English (machine translation)

Translation of 大唐內典錄

Language: English
Extent: 302 passages, 147,166 words
Text: complete digital text
Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.2149 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

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Text

1.1

Preface to the Catalogue of Buddhist Scriptures of the Great Tang

1.2

Composed in the jiazi year, the first year of the Linde reign era [664 CE], by the Śākya monk [Daoxuan] of Ximing Monastery in the capital.

In tracing the origin [of the Dharma], that the saddharma is designated a treasure truly has its reason. It is genuinely the ford and ferryway for transcending the mundane, the track and axle-tree for entering into the real. Therefore, through successive eons the superior and holy have looked up to it as to their father and mother; following antiquity down to the present, they have exalted it as like the sun and moon. How could it not be because it discards the snare of the inverted notion of self and completely plumbs the treasured position of non-arising? From the time the Sage's Park [Mṛgadāva] proclaimed fulfillment and the Golden River [Hiraṇyavatī] serenely ferried [beings to nirvāṇa], characters and words were displayed to the various beings to draw out and lead forth the dust-enshrouded and unenlightened. Devising plans and strategies according to dispositions and capacities, setting forth spoken instructions in pursuit of natures and inclinations, it netted a single transformation and subsumed the great chiliocosm. Those who receive its Way are hard to praise enough; those who transmit its lineage make it easily understood. Thus the Venerable Kāśyapa compiled the four baskets at Mount Gṛdhrakūṭa, and Mañjuśrī of Great Wisdom convened the eight piṭakas outside the enclosing mountains [Cakravāḍa]. Thus could it flow forth and cover future ages, bringing to completion a long life of seventy thousand [years]; its lingering waves gradually seeped eastward, reaching a span of six hundred [years] of auspicious fortune. In examining its beginning in brāhmī script, they were borne upon fragrant elephants numbering by the hundreds of millions. Now translated into local dialects, they comprise roughly more than five thousand fascicles. As times have shifted and alternated, and the frivolous and pure have been displayed by turns, there are single and retranslations among fascicles and sections, and apocrypha as well as mundane and sacred [texts]. This has caused compilers of catalogues to vie eagerly in more than thirty lineages. In raising principles, each has its own model; yet in cross-examination and verification, they are not without complexity and confusion. Now I bring together all the various works, classifying them into categories, combining them into a single work divided into ten sections. Displayed and listed according to specific rubrics without disrupting the order, though the texts are repeatedly set out, their purport is completely free of perplexity. As for the constant teachings of the Great Sage, that stream is termed sūtra; explaining the sūtras and recounting the Sage, that stream is termed śāstra. None is not a method for dislodging stagnation, a standard discourse for converging upon the correct. If held dear and venerated, transcending rebirth may be anticipated; if doubted and slandered, imitating evil will follow. Therefore, having tentatively weighed and selected from the vast abundance, I set forth the preface as follows.

1.4

First: Catalogue of the Succession of Historical Translations of Scriptures and What They Derive From (meaning that scriptures produced across different dynasties and compositions by various individuals are all without exception universally applicable teachings, and are all incorporated into the scriptures; hence they are presented along with the scriptures).
Second: Catalogue of Successive Translations, Single or Multiple, and the Existence or Loss of Translators and Dynasties (meaning that texts were produced differently across periods and dynasties were not uniform; moreover, having suffered turmoil and chaos, monastics and laity were scattered; now when calculating them all together, there are multiple and single translations, but since the circumstances and narratives are unknown, they are transmitted as lost translator attributions).
Third: Summary Catalogue of Canonical Entry of All Scriptures Across the Dynasties (meaning that the scriptural sections are numerous, yet the essential guidelines are fully listed; entering the canon from their wrappers according to their category, they are divided into the Mahāyāna and Hīnayāna, showing both single and multiple translations).
Fourth: Essential Catalogue for Chanting and Recitation of the Scriptures Across the Dynasties (meaning that in chanting, recitation, and study, one must focus on what is essential and comprehensive; redundant text and repetitive meanings are not suited to the times; therefore, drawing and selecting essentials by section, only those suited for practicing the Way are chosen, while remaining duplicate translations are preserved but set aside for now).
Fifth: Catalogue of Titles of All Scriptures Across the Dynasties with Missing Texts (meaning that when comprehensively checking the various catalogues, the texts are missing upon verification; produced separately in particular regions, they could not circulate everywhere; therefore, their titles are separately displayed to seek them out).
Sixth: Catalogue of Commentaries and Compositions by Monastics and Laity Across the Dynasties (meaning commentaries and compositions on the holy words used to communicate to those not yet awakened; though previously noted, they were not sufficiently clarified; now they are listed in a separate catalogue so that those who consult them can easily understand).
Seventh: Catalogue of Branches and Offshoots of the Scriptures Across the Dynasties Used for Conversion (meaning that extracted scriptures accommodated to secular customs do not master the comprehensive texts but only reach beginners; yet even a single four-line verse must not be lightly discarded, hence this catalogue).
Eighth: Catalogue of Apocryphal Sūtras and Śāstras Produced Across the Dynasties (meaning that the saddharma is profound and far-reaching, whereas ordinary and foolish persons do not comprehend it; accommodating secular customs to convert the lower sorts, it violates the true tradition; if not marked and displayed, jade and stone will be jumbled together).
Ninth: Historical Preface to the Catalogues of Scriptures Across the Dynasties (meaning that scriptural catalogues were produced dynasty after dynasty, and their origins must be recognized).
Tenth: Catalogue of Sympathetic Resonance and Arousal of Reverence for Scriptures Across the Dynasties (meaning that when scriptures were translated in the Eastern Lands, auspicious omens arose in sympathetic resonance, bringing blessing and protection and increasing faith; this is what has caused their transmission and maintenance to endure far into the distance).

1.5

Catalogue of the Succession of Historical Translations of Scriptures and What They Derive From, Part 1: Beginning

1.6

Ever since the teaching flowed into the Eastern Lands, it has traversed imperial dynasties across the generations. It necessarily relied on contemporary rulers to propagate its renown and outline; only then could monastics and laity follow in repair and construction, thereby inaugurating the foundation. Enlightened monarchs respected its moral principles, their hearts intent on oversight and protection; unenlightened rulers merely complied with its conventions and followed along. Thus, beginning from the Later Han down to the Great Tang, though the ages shifted between corruption and purity, the essential principle remained one. All reverently received the ultimate instruction as the primal standard for extinguishing the defilements, and comprehended the profound scheme as the fundamental proof mirroring life and death. Thus could they transmit and ferry across the Net of Brahmā, flourishing increasingly generation after generation; this is the uninterrupted torrential flow of the gift of the Dharma from age to age. However, the Western Regions and the Five Indias revere celestial speech, whereas the nine provinces of the Eastern Lands traditionally followed the tracks of birds [Chinese script]. Thus celestial writing and celestial speech were beyond the conception of this realm; the eight scripts and six forms of characters were rarely seen from the outset in Greater Xia. This led to what was formerly heard of through successive translations only now being seen here. Furthermore, as between national histories and ritual classics, substance and literary embellishment are alternatively promoted; as between the words of the Buddha and mundane canons, phrasing and principle are as separated as heaven and earth. How is this known? The Buddha's dissemination of teaching prioritizes preaching and guidance: opening the ignorant, splitting the unhewn block, resolving doubts, and removing stagnation; it does not lie in literary elegance nor consist in scrolls. Its intention lies in opening the darkness and brightness of sentiment and principle, and reaching the agile perceptiveness of spiritual thought—such is its aim! 'Listen closely, listen closely, and reflect well on it; I shall explain and analyze it for you'—these are the holy words. 'Excellent, excellent! We wish and delight to hear; would that the World-Honoured One explain and analyze it'—this is the reception of the Dharma. The words are repeated but the meaning is grasped without worry of prolixity; it concerns only correct awakening and does not dwell on literary parallelism—such is the original scripture. Translated through local customs and transmitted according to mundane habits, they often fall into superficial errors, and what is lost is great indeed. This is why Dao'an composed a treatise on the five losses [which are] easy to follow, and Yancong composed an essay on the eight guidelines [which are] difficult to equal—these are truly proof of it. As for other secular practices, they are not worth discussing. Now, I record the wise and worthy translators of those imperial ages and also display the biased contentions of faith and slander among contemporary rulers, taking this as the first catalogue. Moreover, in the eras of the Han, Jin, Sui, and Tang, the realm was largely unified: where the official calendar reached, the Dharma Gate was united. Under dynasties such as the Wei, Song, Qi, and Liang, the territories were divided and fractured, Chinese and foreigners participated in government, and translations were produced in parallel. As for extensive sections being transmitted to the populace, surpassing the past and outstripping the future, we immediately see their propagation and linked brilliance enduring into the distance. Now I compile them chronologically according to their eras, appending thereafter what was composed by monastics and laity, in the hope that future readers will see them as if face to face. In all, there are eighteen dynasties, and the scriptures produced total 2,232 works (in 7,200 fascicles; including 310 works of lost translator attribution in 538 fascicles).

1.7

Later Han Dynasty: twelve translators, monastics and laity; 334 works of sūtras, vinaya, and other texts produced (in 416 fascicles; including 125 works of lost translator attribution in 148 fascicles).
Former Wei Dynasty: six translators, monastics; 13 works of sūtras, vinaya, and other texts produced (in 24 fascicles).
Southern Wu, Sun clan: four translators, monastics and laity; 148 works of sūtras, biographies, and other texts produced (in 185 fascicles; including 110 works of lost translator attribution in 291 fascicles).
Western Jin Dynasty: thirteen translators, monastics and laity; 451 works of sūtras, precepts, and other texts produced (in 717 fascicles; including 8 works of lost translator attribution in 15 fascicles).
Eastern Jin Dynasty: twenty-seven translators, monastics and laity; 263 works of sūtras, biographies, and other texts produced (in 585 fascicles; including 53 works of lost translator attribution in 56 fascicles).
Former Qin, Fu clan: eight translators, monastics; 40 works of sūtras, biographies, and other texts produced (in 239 fascicles).
Western Qin, Qifu clan: one translator, monastic; 14 works of sūtras produced (in 21 fascicles; along with 8 works of lost translator attribution in 11 fascicles).
Later Qin, Yao clan: eight translators, monastics; 124 works of sūtras and biographies produced (in 662 fascicles).
Northern Liang, Juqu clan: eight translators, monastics and laity; 32 works of sūtras and biographies produced (in 224 fascicles; along with 5 works of lost translator attribution in 17 fascicles).
Song Dynasty: twenty-three translators, monastics and laity; 210 works of sūtras and biographies produced (in 490 fascicles).
Former Qi Dynasty: nineteen translators, monastics and laity; 47 works of sūtras and biographies produced (in 346 fascicles).
Liang Dynasty: twenty-one translators, monastics and laity; 90 works of sūtras, vinaya, biographies, and other texts produced (in 780 fascicles).
Later Wei, Yuan clan: thirteen translators, monastics and laity; 87 works of sūtras, śāstras, biographies, and catalogues produced (in 302 fascicles).
Northern Qi, Gao clan: two translators, monastics and laity; 7 works of sūtras and śāstras produced (in 53 fascicles).
Northern Zhou, Yuwen clan: eleven translators, monastics and laity; 30 works of sūtras, śāstras, astronomy, and other texts produced (in 104 fascicles).
Chen Dynasty: three translators, monastics and laity; 40 works of sūtras, śāstras, biographies, commentaries, and other texts produced (in 347 fascicles).
Sui Dynasty: more than twenty translators, monastics and laity; more than 90 works of sūtras, śāstras, and other texts produced (in more than 510 fascicles).
August [Tang] Dynasty: eleven translators, monastics and others; more than 200 works of sūtras, śāstras, and other texts produced (in more than 1,500 fascicles).

1.8

Ever since the teaching blanketed the Divine Land, time has passed through nine eras. Dynasties were divided into legitimate and illegitimate, and the land was a mix of Chinese and barbarians. Thus, there were the Five Liang, Four Yan, Three Qin, and Two Zhao; the locations of the Xia and Shu were narrow and marginal; the Jin and Song held the lands south of the Yangtze. The translation and transmission of scriptural sections emerged according to each region. Here I list only the concurrent and orthodox states to capture what their translations derived from; the rest are not mentioned because they lacked universal teachings. May later readers understand this rationale.

1.9

Catalogue of Buddhist Scriptures Translated in the Later Han, Number One

1.10

The Preface says: The source and origins of the teaching's transmission truly lay in the Ji family's Zhou dynasty. When the First Emperor of Qin abolished it, remnant traces still appeared sporadically. When Liu Xiang catalogued books in the Imperial Library, he frequently encountered Buddhist scriptures. Gauging by these grounds, [the transmission] was not restricted to the era of Emperor Ming of the Han. Other [details] are as shown separately elsewhere; here I introduce the beginning of its illumination of the secular [world] and its resurgence, and thus arrange them from the start. As for the claim that the emergence of scriptures began with Emperor Xiaoming of the Later Han: the Emperor's personal name was Zhuang, his temple name was Xianzong, and he was the fourth son of Emperor Guangwu. His divine nature was serene and simple, elegantly exemplifying sagehood. In the seventh year of Yongping, he dreamt by night of a golden man sixteen feet in height, bearing a solar disc around his neck, flying through the sky and arriving. His brilliant light shone resplendently over the palace courtyard. At dawn, [the emperor] gathered his ministers and ordered them to divine the dream. The broadly learned scholar Fu Yi came forward to memorialise, answering, "Your subject has heard that in ancient times there was a spirit in the Western Regions whose name was Buddha. What Your Majesty saw must surely be he." The Emperor took it to be so, and rejoiced with feeling at the auspicious omen. He decreed that an embassy of fourteen men—including Qin Jing, a palace gentleman of the Feathered Forest, and the doctoral disciple Wang Zun—be dispatched to travel to India. In the Yuezhi country, they met the monks Kāśyapa Mātanga and Dharmaratna, procured transcriptions of scriptures and images, loaded them on white horses, and returned, arriving at Luoyang. According to the Han faben neizhuan, at that time the Daoists of the Five Sacred Peaks and the eighteen mountain hermitages submitted a memorial objecting to [Buddhism's] allowance. The Emperor then set up a traveling palace west of the capital and allowed them to contend in capability. The Daoists and others erected an altar, arrayed offerings, placed Daoist scriptures and the works of the philosophers upon the altar, and set fire to burn the scriptures, taking their non-destruction into ash as proof [of truth]. When they finished reciting their incantations, the scriptures were consumed by the flames. Chu Shanxin and Fei Shucai, Daoists of the Southern Sacred Peak, died of their own deep humiliation. More than six hundred other Daoists all converted to the Buddhadharma and asked to leave household life; the Emperor granted it. From this, monks and nuns were ordained widely. Initially ten monasteries were established; precisely at this site, the Baima Si (White Horse Monastery) was founded. The various prefectures vied to build [monasteries] to repay the debt of gratitude to the white horse. More than two hundred paces to the left of the Qingmen Gate Road in the old city of Chang'an stands the Zhongxing Si; to its right are the remaining foundations of the White Horse Monastery. Dharmaratna immediately translated the Sūtra of Forty-two Sections there, and it was sealed in the stone chamber of the Orchid Pavilion. From then on, the Śākya teaching arose like gathering clouds in succession; monks and faithful laymen followed on one after another translating and transmitting. In the time of Emperor Xiaohuan, Buddha images were crafted in gold and silver. In the time of Emperor Xiaoling, in the third year of Guanghe, palace grandees were sent to the Buddhist stūpas and monasteries in Luoyang to provide meals for the monks, hang silk banners, burn incense, scatter flowers, and light lamps. By the seventh year of Guanghe, because of the plot of Zhang Jiao and others, their rebellious faction was executed, and all maternal and paternal kin who were involved in serving Laozi, bewitching shamans, healers, and diviners were abolished together. Those who observed the five Buddhist precepts were not prosecuted. By this event, it is verified that the Buddhist teaching is upright and true; "steeped in black it does not blacken, ground down it does not wear thin." Treachery, deceit, defilement, and taint are merely floating clouds to us; truly it is worthy of veneration! From the monk Śrīmitra (Shilifang) under the Qin and Liu Zizheng under the Western Han onward, although Buddhist scriptures had been heard of, their titles were not known. Only when reaching the Later Han was there a definite catalogue, in which the Sūtra of Forty-two Sections is the foremost, and the monk Kāśyapa Mātanga is the earliest. Down to the end of the Jian'an reign period of Emperor Xian, a span of one hundred fifty-two years passed through eleven monarchs; twelve Chinese and non-Chinese, monastics and laymen, gathered ancient remnants and supplemented previous omissions. Together with ancient translations of lost attribution, they produced a total of 334 sūtras and vinaya texts in 416 fascicles. These form the Later Han scripture catalogue, set forth upon this scroll, so that those with broad discernment may know the dispersion and aggregation of canonical scriptures ancient and modern, awaiting the time when the glorious propagation and flourishing conversion of the Dharma jewel's illumination are displayed.

1.11

Later Han monk Kāśyapa Mātanga (1 sūtra, 1 fascicle)
Monk Dharmaratna (5 sūtras, 13 fascicles)
Monk An Qing, courtesy name Shigao (176 sūtras, 197 fascicles)
Monk Lokakṣema (21 sūtras, 63 fascicles)
Upāsaka and Commandery Commandant An Xuan (2 sūtras, 3 fascicles)
Monk Zhu Foshuo (2 sūtras, 3 fascicles)
Monk Zhi Yao (11 sūtras, 12 fascicles)
Monk Kang Ju (1 sūtra, 1 fascicle)
Pure-faithful layman Yan Fodiao (7 sūtras, 9 fascicles)
Monk Kang Mengxiang (6 sūtras, 9 fascicles)
Monk Shi Danguo (1 sūtra, 2 fascicles)
Monk Zhu Dali (1 sūtra, 2 fascicles)
Scriptures of lost translator attribution: 125 works, 148 fascicles, interspersed among sūtras and dhāraṇīs.

1.12.1

Sūtra of Forty-two Sections, one fascicle
The above single sūtra was translated during the reign of Emperor Ming of the Later Han by the Brahmin monk Kāśyapa Mātanga of Central India. Some say "Zhu Shemoteng"; the various catalogues preserve both forms, and it is not clear which is correct. Since it was not translated previously, it is recounted in detail here. In the tenth year of Yongping, he returned eastward with the Han envoy Cai Yin to the city of Luoyang, and translated this sūtra at White Horse Monastery. Arranged according to the catalogues, this is the very progenitor of sūtras in the land of Han. Old catalogues say: this scripture was originally an excerpt of Indian sūtras, derived from a larger work, selecting and gathering essentials, resembling the Classic of Filial Piety in eighteen chapters. Dao'an's catalogue originally listed it as derived from an old catalogue; it is also recorded in Zhu Shixing's Han Catalogue and Sengyou's Collection of Records on the Tripiṭaka. However, when the Great Dharma was first transmitted, few people took refuge in faith, causing Mātanga to conceal his profound understanding and not translate much further. He later passed away in Luoyang. The full account of these details is preserved in Zhu Shixing's catalogue and the Biographies of Eminent Monks, as well as miscellaneous records. Baochang's catalogue states that it was produced by Dharmaratna; this perhaps rests upon the fact that they came at the same time.
Fo benxing jing, five fascicles
Shidi duanjie jing, four fascicles (or eight fascicles according to Zhu Shixing's catalogue)
Erbailiushi jie heyi, two fascicles (found in the Bie lu)
Fahai zang jing, one fascicle (one copy lacks the character "Zang")
Fo bensheng jing, one fascicle
The above five works, totaling thirteen fascicles, were translated during Emperor Ming's reign by the monk Dharmaratna of Central India, who came together with Kāśyapa Mātanga, traveling by different routes and arriving later. At first he produced the Forty-two Sections together with Mātanga; after Mātanga died, Dharmaratna translated these alone. In ancient times, when Emperor Wu of Han excavated the Kunming Pool, he encountered black ash at the bottom and asked Dongfang Shuo about it. Shuo said, "It is not something your servant knows; you may ask the barbarian peoples of the Western Regions." When Dharmaratna arrived, he was subsequently asked about it. Dharmaratna said, "This is the leftover ash from the cosmic conflagration of an eon." Shuo's words were thus verified, and many came to believe. Furthermore, when the envoy Qin Jing returned from the Yuezhi country, he obtained the fourth painted likeness modeled on King Udayana's sandalwood image and brought it to Luoyang. The Emperor ordered that it be copied and venerated atop the Xiyang City Gate and the Xianjie Tomb. Ever since, paint and pigments have circulated down to the present. Moreover, because rival heterodox paths competed when the Buddhadharma first arrived, contemporary affairs were recorded, composing the Han faben neizhuan in five fascicles; its author is unknown, and it survives today.
Xiuxing daodi jing, six fascicles (derived from Zhi Mindu's catalogue, which provided a preface, as well as Baochang's catalogue and the Bie lu; one title is Shundao xing jing)
Daseng weiyi jing, four fascicles (found in the Bie lu; newly appended as a variant text, differing from Sengyou's catalogue where it is classified under lost translators and divided into two works of two fascicles; this combined version in the Bie lu is correct)
Faju jing, four fascicles (found in the Bie lu along with the Weiyi, divided into two works)
Chanxing sanshiqi pin jing, one fascicle (found in Baochang's catalogue)
Shibaofa jing, two fascicles (Sengyou's catalogue notes another title is Duozeng dao zhang jing; old catalogues say it is excerpted from the Dīrgha Āgama)
Yinchiru jing, two fascicles (the Bie lu notes Dao'an's commentary; found in Zhu Shixing's Han Catalogue and Sengyou's catalogue)
Da anban shouyi jing, two fascicles (Dao'an calls it Xiao anban; found in the catalogues of Zhu Shixing, Sengyou, and Li Kuo)
Da anban jing, one fascicle (annotated by Dao'an; found in Sengyou's catalogue)
Za sishisi pian jing, two fascicles (or called Za jing sishisi pian; since it does not state a title, it is unknown which scripture it is; Dao'an says it comes from the Ekottara Āgama; Sengyou's catalogue records it fully)
Da daodi jing, three fascicles (first translation; annotated by Dao'an; an excerpted Chinese abridged version of the Xiuxing jing; some lack the character "Da"; extracted from the Dīrgha Āgama; found in Sengyou's catalogue)
Daoyi faxing jing, two fascicles (from the Dīrgha Āgama; or one fascicle; found in Dao'an's and Sengyou's catalogues)
Chan jing, two fascicles (first translation; found in the Bie lu)
Wuliangshou jing, two fascicles (first translation; found in the Bie lu; monk Tanluan composed a commentary to it)
Bailiushi pin jing, one fascicle (old catalogues call it Zengyi ahan bailiushi zhang jing; found in Sengyou's catalogue)
Da shi'ermen jing, one fascicle (the Bie lu states two fascicles; from the Dīrgha Āgama; annotated by Dao'an; found in the catalogues of Baochang and Sengyou)
Xiao shi'ermen jing, one fascicle (from the Dīrgha Āgama; found in the catalogues of Baochang and Sengyou)
Qifa jing, one fascicle (old catalogues call it Apitan qifa xing jing, from the Dīrgha Āgama, or simply Qifa xing; found in Sengyou's catalogue)
Shisi yi jing, one fascicle (old catalogues call it Pusa shisi yi jing; found in Sengyou's catalogue)
Apitan jiushiba jie jing, one fascicle (found in Sengyou's catalogue)
Mingdu wushi jiaoji jing, two fascicles
Nanti jialuoyue jing, one fascicle (found in Sengyou's catalogue)
Dufu zhangzhe jing, one fascicle (also called Dufu zhangzhe caiwu wufu jing, or Wuzi fuwu jing; extracted from the Saṃyukta Āgama, fascicle 46)
Zhangzhe yaonao erchu jing (also called Zhangzhe aonao erchu jing, or Erchu nao jing; all titles below are single fascicles)
Youqi zhangzhe huiguo jing (also called Shenqi zhangzhe huiguo gongfo jing; unclear whether Youqi or Shenqi)
Fo wei Najü shuo genshu jing (also called Wei Nakula zhangzhe shuo genshu jing)
Zhangzhe xiongdi yi Fo jing (also called Zhangzhe Rishidatta xiongdi erren wang Fo suo jing; from the Madhyama Āgama)
Fo shenli jiu zhangzhe zi jing
Anabinqi hua qizi jing (from the Ekottara Āgama)
Shizhi jushi bacheng ren jing (from the Madhyama Āgama, fascicle 60)
Wuwei liche bai Anan jing (from the Saṃyukta Āgama, fascicle 21)
Shou zhouyuan jing (also called Zuisheng zhangzhe shou zhouyuan jing)
Zhangzhe zi Zhi jing (also called Zhi jing)
Yujia jushi jian Fo wenfa xingwu jing (also called Xiugatuo jushi Fo wei shuofa de xingwu jing; from the Saṃyukta Āgama)
De feichang guan jing (one variant adds Zhangzhe Yeshu zi)
Shetoujian jing (first translation; seen in an old catalogue under Shetoujian taizi ming ershiba xiu jing; also called Taizi mingxing ershiba xiu jing, or Huer jing)
Chujia yinyuan jing (one variant adds Fo shuo; also simply called Chujia jing)
Fo du zhantuoluo er chujia jing
Chunda shami jing (or with the word Shamen; from the Saṃyukta Āgama, fascicle 24)
Waidao chujia jing
Jingqin sinianchu jing (from the Saṃyukta Āgama, fascicle 29)
Fumu en nanbao jing (also called Nanbao jing; from the Madhyama Āgama)
Chansi manzu jing (from the Āgamas)
Shuxi shi jing
Chan miyao jing (from the Chan yao mi zhibing jing; or without the character "Mi")
Shijian yan meise jing (from the Saṃyukta Āgama, fascicle 24)
Yiqiexing bu heng anzhu jing (from the Saṃyukta Āgama, fascicle 34)

1.12.2

Sūtra on Humans Receiving a Body and Entering the Aggregates (extracted from the first fascicle of the Xiuxing daodi jing)
Sūtra on Sentient Beings with Many Inverted Views (one [edition] lacks the word "Many"; extracted from the sixteenth fascicle of the Chuyao jing)
Sūtra on the Four Hundred and Four Diseases of the Human Body (extracted from the first fascicle of the Xiuxing daodi jing)
Sūtra on Human Illnesses That Physicians Cannot Cure (extracted from the Xiuxing daodi jing)
Sūtra on the Discrimination of the Arising of Good and Evil
Sūtra on the Poisonous Tree That Regrows After Being Chopped Down (extracted from the Chuyao jing)
Sūtra on the Method and Sequence of Skillful Means in Dhyāna
Sūtra on the Method of Practicing Dhyāna in Āraṇya (extracted from the first [fascicle] of the Bodhisattva-dhyāna-dharma)
Sūtra on the Names of the Four Hundred Samādhis
Sūtra on the Samādhi of Self-Vow (the internal title says "Chapter Four: Solitary Realization"; extracted from the Pure Conduct of Bhikṣus; first translation, slightly different from that produced by Master [Dharma]rakṣa)
Sūtra on King Virūḍhaka (first translation; extracted from the Ekottarika-āgama)
Sūtra on the Intention to Scold
Sūtra on the Buddha Preaching on Categories of Likeness for the Brāhmaṇa Piṇḍa (extracted from the eleventh fascicle of the Saṃyukta-āgama)
Sūtra on the Brāhmaṇa Asking the Buddha About Obtaining Merit through Generosity
Sūtra on the Buddha Preaching the Dharma for the Horse-Taming Village Headman (extracted from the thirty-second fascicle of the Saṃyukta-āgama)
Sūtra on the Conduct of Brāhmaṇas (extracted from the thirty-ninth fascicle of the Madhyama-āgama)
Sūtra on the Brāhmaṇa Douzhe Debating the Doctrine and Leaving the Household (extracted from the forty-second fascicle of the Saṃyukta-āgama)
Sūtra on the Buddha Preaching the Dharma and Awakening the Fire-Worshipping Brāhmaṇa (extracted from the Saṃyukta-āgama)
Sūtra on the Falsehood of the Brāhmaṇa (extracted from the thirtieth fascicle of the Saṃyukta-āgama)
Sūtra on the Buddha Converting the Great Prospering Brāhmaṇa to Leave the Household (extracted from the Saṃyukta-āgama; one [edition] has the character "Fire" [in place of "Prospering"])
Sūtra on the Buddha Preaching to Acila-Kāśyapa on Suffering Caused by Oneself or Others
Sūtra on the Brāhmaṇa Whose Son Passed Away and Whose Loving Thoughts Did Not Depart (extracted from the Ekottarika-āgama)
Sūtra on the Brāhmaṇa Sida Leaving the Household and Attaining the Path (extracted from the forty-fourth fascicle of the Saṃyukta-āgama)
Sūtra on the Buddha Preaching Verses for the Arrogant Brāhmaṇa (extracted from the Saṃyukta-āgama)
Sūtra on the Brāhmaṇa Wearing White (extracted from the twenty-eighth fascicle of the Saṃyukta-āgama)
Sūtra on the Brāhmaṇa Asking the Buddha How Many Buddhas There Will Be in the Future (extracted from the Saṃyukta-āgama)
Sūtra on the Brāhmaṇa Avoiding Death (extracted from the Ekottarika-āgama)
Sūtra on the Buddha Preaching on Plowing the Field for a Brāhmaṇa (extracted from the Saṃyukta-āgama; one [edition] lacks the word "Field")
Sūtra on the Seven Old Brāhmaṇas Requesting to Become Disciples
Sūtra on the Brāhmaṇa Penetrating Sūtras and Śāstras (extracted from the twenty-fifth fascicle of the Saṃyukta-āgama)
Sūtra on the Buddha Covering the Naked Ascetic (extracted from the Jātaka-sūtra; also called Sūtra on Examining the Naked Ascetic)
Sūtra on the Brāhmaṇa Understanding Many Arts (extracted from the Saṃyukta-āgama)
Sūtra on the Buddha Preaching the Four Dharmas for a Brāhmaṇa (extracted from the second fascicle of the Saṃyukta-āgama)
Sūtra on the Buddha Preaching Good and Evil for a Young Brāhmaṇa
Māyopama-samādhi-sūtra (or two fascicles)
Ānāpāna-sūtra
Sūtra of the Inner Treasury (the second translation in the tenth month of the second year of Yuanjia; also called Sūtra of the Hundred Chapters of the Inner Treasury; also called Sūtra of the Hundred Jewels; found in Zhu Shixing's Han Catalogue)
Sūtra on the Essential Practical Methods for the Five Gates of Dhyāna (first translation)
Sūtra on the Simile of Water (extracted from the Ekottarika-āgama)
Sūtra on the Simile of the Floating Wood
Sūtra on the Simile of the Turtle (extracted from the Liudu ji)
Sūtra on Devadatta Entering Hell in This Very Body (extracted from the Chuyao jing)
Sūtra on the Woman Māṇavikā Slandering the Buddha and Entering Hell in This Very Body
Sūtra on Śṛgāla's Bowing to the Six Directions (also called Great Sūtra on Bowing to the Six Directions; slightly different from that produced by Dharmarakṣa)
Sūtra on the Primordial Human Desire for Life (extracted from the Dīrgha-āgama; Dao'an's commentary is noted in Sengyou's catalogue)
Sūtra on the Pretas Questioning Maudgalyāyana
Sūtra on the Manifold Sufferings of Sinful Beings in Hell
Sūtra on Maudgalyāyana Seeing Sentient Beings Whose Body Hairs Were Like Arrows (extracted from the nineteenth fascicle of the Saṃyukta-āgama)
Sūtra of the Retribution Chapter in the Mahāyāna Vīrya-pāramitā
Sūtra on the Venerable Bakkula (extracted from the eighth fascicle of the Madhyama-āgama)
Sūtra on Ānanda Inquiring into the Fortune and Misfortune of Serving the Buddha (one [edition] says Sūtra on Ānanda Inquiring into Affairs; another says Sūtra on the Fortune and Misfortune of Serving the Buddha)
Kātyāyana's Sūtra on Impermanence (extracted from the second fascicle of the Jātaka-sūtra)
Sūtra on the Future Change and Destruction
Sūtra on the Firm Mind and Correct Intention (also called Sūtra of Firmness; also called Sūtra on Firm Intention)
Sūtra Clearly Distinguishing Sins and Blessings
Sūtra on the Verses of Multi-fold Augmentation of the Path (the old catalogue lacks the word "Path"; extracted from the Dīrgha-āgama; also called Alternate Translation of the Ten Retributions Dharma)
Sūtra on the Golden Woman
Sūtra on Contending over a Woman in a Past Life (extracted from the Jātaka-sūtra)
Sūtra on Serving the Superior and Victorious
Sūtra on the Method of Repentance
Sūtra on Śāriputra's Repentance
Sūtra on the Crown Prince's Dream
Sūtra on the Minor Parinirvāṇa (found in the Bie lu)
Sūtra on Compassion, Benevolence, and Not Killing
Sūtra on Ānanda's Fellow Students (extracted from the forty-eighth fascicle of the Ekottarika-āgama)
Sūtra on the Merchants Escaping the Danger of Bandits
Sūtra on the Lute Player of the Past (extracted from the forty-eighth fascicle of the Saṃyukta-āgama)
Sūtra on Bandits of the World Giving Alms (extracted from the Ekottarika-āgama)
Sūtra on the Merchant's Son Performing Buddha-Services (extracted from the Dīrgha-āgama)
Sūtra of the Dhāraṇī against Bandits
Sūtra of the Dhāraṇī of Tying One's Belt When Suddenly Encountering Bandits
Sūtra on Brahmā Visiting the Brāhmaṇas' Lecture Hall (extracted from the Ekottarika-āgama)
Sūtra on the Arising and Decay of the Five Aggregates (extracted from the Xiuxing daodi jing)
Sūtra of the Eight Radiations
Sūtra on the Five Warriors (extracted from the Ekottarika-āgama)
Sūtra on the Five Dharmas (found in Sengyou's catalogue)
Sūtra on the Five Practices
Sūtra on the Three Poisons
Sūtra on How an Auspicious Time Is Difficult to Encounter
Sūtra on Seeking Release from Prison
Sūtra on the Lotus Woman
Sūtra on the Solitary Mother Who Lost Her Only Son
Sūtra on Two Persons in the Past Who Loved and Respected Each Other (extracted from the Chuyao jing)
Sūtra on Abiding in the Aggregates and Maintaining the Sense Bases (or two fascicles)
Sūtra on King Mirror-Face (extracted from the Liudu ji)
Sūtra on the Son Passing Away (extracted from the Jātaka-sūtra)
Sūtra in Praise of the Jewel Maiden (one [edition] says Sūtra on Śāriputra Praising the Jewel Maiden Preaching Inconceivability)
Sūtra on Mahākāśyapa Encountering a Nirgrantha (extracted from the Dīrgha-āgama)
Sūtra on the Proper Upavasatha
Sūtra on Aniruddha Contemplating Maudgalyāyana's Supernormal Powers
Sūtra on Śāriputra Questioning the Jewel Maiden
Candrapradīpa-samādhi-sūtra (extracted from the Mahā-candrapradīpa-samādhi-sūtra)
Sūtra on Ānanda's Perplexity (extracted from the Sūtra on the Primordial Human Desire for Life)
Buddhānubhāva-samādhi-sūtra
Sūtra on Kāśyapa Reproaching Ānanda (one [edition] says Sūtra on Kāśyapa Reprimanding Ānanda and the Simile of the Twofold Deliverance of the Arhat; first translation)
Sūtra on the Essential Wisdom of Mahāyāna Vaipulya
Sūtra on the Samādhi of Resonance with the Sky-Pure Heaven (the old catalogue says: Sūtra on the Sky-Pure Samādhi)
Sūtra on Passions Departing from Guilt (the worldly commentary considers it doubtful)
Sūtra on the Contemplation of the Bodhisattvas Bhaiṣajyarāja and Bhaiṣajyasamudgata
Vinaya of Resolving Meaning, one fascicle (one [edition] says Dharma-Practice of the Vinaya of Resolving Meaning; another calls it a sūtra; Dao'an says it is extracted from the Āgamas; found in Sengyou's catalogue)
Sūtra on the Four Truths (slightly different from that produced by [Kang] Mengxiang; Dao'an says it is extracted from the Dīrgha-āgama; the preceding thirty-four works in forty fascicles are found in Sengyou's catalogue; the rest are miscellaneous extractions appended here)
Sūtra on Mañjuśrī Questioning the Dharmakāya in the Ratnakūṭa Samādhi (also called Sūtra on the Ratnakūṭa of the Sun-Leaving Samādhi)
Sūtra on Receiving the Dust of Phenomena (found in Sengyou's catalogue)
Sūtra on the Conceptions of Dharma in Dhyāna Practice (found in both Baochang's and Sengyou's catalogues)
Sūtra on Proper Practice in the Āgamas (also called Sūtra Spoken by the Buddha on Correct Intention)
Sūtra on the King of Gandhāra (or lacks the word "Country")
Sūtra Spoken by the Buddha on Various Subjects
Sūtra on the Eighteen Hells (also called Sūtra on the Eighteen Purgatories)
Sūtra on the Karmic Retribution and Edification of the Hells (also called Sūtra on the Retribution of Hell)
Sūtra on the Gravity of the Karmic Retribution of Violating Precepts (also called Sūtra on Committing Transgressions)

1.12.3

Wen cheng shi'er yinyuan jing (also titled Shi'er yinyuan jing; appears in You's catalogue).
Benxiang yizhi jing (extracted from the Madhyama Āgama; the Wu catalogue calls it Da xiang yizhi [jing]; appears in You's catalogue; identical to the Yuan ben zhi jing; appears in Shixing's Han catalogue).
Pu fayi jing (also titled Ju faxing [jing]; extracted from the Dīrgha Āgama; appears in Shixing's and You's catalogues).
Modeng nü jing (also titled Modeng nü jing [with variant graph]; also titled Anan wei gudaonü shuo jing).
Lou fenbu jing (Dao'an says it is extracted from the Dīrgha Āgama; appears in both Shixing's and You's catalogues).
Shifa feifa jing (extracted from the Madhyama Āgama; appears in both Shixing's and You's catalogues).
Yiqie liu sheshou yinyuan jing (in the old catalogue called Liu she jing; one source calls it Yiqie liu sheshou jing; the Wu catalogue lacks yiqie and also calls it Shouyin; extracted from the Madhyama Āgama; appears in [Shi]xing's and You's catalogues).
Qichu sanguan jing (Dao'an says it is extracted from the Saṃyukta Āgama; You's catalogue is the same; extracted in Zhu [Shi]xing's catalogue).
Jiuheng jing (extracted from the Saṃyukta Āgama).
Bazhengdao jing (extracted from the Saṃyukta Āgama; appears in both [Shi]xing's and You's catalogues).
Wuyin piyu jing (also titled Shuimo suo piao jing; extracted from the Saṃyukta Āgama; appears in both [Shi]xing's and You's catalogues).
Zhuan falun jing (also titled Falun jing; extracted from the Saṃyukta Āgama; appears in both An's and You's catalogues).
Siwei yaolüe jing (also titled Siwei jing).
Qing Bintoulu fa (Method for Inviting Piṇḍola).
Ahan koujie shi'er yinyuan (one source calls it Duan shi'er yinyuan jing; one calls it Ahan koujie jing; one calls it Anhou koujie jing; or said to be translated by An Xuan, but according to the title it is not so).
Apitan wu faxing jing (or called Apitan wu fa jing; extracted from the Dīrgha Āgama).
The above [texts]: In the first year of the Yuanjia reign era of Emperor Huan of the Later Han, there was the crown prince of the kingdom of Parthia (Anxi), named Qing, style Shigao. He was next in line to inherit the throne, but ceded the position to his uncle. Thereupon he renounced the kingdom and went forth from the household life. Cherishing the Way, he traveled through the regions, taking broad propagation [of the teaching] as his task. In the second year of the Jianhe reign era of Emperor Huan, shaking his monk's staff, he arrived at Luoyi. In a short time, having studied the language, he became thoroughly conversant in Chinese. Lamenting that the Dharma's transformation was still slight, he broadly engaged in preaching and translating. Reaching the reign of Emperor Ling, for more than twenty years, he translated in all more than one hundred and seventy works, amounting to more than one hundred and ninety fascicles. The catalogue of Shi Dao'an, Sengyou's catalogue (Chu sanzang ji ji), Huijiao's Gaoseng zhuan, and others only state that [An] Shigao produced thirty-nine works of sūtras; their doctrinal principles are clear and analytical, the phrasing fitting and correct, eloquent yet unadorned, plain yet not rustic. All who read them are untiringly captivated without weariness. I have broadly inquired, examined, and investigated the records and accounts of the various catalogues; their mentions of Shigao have omissions and appearances that differ from one another. Thus we may know that his expedient traces of concealment and manifestation mostly depended on perceiving suitable occasions, casually undertaking translations as convenient. This led to there being texts lacking elsewhere that were not transmitted. Furthermore, at the end of his biographical records, it is indeed stated that these were what was contained in the ancient and old catalogues; these were all Shigao's revisions and corrections of former translations, not necessarily complete [new] translations. Moreover, from the west Shigao reached the Central Plains, traveled through Jiangnan, across the Lingnan passes, and to eastern Yue, and only then did his presence and disappearance culminate; his comprehensive journeys and manifest traces were those of a sage, not an ordinary person. Now, bringing together the various writings and thoroughly gathering miscellaneous accounts: where there are title notes, they are mostly [texts] extracted from larger collections along the roads of Hexi and Jiangnan according to circumstances. The catalogue entries are scattered, but this is not enough to raise doubts. Since they were seen there and preserved, how could I not compile them here? I venture to follow the various collections and edit them in order. Though scattered among various divisions, detailed verification will show them to be reliable. I hope to broaden the flow of the Dharma and make known its original source. As for notes desiring to understand his traces in full, they are all found in the monastic biographies; one may use them as a mirror.
Daji jing, 27 fascicles (first translation; appears in Li Kuo's catalogue).
Daoxing boreboluomi jing, 10 fascicles (first translation; titled Mohe boreboluomi jing, or 8 fascicles; also titled Bore daoxing pin jing; appears in Zhi Mindu's and You's catalogues).
Shoulengyan jing, 2 fascicles (first translated on the eighth day of the second month in the third year of the Zhongping reign era of the Later Han; appears in both Shixing's and You's catalogues; the Wu catalogue says 3 fascicles).
Wuliang qingjing jing, 2 fascicles (appears in the Wu catalogue; a different version from the one produced by Bo Yan; one source calls it Wuliang qingjing pingdengjue jing).
Achufoguo jing, 2 fascicles (one source calls it Achu fochai pusa xuecheng jing; also titled Achufo jing, 1 fascicle; appears in Shixing's and You's catalogues).
Boben jing, 2 fascicles (first translation; appears in Sengyou's catalogue).
Dunzhentuoluo suowen jing, 2 fascicles (first translation; the old catalogue calls it Dunzhentuoluoni wang jing; appears in Shixing's and You's catalogues).
Asheshiwang jing, 2 fascicles (first translation; Dao'an says it is extracted from the Dīrgha Āgama; appears in Sengyou's Jiji).
Foyiri manibao jing, 1 fascicle (extracted from the Fangdeng section; also titled Moheyan baoyan jing; also titled Da baoji jing; the ancient chapter is called Yiri bore jing; appears in You's catalogue).
Da baoji jing (upon my examination, this sūtra is roughly the same as the previous one; first translated in the second year of the Guanghe reign era; Dao'an calls it Manibao jing; or 2 fascicles; appears in the old catalogue, Shixing's Han catalogue, and Sengyou's catalogue).
Wenshushili wenshu jing (also titled Wenshu jing; Dao'an says it is extracted from the Fangdeng section; appears in the Wu catalogue and You's catalogue).
Neizang baibao jing (also titled Neizang baipin jing; second translation; slightly different from Shigao's translation; Dao'an says it is extracted from the Fangdeng section; upon thoroughly collating the various catalogues, all call it Baibao, hence we know it is this very sūtra).
Hu bannihuan jing (first translation; or 2 fascicles; appears in Zhu Shixing's Han catalogue and the Sanzang ji).
Asheshiwang wen wuni jing (one source calls it Asheshiwang jing).
Da fangbian bao'en jing (appears in the Wu catalogue).
Guangming sanmei jing (absent from An's catalogue; appears in the Wu catalogue and the Sanzang ji).
Chan jing (appears in the Bie lu).
Za piyu jing (consisting of ten stories; You says translator attribution is lost; now upon examination it is seen in the Bie lu, so I record it here).
Ayuwang taizi huaimu yinyuan jing (this prince appeared 130 years after the Buddha's parinirvāṇa, when King Aśoka arose, hence it was not spoken by the Buddha; one text lacks the word jing; You's catalogue clarifies this).
Dousha jing (appears in the Bie lu and the Sanzang ji).
The above twenty-one works, sixty-three fascicles, were translated in Luoyang from the Jianhe reign era of Emperor Huan of the Han to the Zhongping reign era by the monk Lokakṣema (Zhi Loujiachen, also simply called Zhi Chen) of the Yuezhi kingdom. Meng Fu and Zhang Yun, laymen of Henan, received them with the brush. Examining Sengyou's catalogue, there are twenty-four works; now, investigating the sūtra catalogues, only those above are obtained. Among them are sūtras such as the Hu bannihuan; the origin of the word Hu (barbarian/foreign) is not yet clear. Looking back privately, since scriptures first existed in antiquity, whenever worthy and virtuous figures received them with the brush and came to translating the speech, they never failed to describe it as 'translating Hu into Chinese.' Moreover, that the nine provinces of the Eastern Xia referred to the Western Regions as Tianzhu is a general name; or they called it Shendu. Just as in Sanskrit this land is called Cīna, or Zhendan, or Zhantan; these are merely variations in sound between the south and north (Chu and Xia). If one should call it 'Han', 'Han' was only the single appellation for the two dynasties of the Liu clan; thereafter, with the abdications, the Wei and Jin were not the same. One must follow

1.12.4

the appellations and distinctions of emperors and kings. Now, in compiling this catalogue, I have amended all of them. Furthermore, the Hu were a miscellaneous border people of the west, of the same class as the Di, Qiang, Man, and Yi barbarians here. How could the scriptures be referred to as 'Hu language'? The Buddha was born in India. The gentry and brahmins of that land are collectively designated as 'Brahmā'. 'Brahmā' means pure. They descend from the Ābhāsvara Heaven. That Ābhāsvara Heaven is the lowest of the Brahmā realm. At the beginning of the kalpa they came here, and those who ate the earthly grease became heavy of body and could not leave; thus they became humans, retaining their original name, hence called 'Brahmā'. Their speech and writing resemble heaven, so over there it is called 'Brāhmī script' and 'Brāhmī language'. Just as monks of old all bore their secular surnames, using 'Śākya' began in the Qin period. There was the śramaṇa Shi Dao'an, singularly distinguished in his time and remarkably enlightened. He said: 'Having shaved the head and dyed the robes to succeed Śākya, if the son differs from the father, how can that be called succession? Today, all who leave the household should be named Śākya.' When the four Āgamas were translated, it indeed said: 'Those of the four castes who leave the household share the single Śākya lineage.' The multitude all sighed in admiration. (The four castes: first, the Kṣatriya, the royal caste; second, the Brāhmaṇa, those of lofty conduct; third, the Vaiśya, like the commoners of this land; fourth, the Śūdra, the most degraded, like the servants here.) And Dao'an lived right during the Jin and Qin eras; he fixed the catalogue titles and commented on numerous scriptures, calling himself 'Filling Heaven' (Mitian). A model for later generations, he still spoke of 'translating Hu into Qin'. This too was a single pebble on Mount Kunlun—not completely flawless. Therefore, wherever 'Hu speech' appeared above, I have replaced it with 'Brahmī', hoping that later sages who excel in discussion may obtain its genuine accuracy.

Fajing jing (Scripture of the Mirror of the Dharma), two fascicles (or one fascicle; commented on by Kang Senghui; see Sengyou's catalogue).
Ahan koujie shi'er yinyuan jing (Scripture of the Oral Explanation of the Twelvefold Dependent Origination from the Āgamas; also called Duan shi'er yinyuan jing; also called An hou koujie jing).
The above two works in three fascicles were produced by the Anxi layman and Commandant An Xuan. In the fourth year of Guanghe under Emperor Ling of the Later Han, he traveled as a merchant to Luoyang. Having met with the arrival of the scriptures and also encountered Yan Fotiao, they translated them together, with Yan Fotiao receiving the brush. In the world he was also known as Marquis An, Commandant of Cavalry.

Banzhou sanmei jing (Pratyutpanna-samādhi-sūtra), two fascicles (the old catalogue says Da banzhou sanmei jing, one fascicle, second translation; see Gaoseng zhuan).
Daoxing jing (Aṣṭasāhasrikā Prajñāpāramitā), one fascicle (translated in the first year of Jiaping; see Zhu Shixing's Han catalogue and the Sanzang ji; Dao'an says it was an extract of the Pratyutpanna made by an eminent foreign master; Dao'an wrote a commentary and composed a preface for it).
The above two works, together three fascicles. The Indian śramaṇa Zhu Foshuo, in the reign of Emperor Ling, brought the Daoxing jing to Luoyang. Converting the Brahmī into Han, the translators at times hesitated and missed the purport; nevertheless, the phrases discarded ornate rhetoric to preserve simplicity, deeply grasping the scripture's intention. During Guanghe, the Pratyutpanna was translated again; Lokakṣema interpreted the language, while Meng Fu and Zhang Yun received the brush. Its style is slightly superior to the former; the matter is recounted in Lokakṣema's biography.

Xiao benqi jing, two fascicles (also called Xiuxing benqi, or Suxing; recently the word 'Xiao' was added; see the old catalogue and Gaoseng zhuan).
Chengju guangming dingyi jing (also called Chengju guangming jing; also Chengju guangming sanmei jing; see the four catalogues of Zhu Shixing, Zhi Mindu, Sengyou, and Huijiao).
Ma you bā tai piyu ren jing (also Ma you bā bi jing; also Batai jing; also Ma you e tai jing).
Laituohéluo jing (Rāṣṭrapāla-sūtra, first translation; Dao'an says it comes from the Vaipulya section).
Shouzhi wen fo shisi shi jing (or without the word 'Fo').
Wencheng shi'er yinyuan jing (second translation; slightly different from Shigao's translation of the Shi'er yinyuan).
Duoluo youposai jing (Scripture on the Fallen Upāsaka).
Xiao daodi jing (Minor Scripture on the Stages of the Path).
Analu bā nian jing (Aniruddha's Eight Thoughts Scripture; or simply Ba nian jing; see the old catalogue).
Da moye jing (or without the word 'Da').
Ma you san xiang jing (Scripture on the Horse Having Three Marks).
The above eleven works were translated by the Western Regions śramaṇa Zhi Yao in Luoyang during the reign of Emperor Ling.

Wen diyü shi jing (Scripture on Inquiries into Matters of Hell), one fascicle (see Zhu Shixing's Han catalogue).
The above one scripture in one fascicle was translated in Luoyang by the Central Plains śramaṇa Kang Ju in the fourth year of Zhongping under Emperor Ling. The language is straightforward and reaches the principle, without added embellishment.

Gu Weimojie jing (Old Vimalakīrti-sūtra), two fascicles (first translation; see the old catalogue and Zhu Shixing's Han catalogue).
Rushou pusa wushang qingjing fenwei jing, two fascicles (also called Jueliao zhufa rùhuan sanmei jing).
Siyi jing (also called Yiyi jing).
Huishang pusa wen da shanquan jing (or without the word 'Pusa'; also in two fascicles).
Nei liu boluomi jing (also called Nei-wai; Dao'an says it comes from the Vaipulya scriptures).
Shihui jing (compiled, commented on, and prefaced by Yan Fotiao himself; also called Shaomi shihui; see the three catalogues of Sengyou, Baochang, and Gaoseng zhuan).
Jiaye jie Anan jing (Kāśyapa Rebukes Ānanda Scripture, second translation; see the catalogues of Fenghao and Baochang; largely similar with minor differences to Shigao's Jiaye ze Anan shuangdu luohan yu jing).
The above seven works in ten fascicles were translated in Luoyang during the reign of Emperor Ling by the Linhuai layman Yan Fotiao. In all of them, the principles were attained and the phrasing was correct, completely exhausting the subtle intent of the scriptures; the beauty of his craftsmanship was celebrated by later generations.

Fanwang jing (Brahmajāla-sūtra), two fascicles (first translation; see the Wu catalogue).
Baofu jing, one fascicle (or called Fubao jing; see the Wu catalogue).
Zhong benqi jing, two fascicles (first translation; also called Ruiying benqi; also Taizi benqi; see the Sanzang ji).
Xing qixing jing, two fascicles (also called Shi yuan; see the Wu catalogue).
Sidi jing (Caturāryasatya-sūtra; slightly different from Shigao's translation; see Zhu Daozu's Han catalogue).
The above [five] works in [eight] fascicles were translated in Luoyang during the reign of Emperor Xian by the Central Indian śramaṇa Kang Mengxiang.

Xiuxing benqi jing, two fascicles.
The above one scripture in two fascicles: in the second month of the second year of Jian'an, the śramaṇa Shi Danguo, together with Zhu Dali and Kang Mengxiang, brought the Brahmī original from Kapilavastu and translated it in Luoyang. Mengxiang rendered it into Chinese text. Shi Dao'an said: 'Mengxiang's translations flow smoothly and brilliantly, fully conveying the profound import.' Furthermore, Shi Dao'an's catalogue states: 'Zhong benqi jing, two fascicles (one [source] says Taizi zhong benqi), was also brought as a Brahmī original from Kapilavastu by the śramaṇa Danguo, and translated in Luoyang in the twelfth year of Jian'an, with Mengxiang rendering the speech; seen in the Shixing catalogue and Changfang catalogue.' Considering that Mengxiang's translation does not differ from the former, I have therefore recorded the two origins separately.

Huben jing, four fascicles (it seems to have appeared in Chang'an; today it should be called Brahmī original).
Nihuan hou qiansui zhong bianji jing (four fascicles; also called Qiansui bian).
Hedao shenzu jing (also called Dao shenzu wuji bianhua jing).
Zhujing foming (Buddha Names from Various Scriptures), two fascicles.
Jiu piyu jing (Old Scripture of Parables), two fascicles.
Guan Wuliangshou fo jing, one fascicle (all subsequent texts are single fascicles).

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