波羅延問種尊經 寂志果經 羅婆鳥為鷹所捉經（晉言半雉） 大魚事經 見水世界經（出大集） 新歲經 佛見梵天頂經 鼈獼猴經（出生經） 赤𭉨烏喻經 無吾我經 戒相應經 阿耨風經（晉言依次） 阿難多洹羅云母經 阿育王供養道場樹經 採蓮花違王經（或採蓮花違王上佛授決號妙花經） 四天王案行世間經 帝釋慈心戰勝經 三十三天園觀經（出增一阿含） 比丘問佛釋提桓因緣經（出雜阿含） 天於修羅欲鬪戰經 天帝受戒經 釋提桓因詣目連放光經 梵天策數經（舊錄云諸天事經） 諸天地經（異本出） 比丘浴遇天子放光經 諸天問如來警戒不可思議經（出義足經） 罪業報應經 救護身命經 集修士行經 勸行有果經（出雜阿含） 禪思滿足經（出阿含第二譯） 忠心正行經（出六度集或忠心經舊錄大忠心經小忠心經） 見正經 四大泥梨經（別錄載三藏記云失譯無大字） 佛為比丘說大熱地獄經 地獄眾生相害經 十法成就惡業入地獄經 眾生頂有鐵磨盛火熾然經（出雜阿含） 見一眾生舉體糞穢塗身經（出雜阿含） 鐵城泥犁經 泥犁經（或中阿含泥犁經） 目連見大身眾生然鐵纏身經（出雜阿含） 比丘成就五法入地獄經（出阿含） 學人意亂經 洴沙王五願經 > Consecration Sūtra (Guanding jing), in nine fascicles (recorded in the Miscellaneous Catalogue). > Great Peacock King Dhāraṇī Sūtra (Da kongque wang shenzhou jing), in one fascicle (recorded in Daozu and the Record of the Tripiṭaka). > Miscellaneous Peacock King Dhāraṇī Sūtra (Kongque wang za shenzhou jing) (originally recorded in Daozu and the Record of the Tripiṭaka, but both translations were incomplete). > The above three texts, total eleven fascicles. In the reign of Emperor Yuan, the Western Regions monk Śrīmitra (meaning 'Auspicious Friend' in the Jin language) was the son of a king. Due to succeed to the throne, he yielded the realm to his younger brother, secretly emulating Taibo. An awakened mind arose within him, and he subsequently became a monk. Endowed with a lofty and brilliant natural talent and an extraordinary deportment, merely facing him made one feel he was already eminent and detached from mundane affairs, let alone when hearing his lucid debate and conversational eloquence! Chancellor Wang Dao was astonished upon meeting him, considering him one of his own peers, from which his renown flourished. Dao once said to Mitra: 'In foreign lands there is a lord, and he is just this one man.' Mitra laughed and replied: 'If this poor monk were in your position today, patron, how could I have traveled here?' Contemporaries considered this an exquisite retort. Skilled in chanting spell incantations, everything he undertook proved efficacious, and they spread widely throughout Jiankang. Contemporaries called him the High-Seat Dharma Master. Moreover, he instructed his disciples to chant Sanskrit hymns in a high, resounding voice, the echoes of which have been handed down to the present day. > Vaipulya Lotus Sūtra (Fangdeng fahua jing), in five fascicles (translated in the first year of Xiankang). > Sūtra on the Chapter of Bodhisattvas Training in the Precepts in the Buddha Realm of Akṣobhya (Achufoshan zhu pusa xuejie pin jing), in two fascicles (translated in the Taikang era; the second translation, mostly identical with Zhi Qian's translation with minor variations). > The above two texts, total seven fascicles. Translated during the reign of Emperor Cheng by the monk Zhi Daogen; both are recorded in Zhu Daozu's Miscellaneous Catalogue of the Jin Dynasty. > Parable Sūtra (Piyu jing), in ten fascicles (the old catalogue states it was produced from the Parable Sūtra). > The above one text, total ten fascicles. During the reign of Emperor Cheng, the monk Kang Fasui compiled and extracted it by classifying various sūtras; its contents are extremely essential and well-selected. > Treatise on Embodying Form to Wander in the Profound (Jise youxuan lun) > Treatise on Discerning the Three Vehicles (Bian san cheng lun) > Treatise on Dispelling Blindness (Shi meng lun) > Treatise on the Sage Not Discerning Cognition (Sheng bu bian zhi lun) > Preface to the Root Karmic Practices Sūtra (Benye jing xu) > Preface to the Four Treatises on the Root Origin (Benqi si lun xu) > Essential Summary of the Practice of the Path (Daoxing zhigui) > The above seven texts, total seven fascicles. Authored during the reign of Emperor Ai by the monk Zhi Dun. Dun, courtesy name Daolin, possessed extraordinary talent from youth and excelled at discussing metaphysical principles. Xie An, Wang Qia, Liu Hui, Yin Hao, Xu Xun, Xi Chao, Sun Chuo, Huan Yanbiao, Wang Jingren, He Cidao, Wang Wendu, Xie Changxia, Yuan Yanbo, and other luminaries of the generation all formed intimate friendships beyond worldly dust with him. Constantly viewing mountain living as the place to attain his true nature, he was repeatedly summoned by imperial edict and eventually visited the imperial capital. Xi Chao wrote in a letter to relatives and friends: 'Master Daolin is penetrated by spiritual principle, profoundly transcendent, and uniquely enlightened. For centuries, he is the single individual who has carried forward and illuminated the Great Dharma so that the true principle is not cut short.' The rest is as described in his biography. He had a collected works in ten fascicles, widely circulating in the world. > Essential Summary of Abhidharma (Pitan zhigui), in one fascicle. > The above one fascicle. Authored during the reign of Emperor Ai by the monk Zhu Sengdu; the rest is as in the Biographies of Eminent Monks. > Arthapada Sūtra (Yizu jing), in two fascicles (recorded in the Wu Catalogue, which also states it is a different translation). > Two Hundred and Sixty Precepts (Er bai liu shi jie), a collation of variants from three recensions, in two fascicles (translated and re-collated by a convened assembly of monks at Xie Zhenxi's temple on the twentieth day of the sixth month in the sixth year of Taiyuan; recorded in the Old and Chang Catalogues). > Thirty-Seven Aids to Enlightenment Sūtra (Sanshiqi pin jing), in one fascicle (translated in the Taiyuan era; Dao'an states it was extracted from the Vinaya Sūtra; later catalogued as one fascicle). > Names of the Thousand Buddhas of the Auspicious Eon Sūtra (Bhadrakalpika-nāmasūtra; the above two sūtras are recorded in Sengyou's catalogue). > Eight Masters Sūtra (Ba shi jing) > Sūtra of Yuye (or titled Sūtra of the Maiden Yuye) > Sūtra of the Hediao Anāgāmin (in the old catalogue 'Adiao' is sometimes written with the character 'he') > Sūtra on the Virtue of Precepts (or titled Sūtra on the Fragrance of Precept Virtue) > Seven Dreams Sūtra (in the old catalogue titled Ānanda's Seven Dreams Sūtra) > Sūtra on Being Carried by Water Foam > Sūtra of the Monk Listening \[to the Dharma\] > Sūtra on the Method of Cultivating Dhyāna > Sūtra on the Method of Snake Walking (extracted from the Āgama) > Sūtra of the Violent Elephant > Sūtra of the Flock of a Thousand Sheep > Sūtra of the Crow King in Kosala (sometimes with the character 'luo'; extracted from the Jātaka-sūtra) > Sūtra of the Husband and Wife (extracted from the Jātaka-sūtra) > Sūtra of the Calf (character sometimes written differently) > Sūtra of the Wild Pheasant (extracted from the Jātaka-sūtra) > Sūtra of the Donkey and Camel > Sūtra of the Guhu Bird (sometimes written with bird; extracted from the Jātaka-sūtra) > Peacock Sūtra (extracted from the Jātaka-sūtra) > Sūtra on the Five Sufferings (also titled Sūtra on Purifying the Obscurations of Sin and Rejoicing in the Buddha, or Sūtra on the Verses of the Five Destinies, or Sūtra on the Verses of the Five Sufferings; four titles in all) > Sūtra on the Ten Virtues and Ten Evils (the second translation; the Wu Catalogue states it is an alternate version) > Sūtra on Self-Love (or titled Sūtra on Self-Love and Non-Self-Love; recorded in the old catalogue) > Sūtra of Ānanda and Nemi (character sometimes written as 'li') > Sūtra of the Ten Dreams of King Prasenajit > Sūtra of the King of the Deva Realm (extracted from the Collection of the Six Pāramitās) > Milinda Sūtra (recorded in the old catalogue; also written Milian or Milian; extracted from the Collection of the Six Pāramitās) > Sūtra of the Brahmin Aparāyaṇa Asking about the Nobility of Castes > Sūtra on the Fruit of Tranquil Intent > Sūtra of the Lāva Bird Captured by a Falcon (meaning 'partridge' in the Jin language) > Sūtra on the Great Fish > Sūtra on Seeing the Water World (extracted from the Mahāsaṃnipāta) > Sūtra on the New Year > Sūtra on the Buddha Beholding the Crown of Brahmā > Sūtra of the Turtle and the Monkey (extracted from the Jātaka-sūtra) > Parable Sūtra of the Red Owl > Sūtra of Non-Self > Sūtra on the Concordance with Precepts > Anu-Wind Sūtra (meaning 'sequential' in the Jin language) > Sūtra on the Mother of Anavatapta and Rāhula > Sūtra on King Aśoka Making Offerings to the Bodhimanda Tree > Sūtra on Plucking the Lotus and Disobeying the King (also titled Sūtra on Plucking the Lotus, Disobeying the King, Offering It to the Buddha, and Receiving Prediction under the Name Wondrous Flower) > Sūtra on the Four Heavenly Kings Patrolling the World > Sūtra on Śakra's Benevolent Heart Gaining Victory > Sūtra on the Parks and Palaces of the Trāyastriṃśa Heaven (extracted from the Ekottarika-āgama) > Sūtra on the Bhikṣu Asking the Buddha about the Causes and Conditions of Śakra Devānām Indra (extracted from the Saṃyukta-āgama) > Sūtra on the Devas Wishing to Battle the Asuras > Sūtra on the Heavenly Sovereign Receiving the Precepts > Sūtra on Śakra Devānām Indra Visiting Maudgalyāyana and Emitting Light > Sūtra on the Reckoning of Brahmā (in the old catalogue titled Sūtra on the Affairs of the Devas) > Sūtra on the Earth of the Devas (extracted from an alternate text) > Sūtra on the Bhikṣu Bathing and Encountering a Deva Emitting Light > Sūtra on the Devas Asking the Tathāgata about Inconceivable Precepts (extracted from the Arthapada Sūtra) > Sūtra on the Karmic Retribution of Sins > Sūtra on Rescuing and Protecting Physical Life > Sūtra on Cultivating the Practices of a Practicer > Sūtra on Encouraging Practice Having Fruit (extracted from the Saṃyukta-āgama) > Sūtra on the Fulfillment of Dhyāna Contemplation (extracted from the Āgama; the second translation) > Sūtra on Loyal Mind and Upright Conduct (extracted from the Collection of the Six Pāramitās; also titled Sūtra on Loyal Mind; in the old catalogue titled Great Loyal Mind Sūtra and Small Loyal Mind Sūtra) > Sūtra on Seeing Correctness > Sūtra on the Four Great Narakas (recorded in the Separate Catalogue; the Record of the Tripiṭaka states it has a lost translator and omits the word 'Great') > Sūtra in which the Buddha Preaches the Great Heated Hell for the Bhikṣus > Sūtra on the Beings of Hell Harming One Another > Sūtra on Entering Hell through Fulfilling Ten Dharmas of Evil Karma > Sūtra on Beings with Iron Mills Blazing with Raging Fire on Their Heads (extracted from the Saṃyukta-āgama) > Sūtra on Seeing a Being Covered Entirely in Filth and Dung (extracted from the Saṃyukta-āgama) > Iron City Naraka Sūtra > Naraka Sūtra (or titled Madhyama-āgama Naraka Sūtra) > Sūtra on Maudgalyāyana Seeing a Giant Being Bound by Blazing Iron (extracted from the Saṃyukta-āgama) > Sūtra on a Bhikṣu Entering Hell through Five Accomplished Dharmas (extracted from the Āgama) > Sūtra on the Confused Mind of the Learner > Sūtra on the Five Vows of King Bimbisāra > — English (machine translation) (machine translation) ### [3.7.2](https://indike.org/pramana/in.bauddha.taisho.2149.3.7.2) 般泥洹時大迦葉赴佛經（或云摩訶迦葉） 五眼文經 弟子命過經 孔雀王呪經（異前吉友出者） 龍王結願五龍神呪經 摩尼羅亶神呪經 龍王呪水浴經 大神將軍呪經 伊洹法願神呪經 大龍大神呪經 摩尼羅亶神呪案摩經 藥呪經 大神母結誓呪經 呪毒經 持句神呪經 麻油術呪經 檀特羅麻油術神呪經 七佛所結麻油術呪經 解日厄神呪經 呪水經 嚫水經 請雨呪經 止雨呪經 幻師跋陀羅神呪經（亦云波陀） 陀隣鉢呪經 呪時氣病經 呪小兒經 呪齒經 呪眼痛經 呪牙痛經 六神名神呪經 幻師阿鄒夷神呪經 醫王惟婁延神呪經（或加阿難所問餘如上列） 十誦比丘戒本（太元六年合僧純曇摩持竺僧舒三家本以為此一卷見寶唱錄） 離欲優婆塞優婆夷戒文（亦云具行二十二戒文） 右一百九部。合一百十二卷。孝武帝世。 西域沙門竺曇無蘭。晉言法正。於揚都謝 鎮西寺簡取世要略大部出唯二經。是僧 祐錄載。自餘雜見別錄。雖並有正本。既 復別行。故悉列之示有所據。 益意經三卷 右一部。合三卷。孝武帝世。沙門康道和。太 元末譯。見竺道祖晉世雜錄。朱士行漢錄 云二卷。不顯譯人。 十二遊經（第二出與畺良譯者小異） 右一卷。孝武帝世。外國沙門迦留陀伽。 晉言時水。太元十七年譯。見竺道祖晉世 雜錄及寶唱等錄。 中阿含經六十卷（隆安元年十一月於東亭寺出至二年六月訖道祖筆受第二譯與曇摩 難提出不同見祖錄） 增一阿含五十卷（隆安元年正月出是第二譯與難提本小異道祖筆受卷或四十二 三十三無定見道祖寶唱錄） 阿毘曇心四卷（太元十六年在廬山出道慈筆受見僧祐錄） 三法度論二卷（太元六年於廬山出別錄云一卷與秦曇摩難提出者小異或云三法度無論 字或注經者） 教授比丘尼法（見別錄亦云在廬山出） 右五部。合一百一十七卷。孝武及安帝世。 罽賓國三藏法師瞿曇僧伽提婆。晉言眾 天。後秦姚世度江。先是廬山釋慧遠翹心 妙典。聞提婆至止即請入廬岳出之。去華 存實。今見所傳。蓋其文也。隆安末年春遊 建康。晉朝王公風流名士。莫不造席。至 冬為衛軍將軍東亭侯王珣重出中增阿含 等。集京都名德釋慧持等四十沙門。詳共 翻譯。來夏方訖。其在江洛。前後所出經論 百餘萬言。皆妙得深旨。 毘尼誦三卷（是十誦後善誦） 雜問律事二卷（眾律要用並見二秦錄） 右二部。合五卷。安帝世。罽賓國三藏律師 卑摩羅叉。晉言無垢眼。姚秦弘始八年至 長安。羅什去世。乃適壽春止石㵎寺。律徒 雲聚盛闡毘尼。先弗若多羅共羅什所譯 十誦有五十八卷。羅叉後開為六十一卷。 改善誦為毘尼誦。故今有兩名。後之江陵 出律雜事道場慧觀筆受。盛行於世。相傳 迄今。 雜問律事兩卷（人處不同文亦不異見別錄） 右一部。合二卷。安帝世。隆安四年三月二 日。沙門釋僧遵等二十餘德。於楊州尚書 令王法度精舍。請三藏律師曇摩。晉言法 澤出序具卷首。明佛法僧物互相交涉。分 齊差殊甚。要須善防護。 華嚴經五十卷（義熙十四年於道場寺出至宋永初二年方訖或六十卷見竺道祖晉世雜錄） 觀佛三昧經八卷（一加海字見道祖晉世錄或云宋世出） 過去因果經四卷（見別錄） 新無量壽經二卷（永初二年道場寺出見唱錄） 達摩多羅禪經二卷（一名不淨觀經一名修行道地經） 大方等如來藏經（元熙二年於道場寺出是第二譯見道祖晉錄與法立出者小異） 文殊師利發願偈經（元熙二年於鬪場寺出出經後記其歲庚申或無偈字見唱錄） 出生無量門持經（一名成道降魔得一切智經於廬山譯見竺道祖錄） 本業經 新微密持經（隆安二年第二出與支謙出小異見祖錄） 淨六波羅蜜經 菩薩十住經（第三出） 僧祇律四十卷（義熙十二年十一月共法顯譯見道祖及別錄或三十卷） 僧祇大比丘戒本（於道場寺譯第二出見唱錄） > Sūtra of Mahākāśyapa Hurrying to the Buddha at the Time of the Parinirvāṇa (also called Mahākāśyapa) > Sūtra on the Text of the Five Eyes > Sūtra on Disciples Passing Away > Peacock King Spell Sūtra (different from the one produced by Jiyou \[Śrīmitra\] above) > Five Dragon Divine Spell Sūtra of the Dragon King's Binding Vow > Divine Spell Sūtra of Mani-radan > Dragon King Spell Sūtra for Bathing in Water > Great Divine General Spell Sūtra > Yihuan Dharma Vow Divine Spell Sūtra > Great Dragon Great Divine Spell Sūtra > Divine Spell Massage Sūtra of Mani-radan > Medicinal Spell Sūtra > Great Divine Mother Oath-Bound Spell Sūtra > Poison Spell Sūtra > Spell Sūtra of Upholding Verses > Sesame Oil Method Spell Sūtra > Dandara Sesame Oil Method Divine Spell Sūtra > Sesame Oil Method Spell Sūtra Established by the Seven Buddhas > Divine Spell Sūtra for Dispelling Solar Misfortune > Water Spell Sūtra > Water Donation Spell Sūtra > Spell Sūtra for Requesting Rain > Spell Sūtra for Stopping Rain > Divine Spell Sūtra of the Illusionist Bhadra (also called Bhada) > Dhāraṇī-pātra Spell Sūtra > Spell Sūtra for Seasonal Epidemic Diseases > Spell Sūtra for Young Children > Tooth Spell Sūtra > Eye Pain Spell Sūtra > Toothache Spell Sūtra > Six Divine Names Divine Spell Sūtra > Divine Spell Sūtra of the Illusionist Azhouyi > Divine Spell Sūtra of the Physician King Weilouyan (some add Questions of Ānanda; the rest are as listed above) > Daśādhyāya-bhikṣu-prātimokṣa (in the sixth year of Taiyuan, combining the three editions of Sengchun, Dharmadhara, and Zhu Sengshu into this one fascicle; see Baochang's catalogue) > Prātimokṣa Text for Upāsakas and Upāsikās Free from Desire (also called The Fully Practised Twenty-Two Precepts Text) > The above one hundred and nine works, total one hundred and twelve fascicles. In the reign of Emperor Xiaowu, the Western Regions śramaṇa Zhu Dharmaraṇya (in Jin: Fazheng), while at the Temple of General Zhenxi Xie in the capital of Yang Prefecture, selected the essentials of the world and abridged great piṭakas, producing only two sūtras that are recorded in Sengyou's catalogue. The rest are seen scattered throughout other catalogues. Although all have authentic texts, since they also circulate independently, they are entirely listed here to show they have documentary evidence. > Yiyi jing, three fascicles. > The above one work, total three fascicles. In the reign of Emperor Xiaowu, translated at the end of the Taiyuan era by the śramaṇa Kang Daohe; see Zhu Daozu's Jin-Dynasty Miscellaneous Catalogue. Zhu Shixing's Han Catalogue states two fascicles, not identifying the translator. > Shi'eryou jing (the second translation, slightly different from that translated by \[Dharma\]mitra). > The above one fascicle. In the reign of Emperor Xiaowu, translated in the seventeenth year of the Taiyuan era by the foreign śramaṇa Kāludaka (in Jin: Shishui); see Zhu Daozu's Jin-Dynasty Miscellaneous Catalogue, Baochang's catalogue, and others. > Madhyama-āgama, sixty fascicles (translated at Dongting Temple from the eleventh month of the first year of Long'an until the sixth month of the second year; recorded by Daozu; the second translation, differing from the one produced by Dharmanandin; see Daozu's catalogue) > Ekottarika-āgama, fifty fascicles (translated in the first month of the first year of Long'an; this is the second translation, slightly differing from Nandin's edition; recorded by Daozu; in forty-two or thirty-three fascicles, not fixed; see the catalogues of Daozu and Baochang) > Abhidharma-hṛdaya, four fascicles (translated at Mount Lu in the sixteenth year of Taiyuan; recorded by Daoci; see Sengyou's catalogue) > Tridharmaka-śāstra, two fascicles (translated at Mount Lu in the sixth year of Taiyuan; a separate catalogue states one fascicle; slightly different from that produced by Dharmanandin of the Qin; some say Tridharmaka without the word śāstra, or that it is a commentary on the sūtra) > Method for Instructing Bhikṣuṇīs (seen in a separate catalogue; also stated to have been translated at Mount Lu) > The above five works, total one hundred and seventeen fascicles. In the reigns of Emperor Xiaowu and Emperor An, Gautama Saṅghadeva, a Tripiṭaka master from the country of Kaśmīra (in Jin: Zhongtian), crossed the Yangzi River during the Later Qin Yao regime. Prior to this, Śramaṇa Huiyuan of Mount Lu, having set his mind upon sublime scriptures, heard that Saṅghadeva had arrived and immediately invited him to Mount Lu to produce them. Pruning embellishments and retaining the substance, what is transmitted today is indeed his phrasing. In the spring of the late Long'an era, he traveled to Jiankang; among the princes, dukes, and elegant elites of the Jin dynasty, none failed to visit his seat. By winter, for the General of the Guard and Marquis of Dongting, Wang Xun, he retranslated the Madhyama- and Ekottarika-āgamas and other works, gathering forty śramaṇas including eminent virtues of the capital such as Śramaṇa Huichi to scrutinize and translate together, finishing only in the following summer. What he produced in the Yangzi and Luoyang regions, before and after, amounted to over a million words of sūtras and śāstras, all wonderfully grasping the profound meaning. > Vinaya-adhyayana, three fascicles (this is the later Uttara-adhyayana of the Daśādhyāya-vinaya) > Miscellaenous Inquiries on Vinaya Affairs, two fascicles (essentials of the various vinayas; both seen in the two Qin catalogues) > The above two works, total five fascicles. In the reign of Emperor An, the Tripiṭaka Vinaya Master Vimalākṣa from the country of Kaśmīra (in Jin: Wugouyan) arrived at Chang'an in the eighth year of the Hongshi era of the Yao Qin. After Kumārajīva passed away, he went to Shouchun and stayed at Shijian Temple, where vinaya disciples gathered like clouds and extensively propagated the vinaya. Earlier, the Daśādhyāya-vinaya translated by Puṇyatāra together with Kumārajīva had fifty-eight fascicles. Vimalākṣa subsequently expanded it into sixty-one fascicles, changing the 'Good Recitation' to the 'Vinaya Recitation' \[Vinaya-adhyayana\], which is why there are now two names. Later he went to Jiangling and produced Miscellaneous Inquiries on Vinaya Affairs, recorded by Huiguan of Daochang Temple; it circulated widely in the world and has been transmitted to the present day. > Miscellaneous Inquiries on Vinaya Affairs, two fascicles (the persons and places differ, but the text is not different; seen in a separate catalogue) > The above one work, total two fascicles. In the reign of Emperor An, on the second day of the third month of the fourth year of Long'an, Śramaṇa Sengzun and more than twenty other virtuous monks, at the vihāra of the Prefect of the Masters of Writing Wang Fadu in Yang Prefecture, requested the Tripiṭaka Vinaya Master Dharma (in Jin: Faze) to translate it. The preface is complete at the beginning of the scroll. It clarifies that the property of the Buddha, Dharma, and Saṅgha should not be commingled; because their boundaries and distinctions are great, one must guard them well. > Avataṃsaka-sūtra, fifty fascicles (translated at Daochang Temple from the fourteenth year of Yixi until the second year of Yongchu of the Song dynasty; or sixty fascicles; see Zhu Daozu's Jin-Dynasty Miscellaneous Catalogue) > Sūtra on the Samādhi of Contemplating the Buddha, eight fascicles (one \[catalogue\] adds the word 'Ocean'; see Daozu's Jin-Dynasty Catalogue; or stated to have been produced in the Song dynasty) > Sūtra on Past Causes and Effects, four fascicles (seen in a separate catalogue) > New Sukhāvatīvyūha-sūtra, two fascicles (translated at Daochang Temple in the second year of Yongchu; see Baochang's catalogue) > Dharmatrāta Dhyāna Sūtra, two fascicles (also named Impurity Contemplation Sūtra; also named Sūtra on the Stages of Practising the Path) > Tathāgatagarbha-sūtra, (translated at Daochang Temple in the second year of Yuanxi; this is the second translation; seen in Zhu Daozu's Jin Catalogue; slightly different from that produced by Fali) > Mañjuśrī's Aspiration Verses Sūtra (translated at Douchang \[Daochang\] Temple in the second year of Yuanxi; the colophon after the translated scripture notes the year gengshen; some omit the word 'Verses'; see Baochang's catalogue) > Sūtra on the Dhāraṇī of the Gate Producing the Immeasurable (also named Sūtra on Realizing the Path, Subduing Māra, and Attaining All-Knowledge; translated at Mount Lu; see Zhu Daozu's catalogue) > Benye jing > New Subtle Secret Dhāraṇī Sūtra (the second translation in the second year of Long'an; slightly different from that produced by Zhi Qian; see Daozu's catalogue) > Sūtra on Purifying the Six Pāramitās > Bodhisattva Daśabhūmika Sūtra (third translation) > Mahāsāṃghika-vinaya, forty fascicles (translated in the eleventh month of the twelfth year of Yixi together with Faxian; see Daozu's and other catalogues; or thirty fascicles) > Mahāsāṃghika Great Bhikṣu Prātimokṣa (translated at Daochang Temple; second translation; see Baochang's catalogue) > — English (machine translation) (machine translation) ### [3.7.3](https://indike.org/pramana/in.bauddha.taisho.2149.3.7.3) 方便心經（共法業出見高僧傳） 右一十五部。合一百一十五卷。安帝世。北 天竺國三藏禪師佛陀跋陀羅。晉言覺賢。 於揚都及廬山二處譯。沙門法業慧義慧 嚴等詳共筆受。高僧傳云。賢出泥洹及修 行等一十五部凡一百一十七卷。依寶唱 錄。足無量壽及戒本。部數雖滿尚少兩卷。 未詳何經。來哲博尋。或希續繼。冀補遺漏。 庶滿法流焉（余撿別錄云方等泥洹經二卷與顯公共譯疑入顯傳是）。 大般泥洹經六卷（義熈六年於謝司空謝石道場寺出舊錄云覺賢出寶雲筆受是大本前 分十卷大眾問品見祖錄或十卷） 方等泥洹經二卷（見竺道祖錄） 雜藏經（與鬼問目連餓鬼報應目連說地獄餓鬼因緣等四本同體異名別譯見寶唱錄） 僧祇尼戒本（共覺賢譯第二出與魏柯迦羅出小異） 雜阿毘曇心十三卷（共覺賢譯第二出與秦僧伽跋澄出者大同） 歷遊天竺記傳 右六部。二十四卷。平陽沙門釋法顯。以安 帝隆安三年。發趾長安遊歷天竺。遠尋靈 跡求晉所無眾經律論。經涉諸國學梵書 語。自手抄寫前件梵本。從北之南次師子 國中有佛齒。每年三月。彼之國王預前十 日莊嚴白象。遣一貴重辯說智臣。著王衣 裳象上擊鼓。大聲唱言。如來在世四十五 年。說法度人無量億數。眾生緣盡乃般泥 洹。自爾已來一千四百九十七載。世間長 昏眾生可愍。却後十日佛齒當出。無畏精 舍可辦香花各來供養。時正當晉義熙元 年。顯還汎海達到楊都。於道場寺譯經戒 論。別傳備委所履歷云。計從義熙元年太 歲乙巳。至開皇十七年歲次丁巳。便成一 千六百八十一載矣。 瓔珞經十二卷（或十四卷） 維摩詰經四卷（第三出） 禪經四卷 大智度經四卷（已上四部二十四卷見南來新錄） 如幻三昧經二卷（第二出與漢支謙出般若三昧二卷小異見道祖晉錄） 阿術達經一卷（已下列單卷） 無所悕望經 普賢觀經（或觀普賢菩薩見道慧錄） 無極寶三昧經（第二出） 五蓋疑結失行經（第二出） 所欲致患經（第二出） 如來獨自誓三昧經（第二出） 法沒盡經（第二出） 菩薩齊經（第二出） 照明三昧經（第二出） 分衛經 威革長者六向拜經（一作威華字） 菩薩十住經（第二出） 摩調王經 指鬘經（或作指髻字） 浮光經（或乳光經） 彌勒所問本願經 十地經 寶女施經 普門品經（第二出與法護出者大同見道祖及三藏記） 右二十五部。合四十六卷。西域沙門祇多 蜜。晉言訶友。譯諸錄盡言。祇多蜜晉世 出譯。名多同計不應虛名。若非涇洛應是 江南。未詳何帝。一部見僧祐出三藏記。已 外並彰雜別諸錄所載。 大乘方便經二卷（元熙二年譯是第二出與法護僧伽陀譯小異與慧上菩薩所問經同 本別譯見始興錄） 請觀世音菩薩消伏毒害陀羅尼經（第二出見法上錄） 威華長者六向拜經（晉宋間廣州譯第三出與法護多蜜六向拜同見始興錄及寶 唱錄） 右三部。合四卷。外國居士竺難提。晉言喜 法。上錄云晉世譯。未詳何帝年代。唐錄 云宋時。 無量壽至真等正覺經（一名佛土樂經一名極樂土經） 右一經一卷。恭帝元熙元年二月。外國沙 門竺法力譯。是第六出與支謙康僧鎧白 延竺法護鳩摩羅什等所出本大同。文名 少異。見釋正度錄。 迦葉結集戒經 萍沙王五願經（一名弗沙王經） 日難經（即是越難經後說事小異） 右三部三卷。群錄並云。晉末。不知何帝年。 沙門釋嵩公出。或云高公。見趙錄及始興 錄載。 迦葉禁戒經（一名摩訶比丘經一名真偽沙門經） 右一經一卷。晉末。末詳何帝。云沙門釋 退公出。見始興錄。 佛開解梵志颰經 右一經一卷。晉末。未詳何帝。云沙門釋法 勇出。見趙錄。 大智論要略二十卷（亦云釋論要鈔） 問大乘中深義十八科合（三卷并羅什合） 阿毘曇心序 妙法蓮華經序 修行方便禪經序　三法度序 法性論　明報應論 釋三報論　辯心識論 > Fangbian xin jing (produced together with Faye; see Gaoseng zhuan). > The above fifteen works in a total of one hundred and fifteen fascicles were translated in the reign of Emperor An at two locations, the capital Yangdu and Mount Lu, by the Dhyāna master Buddhabhadra (in the Jin language called Juexian), a master of the Tripiṭaka from North India. The monks Faye, Huiyi, Huiyan, and others carefully took it down in writing together. The Gaoseng zhuan states that Juexian produced fifteen works in one hundred and seventeen fascicles, including the Niwan and Xiuxing. According to Baochang’s catalogue, adding the Wuliangshou and the Jieben meets the number of works, yet it still falls short by two fascicles. It is not yet clear which scriptures these are. May future sages seek them widely, and perhaps continue the transmission, hoping to make up for what was lost and omitted, so that the flow of the Dharma may be fully replenished. (I investigated separate catalogues, which record the Fangdeng niwan jing in two fascicles as translated together with Master Xian; I suspect its inclusion under Xian’s biography is correct.) > Da banniwan jing in six fascicles (produced in the sixth year of Yixi at Daochang Monastery of Minister of Works Xie Shi; ancient catalogues state that Juexian translated it and Baoyun took it down; it constitutes the first ten fascicles of the larger version, the 'Mahāsaṃgha Inquiries' chapter; seen in Daozu's catalogue; also said to be in ten fascicles). > Fangdeng niwan jing in two fascicles (seen in Zhu Daozu's catalogue). > Za zang jing (the same text under different titles as Gui wen Muliang, Egui baoying, and Muliang shuo diyu egui yinyuan, being separate translations; seen in Baochang's catalogue). > Sengqi ni jieben (translated together with Juexian; the second translation, slightly different from that produced by Ke Jialuo under the Wei). > Za apitan xin in thirteen fascicles (translated together with Juexian; the second translation, largely identical to that produced by Saṅghabhadra under the Qin). > Liyou Tianzhu ji zhuan (Record of Travels in India). > The above six works in twenty-four fascicles were produced by the monk Shi Faxian of Pingyang. In the third year of Long'an during the reign of Emperor An, he set out from Chang'an and journeyed throughout India, searching far and wide for sacred traces and seeking out scriptures, vinaya codes, and treatises not yet available in the Jin. Travelling through various countries, he studied the Brāhmī script and languages, copying the aforementioned Indian texts with his own hand. Moving from north to south, he next arrived in Siṃhala, where the Buddha's tooth was kept. Every year in the third month, the king of that country would adorn a white elephant ten days in advance and send an esteemed, eloquent, and wise minister dressed in royal attire to beat a drum upon the elephant and proclaim aloud in a great voice: 'The Tathāgata dwelt in the world for forty-five years, preaching the Dharma and liberating countless kotis of people. When the conditions for living beings were exhausted, he entered Parinirvāṇa. From then until now, one thousand four hundred and ninety-seven years have passed. The world is in long darkness, and sentient beings are pitiable! Ten days from now, the Buddha's tooth will be brought out. May the Abhayagiri Vihāra prepare incense and flowers, and let all come to make offerings!' At that time, it corresponded to the first year of the Yixi reign of the Jin. Faxian returned by sea to Yangdu and translated scriptures, precepts, and treatises at Daochang Monastery. The separate biography fully details what he traversed and underwent. Calculating from the first year of Yixi (the yisi year) to the seventeenth year of Kaihuang (the dingsi year), it amounts to one thousand six hundred and eighty-one years. > Yingluo jing in twelve fascicles (or fourteen fascicles). > Weimojie jing in four fascicles (third translation). > Zhan jing (Meditation Scripture) in four fascicles. > Da zhidu jing in four fascicles. > (The above four works in twenty-four fascicles are seen in the New Catalogue of the South.) > Ruhuan sanmei jing in two fascicles (second translation, slightly different from the Bore sanmei in two fascicles produced by Zhi Qian under the Han; seen in Daozu's Jin catalogue). > Ashuda jing in one fascicle (those listed below are single fascicles). > Wusuo xiwang jing. > Puxian guan jing (or Guan Puxian pusa; seen in Daohui's catalogue). > Wuji bao sanmei jing (second translation). > Wugai yijie shixing jing (second translation). > Suoyu zhihuan jing (second translation). > Rulai duzi shi sanmei jing (second translation). > Famei jin jing (second translation). > Pusa qi jing (second translation). > Zhaoming sanmei jing (second translation). > Fenwei jing. > Weige zhangzhe liu xiang bai jing (one version writes 'Ge' as 'Hua'). > Pusa shizhu jing (second translation). > Modiao wang jing. > Zhiman jing (or written with 'Ji' instead of 'Man'). > Fuguang jing (or Ruguang jing). > Mile suowen benyuan jing. > Shidi jing. > Baonü shi jing. > Pumenpin jing (second translation, largely identical to the translation by Dharmarakṣa; seen in Daozu's catalogue and the Chu sanzang ji \[ji\]). > The above twenty-five works in forty-six fascicles were translated by the Western monk Jidomi (in the Jin language called Heyou). All catalogues state that Jidomi produced translations during the Jin dynasty; since most titles match, this cannot be an unfounded attribution. If it was not in Jing-Luo, it must have been south of the Yangtze, though the exact emperor's reign is unknown. One work is recorded in Sengyou's Chu sanzang ji ji; the rest are all recorded in miscellaneous separate catalogues. > Dacheng fangbian jing in two fascicles (translated in the second year of Yuanxi; the second translation, slightly different from the translations by Dharmarakṣa and Saṅghada, and a different translation of the same original as the Huishang pusa suowen jing; seen in the Shixing catalogue). > Qing Guanshiyin pusa xiaofu duhai tuoluoni jing (second translation; seen in Fashang's catalogue). > Weihua zhangzhe liu xiang bai jing (translated in Guangzhou between the Jin and Song; the third translation, identical to the Liu xiang bai of Dharmarakṣa and Duomi; seen in the Shixing catalogue and Baochang's catalogue). > The above three works in a total of four fascicles were translated by the foreign layman Zhu Nandi (in the Jin language called Xifa). The catalogue above states they were translated in the Jin dynasty, though the specific reign and year are unknown; the Tang catalogue states the Liu Song era. > Wuliangshou zhizhen dengzhengjue jing (also called Fotu le jing, or Jiletitu jing). > The above single scripture in one fascicle was translated in the second month of the first year of Yuanxi under Emperor Gong by the foreign monk Zhu Fali. It is the sixth translation, largely identical to the versions produced by Zhi Qian, Saṅghavarman, Bai Yan, Dharmarakṣa, Kumārajīva, and others, with minor differences in text and title; seen in the catalogue of Shi Zhengdu. > Jaye jieji jie jing. > Pingsha wang wu yuan jing (also called Fusha wang jing). > Ri'nan jing (which is the Yuenan jing, with slight differences in the matters recounted at the end). > The above three works in three fascicles are all recorded in various catalogues as having been produced at the end of the Jin, the exact emperor and year being unknown, by the monk Shi Songgong (also called Gaogong); seen in the Zhao catalogue and the Shixing catalogue. > Jaye jinjie jing (also called Mohe biqiu jing, or Zhenwei shamen jing). > The above single scripture in one fascicle was produced at the end of the Jin, the exact emperor being unknown, by the monk Shi Tuigong; seen in the Shixing catalogue. > Fo kaijie fanzhi ba jing. > The above single scripture in one fascicle was produced at the end of the Jin, the exact emperor being unknown, by the monk Shi Fayong; seen in the Zhao catalogue. > Da zhi lun yaolüe in twenty fascicles (also called Shilun yaochao). > Wen Dacheng zhong shenyi shiba ke he (in three fascicles, combined with Kumārajīva's \[answers\]). > Apitan xin xu (Preface to the Abhidharmahṛdaya). > Miaofa lianhua jing xu (Preface to the Saddharmapuṇḍarīka-sūtra). > Xiuxing fangbian chan jing xu (Preface to the Dhyāna Scripture on the Means of Cultivation); San fadu xu (Preface to the Tridharmaka). > Faxing lun (Treatise on the Dharma-nature); Ming baoying lun (Treatise on Clarifying Retribution). > Shi sanbao lun (Treatise Explaining the Three Types of Retribution); Bian xinshi lun (Treatise Differentiating Mind and Consciousness). > — English (machine translation) (machine translation) ### [3.7.4](https://indike.org/pramana/in.bauddha.taisho.2149.3.7.4) 不敬王者論　沙門袒服論 大智論序（秦主姚興遙請述） 佛影讚 右十四部。合三十五卷。孝武及安帝世。廬 山沙門釋慧遠述制。遠鴈門人。姓賈氏。 年二十一。遇釋道安。以為真吾師也。聽安 講波若經。乃曰儒道九流皆糠粃耳。便投 簪落䰂即以綱維大法持為己任。聞羅什 入關。便致書通好曰。釋慧遠頓首。去歲得 姚左軍書。具承德問。仁者曩日殊域越自 外境。于時音譯未交。聞風而悅。頃承懷寶 來遊。則一日九馳。徒情欣雅味而無由造 盡。寓目望途增其勞佇。夫栴檀移植則異 物同薰。摩尼吐曜則眾珍自積。且滿願不 專美於絕世。龍樹豈獨善於前蹤。今往比 景衣裁。願登高座為著之。什答曰。鳩摩羅 耆婆和南。既未言面。又文詞殊隔。導心之 路不通。得意之緣圮絕。傳譯來說粗述風 德。比如必備聞一途可以蔽百。經言。末後 東方當有護法菩薩。勗哉仁者。善弘其事。 夫才有五備。福戒博聞辯才深智。兼之者 道隆。未具者疑滯。仁者備之矣。所以寄言 通好。因譯傳心。豈其能盡粗酬來意耳。損 所致比景衣裁。欲令登法座時著。當如來 意。但人不稱物以為愧耳。今往常所用鍮 石雙口澡灌。可以備法物數也。并遺偈一 章曰。既已捨染樂。心得善攝不。若得不馳 散。深入實相不。畢竟空相中。其心無所樂。 若悅禪智慧。是法性無照。虛誑等無實。亦 非停心處仁者所得法。幸願示其要。遠重 答以報偈一章曰。本端竟何從。起滅有無 際。一微涉動境。成此頹山勢。惑想更相 乘。觸理自生滯。因緣雖無主。開途非一 世。時無悟宗匠。誰將握玄契。來問尚悠悠。 相與期暮歲。餘為什欽重。姚主致書桓玄。 雅歎靈運崇服。文多如傳。遠有詩書等集 十卷五十餘篇。見重於世。 神無形論 右論一卷。元帝世。揚都瓦官寺沙門竺僧 敷撰。于時異學之徒。咸謂心神有形但妙 於萬物耳。隨其能言更相摧壓。邪正莫辯 取捨靡從。僧敷緣茲故著斯論。其論略云。 有形便有數。有數則有盡。神既無盡。故知 無形。時伏辯之徒。見理愜服。 維摩詰子注經五卷 窮通論 右二部六卷。廬山東林寺沙門釋曇詵撰。 詵即慧遠弟子。甚有才學。 魏世錄目 吳世錄目 晉世雜錄 河西錄目 右四錄經目。合四卷。廬山東林寺遠公弟 子釋道流創撰。未就而卒。同學竺道祖成 之行世。 經論都錄 右錄一卷。成帝世。豫章山沙門支敏度。總 挍群經合古今目撰此都錄。 人物始義論 右論。成帝世。沙門康法暢常執麈尾行每 值名賓。輒清談盡日。餘如傳。 高逸沙門傳 右傳。孝武帝世。剡東仰山沙門竺法濟撰。 立本論九篇 六識指歸（十二首） 右二卷。孝武帝世。荊州上明寺沙門釋曇 徽作。徽本安公弟子。圖形禮拜講利為 業。故江陵士女咸西向致敬印手菩薩云。 遺教三昧經二卷（或遺教三昧法律經） 未曾有因緣經二卷（或未曾有經） 阿那含經二卷 那先經二卷（或三卷） 觀無量壽佛經 三世三千佛名經（餘例一卷） 千佛因緣經 五十三佛名經 八部佛名經 十方佛名經 賢劫千佛名經（唯有佛名與曇無蘭所出四諦經千佛名異） 稱揚百七十佛名經（或直云百七十佛名） 南方佛名經 滅罪得福佛名經 比丘諸禁律經（或無經字） 摩訶僧祇律比丘要集（或云僧祇部隨用要集法） 優波離問佛經 沙彌威儀一卷 比丘尼十戒經 受十善戒法 沙彌尼戒經 賢者五福經 賢者五戒經（或云賢者威儀經） 優婆塞五戒經 優婆塞威儀經 波若得經 觀世樓炭經 本行六波羅蜜經 定意三昧經 般舟三昧念佛章經 庾伽三磨斯經（隋言修行略一名達磨多羅法一名摩多羅菩薩撰禪法要集） 禪定方便次第法經 禪要呵欲經 七萬三千神王護比丘呪經 十二萬神王護比丘呪經 三歸五戒帶佩護身呪經 百結神王護身呪經 宮宅神王守鎮左右呪經 塚墓因緣四方神呪經 > Treatise on Not Revering Kings (Shamen bujing wangzhe lun) > Treatise on the Bared-Shoulder Robe of the Śramaṇa (Shamen tanfu lun) > Preface to the Commentary on the Great Prajñāpāramitā \[Mahāprajñāpāramitopadeśa\] (Dazhi lun xu, remotely requested and written at the invitation of Yao Xing, the ruler of Qin) > Eulogy on the Buddha's Shadow (Foying zan) > The above fourteen works, totaling thirty-five fascicles, were composed and written during the reigns of Emperors Xiaowu and An by the śramaṇa Shi Huiyuan of Mount Lu. Huiyuan was a man of Yanmen, surnamed Jia. At the age of twenty-one, he met Shi Dao'an and took him to be his true master. Hearing Dao'an lecture on the Prajñāpāramitā-sūtra, he then said, "Confucianism and Daoism and the Nine Schools of thought are all mere chaff!" Thereupon he cast aside his hairpin and had his hair shaved, taking the upholding of the great Dharma upon himself as his personal duty. Hearing that Kumārajīva had entered the Pass, he at once sent a letter to establish cordial relations, saying: "Shi Huiyuan bows his head. Last year I received a letter from General of the Left Yao, and learned fully of your virtuous inquiries. In former days, you, benevolent one, were in a different domain, beyond the external borders. At that time, before translation and communication were exchanged, I heard of your renown and rejoiced. Recently I heard that you have come on a tour carrying gems \[of wisdom\]; thus nine times in one day \[my thoughts\] race to you. In vain does my heart delight in your elegant savor, having no means to reach you fully. Casting my gaze along the distant road only increases my weary longing. When the candana tree is transplanted, different things share the same fragrance; when the maṇi gem radiates brilliance, various treasures naturally accumulate. Moreover, Pūrṇa was not alone in possessing peerless virtue; how could Nāgārjuna have walked the path of excellence by himself? Now I send you a stitched robe; I hope that upon mounting the high seat you will wear it." Kumārajīva replied, saying: "Kumārajīva pays homage. Having not yet conversed face to face, and with words separated by distance, the path leading our minds has not opened, and the conditions for sharing understanding are obstructed and cut off. Translators have come and roughly recounted your character and virtue. Just as a single path, if essential, can encompass a hundred, the sūtra says: 'At the very end, in the east, there will be a bodhisattva who protects the Dharma.' Strive on, benevolent one! Propagate this affair skillfully. Talent has five requisites: blessings, precepts, erudition, eloquence, and profound wisdom. One who combines these will see the Way flourish; one who is not yet complete in them will be hindered by doubts. You, benevolent one, are fully endowed with them. Therefore, sending words to convey good regards and transmitting the mind through translation—how could this completely express, but merely roughly repay, your incoming thoughts? I have accepted the stitched robe sent by you, which you wish me to wear when mounting the Dharma seat. It will be as you wish, but I feel ashamed that my person does not match the gift. Now I send a double-spouted brass water-pourer that I customarily use, which may serve among your requisites for the Dharma." He also sent a verse, saying: > "Having already abandoned defiled pleasure, / Can the mind be well guarded? > If it can refrain from wandering and scattering, / Does it deeply penetrate the real mark? > In the mark of ultimate emptiness, / The mind finds nothing to delight in. > If it rejoices in the wisdom of dhyāna, / This Dharma-nature is without illumination. > Illusory, deceptive, and equally without reality, / Nor is it a place to rest the mind. > Regarding the Dharma realized by you, benevolent one, / I graciously hope you will show its essentials." > Huiyuan replied once more with a reciprocal verse, saying: > "Whence, after all, is the primal origin? / Arising and ceasing have no boundary of being and non-being. > Once a single subtle particle enters the moving realm, / It forms the momentum of this collapsing mountain. > Deluded thoughts mount one upon another; / Touching principles, hindrances naturally arise. > Although causes and conditions have no master, / Opening the path is not the work of a single lifetime. > In this age there is no master who has awakened to the lineage; / Who will hold the mysterious contract? > Your incoming query remains vast and far-reaching; / Let us meet and expect it in our declining years." > For the rest, he was deeply esteemed by Kumārajīva. The Qin ruler sent letters, Huan Xuan held him in high esteem, and Xie Lingyun reverently submitted to him; the literature concerning this is abundant, as recorded in his biography. Huiyuan had a collection of poems and letters in ten fascicles and over fifty pieces, which was valued by the world. > Treatise on the Formlessness of the Spirit (Shen wuxing lun) > The above treatise in one fascicle was written during the reign of Emperor Yuan by the śramaṇa Zhu Sengfu of Waguan Monastery in the capital Jiankang. At that time, followers of heterodox teachings all held that the mental spirit had form, but was merely more subtle than the myriad things. Depending on their rhetorical skills, they attacked and refuted one another; heterodoxy and orthodoxy were indistinguishable, and there was no way to determine what to adopt or reject. On this account, Sengfu wrote this treatise. His treatise states in brief: "If there is form, there is number; if there is number, there is finitude. Since the spirit is infinite, we know that it is formless." At that time, those skilled in debate were convinced and submitted to this principle. > Sub-commentary on the Vimalakīrtinirdeśa-sūtra (Weimojie zi zhujing) in five fascicles > Treatise on Adversity and Success (Qiongtong lun) > The above two works, totaling six fascicles, were written by the śramaṇa Shi Tanxin of Donglin Monastery on Mount Lu. Tanxin was Huiyuan's disciple and possessed great talent and learning. > Catalogue of the Wei Period (Weishi lumu) > Catalogue of the Wu Period (Wushi lumu) > Miscellaneous Catalogue of the Jin Period (Jinshi zalu) > Catalogue of the Hexi Region (Hexi lumu) > The above four scripture catalogues, totaling four fascicles, were initially drafted and compiled by Shi Daoliu, a disciple of the venerable Huiyuan of Donglin Monastery on Mount Lu. He died before completing them; his fellow student Zhu Daozu completed them and circulated them in the world. > Comprehensive Catalogue of Sūtras and Śāstras (Jinglun doulu) > The above catalogue in one fascicle was compiled during the reign of Emperor Cheng by the śramaṇa Zhi Mindu of Mount Yuzhang, who comprehensively collated various scriptures and combined ancient and modern catalogues to compile this comprehensive catalogue. > Treatise on the Original Meaning of Figures and Things (Renwu shiyi lun) > The above treatise was by the śramaṇa Kang Fachang during the reign of Emperor Cheng, who always carried a deer-tail flywhisk; whenever he encountered famous guests, he would engage in pure conversation for the entire day. The rest is as told in his biography. > Biographies of Eminent and Lofty Śramaṇas (Gaoyi shamen zhuan) > The above biography was written during the reign of Emperor Xiaowu by the śramaṇa Zhu Faji of Mount Yang in Shandong. > Treatise on Establishing the Root (Liben lun) in nine chapters > Guide to the Six Consciousnesses (Liushi zhigui) in twelve poems > The above two fascicles were composed during the reign of Emperor Xiaowu by the śramaṇa Shi Tanhui of Shangming Monastery in Jingzhou. Tanhui was originally a disciple of Master Dao'an; his practice was making images, performing prostrations, and lecturing for the benefit of others. Therefore, the gentlemen and ladies of Jiangling all bowed facing west, calling him the Seal-Hand Bodhisattva. > Sūtra on the Samādhi of the Bequeathed Teaching (Yijiao sanmei jing) in two fascicles (also called Sūtra on the Dharma, Vinaya, and Samādhi of the Bequeathed Teaching) > Sūtra on the Causes and Conditions of the Unprecedented (Weicengyou yinyuan jing) in two fascicles (also called Sūtra of the Unprecedented) > Anāgāmin Sūtra (Anahan jing) in two fascicles > Milindapañha Sūtra (Naxian jing) in two fascicles (or three fascicles) > Sūtra on the Contemplation of the Buddha of Immeasurable Life (Guan wuliangshou fo jing) > Sūtra on the Names of the Three Thousand Buddhas of the Three Times (Sanshi sanqian foming jing) (the rest are each in one fascicle) > Sūtra on the Causes and Conditions of the Thousand Buddhas (Qianfo yinyuan jing) > Sūtra on the Names of the Fifty-Three Buddhas (Wushisan foming jing) > Sūtra on the Names of the Buddhas of the Eight Classes (Babu foming jing) > Sūtra on the Names of the Buddhas of the Ten Directions (Shifang foming jing) > Sūtra on the Names of the Thousand Buddhas of the Bhadrakalpa (Xianjie qian foming jing) (containing only the names of the Buddhas, differing from the names of the thousand Buddhas in the Four Noble Truths Sūtra translated by Dharmarakṣa) > Sūtra on Praising the Names of the Hundred and Seventy Buddhas (Chengyang baiqishi foming jing) (or simply Hundred and Seventy Buddha Names) > Sūtra on the Names of the Southern Buddhas (Nanfang foming jing) > Sūtra on the Names of the Buddhas for Eradicating Sins and Gaining Blessings (Miezhui defu foming jing) > Sūtra on the Precepts and Vinaya Prohibitions for Bhikṣus (Biqiu zhu jinlü jing) (or without the word "sūtra") > Essential Collection for Bhikṣus from the Mahāsāṃghika-vinaya (Mohesengqi lü biqiu yaoji) (also called Practical Essential Rules for the Mahāsāṃghika School) > Sūtra on Upāli's Inquiries to the Buddha (Youpoli wen fo jing) > Deportment for Śrāmaṇeras (Shami weiyi) in one fascicle > Sūtra on the Ten Precepts for Bhikṣuṇīs (Biqiuni shijie jing) > Ritual for Receiving the Ten Good Precepts (Shou shishan jie fa) > Precept Sūtra for Śrāmaṇerikās (Shaminie jie jing) > Sūtra on the Five Blessings of the Worthy (Xianzhe wufu jing) > Sūtra on the Five Precepts of the Worthy (Xianzhe wujie jing) (also called Sūtra on the Deportment of the Worthy) > Sūtra on the Five Precepts of Upāsakas (Youpose wujie jing) > Sūtra on the Deportment of Upāsakas (Youpose weiyi jing) > Sūtra on Attaining Prajñā (Bore de jing) > Lokasthāna Sūtra (Guanshi loutan jing) > Sūtra on the Fundamental Practice of the Six Pāramitās (Benxing liu boluomi jing) > Sūtra on the Samādhi of Concentrated Thought (Dingyi sanmei jing) > Sūtra on the Chapter of Buddha-Mindfulness in the Pratyutpanna-samādhi (Banzhou sanmei nianfo zhang jing) > Yogācāra Sūtra (Yujia sanmasi jing) (in Sui termed Abridgment of Practice, also called Method of Dharmatrāta, also called Essential Collection of Dhyāna Methods Compiled by Bodhisattva Mātrā) > Sūtra on the Gradual Method of Expedients in Dhyāna (Chanding fangbian cidi fa jing) > Sūtra on the Essentials of Dhyāna and Rebuking Desires (Chanyao heyu jing) > Dhāraṇī Sūtra on the Seventy-Three Thousand Spirit Kings Protecting Bhikṣus (Qisansanqian shenwang hu biqiu zhou jing) > Dhāraṇī Sūtra on the One Hundred and Twenty Thousand Spirit Kings Protecting Bhikṣus (Shi'erwan shenwang hu biqiu zhou jing) > Dhāraṇī Sūtra on Wearing the Talisman of the Three Refuges and Five Precepts to Protect the Body (Sangui wujie daibei hushen zhou jing) > Dhāraṇī Sūtra on the One Hundred Knot Spirit Kings Protecting the Body (Baijie shenwang hushen zhou jing) > Dhāraṇī Sūtra on the Spirit Kings of Palaces and Dwellings Guarding Left and Right (Gongzhai shenwang shouzhen zuoyou zhou jing) > Dhāraṇī Sūtra of the Four Directions on the Causes and Conditions of Graves and Tombs (Zhongmu yinyuan sifang shenzhou jing) > — English (machine translation) (machine translation) ### [3.7.5](https://indike.org/pramana/in.bauddha.taisho.2149.3.7.5) 伏魔封印大神呪經 摩尼羅亶大神呪經 召五方龍王攝疫毒神呪經（自七萬三千神王已下至此並有灌頂字今總 為大灌頂經） 梵天神策經 普廣經（右二卷并藥師合成一部合前為灌頂經凡十二卷） 七佛所結麻油術呪（異本出） 七佛神呪（有結縷法異出本） 陀羅尼章句經 摩尼羅亶神王呪按摩經（或無王字） 五龍呪毒經 齲齒呪經（或云呪齲齒或云呪齒） 七佛安宅神呪經 安宅經 三歸五戒神王名一卷（道安法護經目有神呪三卷此神王名既入中即非失譯） 右五十三經。合五十七卷。並是僧祐三藏 集記新錄失譯見有經本者。八百四十六 部。合八百九十五卷。已外散入諸代世錄。 所餘附此為晉下失源。 > Great Dhāraṇī Sūtra on Subduing Demons and Affixing Seals (Fumo fengyin da shenzhou jing) > Great Dhāraṇī Sūtra of Maṇiratna (Moni luotan da shenzhou jing) > Great Dhāraṇī Sūtra on Summoning the Dragon Kings of the Five Directions to Subdue Epidemic Poisons (Zhao wufang longwang she yidu da shenzhou jing) (from the seventy-three thousand spirit kings down to this, all have the word "abhiṣeka" \[guanding\]; they are now collectively referred to as the Mahā-abhiṣeka-sūtra) > Sūtra on the Divine Lots of Brahmā (Fantian shentce jing) > Samantavistara Sūtra (Puguang jing) (the above two fascicles, combined with the Bhaiṣajyaguru-sūtra, form one work, which together with the preceding makes twelve fascicles of the Abhiṣeka-sūtra) > Sesame-Oil Magic Dhāraṇī Established by the Seven Buddhas (Qifo suojie mayou shu zhou) (from a different translation) > Divine Dhāraṇī of the Seven Buddhas (Qifo shenzhou) (with the method of tying knots, from a different translation) > Sūtra of Verses and Sentences of Dhāraṇī (Tuoluoni zhangju jing) > Dhāraṇī Massage Sūtra of the Spirit King Maṇiratna (Moni luotan shenwang zhou anmo jing) (or without the character "wang") > Five Dragons' Poison-Dispelling Dhāraṇī Sūtra (Wulong zhoudu jing) > Toothache-Curing Dhāraṇī Sūtra (Quchi zhou jing) (also called Sūtra for Curing Toothache or Sūtra for Curing Teeth) > Seven Buddhas' House-Pacifying Divine Dhāraṇī Sūtra (Qifo anzhai shenzhou jing) > House-Pacifying Sūtra (Anzhai jing) > Names of the Spirit Kings of the Three Refuges and Five Precepts (Sangui wujie shenwang ming) in one fascicle (Dao'an and Dharmarakṣa's catalogues have three fascicles of divine dhāraṇīs; since these spirit king names are included therein, it is not of lost translator attribution) > The above fifty-three sūtras, totaling fifty-seven fascicles, are all those whose text is extant as recorded in the new catalogue of lost translator attributions compiled in Tripiṭaka Master Sengyou's collection. The 846 works, totaling 895 fascicles, beyond these have been scattered among the catalogues of various dynasties. The remainder are appended here as works of lost origin under the Jin. > — English (machine translation) (machine translation) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2149~en-mt.3.7.1) — English, machine translation ## Linked texts (4) - [高僧傳](https://indike.org/pramana/in.bauddha.taisho.2059.4.28) — 慧皎, Classical Chinese - [歷代三寶紀](https://indike.org/pramana/in.bauddha.taisho.2034.7.280) — Classical Chinese - [佛祖歷代通載](https://indike.org/pramana/in.bauddha.taisho.2036.7.11) — Classical Chinese - [弘贊法華傳](https://indike.org/pramana/in.bauddha.taisho.2067.2.17) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2149.3.7](https://indike.org/pramana/in.bauddha.taisho.2149.3.7) · Pramāṇa