大唐內典錄 4.14

Jingtu jing (Pure Land Sūtra), seven fascicles (produced in the first year of Yongyuan, aged eight)
Miaozhuangyan jing (Sublime Adornment Sūtra), four fascicles
Miaoyin shizihou jing (Wonderful Sound Lion's Roar Sūtra), three fascicles (produced in the fourth year of Tianjian, aged sixteen)
Yiyi jing (Benefiting the Mind Sūtra), two fascicles (produced in the third year of Tianjian, aged fifteen)
Anahan jing (Anāgāmin Sūtra), two fascicles (produced in the fourth year of Tianjian, aged sixteen)
Baoding jing (Jewelled Pinnacle Sūtra) (produced in the first year of Yongyuan, aged eight)
Zhengding jing (Correct Pinnacle Sūtra) (produced in the second year of Yongyuan, aged nine)
Fahua jing (Lotus Sūtra) (produced in the second year of Yongyuan, aged nine)
Shengman jing (Śrīmālā Sūtra) (in the second year, aged nine)
Yaocao jing (Medicinal Herbs Sūtra) (in the third year, aged ten)
Taizi jing (Crown Prince Sūtra) (in the third year, aged ten)
Qieyepo jing (Kāśyapa Sūtra) (in the third year, aged ten)
Polanai jing (Vārāṇasī Sūtra)
Youloupin jing (Uruvilvā Sūtra)
Borede jing (Attaining Wisdom Sūtra) (produced in the first year of Tianjian, aged thirteen)
Huayan yingluo jing (Avataṃsaka Necklace Sūtra) (produced in the first year of Tianjian, aged thirteen)
Chusheng shizihou jing (Producing the Vehicle Lion's Roar Sūtra) (in the third year, aged fifteen)
Yutuowei jing (produced inside the palace in the Huaguang Hall in the fourth year, aged sixteen)
Youdan jing (Udumbara Sūtra); Weimo jing (Vimalakīrti Sūtra)
Xu qishi jing (Preface to the Seven Lives Sūtra)
The twenty-one works above make up thirty-five fascicles in all. She was the daughter of Jiang Mi, an Erudite of the National Academy. Ordained in her youth, she was named Sengfa. When she was eight or nine years of age, she would at times sit quietly with closed eyes and recite the aforementioned sūtras from memory. Clergy and laity in Yangzhou all proclaimed that it was divine revelation. [Fei] Changfang states: Examining this against the scriptures and treatises, the principle is manifestly clear: this stemmed from past habituation and had nothing to do with divine revelation. Furthermore, relying on secular texts, the Master [Confucius] said: “Those who are born knowing it are sages; those who learn and know it are next.” This was a localized discussion of this present life, ignorant of past lifetimes. Were it not so, how could one discern the depth or shallowness, the past and present of inner [Buddhist] and outer [secular] sages and worthies? Thus the Biographies of Eminent Monks states: Shi Tandi’s secular surname was Kang; his ancestors were from Kangju. During the reign of Emperor Ling of the Han, they migrated to the Central Plains. During the chaos at the end of Emperor Xian's reign, they moved to Wuxing. Tandi’s father, Rong, once served as Piejiashu of Jizhou. His mother, Lady Huang, while taking a daytime nap, dreamed she saw a monk address her as mother and deposit with her a fly-whisk along with a paperweight carved from iron. When Huang awoke from sleep, she saw both objects actually present, and privately marveled at this. Thereupon she became pregnant and gave birth to Tandi. When Tandi was five years old, his mother showed him the fly-whisk and other item. Tandi said: “This was a gift from the King of Qin.” His mother asked: “Where did you put it?” He replied: “I do not remember.” When he reached ten years of age, he went forth into homelessness. In learning he did not follow a teacher; his awakening burst forth naturally from within. This is precisely that matter. Later, following his father to Fan and Deng, he passed through and saw the monk Che, a Daoist person of Guanzhong. He suddenly called out to Che. Che said: “Why does a young lad call an elder by his name?” Tandi said: “Venerable, you were originally Tandi's novice. Once, while gathering vegetables for the monastic community, you were injured by a wild boar and inadvertently cried out. Could you have forgotten it today?” Now Monk Che indeed had been a disciple of Master of the Dharma Hongjue, and had been injured by a wild boar while gathering vegetables for the monks. At first Che did not recall this, so he went to Tandi's father. Tandi's father recounted in full the origins of Tandi's birth and showed Che the paperweight, fly-whisk, and other item. Che then had an awakening and wept, saying: “He is indeed Che's former teacher, Dharma Master Hongjue! The master once lectured on the Lotus Sūtra for Yao Chang, and this poor monk was the chief reciter. Yao Chang gifted the master two items, which now unexpectedly ended up here!” Counting back to the time Hongjue renounced his life, it was precisely the day the items were deposited. Recalling with sorrow the affair of gathering vegetables, his grief and mourning grew ever deeper. Later, Tandi traveled through Buddhist and non-Buddhist works, remembering everything he came across. Later in life, he entered Huqiu Mountain Temple in Wu and lectured on the Rites, the Changes, and the Spring and Autumn Annals seven times each, and on the Lotus, the Large Perfection of Wisdom, and the Vimalakīrti fifteen times each. He was also skilled at literary composition and had a collection in six fascicles, widely circulated in the world. When he was over sixty, he died in the final years of the Yuanjia era of the Song. [Fei Chang]fang states: Monk Che, disciple of Dharma Master Hongjue, and his master were models whose fame was revered across the two Qin states. What limit could there be to their utensils and three robes? Yet it was solely the paperweight and fly-whisk that he cherished in his heart. When his consciousness migrated to take rebirth, these two items were able to go along with him. If even physical, obstructing forms external to the spirit could still follow along, how much more so the internal mental dharmas of cognitive thought—how could they fail to be remembered? Therefore, when a mirror is polished it turns ever brighter, and when a blade is whetted it becomes ever sharper. Drops gathered make an ocean; dust amassed forms a mountain. Practicing across lifetimes, it increases ever more; learning from birth to birth, it broadens ever further. In the short term it is like the new moon, which in the end reaches roundness on the fifteenth day. Relinquishing a human body and regaining a human body is an affair of the immediate next birth: that one remembers it and does not forget it—is this not the work of the spirit? Closing one's eyes in quiet contemplation is inherently the weak disposition of women; that her silent recitations flowed continuously—how could this not be from chanting in a previous life? To discuss this as divine revelation—how blind and ignorant to the path of wisdom!
Sapozhetuo juanshu zhuangyan jing (Sūtra on the Retinue Adornment of Sarvajñatā)
The one sūtra above: in the ninth year of Tianjian, the dhūta practitioner Miaoguang of Yingzhou came to Puhong Si under the administration of Yangzhou and produced this sūtra. Gathering disciples, he deceived and led them astray. The Liang court expelled and punished him. It is therefore pointed out and clarified to serve as a warning to posterity.
Jiaojie biqiuni fa (Rules for Instructing Bhikṣuṇīs)
The one fascicle above: compiled and extracted in accordance with the Vinaya by the Śramaṇa Shi Sengsheng of Yangzhou at Linggen Si on Mount Zhong, in the third year of Tianjian of Emperor Wu. It is found in Baochang’s catalogue.
Chu sanzang ji ji, sixteen fascicles
Fayuan ji, fifteen fascicles
Hongming ji, fourteen fascicles
Shijie ji, ten fascicles
Sapoduo shizi zhuan (Biographies of the Masters and Disciples of the Sarvāstivāda), five fascicles
Shijia pu (Genealogy of Śākyamuni), four fascicles (there is also a ten-fascicle edition, which I personally have read)
Daji deng san jing ji (Record of Three Sūtras Including the Mahāsaṃnipāta)
Xianyu jing ji (Record of the Damamūka-nidāna-sūtra)
Ji sanzang yinyuan ji (Record of the Causes and Conditions of the Compilation of the Tripiṭaka)
Lü fen wu bu ji (Record of the Division of the Vinaya into Five Schools)
Jing lai handi si bu ji (Record of the Four Divisions of Sūtras Arriving in the Han Lands)
Lü fen shiba bu ji (Record of the Division of the Vinaya into Eighteen Schools)
Shisong lü wubai luohan chu sanzang ji (Record of the Five Hundred Arhats Compiling the Tripiṭaka according to the Daśādhyāya-vinaya)
Shanxian lü piposha ji (Record of the Samantapāsādikā)
The fourteen works above make up sixty-three fascicles in all, compiled by the Vinaya master Shi Sengyou of Jianchu Si in Yangzhou. Thus [Seng]you’s Preface to the Tripiṭaka Record says: “Now, absolute truth (paramārtha) is profound and congealed; the nature of phenomena (dharmatā) is empty and quiescent. Yet to instruct beings and guide the world, without words there is no ferry. Thus non-duality is answered in silence, harmonizing at the gateway to the emptiness of meaning; a single sound vibrates with eloquence, responding to the realm of all existences. From the time our teacher, the Capable and Benevolent One (Śākyamuni), appeared in the world, he sounded his initial words at the Deer Park and concluded his final teaching at the Golden River. He used the sūtras to guide junior learners, and the vaipulya scriptures to encourage the great-minded. The wondrous wheel distinguishes the twelve limbs; the assemblies of Dharma summarize eighty thousand gateways. When the Sugata concealed his traces, the Arhats made the compilation: at first, the four Āgamas gathered the sūtras; midway, the five divisions partitioned the precepts. The great jewel being present here, sentient beings rely on it. Yet the Way is broadened by human beings; the Dharma relies on conditions to manifest. If there is the Way without the person, though the text exists, none will awaken; if there is the Dharma without conditions, though existing in the same generation, none will hear it. Hearing the Dharma relies on the arrival of the time; awakening to the Way depends on the readiness of the capacity. Only when capacity is ripe does the principle resonate; only when the time arrives does transformation circulate. Formerly, when the enlightened one arose during the Zhou dynasty, cloud-cloaked ferries caused a separation; when the semblance teaching arose during the Han dynasty, wondrous scriptures then began to flow. The Dharma awaits conditions to be revealed...”

[This] is truly verified. At the end of the Han, An Shigao's translations became increasingly luminous; in the early Wei, Kang Senghui's commentaries and writings gradually brought smooth clarity. That 'it is humans that broaden the Way' is indeed verified here! Since the restoration of the Jin dynasty, the Tripiṭaka has grown ever more extensive. Outstanding guests from foreign realms arrived one after another in great numbers, and wise scholars of the Central Plains shone brilliantly and emerged in excellence. Daoan and Kumārajīva raised the grand outlines; Daoan and Huiyuan shook forth its profound essentials. On the banks of the Wei River, efforts were devoted to the assemblies of Xiaoyao [Garden]; at Mount Lu, assemblies of Prajñā were gathered together. That the Semblance Dharma attained the right people was at its peak here! Examining their origin, the sūtras arose in the Western Regions and circulated to the East. Borne across ten thousand li, they were translated between Sanskrit and Chinese. Because the pronunciations of the countries differ, their texts have similarities and differences; because they arrived repeatedly before and after, their titles have new and old forms. Yet later scholars have seldom been able to examine and verify them thoroughly, so that their copying continues on without their knowing the years in which the sūtras were produced, and their chanting and recitation go on shoulder to shoulder while none fathom the persons who transmitted the Dharma. The method of transmission and receipt has thus already become deficient. Now, even for a single sacred assembly, five matters attest to the sūtra; how much less across a thousand years of intersecting translations could one leave their persons and eras in obscurity? Formerly, Dharma Master Daoan, with vast talent and profound insight, compiled a catalogue of sūtras, correcting what was heard and seen with clear distinctions. Since that time, wonderful scriptures have appeared at intervals, all being the treasure-ocean of the Mahāyāna. People competed to lecture and study them, yet no one had organized and connected their dates and personal names. As years and months pass, their original sources are on the brink of being lost; whence shall later generations derive clarity for their doubts? I, Sengyou, of mediocre and shallow ability, have participated in relying upon the Dharma Gate. Looking up to the profound style, I vowed to spread its teaching in the final age. Whenever dusk and dawn came for chanting, or autumn and summer for lecturing, never did my mind not hasten to the mango grove or my shadow leap toward the Vulture Peak. Thereupon, spurring on my feeble resolve and tracing the source along the ripples, I compiled what I had heard, titling it Chu sanzang ji ji. First, compiling the contextual records; second, arranging the catalogues of titles; third, collecting the sūtra prefaces; fourth, recounting the biographies. When the contextual records are compiled, the original foundation is made clear; when the catalogues of titles are arranged, the roster of dates does not fall into oblivion; when the sūtra prefaces are collected, the occasions of excellent gatherings are sufficiently verified; when the biographies are recounted, the character of those figures can be observed. I also analyzed internal sūtras and scrutinized external texts, comparing them with earlier knowledge and verifying them with old records. Where persons and eras had evidence, they are indicated as a compass; where reports were not yet detailed, the text leaves them blank. Holding the tablet and steadying the brush, my intent lay in reliable history; reflecting thrice and pondering nine times, I drew facts for a factual record. When those with evidence are marked, those without sources naturally become apparent. May the runoff not be mixed with pure milk, nor the stones of Yan confused with the jade of Chu! As for the Fayuan and others, all have prefaces; since their treatises have specific critical aims, I do not copy them out in full here.
Zhongjing yaolan fa ji (Twenty-one verses)
The above in one fascicle. In the second year of the Tianjian reign of Emperor Wu, compiled by the monk Shi Daohuan. Sengyou's Sanzang ji ji annotated it as doubtful, so it is catalogued according to the old entry.
Baoyun jing, seven fascicles (Found in the Song Catalogue).
Fajie tixing wu fenbie jing, two fascicles (Found in the catalogues of Li Kuo and Baochang).
Wenshushili boreboluomi jing, two fascicles (Some titles include the word Shuo; found in Li Kuo's catalogue).
The above are three works, in eleven fascicles. At the beginning of the Tianjian reign, the monk Mandrasena from Funan—translated into Liang as Hongruo ('Vast and Weak')—brought a large collection of Sanskrit manuscripts of sūtras to present as tribute. Although he engaged in translation, he was not yet skilled in the Liang language, so the sūtra texts he produced were often obscure and rustic. He translated them together with Saṅghabhara in Yangdu.
Ayuwang jing, ten fascicles (The second translation; translated on the twentieth day of the sixth month of the eleventh year of the Tianjian reign at Shouguang [Hall] in Yangdu. On the first day of translation the Emperor personally took down the text, and later entrusted it to Huichao to complete and continue; found in Baochang's catalogue).
Kongque wang tuoluoni jing, two fascicles (The second translation; identical text to the translation by Śrīmitra of the Jin, with slight textual differences; found in Baochang's catalogue).
Wenshushili wen jing, two fascicles (In the seventeenth year of the Tianjian reign, ordered Saṅghabhara to translate it at Zhanyun Pavilion; Yuan Tanyun took down the text, and monk Fayun of Guangzhai Si verified and finalized it).
Du yiqie zhofo jingjie zhiyan jing [Jñānālokālaṃkāra-sūtra].
Pusa zang jing [Bodhisattvapiṭaka-sūtra].
Wenshushili suoshuo boreboluomi jing [Mañjuśrīparipṛcchā-prajñāpāramitā-sūtra] (The second translation; slightly superior to the earlier two-fascicle translation produced by Mandrasena).
Shelifu tuoluoni jing [Śāriputradhāraṇī-sūtra] (This dhāraṇī has great spiritual power; if one can uphold it, the eight yakṣa kings of the Snow Mountains will always come to protect them, fulfilling what their heart desires).
Ba jixiang jing [Aṣṭamaṅgala-sūtra] (If someone hears these names of the eight Buddhas, they will not be afflicted by any troubles from the hosts of ghosts and spirits).
Shifa jing (All translated in the Putong reign).
Jietuodao lun [Vimuttimagga], thirteen fascicles (Translated in the fourteenth year of the Tianjian reign at Zhanyun Pavilion).
Ayuwang zhuan [Aśokāvadāna], five fascicles (The second translation, in the Tianjian reign; slightly different from the Wei translation).
The above are eleven works, in thirty-eight fascicles. [Translated by] the Funan monk Saṅghabhara of Zhengguan Si—translated into Liang as Sengyang ('Monk Cultivator'), also called Sengkai ('Monk Armor'). Intelligent from youth, he went forth at fifteen. He specialized in studying the Abhidharma-hṛdaya; after receiving full ordination, he broadly studied the Vinayapiṭaka. Hearing of the propagation of the Dharma in the Qi state, he traveled by merchant ship to the capital and resided at Zhengguan Si, becoming a disciple of Guṇavarman. Later, he studied the Mahāyāna scriptures thoroughly under [Guṇa]bhadra, reading widely with broad comprehension; he thus understood the scripts and languages of several kingdoms. Encountering the decline of the Dharma in the late Qi dynasty, Saṅghabhara kept his body and mind pure and tranquil, severing outside acquaintances. When the Great Liang ruled the realm, seeking out those of skill and ability, in the fifth year of the Tianjian reign he was summoned by imperial decree to three locations—Shouguang Hall in Yangdu, and Zhengguan Si's Zhanyun Pavilion—to translate the above-listed sūtras. Their originals were all brought from Funan and offered as tribute by Mandrasena. After Mandrasena passed away, Saṅghabhara worked exclusively on translation. By imperial decree, the monks Baochang, Huichao, Sengzhi, Fayun, and Yuan Tanyun were ordered to take down the texts. The Son of Heaven received him with great generosity, and both monastics and laity held him in renewed esteem. Saṅghabhara did not store personal wealth, using his donations and offerings to establish the monastery where he resided. He was deeply venerated by the Grand Defender, the Prince of Linchuan.
Youloupin jing [Uruvilvā-sūtra]
The above in one fascicle. Baochang's catalogue simply states that in the fifteenth year of the Tianjian reign Mu Daoxian presented it, without explaining its origins or details further.
Dasheng dingwang jing (Also called Weimo'er jing; the second translation; from the same original as the Da fangdeng dingwang jing translated by Dharmarakṣa of the Jin, but a different translation with slight textual variations).
The above is one work. In the Datong reign of Emperor Wu, Upendrasena, a prince of the kingdom of Ujjayinī—translated into Liang as Gaokong ('High Void')—left Qi to enter Liang, where he was detained; consequently, he translated this sūtra.
Jinguangming jing [Suvarṇaprabhāsa-sūtra], seven fascicles (Produced in the first year of the Chengsheng reign at Zhengguan Si and the residence of Yang Xiong; this is the second translation, four chapters longer than that produced by Dharmakṣema of the Liang dynasty).
Mile xiasheng jing [Maitreyavyākaraṇa], (Produced in the third year of the Chengsheng reign at Baotian Si in Yuzhang; this is the second translation).
Renwang bore jing [Kāruṇikarāja-prajñāpāramitā-sūtra] (This is the second translation, differing slightly from the one produced by Dharmarakṣa of the Jin; translated in the third year of the Datong reign at Baotian Si; see Cao Pi's Biography of Paramārtha).

Saptadaśabhūmi-śāstra (Seventeen Stages Śāstra), five fascicles (translated in Taiqing 4 at the residence of Lu Yuanzhe in Fuchun for Baoqiong and twenty other eminent monks);
Mahāyāna-śraddhotpāda-śāstra (Treatise on the Awakening of Faith in the Mahāyāna) (produced in Datong 4 at the residence of Lu Yuanzhe);
Madhyamakaśāstra;
Tattvasiddhi-śāstra (*Ru shi lun);
Samayabhedoparacanacakra (*Eighteen Schools Śāstra);
Benyou wu lun (Treatise on Fundamental Existence and Non-Existence);
Traikālyaparīkṣā-śāstra (*Treatise on Discriminating the Three Times) (the above were all produced together in the fourth year);
Subcommentary to the Suvarṇaprabhāsa-sūtra, thirteen fascicles (produced in Taiqing 5);
Subcommentary to the Kāruṇikarājā-prajñāpāramitā-sūtra, six fascicles (produced in Taiqing 3);
Subcommentary to the Treatise on the Awakening of Faith, two fascicles (produced in Taiqing 4);
Subcommentary to the Madhyamakaśāstra, two fascicles;
Jushi yiji (Record of the Meaning of the Nine Consciousnesses), two fascicles (produced in Taiqing 3 at Meiye Temple in Xinwu);
Zhuanfalun yiji (Record of the Meaning of Turning the Wheel of Dharma) (produced in Datong 3).
The above sixteen works, in forty-six fascicles altogether. From the end of Emperor Wu's reign to the Chengsheng era, the Tripiṭaka master Paramārtha—rendered Zhenzhen in Liang—from the country of Ujjayinī in Western India, heard from afar that the Xiao sovereign was carrying out the bodhisattva practice of transformation, seeking out renowned masters to provide models of the sages and worthies. Harboring treasures in his native land, he came to this country. The tree-leaf brāhmī manuscripts of sūtras and treatises he brought totaled 340 bundles. If fully translated, they should have yielded more than twenty thousand fascicles, most of which had never before been transmitted to China. However, amidst the collapse and disruption at the end of the Liang, he did not manage to broadcast them completely. What was produced as circumstances permitted is briefly stated as above. Those translated later are also recorded and prefaced in the Chen catalogues; these matters are mostly found in Cao Pi's biography of the Tripiṭaka master. Fei Changfang says: Sengyou remarked, 'The Way is magnified by humanity; the Dharma awaits conditions to be revealed.' How true! Formerly, there were people and there was the Dharma, but lacking conditions, they did not meet their time. Now, having met a favorable time and good conditions, there are no persons and no Dharma. The common people are to be pitied; this is truly lamentable!
Zhongjing yaochao (Essential Extracts from the Various Sūtras), one collection, together with catalogue, in eighty-eight fascicles.
The above one work. In the eleventh month of Tianjian 7, the emperor, considering that the sea of Dharma is vast and profound and difficult for shallow knowledge to encompass and investigate, accordingly decreed that the monk Shi Sengmin and others of Zhuangyan Temple compile and produce this work at the Upper Dinglin Temple. It was completed only in the fourth month, summer, of the eighth year; see Baochang's catalogue.
Hualin fodian zhongjing mulu (Catalogue of the Various Sūtras of the Hualin Buddha Hall), four fascicles.
The above one catalogue. In Tianjian 14, an imperial decree ordered the monk Shi Sengshao of Anle Temple to abridge Master of the Tripiṭaka You's Chu sanzang ji ji catalogue, dividing it into four categories, adding and subtracting the rest; see Baochang's catalogue.
Jinglü yixiang (Extraordinary Aspects of the Sūtras and Vinayas), one collection, together with catalogue, in fifty-five fascicles (compiled by imperial decree in Tianjian 15);
Mingseng zhuan (Biographies of Eminent Monks), together with preface and contents, thirty-one fascicles;
Zhongjing fangong shengzeng fa (Ritual for Offering Food to the Holy Saṅgha from the Various Sūtras), five fascicles (also Tianjian 15);
Zhongjing mulu (Catalogue of the Various Sūtras), four fascicles (Tianjian 15);
Zhongjing huguo guishen minglu (Catalogue of the Names of Spirits and Deities Protecting the State from the Various Sūtras), three fascicles (Tianjian 15);
Zhongjing zhufoming (Names of the Various Buddhas from the Various Sūtras), three fascicles (Tianjian 15);
Zhongjing yonghu guotu zhu longwang minglu (Catalogue of the Names of the Various Dragon Kings Protecting the Land from the Various Sūtras), three fascicles (Tianjian 16);
Zhongjing chanhui miezui fa (Ritual for Repentance and Extinction of Transgressions from the Various Sūtras), three fascicles;
Chuyao lüyi (Essential Vinaya Observances), twenty fascicles.
The above nine works, in one hundred and twenty-seven fascicles altogether. The emperor considered that for the realm to be well-ordered and for the abidance of the state to be free from calamities and obstacles, it relies above on the support of the triratna, in the middle on the Four Heavenly Kings, and below on the aid of the dragon kings and myriad spirits. Only through such varied means can the people of the world achieve peace and joy. Although the texts exist, they are scattered among the sūtras and treatises; when urgent need arises to seek them out, they are hard to find in full. Therefore, during the Tianjian era, decrees were issued year after year commanding the monk Shi Baochang and others of Zhuangyan Temple to comprehensively compile and catalog them to provide for essential needs: whether establishing merit to avert disaster, performing repentance to eliminate obstacles, making offerings to spirits and ghosts, or sacrificing to dragon kings. For all petitions, the emperor personally inspected the rituals; upon concluding the sacrifices and prayers, spiritual responses were often felt. Thus for fifty years, the millions of people relied upon this power.
Daban niepan zizhu jing (Interlinear Commentary on the Mahāparinirvāṇa-sūtra), seventy-two fascicles.
The above one work. In the beginning of the Tianjian era, commented upon by the monk Shi Falang of Jianyuan Temple; see Baochang's catalogue.
Mohe bore boluomi zizhu jing (Interlinear Commentary on the Mahāprajñāpāramitā-sūtra), fifty fascicles (or one hundred fascicles).
The above one work. Emperor Wu, Xiao Yan, ascended the throne at age thirty-seven and reigned for forty-nine years, living to age eighty-six. Because his parents passed away early, the emperor was constantly filled with sorrowful longing, often lamenting: 'Though holding the honour of the Four Seas, I cannot repay their boundless kindness.' Hence, he set his mind on the Buddhist scriptures. Considering that the eight sections of the Prajñāpāramitā are the mother of all Buddhas of the ten directions and the three times, capable of eliminating disasters and cleansing defilements, he gathered various scriptures, personally composed an interlinear commentary, and lectured on and recited them in person, hoping by this supreme merit to extend his filial remembrance. Frequently he offered himself up in renunciation; the earth quaked on those occasions. In succession, fasts and lectures were held without interruption to turn the wheel of Dharma. On Mount Zhong he founded Dayaijing Temple; on the Qingxi stream he built Zhidu Temple; within the palace precincts he erected Zhijing Hall; and on Jingyang Terrace he established the Seven Ancestral Temples. Twice a month pure food was offered. Whenever he performed obeisance or the seasonal ancestral sacrifices, he never failed to shed copious tears of sorrowful emotion; the attendants accompanying him were all moved to weep. In Putong 8, he constructed Tongtai Temple with multi-storied pavilions, halls, terraces, and verandas, adorned with cloud-reaching nine-story pagodas, magnificent and towering like Yongning Temple. He opened the Datong Gate facing Tongtai Temple, which was consequently called Datong. On the sixth day of the third month of the first year, his majesty personally visited the temple to practice repentance. Although occupied with the myriad affairs of the realm, the scrolls never left his hands. Perusing both Buddhist and non-Buddhist scriptures, treatises, and ancient classics, he constantly stayed up until dawn. From the Liji, the Old Text Zhou Shu, Zuozhuan, Laozi, Zhuangzi, the various philosophers, the Analects, to the Classic of Filial Piety—passages that former sages had not clarified and earlier scholars were hindered by—he fully annotated and explained them all. The students of the Imperial Academy were limited in number and separated by noble and lowly birth; the emperor always wished to invite subsequent scholars and provide such good guidance, so he separately established Erudites of the Five Institutes to draw talented men of humble background, causing both the Confucian and Buddhist schools to flourish luxuriously. He had collections amounting to one hundred and twenty fascicles, and authored thousands of fascicles including the Tongshi and Shuyuan. Though advanced in years, he strove without rest. Before dawn, he called for his clothes and sat waiting for morning; at the fifth watch he proceeded to the outer palace hall, inspecting the myriad affairs by candlelight. Extending benevolence to prisons and markets, he showed great clemency. For those subject to severe laws who could not be pardoned, his countenance changed for a long time, and he burned incense and recited the Buddha's name before issuing the decree. Such was his compassion and pity for the common people! In discerning villainy and exposing deceit, he was like a divine spirit. Unless at banquets, he did not listen to music. The consorts in the rear palace wore no silk gauze. In his small bedroom in the inner hall, the bedding was plain: cloth quilts, rush mats, straw sandals, and pueraria cloth caps, with no other luxurious clothing or ornaments. During the Tianjian era, he completely ceased consuming blood and rich tastes, taking only one meal a day of vegetables and greens. When Sichuan presented taro and konjac, he found them delicious and remarked, 'How is this different from meat?' and decreed that they too be forbidden. That a monarch could do so makes him truly an inconceivable bodhisattva ruler!
Bore chao (Extracts from Prajñā), twelve fascicles.
The above was compiled in Tianjian 16 by imperial decree by the monk Shi Huiling of Linggen Temple; see Baochang's catalogue.

Gaoseng zhuan (Biographies of Eminent Monks), fourteen fascicles (together with catalogue).
The above one work. In the reign of Emperor Wu, compiled by the monk Shi Huijiao of Jiaxiang Temple in Kuaiji. Huijiao was learned in both Buddhist and non-Buddhist disciplines and was skilled in lecturing on the sūtras and vinayas. He authored the Niepan yi in ten fascicles, as well as subcommentaries on the Fanwang precept scripture, which circulated widely and served as a model for the era.
Chengshi lun lei chao (Categorized Extracts from the Tattvasiddhi-śāstra), twenty fascicles.
The above was compiled in the Tianjian era by the upāsaka Yuan Tanyun; it is similar to the sūtra extracts compiled by Emperor Wenxuan of Qi; it also appears in Baochang's catalogue.
Fabao ji (Collection of Dharma Treasures), two hundred fascicles (also called Fabao lianbi [Linked Jade of Dharma Treasures]).
The above one work. When Emperor Jianwen, Xiao Gang, was in the Eastern Palace as crown prince, he personally inspected the Buddhist scriptures and assigned classifications, ordering various scholars to compile, copy, and concatenate them to complete this work. Arranged by category, it resembles the Hualin bianlüe; for negligent scholars, it saves more than half the effort.
Yilin (Forest of Meanings), eighty fascicles.
The above one work. In the Datong era, an imperial decree ordered the monk Shi Zhizang and twenty other eminent monks of Kaishan Temple to compile it. Wherever scriptures and treatises contained doctrinal categories, they were all extracted and grouped together by type, like a grove of worldly plants where nothing is left unplanted. At every great Dharma assembly, the emperor personally inspected it to observe the lectures and debates; the exchange between guest and host and the course of the doctrine were made as clear as one's palm.
Neidian boyao (Broad Essentials of the Buddhist Canon), thirty fascicles.
The above one work. Compiled by Yu Xiaojing, Secretary to the Prince of Xiangdong. It encompassed the essential matters contained throughout the scriptures and treatises and gathered them all comprehensively, quite like works such as the Huanglan and the Leiyuan. Xiaojing later renounced the world and took the name Huiming; after entering the passes, he is also said to have written further works. Indeed, this Boyao is an essential gateway to the various divisions of Buddhist studies.