大唐內典錄 2.19.3

2.19.3

Xiefa jing (Sūtra on Heterodox Practices)
Heku jing (Sūtra on What is Suffering?)
Shousui jing (Sūtra on Receiving the Year)
Pinqiong jing (Sūtra on Poverty)
Guanla jing (Sūtra on the Lustration at the Year-End, also titled: Sūtra on the Fourfold Assembly's Lustration at the Year-End after the Parinirvāṇa)
Miju jing (Sūtra on the Honey Utensil, extracted from the Jātaka-sūtra)
Huiguo jing (Sūtra on Repentance, also titled: Śāriputra-huiguo jing)
Fanzui jing (Sūtra on Transgressions)
Fashe jing (Sūtra on the Dharma Society; annotated as questionable in contemporary records)
Zazan jing (Sūtra of Miscellaneous Hymns)
Yulan jing (Ullambana-sūtra)
Fenbie jing (Vibhaṅga-sūtra)
Fushi jing (Sūtra on the Abdomen Messenger, extracted from the Jātaka-sūtra)
Kuying jing (Sūtra on Suffering and Its Retribution)
Xianju jing (Sūtra on Dwelling in Solitude, extracted from the Jātaka-sūtra)
Sizhongren jing (Sūtra on the Four Types of Persons)
Qibao jing (Sūtra on the Seven Jewels)
Siweicengyou jing (Sūtra on the Four Unprecedented Things, also titled: Siweiyou jing)
Bayang jing (Aṣṭamaṇḍalaka-sūtra)
Sizizai shentong jing (Sūtra on the Four Sovereign Supernormal Powers)
Sanshier xiang yinyuan jing (Sūtra on the Causes and Conditions of the Thirty-Two Marks, also titled: Pusa sanshier xiang jing, seen in Dao'an's catalogue)
Ciren wen bashi zhong hao jing (Sūtra on the Compassionate and Benevolent One Asking About the Eighty Minor Marks, also titled: Bashi zhong hao jing, seen in Dao'an's catalogue)
Funaluo jing (Sūtra of Punarvasu)
Suilan ben jing (Original Sūtra of Suilan; the Bielu states it is an alternate translation of the Velāma-sūtra)
Pinnü wei guowang furen jing (Sūtra on the Poor Woman Becoming the King's Consort)
Baonü wenhui jing (Sūtra of the Precious Maiden Asking About Wisdom; second translation, identical to the four-fascicle Baonü jing produced by Zhi Qian)
Qinü ben jing (Original Sūtra of the Seven Daughters; second translation, identical to the translation by Zhi Qian of Wu)
Nüren yuchi huangmi jing (Sūtra on Women's Blazing Desire and Wild Infatuation; extracted from the Avadāna-sūtra)
Xipili tianzi yi fo shuo ji jing (Sūtra of Devaputra Subrahma Visiting the Buddha and Reciting Verses; extracted from the Saṃyuktāgama)
Fanwang bianshen jing (Sūtra on Brahmārāja Transforming His Body)
Guangshiyin jing (Avalokitasvara-sūtra; extracted from the Saddharmapuṇḍarīka-sūtra)
Weiming ershi ji (Twenty Verses on the Single Illumination; second translation, identical to the translation by Zhi Qian)
Sanpin huiguo jing (Sūtra on the Three Grades of Repentance)
Qishequshan jie jing (Sūtra on Explanations on Vulture Peak; seen in Sengyou's catalogue)
Biqiuni jie (Bhikuṇī Prātimokṣa; based on the Daśādhyāya text, occasionally with the character jing; slightly different from that produced by Dharmadhara)
Zhongjing mulu (Catalogue of Scriptures; one fascicle)
The above two hundred and ten works, in a total of three hundred and ninety-four fascicles, were translated by the monk Dharmarakṣa of the Yuezhi kingdom (rendered in Jin as Fahu). His ancestral surname was Zhi. He travelled widely through the Western Regions and mastered thirty-six languages and scripts. Returning from the country of India with a large collection of Sanskrit and Brahmanical texts, he arrived at the royal gate. He subsequently resided in Dunhuang and took the surname Zhu. Later he came to Luoyang and travelled south of the Yangtze River, from the first year of the Taishi era under Emperor Wu to the second year of the Yongjia era under Emperor Huai. During this period, he translated wherever conditions presented themselves. The pure-faith layman Nie Chengyuan took up the brush to assist in the translations. The fascicles were most numerous. However, the Gaoseng zhuan states only that Dharmarakṣa produced one hundred and sixty-five works. Sengyou's Chu sanzang ji ji records only one hundred and fifty-four works in three hundred and nine fascicles. Among these, Shi Dao'an's catalogue lacked four works which Sengyou supplemented. Dao'an said that in encountering turbulent times, catalogue entries were scattered and mixed up with one another; this was indeed the case. Hence, miscellaneous records and various separate catalogues mostly annotate them as produced by Zhu Dharmarakṣa. Thus we know that those acquired now were genuinely translated by Dharmarakṣa beyond doubt. Hence Nie Chengyuan's son Daozhen, along with Zhu Fashou, Chen Shilun, Sun Bohu, Yu Shi, and others, were scribes at various times; this has already appeared in separate biographies and is not detailed again. Furthermore, Li Kuo and various miscellaneous catalogues all state that Bodhisattva Zhi translated six works in sixteen fascicles. Sengyou's catalogue states that the number of translations by the Indian Bodhisattva matches other catalogues, only differing in titles; yet Sengyou notes below that Bodhisattva Zhi translated together with Zhu Dharmarakṣa. Examining the translated names above, Dharmarakṣa rendered in Jin is precisely Fahu. Thus the catalogue of six works by Bodhisattva Zhi are all subsumed under Dharmarakṣa's catalogue. The surnames Zhi and Zhu merely reflect differences between the beginning and the end. Calling him 'Bodhisattva' was simply an honorific epithet. Investigating the various catalogues thoroughly, Bodhisattva Zhi was none other than Zhu Dharmarakṣa; they were not two different people. The Chu sanzang ji ji listing them under two headings was a minor lapse in critical examination.
Shi'eryou jing (Sūtra of the Twelvefold Journeys; one fascicle)
The one work above was translated in Guangzhou in the second year of the Taishi era under Emperor Wu by the foreign monk Kālaṛṣi (rendered in Jin as Zhenxi). Seen in the Shixing and Baochang catalogues.
Da Ayuwang jing (Sūtra of the Great King Aśoka; five fascicles, produced during the Guangxi era, seen in Daozu's catalogue)
Daoshenzu wuji bianhua jing (Sūtra on the Inconceivable Transformations of Supernormal Powers; two fascicles, second translation, also in three fascicles; an alternative translation of the same original as Dharmarakṣa's Buddha Ascending to Trāyastriṃśa Heaven to Preach the Dharma for His Mother, with slight textual variation, seen in Zhu Daozu's catalogue)
Wenshushili xian baozang jing (Mañjuśrī's Manifestation of the Treasure Store Sūtra; two fascicles, produced in the second year of the Tai'an era, also in three fascicles, also titled: Shixian baozang jing, seen in Daozu's catalogue)
Asheshiwang jing (Ajātaśatru-rāja-sūtra; two fascicles, translated in the Taikang era, seen in Daozu's catalogue)
Ananmuxie jing (Ānandamukha-sūtra; one fascicle, translation of the same original as the Weimi chi jing, seen in Daozu's catalogue; some copies have mufa instead of muxie)
The five works above, in a total of twelve fascicles, were translated in Luoyang during the Taikang era under Emperor Hui by the monk An Famin of the Parthian kingdom.
Fangguang bore jing (Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra; twenty fascicles, third translation, an alternative translation with different title of the same original as the Daoxing and the Xiaopin translated by Zhu Foshuo in the Han dynasty)
The one work above is in twenty fascicles. Zhu Shixing of Yingchuan originally saw another copy of this scripture. When Shixing was in Luoyang, he once lectured on the Daoxing [jing], and upon reading through it, privately felt that its phrases were obscure and unpolished, falling short of perfection. He often sighed and said, 'This scripture is truly the essence of the Mahāyāna, yet its text is incompletely translated and its principles not fully expressed. I vow to sacrifice my life and resolve to seek it.' In the fifth year of the Ganlu era at the end of the Wei dynasty, Shixing set out from Yongzhou and travelled to the Western Regions. In the kingdom of Khotan, he obtained this Sanskrit text, comprising ninety chapters and just under six hundred thousand words. He dispatched his disciple Punyadhana (rendered in Jin as Farao) to send it back from Khotan to Luoyang. Just before he departed, the Hīnayāna monastic community of Khotan reported to the king, saying, 'A Han monk wishes to use Brahmanical texts to confuse and disrupt the orthodox scriptures. Your Majesty is the lord of this land; if you do not forbid this, it will sever the saddharma and blind the Han lands. It will be Your Majesty's fault.' The king thereupon refused to allow the sūtra to be taken beyond the borders. Distressed and deeply grieved, Shixing requested that burning the scripture serve as proof. The king then granted permission. Thereupon firewood was piled in front of the palace hall to burn it. In utmost sincerity, facing the fire, Shixing swore an oath, saying, 'If the Great Dharma is destined to circulate in the Han lands, the scripture will not burn; if not, what can be done against fate?' Having spoken, he cast the scripture into the flames, which immediately extinguished. The birch bark manuscript was as before, appearing even more luminous. The great assembly was awestruck and hailed it as a miracle. Thus he was able to send it, arriving in Chenliu. There they met the Khotanese monk Mokṣala, Zhu Shulan, and others. On the tenth day of the fifth month in the first year of the Yuankang era under Emperor Hui, they translated it at the Shuinan Monastery in Cangyuan of Chenliu. However, the various catalogues of Zhu Daozu, Sengyou, Wang Zong, Baochang, Li Kuo, Fashang, Lingyu, and others, in recording the scriptures, all state that Zhu Shixing translated it; this was merely attributing the merit to the person who originally sought it out. Fei Changfang stated: 'I have carefully investigated and collated Zhi Mindu's catalogue, the Gaoseng zhuan, the postscripts of translated scriptures, and various separate catalogues: it was actually