大唐內典錄 2.14.4

2.14.4

Weiming ershi ji jing (Sūtra of the Twenty Verses of Sole Reflection), one fascicle (second translation; matches the translation by Zhi Qian of the Wu dynasty);
Sanpin huiguo jing (Sūtra on the Threefold Repentance), one fascicle;
Qishequshan jie jing (Sūtra on the Explication at Gṛdhrakūṭa Mountain), one fascicle (recorded in Sengyou's catalogue);
Bikuni jie (Bhikṣuṇī Precepts), one fascicle (Ten-Recitation text; some editions contain the character jing; slightly differs from the text produced by Dharmadhara);
Zhongjing mulu (Catalogue of the Scriptures), one fascicle.
The above 210 works, in 394 fascicles altogether, [were translated by] the śramaṇa Dharmarakṣa of the Yuezhi nation, translated into Jin as Fahu. Originally having the surname Zhi, he traveled widely throughout the Western Regions and understood thirty-six languages and scripts. From the land of India, he brought back a great collection of Sanskrit texts and brāhmaṇa scriptures, and arrived at Yumen. Taking up residence in Dunhuang, he subsequently took the surname Zhu. Later he came to Luoyang and went south of the Yangtze. Starting from the first year of the Taishi era under Emperor Wu to the second year of the Yongjia era under Emperor Huai, wherever he stayed during this period, whenever conditions arose, he undertook translations. The pure-faith upāsaka Nie Chengyuan held the brush and assisted in the translating. His fascicles and scrolls were the most numerous. Yet the Gaoseng zhuan states only that Dharmarakṣa translated 165 works; Sengyou's Chu sanzang ji ji records only 154 works in 309 fascicles; among those, Shi Dao'an's catalogue lacked four works, which Sengyou supplemented. Dao'an stated: "Having encountered a chaotic age, the catalogues were scattered like stars and interlaced with errors." This is indeed credible. Thus, the miscellaneous catalogues and various separate records mostly attribute [these works] to Zhu Fahu. Therefore we know that those obtained today are indeed beyond doubt the translations of Master Fahu. Nie Chengyuan's son Daozhen, together with Zhu Fashou, Chen Shilun, Sun Baihu, Yu Shi, and others, were the successive scribes who took down the translations. As this is already recorded in the separate biographies, it is not detailed further here. Furthermore, both Li Guo's catalogue and various miscellaneous records state that the Bodhisattva Zhi translated six works in sixteen fascicles. Sengyou's catalogue states that the Bodhisattva of India translated a number of scriptures equal to those in the other catalogues, with only the name being different; and under this, Sengyou noted that the Bodhisattva Zhi translated them jointly with Zhu Fahu. Examining the translated names above, Dhammarakkhita (Tanmoluocha) means Fahu in the language of Jin. However, the catalogued entries of the six scriptures of the Bodhisattva Zhi are all subsumed into Fahu's catalogue. The difference between the surnames Zhi and Zhu merely reflects earlier and later periods. The designation "Bodhisattva" was simply a laudatory appellation. Thoroughly examining all catalogues, that Bodhisattva Zhi is none other than Zhu Fahu; they are not two distinct individuals. For the Chu sanzang ji to have listed them twice was a slight lack of thorough examination.
Shi'er you jing (Sūtra of the Twelve Wanderings), one fascicle.
The above one scripture in one fascicle was translated in Guangzhou in the second year of the Taishi era of Emperor Wu by the foreign śramaṇa Kāla-ruci, translated into Jin as Zhenxi. Recorded in the Shixing and Baochang catalogues.
Da Ayuwang jing (Great King Aśoka Sūtra), five fascicles (translated in the Guangxi era; recorded in Zhu Daozu's Miscellaneous Records of the Jin Dynasty);
Dao shenzu wuji bianhua jing (Sūtra on the Limitless Transformations of the Spiritual Bases of Psychic Power), two fascicles (second translation; also in three or four fascicles; identical text under a different name to the Fo sheng daolitian wei mu shuofa jing translated by Zhu Fahu, with slight textual variants; recorded in Zhu Daozu's Miscellaneous Records of the Jin Dynasty);
Wenshushili xian baozang jing (Sūtra of Mañjuśrī's Manifestation of the Treasure Store), two fascicles (translated in the second year of the Tai'an era; also in three fascicles; also called Shixian baozang jing; recorded in Zhu Daozu's Miscellaneous Records of the Jin Dynasty);
Asheshiwang jing (Sūtra of King Ajātaśatru), two fascicles (translated in the Taikang era; recorded in Zhu Daozu's Miscellaneous Records of the Jin Dynasty);
Ananmuxie jing (Ānandamukha Sūtra), one fascicle (same text with a different title from the Weimi chi jing; recorded in Zhu Daozu's Miscellaneous Records of the Jin Dynasty).
The above five works, in twelve fascicles altogether, were translated in Luoyang during the Taikang era of Emperor Hui by the śramaṇa An Faxin of the Parthian nation.
Fangguang bore jing (Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra Emitting Light), twenty fascicles (third translation; same text under different titles and translations as the Daoxing and the Xiaopin translated by Zhu Foshuo of the Han dynasty).
The above one work in twenty fascicles: The scripture was originally obtained by the śramaṇa Zhu Shixing of Yingchuan, who saw a different text of it. When Shixing was in Luoyang, he once lectured on the Daoxing [bore jing]. Perusing it, he privately noticed that the phrasing was obscure and plain, and that various points were not completely refined. He lamented repeatedly, saying: "This scripture is truly the essence of the Mahāyāna, yet its wording is incomplete and the translated principles are not thoroughly rendered. I vow to sacrifice my life and resolve my mind to seek and obtain it." In the fifth year of the Ganlu era at the end of the Wei dynasty, Shixing set out from Yongzhou and traveled to the Western Regions. In the Kingdom of Khotan, he obtained the Sanskrit text of the earlier ninety chapters, amounting to nearly six hundred thousand words. He dispatched his disciple Punyadhana—translated into Jin as Farao—to convey it back from Khotan to Luoyang. Just before he set out, the Khotanese monks of the Hīnayāna faction reported to the king, saying: "The Han śramaṇa intends to use brāhmī texts to confound and corrupt the true scriptures. As sovereign of this realm, if Your Majesty does not forbid it, the saddharma will be severed, and the spiritual blindness of the Han land will be Your Majesty's fault." The king therefore refused permission to take the scripture beyond the borders. Shixing was deeply grieved and pained at heart; he then requested that the scripture be put to the test by fire as proof. The king granted it. Thereupon firewood was piled in front of the palace to burn it. Standing before the fire, Shixing swore with utmost sincerity: "If the great Dharma is destined to spread into the Han land, the scripture shall not burn. If it is not protected, then what of my destiny?" Having spoken, he cast the scripture into the flames; the fire immediately extinguished, and the birch bark leaves were intact as before, appearing even more lustrous. The multitude was astounded and awed, all praising the divine response. Thus he was able to send it off, and it arrived in Chenliu. There they happened upon the Khotanese monk Mokṣala, Zhu Shulan, and others. On the tenth day of the fifth month in the first year of the Yuankang era of Emperor Hui, it was translated at the Shuinan Monastery in Cangyuan of Chenliu. However, catalogues and records by Zhu Daozu, Sengyou, Wang Zong, Baochang, Li Guo, Fashang, Lingyu, and others describing the scriptures all state that Zhu Shixing translated this. That is merely because they attributed the merit to the person who originally sought it out. Fei Changfang says: "Upon my close examination and collation of Zhi Mindu's catalogue, the Gaoseng zhuan, the colophons following the translations, and various miscellaneous lists, it was actually Mokṣala, Zhu Faji, and one other person who carefully translated it. Zhu Shixing himself remained behind in Khotan, where he eventually passed away; he only dispatched his disciple to bring the scripture to the Jin land. How could this be termed Shixing's translation?"
Chaoriming sanmei jing (Sūtra of the Samādhi of the Sun-Surpassing Radiance), three fascicles (second translation; also called simply Chaoriming jing; largely identical with minor differences to the three-fascicle text previously produced by Zhu Fahu);
Jiaye jie Anan jing (Sūtra of Kāśyapa Questioning Ānanda), one fascicle (second translation; slightly differs from the text produced by Yan Fodiao of the Han dynasty; recorded in the Shixing and Baochang catalogues);
Yuennan jing (Sūtra of Upānanda), one fascicle (second translation).
The above three scriptures, four fascicles altogether: During the reign of Emperor Hui, the pure-faith upāsaka Nie Chengyuan, considering that although these scriptures had all been translated previously, their expressions and meanings were obscure and plain and their doctrinal phrases incomplete, subsequently reworked the texts and verses, making deletions and revisions that surpassed the former versions. Those circulating in the world today are indeed these.
Yi Pimaluojie jing (Variant Sūtra on Vimalakīrti), three fascicles (translated in the first year of the Yuankang era; fifth translation; largely identical with minor differences to the versions produced by Yan Fodiao of the Han, Zhi Qian of the Wu, Zhu Fahu, Kumārajīva, and others; also exists in two fascicles; recorded in Daozu's catalogue).