大唐內典錄 10

English (machine translation) 10

Language: English

10.13 — 5 parts

10.1

Compiled by the Śākya [monk Daoxuan] of Ximing Si in the capital.

5. Catalogue of Missing Manuscripts with Recorded Titles from Successive Dynasties
6. Catalogue of Compositions and Commentaries by Clerics and Laypersons from Successive Dynasties
7. Catalogue of the Branch Streams of the Sūtras and Their Transformation of the World Across Successive Dynasties
8. Catalogue of Apocryphal Sūtras and Śāstras Produced in Successive Dynasties
9. Preface to the History of the Catalogues of the Scriptures Across Successive Dynasties
10. Catalogue of Auspicious Responses Inspiring Veneration for the Scriptures Across Successive Dynasties

10.3

Catalogue of Missing Manuscripts with Recorded Titles from Successive Dynasties, Part 5

10.4

Preface: Since Buddhist sūtras flowed into the Eastern Xia over six hundred years ago, they have three times suffered suppression and eradication. When protectors of the Dharma arose seeing the opportune moment, they first concealed [the texts] in crags and caves, steadfastly preserving the ultimate truth. But drenching mists and moisture caused them to rot and decay. Only when the Dharma flourished later did [people] take up the task of collecting the remnants. Not one in a hundred survived; only the broad outlines were preserved. Fortunately, across the five dynasties south of the Yangtze, faith remained unflagging, thereby allowing the transmitted Dharma texts to circulate throughout the realm. Yet at the end of the Western Jin, the empire fell into ruin; the translators suffered calamities and had nowhere even to die, so how could the texts of the sūtras alone remain secure? Furthermore, Emperor Ling of the Han fled anxiously back and forth between east and west, and at that time Buddhist sūtras and secular classics were lost together. Consequently, cases where both title and text are lost are not few. Now, bringing together the various catalogues and assembling them into a whole, one finds that while the texts are absent upon collating, the titles are present upon checking the catalogues. Fearing that later finders, seeing they are not in the current catalogue, might cast them aside as apocrypha, I have therefore perused various ancient and modern catalogues, collating whether texts of the sūtras exist or not. If they exist, they are entered into the canon accordingly; if they do not, their titles are recorded in anticipation of future search. May those who share this path hold this in mind and gather them extensively.

10.5

Examining the various catalogues, the classes of missing texts are exceedingly numerous. If one tries collating and checking against the currently extant sūtras to establish the catalogue, the divergences are obvious. If I wished now to list their titles and display them extensively, they have already been fully presented in the preceding fascicles. Multiplying paper and ink would ultimately be a waste of words; hence I have omitted them here without treating them in detail. If in the future someone searches and obtains a text whose authenticity cannot be determined or whose translator and dynasty are unclear, they can consult and verify it according to the catalogue: the titles will be evident and right or wrong will be resolved, so there is no need to record them in full here. Moreover, they have been transcribed continuously in the subsequent records of each dynasty, making them easy to see.

10.6

Catalogue of Compositions and Commentaries by Clerics and Laypersons from Successive Dynasties, Part 6

10.7

The Mahāprajñāpāramitopadeśa clarifies that among the twelve divisions of scriptures, even up to later generations, explanations of the Buddha's words by ordinary beings and sages constitute the twelfth division, the upadeśa scriptures. In Tang speech, this is translated as 'treatises and discussions' (lunyi). There is a profound reason for calling them 'discussions': their meaning requires penetrating acumen and agile wisdom to be capable of it; it is not something that the clumsy or mediocre can set forth. Thus, as the Buddhist scriptures flowed eastwards from the Han to the Tang, over more than six hundred years, through both legitimate and illegitimate dynasties, clerics and laypersons turned in faith as dense as gathering clouds, assisting the correct principle and propagating the great transformation. An Shigao first authored treatises on conditional principles, working tirelessly and solely for good; Dao'an discerningly explained the regulation of the mind, standing aloof and solitary. From then on, each dynasty has had its notable figures. Reckoned by fascicles, they amount to nearly two thousand fascicles. People of today are frivolous and shallow, rarely examining them thoroughly, which led earlier catalogues to belittle and eliminate them together. Consequently, those who understand the Dharma cannot open the minds of the worldly; if these works are not arranged in order, they will all be buried and lost. In the past, at the end of the Qi and the beginning of the Liang, there was the Vinaya Master Sengyou of Dinglin Si on Mount Zhong, who kept the propagation and protection of the Dharma in his heart, gathered the lost and missing, and compiled and transmitted the scriptural proclamations without disappointing the trust placed in him. Now I take what he compiled as the starting point, and append the rest in order.

10.8

Shi Sengyou compiled the Collection of the Tripiṭaka in twelve fascicles. The preface to its Miscellaneous Records says: When the wondrous spring releases its moisture, ten thousand streams branch forth; when the dark root nurtures its sprout, a thousand branches assemble like clouds. Why is this? Because when the root is great, the branches flourish, and when the foundation is far-reaching, the line continues long. Since the sacred scriptures were supernaturally conveyed, excelling secular classics, from the Han down to the Liang, generations have witnessed wise and illustrious figures. Though some wore black robes and others plain attire, their different paths led to the same destination. As for lectures, discussions, panegyrics, and analyses, they grew ever more refined with each generation; commentaries and treatises became increasingly meticulous as each person vied to polish them. Thus the richness of records and treatises filled pavilions and rooms; the abundance of writings and prefaces laden carriages and covered wagon poles. Emperor Ming of the Song set his mind on the pure realm and repeatedly tasted the profound flavour. He thereupon ordered Secretariat Drafter Lu Cheng to compile and record a collection of Dharma texts. Lu was broadly learned and well-informed, embracing all the various texts; he appraised titles and categories, dividing them according to meaning. In all, there were sixteen cases and one hundred and three fascicles, entitled Continuation of Treatises on the Dharma (Xu fa lun). His examination of ancient and modern works was already complete. Though not primary sūtras, they assist the transformation of the Way, and may be called the vanguard of the sacred scriptures and the guards of the Dharma gate, sufficient to illuminate past lineages and guide future students. Therefore, I append it to the end of the Collection of the Tripiṭaka to broaden the reading of its branch leaves. — Preface to the Table of Contents of the Continuation of Treatises on the Dharma, compiled by Secretariat Drafter Lu Cheng by imperial order of Emperor Ming of the Song.

10.9

For treatises that set forth sections and establish rankings while clarifying multiple meanings together, I now bring together their main tenets and do not extract and divide them further. Joining them together preserves their whole body, whereas separating them would disrupt the text.

10.10

Setting forth difficulties concerning form and spirit, they drew the analogy of firewood and fire. Yu Chan initiated the argument, and Xie Zhan expanded its meaning. Yet Huan Tan, before having heard the sūtras, had already written these words, which is truly remarkable; it is fitting that it be gathered and attached here.

10.11

Mouzi is not placed under the teachings, but is entered under historical circumstances. It is specially recorded in the preface because during the reign of Emperor Ming of the Han, the semblance Dharma was first transmitted.

10.12

The progenitor of the Wei replied to Kong, which shows how outstanding men opened their minds to venerating the Way; Xisheng sent [letters] to Dao'an, which reveals how an enlightened lord possessed the intention to propagate faith in the Dharma. For this reason, these two texts were selected, aiming to preserve both matters. Furthermore, the monastic achievements south of the Yangtze by Zhi Dun in composing writings, Master Huiyuan, and others, are therefore also recorded.

10.13.1

Discourse on Wandering in the Mystery through Matter as It Is (Zhi Daolin; Wang Jinghe questions, Zhi answers) / Discourse on the Disputant (Zhi Daolin) / Explaining the Meaning of "Matter as It Is Is Originally Non-Existent" (Zhi Daolin; Wang Yougong questions, Zhi answers) / Discourse on the Non-Absolute Emptiness (Shi Sengzhao) / Objections and Inquiries on Original Non-Existence (Xi Jiabin; Zhu Fatai objects, Xi answers; four letters back and forth) / Xi's Letter to Fajiun / Xi's Letter to Dharma Master Kai / Xi's Letter to Dharma Master Zhi / The Meaning of "Mind as Non-Existent" (Huan Jingdao; Wang Zhiyuan objects, Huan answers) / Explaining the Meaning of "Mind as Non-Existent" (Liu Yimin) / Discourse on Dharma-Nature, 2 fascicles (upper and lower) (Shi Huiyuan) / The Meaning of True Mark (Shi Dao'an) / Inquiry on the True Mark (Wang Zhiyuan; a foreign Dharma master answers) / Inquiry on Suchness, Dharma-Nature, and the Real Limit (Shi Huiyuan; Dharma Master [Kumāra]jīva answers) / Inquiry on the Existence of Real Dharmas (Shi Huiyuan; Dharma Master [Kumāra]jīva answers) / Inquiry on Emptiness Through Fractional Division (Shi Huiyuan; Dharma Master [Kumāra]jīva answers) / Discourse on the True Mark (Shi Tanwucheng) / Discourse on the Pervasion and Obstruction of the True Mark (Shi Daohan) / Discourse on Harmonizing and Synthesizing (Zhi Tandi) / Zhi's Letter to Xi Jiabin / Discourse on Harmonizing and Synthesizing, 2 fascicles (upper and lower) (Shi Huiyi) / Discourse on the Primal Origin (Shi Sengzong) / Brief Discourse on the Various Sūtras / Preface to the Śrīmālā-sūtra (Shi Huiguan) / Preface to the Śata-śāstra (Shi Sengrui) / Preface to the Śata-śāstra (Shi Sengzhao) / The above is the First Case of the Continued Discourses on the Dharma (Collection on Dharma-Nature, 15 fascicles). / Discourse on the Namelessness of Nirvāṇa (Shi Sengzhao) / Discourse on Buddha-Nature, 2 fascicles (upper and lower) (Shi Sengcong) / Inquiry on Whether Nirvāṇa Possesses a Spirit (Wang Zhiyuan; Dharma Master [Kumāra]jīva answers) / Inquiry on the Expedient and the Real in Extinction (Wang Zhiyuan; Dharma Master [Kumāra]jīva answers) / Inquiry on the Pure Lands (Wang Zhiyuan; Dharma Master [Kumāra]jīva answers) / Thirty-Six Inquiries on Nirvāṇa (Zhu Daosheng) / Explaining the Meaning of the Initial Mind of the Eighth Abode Wishing to Attain Nirvāṇa (Zhu Daosheng) / Discussing the Meaning of the Mahāparinirvāṇa with Various Monks (Fan Bolun) / Discourse on Sūtra Catalogues / Preface to the Mahāparinirvāṇa-sūtra / Discerning the Meaning of Buddha-Nature (Zhu Daosheng; Wang Zhiyuan questions, Zhu answers) / Collection on Buddha-Nature (Shi Huijing) / Discourse on Buddha-Nature / The above is the Second Case of the Continued Discourses on the Dharma (Collection on Awakened Nature, 7 fascicles). / Essentials of the Course of Practice (Zhi Daolin; He Jing questions, Zhi answers) / Essentials of the Course of Practice (Master Wangshi expounds; traditionally transmitted as such) / Discourse on Prajñā Being Nameless (Shi Sengzhao; Liu Yimin objects, Zhao answers) / Inquiry on What the Buddha Used When Attaining the Way (Wang Zhiyuan; Dharma Master [Kumāra]jīva answers) / Inquiry on the Dharma of Prajñā (Wang Zhiyuan; Dharma Master [Kumāra]jīva answers) / Inquiry on Prajñā as a Name (Wang Zhiyuan; Dharma Master [Kumāra]jīva answers) / Inquiry on Prajñā-Cognition (Wang Zhiyuan; Master [Kumāra]jīva answers) / Inquiry on Whether Prajñā Is Knowledge of the True Mark (Wang Zhiyuan; [Kumāra]jīva answers) / Inquiry on the Sameness and Difference of Prajñā and Sarvajña (Wang Zhiyuan; Master [Kumāra]jīva answers) / Inquiry on the Sameness and Difference of the Forbearance of Non-Arising Dharmas and Prajñā (Wang Zhiyuan; Master [Kumāra]jīva answers) / Inquiry on Veneration and Service to Prajñā (Wang Zhiyuan; Master [Kumāra]jīva answers) / Inquiry on the Buddha's Wisdom (Wang questions, Master [Kumāra]jīva answers) / Inquiry on the Sameness and Difference of Expedient Wisdom (Wang questions, [Kumāra]jīva answers) / Inquiry on the Bodhisattva Generating the Resolve to Attain Buddhahood (Wang questions, Dharma Master [Kumāra]jīva answers) / Brief Preface to Resolving Doubts on Prajñā (Shi Dao'an) / Preface to the Larger Perfection of Wisdom Sūtra (Shi Dao'an) / Preface to the Larger Perfection of Wisdom Sūtra (Shi Sengrui) / Preface to the Mahāprajñāpāramitopadeśa (Shi Sengrui) / Preface to the Inquiries and Discourses on the Prajñāpāramitā-sūtra (Shi Huiyuan) / Preface to the Madhyamaka-śāstra (Shi Sengrui) / Preface to the Smaller Perfection of Wisdom Sūtra (Shi Sengrui) / Preface to the Combined Vimalakīrtinirdeśa-sūtra (Zhi Mindu) / Preface to the Commentary on the Chapter on the Course of Practice / Preface to the Commentary on the Vimalakīrtinirdeśa-sūtra (Shi Sengzhao) / Preface to the Exegesis of the Meaning of the Vimalakīrtinirdeśa-sūtra (Shi Sengrui) / Postface to the Susthitamatidevaputraparipṛcchā-sūtra (Shi Sengrui) / Preface to the Exegesis of the Meaning of the Viśeṣacintabrahmaparipṛcchā-sūtra (Shi Sengrui) / Letter to Shi Huiyuan Discussing the Ultimate Attainment of the True Person (Gou questions, Huiyuan answers) / Discussing the Meaning of Prajñā with Various Monks (Fan Bolun) / The above is the Third Case of the Continued Discourses on the Dharma (Collection on Prajñā, 6 fascicles). / Inquiry on the Dharmakāya (Wang Zhiyuan; [Kumāra]jīva answers) / Inquiry on the Dharmakāya (Shi Huiyuan; [Kumāra]jīva answers) / Re-Inquiry on the Dharmakāya (Shi Huiyuan; [Kumāra]jīva answers) / Inquiry on the Image and Categories of the True Dharmakāya (Shi Huiyuan; [Kumāra]jīva answers) / Inquiry on the Lifespan of the True Dharmakāya (Shi Huiyuan; [Kumāra]jīva answers) / Inquiry on the Sympathetic Resonance of the Dharmakāya (Shi Huiyuan; [Kumāra]jīva answers) / Inquiry on the Dharmakāya Being Non-Form (Shi Huiyuan; [Kumāra]jīva answers) / Inquiry on Cultivating the Thirty-Two Marks (Shi Huiyuan; [Kumāra]jīva answers) / Inquiry on the Duality and Unity of the Dharmakāya (Zhu Sengbi questions, Shi Huiyan answers) / Discourse on the Sixteen-Foot [Body] Being the Real (Shi Sengzhao) / Resolving Doubts Concerning the Buddha's Shadow and Traces (Yan Yannian) / Resolving Doubts Concerning the Buddha's Uṣṇīṣa, Teeth, and Nails (Yan Yannian) / Resolving Doubts Concerning the Buddha's Robe and Bowl (Yan Yannian) / Resolving Doubts Concerning the Buddha's Two Woollen Cloths Not Burning (Yan Yannian) / The above is the Fourth Case of the Continued Discourses on the Dharma (Collection on the Dharmakāya, 4 fascicles). / Inquiry on the Dharmakāya Buddha Exhausting Fundamental Habitual Latencies (Shi Huiyuan; [Kumāra]jīva answers) / Inquiry on What Defilements Are Severed at the Time of Attaining Buddhahood (Wang Zhiyuan; [Kumāra]jīva answers) / The above is the Fifth Case of the Continued Discourses on the Dharma (Collection on Liberation, 1 fascicle). / Postface to the Saddharmapuṇḍarīka-sūtra (Shi Sengrui) / Preface to the Saddharmapuṇḍarīka-sūtra (Shi Huiyuan) / Preface to the Essential Tenets of the Saddharmapuṇḍarīka-sūtra (Shi Huiguan) / Letter to Zhu Daosheng (Liu Yimin) / Discourse on the Saddharmapuṇḍarīka-sūtra / Discourse Discerning the Three Vehicles (Zhi Daolin) / Comprehensive Discourse on the Absence of Three Vehicles (Shi Huiyuan) / Inquiry to Shi Dao'an Concerning the Three Vehicles, Together with Letters (Zhu Fatai) / Inquiry on the Three Vehicles and the One Vehicle ([Kumāra]jīva answers) / Inquiry on Attaining the Three Vehicles (Wang Zhiyuan; Master [Kumāra]jīva answers) / Inquiry on the Three Refuges (Wang Zhiyuan; Master [Kumāra]jīva answers) / Inquiry on Pratyekabuddhas (Wang Zhiyuan; Master [Kumāra]jīva answers) / Preface to the Admired Abridgement of the Four Āgamas / Preface to the Dīrghāgama-sūtra (Sengzhao) / Preface to the Tridharmaka-śāstra (Shi Huiyuan) / Discourse Correcting Falsehoods / Preface to the Commentary on the Sūtra on Understanding the Root of Birth and Death / Preface to the Dharmapada / Discourse Clarifying the Buddha (Zong Shaowen) / Discourse Illustrating the Way by Analogy (Sun Xinggong) / Right-Hand Inscription for the Seat (Zhi Daolin) / Admonition on Learning the Way (Zhi Daolin) / Chapter on Keen Awakening (Zhi Daolin) / Zhi Daolin's Letter in Reply to Xie Changxia / Contemplation on Detachment from Consciousness (Yan Yannian) / Zhang Jingyin's Letter to His Paternal Younger Cousin Jingxuan (Discussing the Western [Pure Land], Together with the Reply) / Essentials for Venerating the Dharma (Xi Jiabin) / Rules for the Seven Groups / Incantation for Communicating with the Spirits (Xi Jiabin) / Discourse Clarifying Resonance (Xi Jiabin) / Inquiry on Bodhisattvas Being Born Among the Five Destinies (Wang Zhiyuan; Master [Kumāra]jīva answers) / Clarifying the Seven Buddhas (Wang Zhiyuan; [Kumāra]jīva answers) / Inquiry on Not Seeing Maitreya and Not Seeing the Thousand Buddhas (Wang Zhiyuan; [Kumāra]jīva answers) / The above is the Sixth Case of the Continued Discourses on the Dharma (Collection on Teaching Doctrines, 12 fascicles). / Abridged Discourse on the Five Steps of Training for Upāsakas, 2 fascicles (upper and lower) (Tripiṭaka Master) / Preface to the Regulations of the Dharma Society (Shi Huiyuan) / Preface to the Regulations for Monks in the Outer Monastery (Shi Huiyuan)

10.13.2

Preface on the Disciplinary Rules (Shi Huiyuan)
Preface on the Assembly and Deliberation on Disciplinary Rules by Monks at the Prajñā Platform (Zhi Daolin)
Preface on the Disciplinary Rules for Bhikṣuṇīs (Shi Huiyuan)
Deliberations of the Chancellery in the Sixth Year of Xiankang, along with Imperial Edicts and the Deliberations of He Cidao (two pieces)
Imperial Edicts of Emperor Cheng of Jin and Deliberations of He Cidao, four pieces (the edicts were composed by Yu Jizhao)
Letters from Huan Jingdao to the Eight Dignitaries Discussing Whether Monks Should Revere Rulers (replies of the Eight Dignitaries)
Exchange of Letters between Huan Jingdao and Wang Zhiyuan, nine pieces
Exchange of Letters between Huan Jingdao and Shi Huiyuan, three pieces
Huan Jingdao's Pseudo-Edict on Śramaṇas Not Needing to Revere the Son of Heaven, and the Replies of Bian Si, ten pieces back and forth
Huan Jingdao's Instruction on the Purge of Śramaṇas
Shi Huiyuan's Letter Replying to Huan Jingdao Discussing the Selection and Purging of Śramaṇas
Emperor Wu of Song's Instruction on Purging Monks while Serving as Prime Minister
Treatise on Śramaṇas Not Revering Rulers (Shi Huiyuan)
Inquiry on the Buddhadharma Not Aging (Wang Zhiyuan; Master Jīva replies)
Letter to Shi Huiyuan Discussing the Śramaṇa's Bared-Shoulder Robe (Zheng Daozi)
Treatise on the Śramaṇa's Bared-Shoulder Robe (Shi Huiyuan; He Wuji objects, Huiyuan replies)
Letter to a Dhyāna Master Discussing Squatting While Eating (Zheng Daozi)
Letters to Minister over the Masses Wang and Others Discussing Squatting While Eating (Fan Bolun; Shi Huiyuan replies, Fan replies again)
Letter to the Two Masters Daosheng and Huiguan (Fan Bolun)
Memorial Discussing Squatting While Eating, along with Imperial Edicts, four pieces (Fan Bolun)
The above forms the Seventh Case of the Continued Treatises on the Dharma (Collection of the Vinaya Piṭaka, 8 fascicles).
Preface and Commentary on the Four Dhyānas of the Penqi (Zhi Daolin)
Preface to the Commentary on the Anban shouyi jing (Kang Senghui)
Preface to the Commentary on the Twelve Gate Sūtra (Shi Dao'an)
Preface to the Commentary on the Twelve Gates
Preface to the Yin chi ru jing
Preface to the Commentary on the Ren ben yu sheng jing
Preface to the Dhyāna Sūtra (Shi Sengrui)
Preface to the Dhyāna Sūtra (Shi Huiyuan)
Exposition of the Supernatural Powers (Shi Huiyuan)
Inquiry on the Buddha-Recitation Samādhi (Shi Huiyuan; Master Jīva replies)
Unsolicited Writing on Dhyāna and Wisdom Propagating Vast Faith (Yan Yannian)
On Hearing, Reflection, and Cultivation of Dhyāna Samādhi, and Methods for Lay Cultivation of Samādhi
The above forms the Eighth Case of the Continued Treatises on the Dharma (Collection of the Samādhi Piṭaka, 4 fascicles).
Preface to the Abhidharmahṛdaya (Shi Huiyuan)
Preface to the Abhidharma
The Meaning of the Practice of the Five Dharmas in the Abhidharma (Xie Qingxu)
A Brief Explanation of the Enumerations of the Abhidharmahṛdaya
Forest of Miscellaneous Enumerations of the Abhidharmahṛdaya
Inquiries to Zhu Daosheng and Other Monks on the Meaning of Buddhahood (Fan Bolun)
Monks Elaborating on Fan's Inquiries
Fan's Repeated Inquiries to Daosheng, three pieces back and forth
Fu Jiyou's Letter Replying to Fan Bolun
Treatise Discerning the Essential Principle (Xie Lingyun)
Inquiries by Faxu, six pieces back and forth
Inquiries by Sengwei, six pieces back and forth
Huilin Elaborating on Sengwei's Inquiries, back and forth (six pieces)
Inquiries between Lin and Wei, six pieces back and forth
Inquiries by Zhu Fawang and Shi Huilin, eleven pieces back and forth
Inquiries by Wang Xiuyuan, back and forth (fourteen pieces)
Zhu Daosheng's Reply to Wang's Inquiry, one piece
Treatise on Gradual Awakening (Shi Huiguan)
Zhu Daosheng's Treatise Upholding Sudden Awakening
Xie Lingyun, Duke of Kangle, Discerning the Essential Principle and Expounding Sudden Awakening
Shi Huiguan Upholding Gradual Awakening
Treatise Clarifying the Gradual (Shi Tanwucheng)
The above forms the Ninth Case of the Continued Treatises on the Dharma (Collection of the Prajñā Piṭaka, 7 fascicles).
Inquiry on Universal Study (foreign Dharma master replies)
Inquiry on Universal Study (Shi Huiyuan; Master Jīva replies)
Repeated Inquiry on Universal Study (Shi Huiyuan; Master Jīva replies)
Inquiry on Arhats' Reception (Shi Huiyuan; Master Jīva replies)
Treatise on the Three Practices, First Part (Xi Jiabin)
Exposition Unifying the Three Practices (Xi Jiabin)
Letters between Xi and Xie Qingxu, back and forth (five pieces)
Treatise on the Three Practices, Second Part (Xi Jiabin)
Exchange of Letters between Xi and Fu Shuyu, three pieces
Reply to the Letter of Yirlang, one piece (with reply)
Letters of Wang Jiyan, back and forth (four pieces)
Letter to Master Yang (with two replies)
Preface to the Commentary on the Daodi jing
Brief Explanation of the Sequence of the Thirty-Seven Factors (Master Jīva)
Brief Guidelines on Fundamental Karma (Zhi Daolin)
Preface to the Commentary on the Benye jing (Zhi Daolin)
Treatise on the Ten Abodes, Parts One and Two (Fu Shuyu)
Letters Exchanged with Xie Qingxu Discussing the Ten Abodes, four pieces (two pieces now form the second fascicle)
Fu Shuyu's Repeated Letter, with Xie's Reply
The Meaning of the Ten Abodes in Forty-Two Characters (Shi Tanyu)
Treatise Setting the Standard for Ultimate Reality
Inquiry on Extending Lifespan (Shi Huiyuan; Master Jīva replies)
Inquiry to Shi Dao'an on the Six Supernatural Powers (Zhu Fatai)
The above forms the Tenth Case of the Continued Treatises on the Dharma (Collection of Miscellaneous Practices, 10 fascicles).
Treatise on the Basis of the Spirit (Zhi Tandi)
Treatise on the Source of Life (Shi Huijing)
Treatise on the Three Bases of Consciousness (Xie Qingxu)
Letters Exchanged between Monk Zhi and Xie Discussing the Treatise (three treatises, with replies)
Dai Andao's Letters to Xie Discussing the Three Consciousnesses (with replies, three pieces back and forth)
Treatise on the Four Attachments
Inquiry on the Spirit, Mind, Mentation, and Consciousness (Wang Zhiyuan; Master Jīva replies)
Inquiry on the Treatise of Ten Numbers (Wang Zhiyuan; Master Jīva replies)
Discerning Mind, Mentation, and Consciousness (Shi Huiyuan)
Exposition on the Name of the Spirit (Shi Huiyuan)
Examining the Imputed Name (Shi Huiyuan)
Inquiries Discussing the Spirit (Shi Huiyuan)
Inquiry to Shi Dao'an on the Spirit (Zhu Fatai)
Inquiry on the Spiritual Consciousness (Wang Zhiyuan; Master Jīva replies)
Explanation of the Five Aggregates and the Three Clear Knowledges (Xi Jiabin)
Inquiry on Subsequent Consciousness Recalling Prior Consciousness (Shi Huiyuan; Master Jīva replies)
Treatise on the Spirit Not Taking Another Body (Yu Zhongchu)
Treatise on Rebirth (Luo Junzhang; Sun Anguo objects, Luo replies)
Objections by Xi Zuochi
Treatise on the Indestructibility of the Spirit (Zheng Daozi)
Huan Junshan's Xinlun Discussing Form and Spirit, and Letter to He Yande Discussing the Generation and Destruction of Resonating Fruits,
five exchanges (Yan Yannian)
Shan Boyuan's Inquiry
Zhi Yuanli's Consultation
Yan's Reply to the Two Objections by Shan and Zhi
The above forms the Twelfth Case of the Continued Treatises on the Dharma (Collection of Form and Mind, 9 fascicles).
Inquiry on the Four Characteristics (Shi Huiyuan)
Treatise on the Immutability of Things (Shi Sengzhao)
Treatise Affirming Non-Arising (Shi Tanwucheng)
The above forms the Thirteenth Case of the Continued Treatises on the Dharma (Collection of the Principles of Phenomena, 3 fascicles).
Mouzi (also titled 'Biography of Mouzi Bo, Prefect of Cangwu')
Postface to the Old Śūraṅgamasūtra
Eulogy to the Image of Zhi Fahu (Zhi Daolin)
Letter Replying to Kong Wenju (Emperor Wu of Wei)
Letter to Shi Dao'an (Xi Zuochi)
Letter to Shi Dao'an (Fu Xuandu)
Letter to Monks of the State of Goguryeo (Zhi Daolin)
The above forms the Fourteenth Case of the Continued Treatises on the Dharma (Collection of Conditions and Prefaces, 2 fascicles).
Objections to the Śramaṇa Yu Falong (Shi Daoyan; Long replies)
Reply to Xie Xuanming's Objections against Buddhist Principles (Fan Bolun)
Discussion on Restraint (Yan Yannian)
Reply to Someone's Inquiry (Yan Yannian)
Letter from the Monk Fasan of Guanzhong to Fellow Students in Liangzhou
Treatise on Comprehending Nature (He Chengtian)
Yan Yannian's Exposition on He, five exchanges (Yannian inquires, He replies)
Treatise on Equal Goodness (Shi Huilin)
Exchange of Letters between He Chengtian and Zong Shaowen, five pieces (Elaborating on the Treatise on Equal Goodness)
Treatise on Ending Domestic Animal Husbandry (He Yande)

10.13.3

Shi Huilin's Refutation of Guanghe (by Yan Yannian);
Yan's Further Letter to He.
The above is the fifteenth case of the Sequel to the Treatises on the Dharma (Collection of Miscellaneous Treatises, six fascicles).
Treatise on Discriminating Teachings (by Huan Jingdao);
Treatise on Marriage and Farming Being Harmless (by Shi Huilin);
Treatise on Manifesting Rescue and Illuminating Conversion (by Gu Changkang);
Inquiries and Refutations (by Shi Huilin).
The above is the sixteenth case of the Sequel to the Treatises on the Dharma (Collection of Heterodox Treatises, three fascicles).
From the end of the Han through the beginning of the Jin, military conflicts and rival states contended with one another, at times divided and at times united. The teachings and doctrines were not yet thoroughly harmonized, and though treatises were composed, they were already fully recorded in the catalogues of earlier dynasties; since the texts were concisely noted, they are not repeated here. From the Eastern Jin down to the present, writings and compositions have been exceedingly numerous. If one does not display them in order, how could their traces be unfolded? Therefore, following the eras, they are presented below in full detail. However, regarding the outstanding works intermediate in the Sequel to the Treatises on the Dharma, an examination of the various catalogues shows they are not without omissions; hence, they are compiled here in succession. Furthermore, the original texts are rarely extant in full and are difficult to examine completely; merely obtaining their titles, I have recorded them in this catalogue. Alas, buried in dust, these texts have fallen into decline!
Under Emperor Yuan of the Eastern Jin, the monk Zhu Sengfu of Waguan Temple in the capital of Yangdu composed the Treatise on the Formlessness of the Spirit, in one fascicle.
Under Emperor Cheng of the Eastern Jin, the monk Kang Fachang composed the Treatise on the Fundamental Meaning of Persons and Things, in one fascicle.
Under Emperor Ai of the Jin, the monk Zhi Daolin of Wozhou in Kuaiji composed six treatises (separate collection in ten fascicles):
Treatise on Matter Itself Being the Mysterious;
Treatise on Discriminating the Three Vehicles;
Treatise on the Sage Not Discerning Knowledge;
Treatise on Dispelling Delusion;
Treatise on Discriminating Attachments;
Purport of the Practice of the Path;
Various prefaces on original karma and original origins, etc.
Under Emperor Ai of the Jin, the monk Zhu Sengdu composed the Purport of the Abhidharma, in one fascicle.
During the reign of Emperor Xiaowu of the Jin, the monk Shi Huiyuan of Mount Lu in Jiujiang composed treatises in over thirty fascicles (separate collection in ten fascicles):
Summary of the Treatise on Great Wisdom (twenty fascicles);
Inquiring to Master Kumārajīva on the Profound Meaning of the Mahāyāna (three fascicles);
Treatise on the Nature of Dharmas;
Treatise on Clarifying Retribution (written for Grand Commander Huan Xuan of the Jin);
Treatise Explaining the Three Retributions;
Treatise on Discriminating Mind and Consciousness;
Treatise on Śramaṇas Not Paying Homage to Rulers;
Treatise on Inquiring about Baring the Shoulder;
Prefaces to various sūtras and treatises.
During the reign of Emperor Xiaowu of the Jin, the monk Zhu Faji of Mount Yang east of Shan composed the Biographies of Eminent and Lofty Śramaṇas, in one fascicle.
During the reign of Emperor Xiaowu of the Jin, the monk Shi Tanwei of Shangming Temple in Jingzhou composed treatises in two fascicles:
Nine Chapters on the Treatise on Establishing the Root;
Twelve Pieces on the Purport of the Six Consciousnesses.
During the reign of Emperor Xiaowu of the Jin, the monk Shi Tanxun of Donglin Temple on Mount Lu composed six fascicles:
Commentary on the Vimalakīrtinirdeśa-sūtra (five fascicles);
Treatise on Exhausting Adversity and Attaining Success (one fascicle).
Under Fu's Former Qin, corresponding to the Taiyuan era of Emperor Xiaowu of the Jin, the monk Shi Dao'an of Chang'an composed commentaries in about thirty fascicles:
Summary of Resolving Doubts on the Prajñā (two fascicles);
Commentary on the Larger Twelve Gates (two fascicles);
Commentary on the Skandha-dhātu-āyatana (two fascicles);
Reply to Fatai's Challenge (two fascicles);
Explanation Dissecting the Middle in the Guangzan [Prajñāpāramitā] (one fascicle);
Excerpts and Explanations on the Guangzan (one fascicle);
Further Explanation Following the Resolving Doubts on the Prajñā;
Commentary on the Collected Differences in the Practice of the Path;
Commentary on the Smaller Twelve Gates;
Commentary on Understanding the Root of Birth and Death;
Discriminating Explanations on the Guhyaka and Dhāraṇī-citta Sūtras;
Explanations on the Perfections of the Bhadrakalpa;
Selected Explanations with Commentary on the Sūtra on Man's Primal Tendencies toward Rebirth;
Explanations on the Mindfulness of Breathing (Ānāpānasmṛti);
Commentary on the Great Stage of the Path (Yogācārabhūmi);
Connected and Miscellaneous Commentaries on the Ten Dharmas of Various Sūtras;
Commentary on the Purport of Meanings;
Connected and General Explanations on the Ninety-Eight Fetters;
Explanations on the Thirty-Two Marks;
Various Miscellaneous Records on the Confounded Concurrence of the Three Realms;
Reply to Fajiang's Challenge;
Record of the Western Regions.
Under Yao's Later Qin, during the reign of Emperor An of the Jin, the Indian monk Kumārajīva annotated the Vimalakīrti-sūtra and composed the Treatise on the Real Mark.
Under the Later Qin, the monk Shi Sengzhao of Jingzhao composed treatises and annotated sūtras as follows:
Annotated the Vimalakīrti-sūtra;
Composed the Treatise on Prajñā Being Free of Knowledge;
Treatise on Non-Absolute Emptiness;
Treatise on the Immutability of Things;
Treatise of Nine Refutations and Ten Explications on the Nameless Nirvāṇa by the Nameless Master (this treatise currently exists and is said to be by Sengzhao, but its literary style is shallow and feeble, attributing its title to someone fictitious);
Under the Later Qin, the recluse monk Shi Daoheng composed the Refutative Treatise and Admonitions on the Hundred Deeds.
Under the Song dynasty, the monk Zhu Daosheng of Longguang Temple in Yangdu authored various fascicles of treatises including Good Karma Incurs No Retribution, Sudden Awakening to Buddhahood, etc. He also authored the Treatise on Responding to Those with Conditions, the Treatise on the Buddha Having No Pure Land, the Treatise on the Buddha-Nature Being Destined to Exist, the Treatise on the Dharma Body Lacking Form, and the Treatise on the Two Truths.
Under the former Qi dynasty, during the reign of Emperor Wu, the monk Shi Wangzong composed:
Sūtra on the Numerical Categories Instituted by the Buddha, in five fascicles (listed as apocryphal in old catalogues, but now examined and found to conform to the teachings of sūtras).
Under the former Qi, the Grand preceptor Prince of Jingling, Xiao Ziliang, authored, annotated, and compiled sūtras, histories, and doctrinal meanings totaling more than twenty works in nearly three hundred fascicles (there are more than twenty other works in single fascicles, but because the titles are numerous, they are not listed here):
Commentary on the Testamentary Teaching Sūtra (one fascicle);
Commentary on the Upāsaka Precepts (three fascicles);
Excerpts from the Lotus Sūtra (fifty-nine fascicles);
Excerpts from the Abhidharma-vibhāṣā (fifty-nine fascicles);
Excerpts from the Hundred Parables Sūtra (thirty-eight fascicles; also called Dharmapada Parable Sūtra);
Excerpts from the Vimalakīrtinirdeśa-sūtra (twenty-six fascicles);
Excerpts from the Mahāvaipulya Mahāsaṃnipāta-sūtra (twelve fascicles);
Excerpts from the Avataṃsaka-sūtra (fourteen fascicles);
Excerpts from the Bodhisattvabhūmi (twelve fascicles);
Excerpts from the Essential Practices Determined by Bodhisattvas (ten fascicles; also titled Sūtra on Upāsakas of Pure Practice);
Excerpts from the Tattvasiddhi-śāstra (nine fascicles; extracted by twenty masters of the Dharma including Sengrou whom the Prince invited);
Excerpts from the Śrīmālādevī-sūtra (seven fascicles);
Excerpts from the Akṣayamati-sūtra (four fascicles);
Excerpts from the Mahāmāyā-sūtra (three fascicles);
Excerpts from the Jingdu Samādhi Sūtra (four fascicles);
Excerpts from the Garbhāvakrānti-sūtra (three fascicles);
Excerpts from the Sūtra on Expedient Means for Repaying Kindness (two fascicles);
Excerpts from the Aṅgulimāla-sūtra (two fascicles);
Excerpts from the Arthapada-sūtra (two fascicles);
Excerpts from the Sūtra on Dhūta Practices (two fascicles);
Excerpts from Matters in the Vinaya;
Record of the Three Jewels (ten fascicles; also called Buddhist History, Biographies of the Dharma, and Monastic Catalogue);
Jingzhuzi (upper and lower sections, twenty fascicles);
Record of Miscellaneous Meanings (twenty fascicles).
Under Emperor Wu of the Qi, in the Yongming era, the monk Shi Chaodu composed Precedents in the Vinaya, in seven fascicles.
Under the Qi, the monk Shi Fayuan of Linggen Temple in Yangdu commented on and explained the Śrīmālādevī-sūtra, in three fascicles.
Under the Qi, the monk Shi Huiji of Mount Fahua in Kuaiji commented on and explained the Testamentary Teaching Sūtra, in one fascicle.
Under the Qi, the monk Shi Hongchong of Yangdu commented on the two sūtras of Mañjuśrī's Inquiry on Bodhi and Śūraṅgama.
Under the Qi, Wang Jin, Recorder in the Secretariat of Prince Wenxuan, the Minister over the Masses, composed the History of the Saṃgha, in ten fascicles.
Under the Qi, the recluse Liu Qiu of Mount Wudang in Nanjun commented on the two sūtras of the Lotus and Innumerable Meanings together with their prefaces, in eleven fascicles.
In the Qi era, someone excerpted from various sūtras, arranging them by category, entitled the Garden of the Dharma Sūtra, in one hundred and ninety fascicles (recorded in Sengyou's catalogue).
Under the Liang dynasty, in the Tianjian era of Emperor Wu, the Vinaya master Shi Sengyou of Dinglin Temple on Mount Zhong composed eleven works in over one hundred and eighty fascicles:
Collection of Records on the Translation of the Tripiṭaka (sixteen fascicles);
Collection of the Forest of the Dharma (fifteen fascicles);
Rules of Deportment for the Saṃgha (thirty fascicles);
Collection on Spreading the Clarified (Hongming ji, fourteen fascicles);
Record of the Worlds (ten fascicles);
Collected Inscriptions from Various Monasteries (forty-six fascicles);
Collected Records of the Names and Deeds of Various Monks (thirty-nine fascicles).

10.13.4

Record of the Śākya Lineage (ten fascicles);
Biographies of the Masters and Disciples of the Sarvāstivāda (five fascicles);
Record of the Meaning of the Daśabhāṇavāra (ten fascicles);
Miscellaneous Records, Biographies, and Inscriptions on the Collections of Various Dharmas (seven fascicles);
Emperor Wu, the High Ancestor of the Liang, annotated the Mahāprajñāpāramitā-sūtra in one hundred fascicles (or in fifty fascicles);
Emperor Jianwen, Taizong of the Liang, composed the Linked Jade of the Dharma-Jewel in two hundred and twenty fascicles (also called Collection of Dharmas);
Under the Liang, the monk Śramaṇa Zhizang of Kaishan Si on Mount Zhong composed by imperial order the Forest of Meanings in eighty-one fascicles;
Under the Liang, the Śramaṇa Sengmin of Da Zhuangyan Si in the capital Yangdu composed by imperial order the Essentials of the Scriptures in eighty-eight fascicles;
Under the Liang, the Śramaṇa Senglang of Jianchu Si in the capital Yangdu annotated by imperial order the Mahāparinirvāṇa-sūtra in seventy-two fascicles;
Under the Liang, the Śramaṇa Baochang of Zhuangyan Si in the capital Yangdu composed by imperial order various works on the marks of the scriptures and vinaya, totalling more than one hundred fascicles:
Differing Marks of the Scriptures and Vinaya, with index (fifty-five fascicles),
Essential Rules of Demeanour (twenty fascicles, together with Translations of Sanskrit Words in three fascicles),
Biographies of Famous Monks, with preface and index (thirty-one fascicles),
Ritual for Feeding Holy Monks (five fascicles),
Catalogue of Scriptures (four fascicles),
Record of Spirits Protecting the State from Various Scriptures (three fascicles),
Record of Dragons Protecting the State from Various Scriptures (three fascicles),
Methods for Extinguishing Sins from Various Scriptures (three fascicles);
Under the Liang, the Śramaṇa Huiling of Lingen Si in the capital Yangdu composed by imperial order the Prajñā Excerpts in twelve fascicles;
Under the Liang, the Śramaṇa Huijiao of Jiaxiang Si in Kuaiji composed the Biographies of Eminent Monks in fourteen fascicles;
Under the Liang, the Editorial Director and Director of the Secretariat Pei Ziye composed the Biographies of Śramaṇas in thirty fascicles (ten of which were continued by Liu Qiu);
Under the Liang, the Gentleman of the Outer Cavalry Liu Qiu composed by imperial order the Record of the Monasteries of the Capital Yangdu in ten fascicles;
Under the Liang, the Erudite of Literature to Emperor Yuan, Zhongzong, Yu Xiaojing, composed the Broad Essentials of the Inner Scriptures in thirty fascicles;
Under the Wei, Yang Xuanzhi, Governor of Qicheng, composed the Record of the Buddhist Monasteries of Luoyang in five fascicles;
Under the Northern Qi, the Śramaṇa Fashang of Dinguo Si in Ye composed the Enumerated Dharma-Gates in forty fascicles (also called Forest of Numbers of the Inner Dharma);
and composed the Treatise on Buddhadhātu and others (ten fascicles);
Under the Northern Zhou, the Śramaṇa Tanxian composed by order of Yuwen Tai, Prime Minister of the Wei, the Essentials of Mahāyāna Scriptures in twenty-two fascicles;
Under the Northern Zhou, the Śramaṇa Sengmian of Yuanguo Si in Xinzhou composed an eighteen-article refutation of Daoism regarding the Account of Laozi Converting the Barbarians;
Under the Northern Zhou, the Śramaṇa Huishan of Chonghua Si in Chang'an composed the Treatise on Scattering Flowers in eight fascicles;
During the reign of Emperor Wu of the Northern Zhou, the Śramaṇa Wangming composed eleven fascicles of treatises and a separate collection of ten fascicles:
Treatise on Utmost Virtue,
Treatise on Pure Virtue,
Treatise on Dispelling Attachment,
Treatise on Non-Killing,
Treatise on Dispelling Right and Wrong,
Treatise on Cultivating Emptiness,
Treatise on the Analogy of the Shadow,
Inscription on the Precious Person of the Dharmadhātu,
Contemplation on the Repulsiveness of Food,
Record of Verifying Good Spiritual Friends;
During the reign of Emperor Wu of the Northern Zhou, the Śramaṇa Jing'ai of the Zhongnan Mountains composed the Collection of the Three Jewels in ten fascicles;
During the reign of Emperor Wu of the Northern Zhou, the Śramaṇa Dao'an of Chang'an composed the Treatise on the Two Teachings in twelve sections;
Under the Chen dynasty, the Tripiṭaka [Master] Paramārtha of the Western Regions composed General Prefaces to the Various Scriptures in two fascicles, and Translations of Sanskrit Words in seven fascicles;
Under the Chen dynasty, the Śramaṇa Huisi of Daming Si on the Southern Sacred Peak composed Contemplation Approaches and other texts in eleven fascicles:
Approach of the Forty-Two Syllables in two fascicles,
Approach of Non-Disputation in two fascicles,
Samādhi Following One's Own Mind,
Essential Stages of Dhyāna,
Profound Approach to the Mahāprajñāpāramitopadeśa,
Approach to Contemplation of the Three Wisdoms;
Under the Sui dynasty, the Śramaṇa Lingyu of Daci Si in Xiangzhou composed treatises and records in thirty fascicles (with a separate collection of eight fascicles):
Treatise on Pacifying the People (twelve fascicles),
Treatise on Cultivating the Spirit (ten fascicles),
Treatise on Cause and Effect (two fascicles),
Record of Sacred Traces (two fascicles),
Record of Stūpas and Monasteries (one fascicle, together with monastery edicts),
Record of the Eastward Flow of the Scriptural Dharma,
Record of the Ten Virtues of Zhaoxuan,
Regulations for Monks and Nuns;
Under the Sui dynasty, the Śramaṇa Zhiyi of Xiushan Si on Mount Tiantai composed contemplations, treatises, and biographies in eighty-seven fascicles:
The Great Calming and Contemplation (ten fascicles),
Gate of Dhyāna Pāramitā (ten fascicles),
Commentary on the Vimalakīrti-sūtra (thirty fascicles),
Profound Meaning of the Lotus Sūtra (ten fascicles),
Commentary on the Lotus Sūtra (ten fascicles),
Lesser Calming and Contemplation (two fascicles),
Six Wondrous Gates,
Samādhi of Awakening the Mind,
Lotus Samādhi,
Treatise on Contemplating the Mind,
Meaning of the Three Contemplations,
Meaning of the Four Teachings,
Meaning of the Four Siddhāntas,
Meaning of the Tathāgata's Lifespan,
Chapters on the Stages of the Dharmadhātu (three fascicles),
Ritual Practice of the Great Vaipulya,
Ritual Practice of the Verification of Marks of Pratyutpanna,
Ritual Practice of Invoking Avalokiteśvara,
Biography of Dhyāna Master [Hui]si of the Southern Sacred Peak;
Under the Sui dynasty, the Śramaṇa Xinxing of Zhenji Si composed collections and records of the Three Levels in nearly forty fascicles:
Miscellaneous Records and Collections on Generating Practice in Accordance with Capacities (thirty-five fascicles),
Separate Records and Collections on the Three Stages and Levels (four fascicles);
Under the Sui dynasty, the Śramaṇa Sengcan of Da Xingshan Si in the capital composed the Treatise on the Ten Kinds of Mahāyāna in one fascicle;
Under the Sui dynasty, the Śramaṇa Sengkun of Da Xingshan Si composed the Arena of Debate in one work of thirty fascicles;
Under the Sui dynasty, the hermit Śramaṇa Daozheng of Cangzhou composed six works on the practices of ordinary beings and sages in some fifty fascicles:
Six Practices of Ordinary Beings and Sages in one work (twenty fascicles),
Methods of the Six Practices in one work (ten fascicles),
Gates of the Six Practices in one work (seven fascicles),
Essentials of the Six Practices in one work (five fascicles),
Summary of the Six Practices in one work (three fascicles),
Record of the Six Practices in one work of one fascicle (meaning practices of transgression, practices of merit, practices of Hīnayāna practitioners, practices of lesser bodhisattvas, practices of great bodhisattvas, and practices verifying the fruit of Buddhahood);
Under the Sui dynasty, the Śramaṇa Yancong of Riyansi Si composed treatises and biographies in some twenty fascicles, with a separate collection in ten fascicles:
Treatise on Comprehensive Learning,
Treatise on Clarifying the Teachings,
Treatise on Clarifying the Correct,
Treatise on Reaching the Ultimate,
Treatise on the Field of Merit,
Treatise on Monastic Officials,
Catalogue of Sudhana,
Prefaces to Various New Scriptures,
Biography of Jñānagupta in four fascicles,
Account of the Western Regions in ten fascicles;
Under the Sui dynasty, the Śramaṇa Huiying of Shewei Si composed treatise explanations in twenty-seven fascicles:
Exposition of the Mahāprajñāpāramitopadeśa in twenty-four fascicles,
Treatise on Laments for Learning,
Treatise on Preservation and Abolition,
Treatise on Weariness of Cultivation;
Under the Sui dynasty, the Cultivated Talent and Gentleman of the Confucian Forest Hou Junsu of Xiangzhou composed the Biographies Manifesting Extraordinary Events in twenty fascicles;
Under the Sui dynasty, Xu Tongqing, Libationer to the Prince of Jin's princely establishment, composed the Treatise on Penetrating Destiny in two fascicles;
Under the Sui dynasty, the Scriptural Translation Scholar Liu Ping composed the System of Comparative Numerical Dharmas Collating External and Internal [Teachings] in one fascicle;
Under the Sui dynasty, the Scriptural Translation Scholar Fei Changfang composed the Kaihuang Record of the Three Jewels in fifteen fascicles;
Emperor Wen, the High Ancestor of the Sui, ordered officials to compose the Code of Model Procedures for the Scriptures in one work of ten fascicles;
Under the Sui, the Editorial Director Wang Shao composed the Records of Divine Miracles in one work of twenty fascicles (those during the Sui dynastic turn);
Under the Sui, the Śramaṇa Guanding of Guoqing Si on Mount Tiantai composed contemplations, methods, and biographies in thirteen fascicles:
Abodes for the Contemplation of the Four Applications of Mindfulness,
One Hundred Records of Guoqing Si on Mount Tiantai (five fascicles),
Ritual Practice of the Suvarṇaprabhāsa,
Oral Instructions on Verifying the Marks of Cultivating Dhyāna,
Separate Biography of the Wise One of Tiantai,
Separate Biography of Dharma Master Zhenguan of Hangzhou;
Under Emperor Yang of the Sui, the Śramaṇa Mingze of the Translation Hall in Shanglin Park by the Luo River in the Eastern Capital composed the Code of Model Procedures for Translating Scriptures in ten fascicles (with a separate collection of ten fascicles);
Under Emperor Yang of the Sui, the Śramaṇa Xingju of the Translation Hall in the Eastern Capital composed the Dharma Admonitions in two fascicles;

10.13.5

Under the Imperial Dynasty, the Śramaṇa Xuanwan of Yanxing Si in the capital composed treatises and approaches in twelve fascicles:
Treatise on the Three Virtues,
Approach of Expedient Means for Entering the Way (two fascicles),
Treatise on the Analogy of the Mirror,
Unobstructed Dependent Arising,
Ten Forms of Scriptural Recitation Ritual,
Ritual for the Inexhaustible Treasury,
Dependent Arising of Generating the Precepts (two fascicles),
Diagram of Images of the Dharmadhātu,
Methods for Repentance of Transgressions;
Under the Imperial Dynasty, the Śramaṇa Xuanjun of Ximing Si (originally named Daoshi) composed treatises, contemplations, records, and vinaya protocols in more than one hundred and seventy-four fascicles:
Treatise on Reverencing Merit in ten fascicles (abbreviated treatise in two fascicles),
Contemplation Approaches of the Great and Small Vehicles in ten fascicles,
Record of Spiritual Responses of the Śākya Gate (fifty fascicles),
Pearl Forest of the Dharma Garden in one hundred fascicles,
Essentials Investigated from the Fourfold Vinaya for Monks and Nuns (five fascicles each);
Under the Imperial Dynasty, the Śramaṇa Xuanying of Da Cien Si composed the Pronunciation and Meaning of the Various Scriptures in twenty-five fascicles;
Under the Imperial Dynasty, the Śramaṇa Falin of Longtian Si in the Zhongnan Mountains composed treatises in ten fascicles, with a separate collection of twenty fascicles:
Treatise on Destroying the Heterodox in one work of three fascicles,
Treatise on Clarifying the Correct in one work of eight fascicles;
Under the Imperial Dynasty, the Śramaṇa Huijing of Jiguo Si composed treatises, commentaries, and prefaces in more than ten fascicles, with a separate collection of three fascicles:
Commentary on the Vajracchedikā-prajñāpāramitā-sūtra,
Treatise Resolving Doubts,
Prefaces to Lectures on Various Scriptures,
Florescence of Inner Poetry in one work of ten fascicles;
Under the Imperial Dynasty, the Court Ceremony Official Li Shizheng composed the Treatise on Inner Virtue in one fascicle and three sections;
Under the Imperial Dynasty, the Śramaṇa Fayun of Ximing Si composed treatises in two works and thirteen fascicles:
Treatise Evaluating the Three Teachings in one work of three fascicles,
Treatise on the Correct Deeds of the Ten Kings in one work of ten fascicles;
Under the Imperial Dynasty, the Śramaṇa Daoxuan of the Zhongnan Mountains composed biographies, catalogues, and other works totalling more than one hundred fascicles:
Ritual for Repentance of the Śākya Gate in one work (three fascicles),
Regional Gazetteer of Śākyamuni in one work (two fascicles),
Ancient and Modern Weighing of the Buddhist and Daoist Treatises in one work of three fascicles,
Catalogue of Buddhist Scriptures of the Great Tang in one work of ten fascicles,
Continued Biographies of Eminent Monks in one work (thirty fascicles),
Later Collection of Continued Biographies of Eminent Monks (ten fascicles),
Expanded Collection for the Propagation and Clarification [of Buddhism] in one work of thirty fascicles,
Record of the Sympathetic Resonance of the Three Jewels in the Eastern Land in one work of three fascicles,
Revised and Supplemented Vinaya Forms and Miscellaneous Rituals, totalling twenty fascicles;
Under the Imperial Dynasty, the Śramaṇa Xuanzang of Yuhua Gong Si in Fangzhou composed the Record of the Western Regions of the Great Tang in one work of twelve fascicles;
Under the Imperial Dynasty, the Śramaṇa Yancong of Hongfu Si composed the Record of the Capital Monasteries of the Great Tang in one work of ten fascicles.
The above briefly lists works transmitted by both monastics and laity across the dynasties. Examining Ruan's Seven Records and Sengyou's Comprehensive Overview, there were still further compilations (but having only nominal entries without the texts, they are omitted here).

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大唐內典錄 — Classical Chinese