大唐內典錄 3

English (machine translation) 3

Language: English

3.7 — 5 parts
3.15 — 3 parts

3.1

Compiled by the Śākyan of Ximing Si in the capital.

3.2

Catalogue of Scriptures Translated Across Successive Dynasties and Their Provenance, Part 1, Section 3:
Eastern Jin,
Former Qin,
Later Qin,
Western Qin,
Northern Liang.

3.3

Fifth Catalogue: Buddhist Scriptures Translated Under the Eastern Jin Dynasty.

The preface says: The sūtra states that the triple world is impermanent and conditioned phenomena do not endure. The foundation of the Jin dynasty was distantly linked to the house of Wei. Standing lofty and pre-eminent, [Sima Yi] executed Cao Shuang and eradicated his clan, devising imperial strategies and displaying his achievements. When the Metal virtue succeeded the Earth phase and the mandate of heaven devolved upon their persons, they pacified Shu and brought the great Wu to surrender, establishing peace and exercising benevolent governance. Cultural accomplishments were fully prepared and military weapons laid to rest. Then the calenture of one-hundred and six suddenly arrived, and royal officials lost their posts; no calamity in the empire's great upheaval surpassed this. At that time, monastics and laity were scattered and alienated, morning knowing not the fate of evening. The administration was committed to the regions south of the Yangtze, and the Dharma flourished alongside the governance; monks and faithful laypeople assembled there. Therefore we record them here.

3.5

Regarding the Eastern Jin catalogue: Sima Rui, courtesy name Jingwen, was the great-grandson of Emperor Xuan, the son of King Gong who succeeded King Wu of Langye. On the day of his birth, a divine light shone within, illuminating the entire chamber. White hairs grew to the left of his forehead horn, and his eyes had a brilliant radiance, flashing bright when glancing about. He consecutively held the posts of Envoy with Credentials, General Pacifying the East, Commander-in-chief of Military Affairs of Yangzhou, and Left Chancellor. After Huai and Min fell, the civil and military officials dispersed; some fled south of the Yangtze, while others were slaughtered by Liu Yao. Chang'an lost its hold and the emperor was confined in Pingyang. South of the Yangtze, five suns were suddenly seen at that time. The ministers advised Rui that he should assume the title of King of Jin, overseeing the manifold affairs of state and presiding over the millions of subjects. After Emperor Min passed away, he ascended the throne and adopted the era name Jianwu. Establishing his capital at Jianye, he changed it to Jiankang to avoid the taboo of Emperor Min's personal name. Earlier, in the second year of Taikang, Guan Gong, a former general of Wu, rebelled. At that time in Jianye, Wu Zhen divined, saying: 'Gong is already destroyed; yet thirty-eight years later, there shall be a Son of Heaven in Yangzhou.' When this time came, it turned out as he had predicted. Furthermore, during the reign of the First Emperor of Qin, diviners observing qi said that five hundred years later, a Son of Heaven would arise from the Jinling Mountains of Wu. The First Emperor, jealous of this, dispatched troops to sever the Jinling Mountains and renamed the area Moling, hoping to cut off its imperial fortune. Exactly five hundred and twenty-six years from then until Rui, the Metal virtue of Jin came to rule all within the four seas; the auspicious omen of Jinling lay precisely in this. At that time, a popular ballad also sang: 'Five horses swim across the Yangtze; one horse turns into a dragon.' In the disasters and upheaval of the Yongjia era, the empire was overwhelmed and ruined; only five kings—Langye, Xiyang, Runan, Nandun, and Pengcheng—managed to cross south of the Yangtze, and Rui founded the dynasty as Emperor Yuan. Thus we know that receiving the mandate above moved the heavenly spirits, while striding across the empire below relied on geographical advantage. The earth offered its strategic terrain, which the First Emperor could not destroy by cutting; heaven bestowed its divine spirit, which Liu Yao could not wipe out entirely. From the first year of Jianwu under Emperor Yuan, a dingchou year, when the capital was established, to the first year of Yuanxi under Emperor Gong, a jiwei year, when abdication was made to Song, spanning one hundred and four years, there were twenty-seven Chinese and foreign monks and laymen. The scriptures produced, together with formerly lost translations, total two hundred and sixty-three works in five hundred and eighty-five fascicles, collected as the Jiankang Catalogue of the Twelve Rulers of the Eastern Jin.

3.6

Eastern Jin: Śrīmitra (3 texts, 11 fascicles of sūtras and dhāraṇīs)
Monk Zhi Daogen (2 texts, 7 fascicles of sūtras)
Monk Kang Fahui (1 text, 10 fascicles of sūtras)
Monk Zhu Tanwulan (110 texts, 192 fascicles of sūtras, dhāraṇīs, and precepts)
Monk Zhi Daolin (7 texts, 7 fascicles of treatises and essential summaries)
Monk Zhu Sengdu (1 text, 1 fascicle of essential summary)
Monk Kang Daohe (1 text, 3 fascicles of sūtras)
Monk Kālodaka (1 text, 1 fascicle of sūtras)
Monk Saṅghadeva (5 texts, 117 fascicles of sūtras and treatises)
Monk Vimalākṣa (2 texts, 5 fascicles of vinaya miscellany)
Monk Dharmamitra [Dharmamo] (1 text, 2 fascicles of vinaya essentials)
Monk Buddhabhadra (15 texts, 115 fascicles of sūtras, precepts, and treatises)
Monk Shi Faxian (6 texts, 24 fascicles of sūtras, precepts, treatises, and chronicles)
Monk Jītamitra (25 texts, 46 fascicles of sūtras)
Foreign lay devotee Zhu Nandi (3 texts, 3 fascicles of sūtras)
Monk Shi Fali (1 text, 1 fascicle of sūtras)
Monk Shi Songgong (3 texts, 3 fascicles of sūtras)
Monk Shi Tuigong (1 text, 1 fascicle of sūtras)
Monk Shi Fayong (1 text, 1 fascicle of sūtras)
Monk Shi Huiyuan (14 texts, 35 fascicles of treatises and eulogies)
Monk Shi Sengfu (1 text, 1 fascicle of treatise)
Monk Shi Tanxian (2 texts, 6 fascicles of Dharma treatises)
Monk Shi Daozu (4 texts, 4 fascicles of catalogues)
Monk Zhi Mindu (1 text, 1 fascicle of comprehensive catalogue)
Monk Kang Fachang (1 text, 1 fascicle of treatise)
Monk Zhu Faji (1 text, 1 fascicle of biography)
Monk Shi Tanwei (2 texts, 2 fascicles of treatises and essential summaries)
Various texts with lost translators (53 texts, 56 fascicles of sūtras and dhāraṇīs)

3.7.1

Consecration Sūtra (Guanding jing), in nine fascicles (recorded in the Miscellaneous Catalogue).
Great Peacock King Dhāraṇī Sūtra (Da kongque wang shenzhou jing), in one fascicle (recorded in Daozu and the Record of the Tripiṭaka).
Miscellaneous Peacock King Dhāraṇī Sūtra (Kongque wang za shenzhou jing) (originally recorded in Daozu and the Record of the Tripiṭaka, but both translations were incomplete).
The above three texts, total eleven fascicles. In the reign of Emperor Yuan, the Western Regions monk Śrīmitra (meaning 'Auspicious Friend' in the Jin language) was the son of a king. Due to succeed to the throne, he yielded the realm to his younger brother, secretly emulating Taibo. An awakened mind arose within him, and he subsequently became a monk. Endowed with a lofty and brilliant natural talent and an extraordinary deportment, merely facing him made one feel he was already eminent and detached from mundane affairs, let alone when hearing his lucid debate and conversational eloquence! Chancellor Wang Dao was astonished upon meeting him, considering him one of his own peers, from which his renown flourished. Dao once said to Mitra: 'In foreign lands there is a lord, and he is just this one man.' Mitra laughed and replied: 'If this poor monk were in your position today, patron, how could I have traveled here?' Contemporaries considered this an exquisite retort. Skilled in chanting spell incantations, everything he undertook proved efficacious, and they spread widely throughout Jiankang. Contemporaries called him the High-Seat Dharma Master. Moreover, he instructed his disciples to chant Sanskrit hymns in a high, resounding voice, the echoes of which have been handed down to the present day.
Vaipulya Lotus Sūtra (Fangdeng fahua jing), in five fascicles (translated in the first year of Xiankang).
Sūtra on the Chapter of Bodhisattvas Training in the Precepts in the Buddha Realm of Akṣobhya (Achufoshan zhu pusa xuejie pin jing), in two fascicles (translated in the Taikang era; the second translation, mostly identical with Zhi Qian's translation with minor variations).
The above two texts, total seven fascicles. Translated during the reign of Emperor Cheng by the monk Zhi Daogen; both are recorded in Zhu Daozu's Miscellaneous Catalogue of the Jin Dynasty.
Parable Sūtra (Piyu jing), in ten fascicles (the old catalogue states it was produced from the Parable Sūtra).
The above one text, total ten fascicles. During the reign of Emperor Cheng, the monk Kang Fasui compiled and extracted it by classifying various sūtras; its contents are extremely essential and well-selected.
Treatise on Embodying Form to Wander in the Profound (Jise youxuan lun)
Treatise on Discerning the Three Vehicles (Bian san cheng lun)
Treatise on Dispelling Blindness (Shi meng lun)
Treatise on the Sage Not Discerning Cognition (Sheng bu bian zhi lun)
Preface to the Root Karmic Practices Sūtra (Benye jing xu)
Preface to the Four Treatises on the Root Origin (Benqi si lun xu)
Essential Summary of the Practice of the Path (Daoxing zhigui)
The above seven texts, total seven fascicles. Authored during the reign of Emperor Ai by the monk Zhi Dun. Dun, courtesy name Daolin, possessed extraordinary talent from youth and excelled at discussing metaphysical principles. Xie An, Wang Qia, Liu Hui, Yin Hao, Xu Xun, Xi Chao, Sun Chuo, Huan Yanbiao, Wang Jingren, He Cidao, Wang Wendu, Xie Changxia, Yuan Yanbo, and other luminaries of the generation all formed intimate friendships beyond worldly dust with him. Constantly viewing mountain living as the place to attain his true nature, he was repeatedly summoned by imperial edict and eventually visited the imperial capital. Xi Chao wrote in a letter to relatives and friends: 'Master Daolin is penetrated by spiritual principle, profoundly transcendent, and uniquely enlightened. For centuries, he is the single individual who has carried forward and illuminated the Great Dharma so that the true principle is not cut short.' The rest is as described in his biography. He had a collected works in ten fascicles, widely circulating in the world.
Essential Summary of Abhidharma (Pitan zhigui), in one fascicle.
The above one fascicle. Authored during the reign of Emperor Ai by the monk Zhu Sengdu; the rest is as in the Biographies of Eminent Monks.
Arthapada Sūtra (Yizu jing), in two fascicles (recorded in the Wu Catalogue, which also states it is a different translation).
Two Hundred and Sixty Precepts (Er bai liu shi jie), a collation of variants from three recensions, in two fascicles (translated and re-collated by a convened assembly of monks at Xie Zhenxi's temple on the twentieth day of the sixth month in the sixth year of Taiyuan; recorded in the Old and Chang Catalogues).
Thirty-Seven Aids to Enlightenment Sūtra (Sanshiqi pin jing), in one fascicle (translated in the Taiyuan era; Dao'an states it was extracted from the Vinaya Sūtra; later catalogued as one fascicle).
Names of the Thousand Buddhas of the Auspicious Eon Sūtra (Bhadrakalpika-nāmasūtra; the above two sūtras are recorded in Sengyou's catalogue).
Eight Masters Sūtra (Ba shi jing)
Sūtra of Yuye (or titled Sūtra of the Maiden Yuye)
Sūtra of the Hediao Anāgāmin (in the old catalogue 'Adiao' is sometimes written with the character 'he')
Sūtra on the Virtue of Precepts (or titled Sūtra on the Fragrance of Precept Virtue)
Seven Dreams Sūtra (in the old catalogue titled Ānanda's Seven Dreams Sūtra)
Sūtra on Being Carried by Water Foam
Sūtra of the Monk Listening [to the Dharma]
Sūtra on the Method of Cultivating Dhyāna
Sūtra on the Method of Snake Walking (extracted from the Āgama)
Sūtra of the Violent Elephant
Sūtra of the Flock of a Thousand Sheep
Sūtra of the Crow King in Kosala (sometimes with the character 'luo'; extracted from the Jātaka-sūtra)
Sūtra of the Husband and Wife (extracted from the Jātaka-sūtra)
Sūtra of the Calf (character sometimes written differently)
Sūtra of the Wild Pheasant (extracted from the Jātaka-sūtra)
Sūtra of the Donkey and Camel
Sūtra of the Guhu Bird (sometimes written with bird; extracted from the Jātaka-sūtra)
Peacock Sūtra (extracted from the Jātaka-sūtra)
Sūtra on the Five Sufferings (also titled Sūtra on Purifying the Obscurations of Sin and Rejoicing in the Buddha, or Sūtra on the Verses of the Five Destinies, or Sūtra on the Verses of the Five Sufferings; four titles in all)
Sūtra on the Ten Virtues and Ten Evils (the second translation; the Wu Catalogue states it is an alternate version)
Sūtra on Self-Love (or titled Sūtra on Self-Love and Non-Self-Love; recorded in the old catalogue)
Sūtra of Ānanda and Nemi (character sometimes written as 'li')
Sūtra of the Ten Dreams of King Prasenajit
Sūtra of the King of the Deva Realm (extracted from the Collection of the Six Pāramitās)
Milinda Sūtra (recorded in the old catalogue; also written Milian or Milian; extracted from the Collection of the Six Pāramitās)
Sūtra of the Brahmin Aparāyaṇa Asking about the Nobility of Castes
Sūtra on the Fruit of Tranquil Intent
Sūtra of the Lāva Bird Captured by a Falcon (meaning 'partridge' in the Jin language)
Sūtra on the Great Fish
Sūtra on Seeing the Water World (extracted from the Mahāsaṃnipāta)
Sūtra on the New Year
Sūtra on the Buddha Beholding the Crown of Brahmā
Sūtra of the Turtle and the Monkey (extracted from the Jātaka-sūtra)
Parable Sūtra of the Red Owl
Sūtra of Non-Self
Sūtra on the Concordance with Precepts
Anu-Wind Sūtra (meaning 'sequential' in the Jin language)
Sūtra on the Mother of Anavatapta and Rāhula
Sūtra on King Aśoka Making Offerings to the Bodhimanda Tree
Sūtra on Plucking the Lotus and Disobeying the King (also titled Sūtra on Plucking the Lotus, Disobeying the King, Offering It to the Buddha, and Receiving Prediction under the Name Wondrous Flower)
Sūtra on the Four Heavenly Kings Patrolling the World
Sūtra on Śakra's Benevolent Heart Gaining Victory
Sūtra on the Parks and Palaces of the Trāyastriṃśa Heaven (extracted from the Ekottarika-āgama)
Sūtra on the Bhikṣu Asking the Buddha about the Causes and Conditions of Śakra Devānām Indra (extracted from the Saṃyukta-āgama)
Sūtra on the Devas Wishing to Battle the Asuras
Sūtra on the Heavenly Sovereign Receiving the Precepts
Sūtra on Śakra Devānām Indra Visiting Maudgalyāyana and Emitting Light
Sūtra on the Reckoning of Brahmā (in the old catalogue titled Sūtra on the Affairs of the Devas)
Sūtra on the Earth of the Devas (extracted from an alternate text)
Sūtra on the Bhikṣu Bathing and Encountering a Deva Emitting Light
Sūtra on the Devas Asking the Tathāgata about Inconceivable Precepts (extracted from the Arthapada Sūtra)
Sūtra on the Karmic Retribution of Sins
Sūtra on Rescuing and Protecting Physical Life
Sūtra on Cultivating the Practices of a Practicer
Sūtra on Encouraging Practice Having Fruit (extracted from the Saṃyukta-āgama)
Sūtra on the Fulfillment of Dhyāna Contemplation (extracted from the Āgama; the second translation)
Sūtra on Loyal Mind and Upright Conduct (extracted from the Collection of the Six Pāramitās; also titled Sūtra on Loyal Mind; in the old catalogue titled Great Loyal Mind Sūtra and Small Loyal Mind Sūtra)
Sūtra on Seeing Correctness
Sūtra on the Four Great Narakas (recorded in the Separate Catalogue; the Record of the Tripiṭaka states it has a lost translator and omits the word 'Great')
Sūtra in which the Buddha Preaches the Great Heated Hell for the Bhikṣus
Sūtra on the Beings of Hell Harming One Another
Sūtra on Entering Hell through Fulfilling Ten Dharmas of Evil Karma
Sūtra on Beings with Iron Mills Blazing with Raging Fire on Their Heads (extracted from the Saṃyukta-āgama)
Sūtra on Seeing a Being Covered Entirely in Filth and Dung (extracted from the Saṃyukta-āgama)
Iron City Naraka Sūtra
Naraka Sūtra (or titled Madhyama-āgama Naraka Sūtra)
Sūtra on Maudgalyāyana Seeing a Giant Being Bound by Blazing Iron (extracted from the Saṃyukta-āgama)
Sūtra on a Bhikṣu Entering Hell through Five Accomplished Dharmas (extracted from the Āgama)
Sūtra on the Confused Mind of the Learner
Sūtra on the Five Vows of King Bimbisāra

3.7.2

Sūtra of Mahākāśyapa Hurrying to the Buddha at the Time of the Parinirvāṇa (also called Mahākāśyapa)
Sūtra on the Text of the Five Eyes
Sūtra on Disciples Passing Away
Peacock King Spell Sūtra (different from the one produced by Jiyou [Śrīmitra] above)
Five Dragon Divine Spell Sūtra of the Dragon King's Binding Vow
Divine Spell Sūtra of Mani-radan
Dragon King Spell Sūtra for Bathing in Water
Great Divine General Spell Sūtra
Yihuan Dharma Vow Divine Spell Sūtra
Great Dragon Great Divine Spell Sūtra
Divine Spell Massage Sūtra of Mani-radan
Medicinal Spell Sūtra
Great Divine Mother Oath-Bound Spell Sūtra
Poison Spell Sūtra
Spell Sūtra of Upholding Verses
Sesame Oil Method Spell Sūtra
Dandara Sesame Oil Method Divine Spell Sūtra
Sesame Oil Method Spell Sūtra Established by the Seven Buddhas
Divine Spell Sūtra for Dispelling Solar Misfortune
Water Spell Sūtra
Water Donation Spell Sūtra
Spell Sūtra for Requesting Rain
Spell Sūtra for Stopping Rain
Divine Spell Sūtra of the Illusionist Bhadra (also called Bhada)
Dhāraṇī-pātra Spell Sūtra
Spell Sūtra for Seasonal Epidemic Diseases
Spell Sūtra for Young Children
Tooth Spell Sūtra
Eye Pain Spell Sūtra
Toothache Spell Sūtra
Six Divine Names Divine Spell Sūtra
Divine Spell Sūtra of the Illusionist Azhouyi
Divine Spell Sūtra of the Physician King Weilouyan (some add Questions of Ānanda; the rest are as listed above)
Daśādhyāya-bhikṣu-prātimokṣa (in the sixth year of Taiyuan, combining the three editions of Sengchun, Dharmadhara, and Zhu Sengshu into this one fascicle; see Baochang's catalogue)
Prātimokṣa Text for Upāsakas and Upāsikās Free from Desire (also called The Fully Practised Twenty-Two Precepts Text)
The above one hundred and nine works, total one hundred and twelve fascicles. In the reign of Emperor Xiaowu, the Western Regions śramaṇa Zhu Dharmaraṇya (in Jin: Fazheng), while at the Temple of General Zhenxi Xie in the capital of Yang Prefecture, selected the essentials of the world and abridged great piṭakas, producing only two sūtras that are recorded in Sengyou's catalogue. The rest are seen scattered throughout other catalogues. Although all have authentic texts, since they also circulate independently, they are entirely listed here to show they have documentary evidence.
Yiyi jing, three fascicles.
The above one work, total three fascicles. In the reign of Emperor Xiaowu, translated at the end of the Taiyuan era by the śramaṇa Kang Daohe; see Zhu Daozu's Jin-Dynasty Miscellaneous Catalogue. Zhu Shixing's Han Catalogue states two fascicles, not identifying the translator.
Shi'eryou jing (the second translation, slightly different from that translated by [Dharma]mitra).
The above one fascicle. In the reign of Emperor Xiaowu, translated in the seventeenth year of the Taiyuan era by the foreign śramaṇa Kāludaka (in Jin: Shishui); see Zhu Daozu's Jin-Dynasty Miscellaneous Catalogue, Baochang's catalogue, and others.
Madhyama-āgama, sixty fascicles (translated at Dongting Temple from the eleventh month of the first year of Long'an until the sixth month of the second year; recorded by Daozu; the second translation, differing from the one produced by Dharmanandin; see Daozu's catalogue)
Ekottarika-āgama, fifty fascicles (translated in the first month of the first year of Long'an; this is the second translation, slightly differing from Nandin's edition; recorded by Daozu; in forty-two or thirty-three fascicles, not fixed; see the catalogues of Daozu and Baochang)
Abhidharma-hṛdaya, four fascicles (translated at Mount Lu in the sixteenth year of Taiyuan; recorded by Daoci; see Sengyou's catalogue)
Tridharmaka-śāstra, two fascicles (translated at Mount Lu in the sixth year of Taiyuan; a separate catalogue states one fascicle; slightly different from that produced by Dharmanandin of the Qin; some say Tridharmaka without the word śāstra, or that it is a commentary on the sūtra)
Method for Instructing Bhikṣuṇīs (seen in a separate catalogue; also stated to have been translated at Mount Lu)
The above five works, total one hundred and seventeen fascicles. In the reigns of Emperor Xiaowu and Emperor An, Gautama Saṅghadeva, a Tripiṭaka master from the country of Kaśmīra (in Jin: Zhongtian), crossed the Yangzi River during the Later Qin Yao regime. Prior to this, Śramaṇa Huiyuan of Mount Lu, having set his mind upon sublime scriptures, heard that Saṅghadeva had arrived and immediately invited him to Mount Lu to produce them. Pruning embellishments and retaining the substance, what is transmitted today is indeed his phrasing. In the spring of the late Long'an era, he traveled to Jiankang; among the princes, dukes, and elegant elites of the Jin dynasty, none failed to visit his seat. By winter, for the General of the Guard and Marquis of Dongting, Wang Xun, he retranslated the Madhyama- and Ekottarika-āgamas and other works, gathering forty śramaṇas including eminent virtues of the capital such as Śramaṇa Huichi to scrutinize and translate together, finishing only in the following summer. What he produced in the Yangzi and Luoyang regions, before and after, amounted to over a million words of sūtras and śāstras, all wonderfully grasping the profound meaning.
Vinaya-adhyayana, three fascicles (this is the later Uttara-adhyayana of the Daśādhyāya-vinaya)
Miscellaenous Inquiries on Vinaya Affairs, two fascicles (essentials of the various vinayas; both seen in the two Qin catalogues)
The above two works, total five fascicles. In the reign of Emperor An, the Tripiṭaka Vinaya Master Vimalākṣa from the country of Kaśmīra (in Jin: Wugouyan) arrived at Chang'an in the eighth year of the Hongshi era of the Yao Qin. After Kumārajīva passed away, he went to Shouchun and stayed at Shijian Temple, where vinaya disciples gathered like clouds and extensively propagated the vinaya. Earlier, the Daśādhyāya-vinaya translated by Puṇyatāra together with Kumārajīva had fifty-eight fascicles. Vimalākṣa subsequently expanded it into sixty-one fascicles, changing the 'Good Recitation' to the 'Vinaya Recitation' [Vinaya-adhyayana], which is why there are now two names. Later he went to Jiangling and produced Miscellaneous Inquiries on Vinaya Affairs, recorded by Huiguan of Daochang Temple; it circulated widely in the world and has been transmitted to the present day.
Miscellaneous Inquiries on Vinaya Affairs, two fascicles (the persons and places differ, but the text is not different; seen in a separate catalogue)
The above one work, total two fascicles. In the reign of Emperor An, on the second day of the third month of the fourth year of Long'an, Śramaṇa Sengzun and more than twenty other virtuous monks, at the vihāra of the Prefect of the Masters of Writing Wang Fadu in Yang Prefecture, requested the Tripiṭaka Vinaya Master Dharma (in Jin: Faze) to translate it. The preface is complete at the beginning of the scroll. It clarifies that the property of the Buddha, Dharma, and Saṅgha should not be commingled; because their boundaries and distinctions are great, one must guard them well.
Avataṃsaka-sūtra, fifty fascicles (translated at Daochang Temple from the fourteenth year of Yixi until the second year of Yongchu of the Song dynasty; or sixty fascicles; see Zhu Daozu's Jin-Dynasty Miscellaneous Catalogue)
Sūtra on the Samādhi of Contemplating the Buddha, eight fascicles (one [catalogue] adds the word 'Ocean'; see Daozu's Jin-Dynasty Catalogue; or stated to have been produced in the Song dynasty)
Sūtra on Past Causes and Effects, four fascicles (seen in a separate catalogue)
New Sukhāvatīvyūha-sūtra, two fascicles (translated at Daochang Temple in the second year of Yongchu; see Baochang's catalogue)
Dharmatrāta Dhyāna Sūtra, two fascicles (also named Impurity Contemplation Sūtra; also named Sūtra on the Stages of Practising the Path)
Tathāgatagarbha-sūtra, (translated at Daochang Temple in the second year of Yuanxi; this is the second translation; seen in Zhu Daozu's Jin Catalogue; slightly different from that produced by Fali)
Mañjuśrī's Aspiration Verses Sūtra (translated at Douchang [Daochang] Temple in the second year of Yuanxi; the colophon after the translated scripture notes the year gengshen; some omit the word 'Verses'; see Baochang's catalogue)
Sūtra on the Dhāraṇī of the Gate Producing the Immeasurable (also named Sūtra on Realizing the Path, Subduing Māra, and Attaining All-Knowledge; translated at Mount Lu; see Zhu Daozu's catalogue)
Benye jing
New Subtle Secret Dhāraṇī Sūtra (the second translation in the second year of Long'an; slightly different from that produced by Zhi Qian; see Daozu's catalogue)
Sūtra on Purifying the Six Pāramitās
Bodhisattva Daśabhūmika Sūtra (third translation)
Mahāsāṃghika-vinaya, forty fascicles (translated in the eleventh month of the twelfth year of Yixi together with Faxian; see Daozu's and other catalogues; or thirty fascicles)
Mahāsāṃghika Great Bhikṣu Prātimokṣa (translated at Daochang Temple; second translation; see Baochang's catalogue)

3.7.3

Fangbian xin jing (produced together with Faye; see Gaoseng zhuan).
The above fifteen works in a total of one hundred and fifteen fascicles were translated in the reign of Emperor An at two locations, the capital Yangdu and Mount Lu, by the Dhyāna master Buddhabhadra (in the Jin language called Juexian), a master of the Tripiṭaka from North India. The monks Faye, Huiyi, Huiyan, and others carefully took it down in writing together. The Gaoseng zhuan states that Juexian produced fifteen works in one hundred and seventeen fascicles, including the Niwan and Xiuxing. According to Baochang’s catalogue, adding the Wuliangshou and the Jieben meets the number of works, yet it still falls short by two fascicles. It is not yet clear which scriptures these are. May future sages seek them widely, and perhaps continue the transmission, hoping to make up for what was lost and omitted, so that the flow of the Dharma may be fully replenished. (I investigated separate catalogues, which record the Fangdeng niwan jing in two fascicles as translated together with Master Xian; I suspect its inclusion under Xian’s biography is correct.)
Da banniwan jing in six fascicles (produced in the sixth year of Yixi at Daochang Monastery of Minister of Works Xie Shi; ancient catalogues state that Juexian translated it and Baoyun took it down; it constitutes the first ten fascicles of the larger version, the 'Mahāsaṃgha Inquiries' chapter; seen in Daozu's catalogue; also said to be in ten fascicles).
Fangdeng niwan jing in two fascicles (seen in Zhu Daozu's catalogue).
Za zang jing (the same text under different titles as Gui wen Muliang, Egui baoying, and Muliang shuo diyu egui yinyuan, being separate translations; seen in Baochang's catalogue).
Sengqi ni jieben (translated together with Juexian; the second translation, slightly different from that produced by Ke Jialuo under the Wei).
Za apitan xin in thirteen fascicles (translated together with Juexian; the second translation, largely identical to that produced by Saṅghabhadra under the Qin).
Liyou Tianzhu ji zhuan (Record of Travels in India).
The above six works in twenty-four fascicles were produced by the monk Shi Faxian of Pingyang. In the third year of Long'an during the reign of Emperor An, he set out from Chang'an and journeyed throughout India, searching far and wide for sacred traces and seeking out scriptures, vinaya codes, and treatises not yet available in the Jin. Travelling through various countries, he studied the Brāhmī script and languages, copying the aforementioned Indian texts with his own hand. Moving from north to south, he next arrived in Siṃhala, where the Buddha's tooth was kept. Every year in the third month, the king of that country would adorn a white elephant ten days in advance and send an esteemed, eloquent, and wise minister dressed in royal attire to beat a drum upon the elephant and proclaim aloud in a great voice: 'The Tathāgata dwelt in the world for forty-five years, preaching the Dharma and liberating countless kotis of people. When the conditions for living beings were exhausted, he entered Parinirvāṇa. From then until now, one thousand four hundred and ninety-seven years have passed. The world is in long darkness, and sentient beings are pitiable! Ten days from now, the Buddha's tooth will be brought out. May the Abhayagiri Vihāra prepare incense and flowers, and let all come to make offerings!' At that time, it corresponded to the first year of the Yixi reign of the Jin. Faxian returned by sea to Yangdu and translated scriptures, precepts, and treatises at Daochang Monastery. The separate biography fully details what he traversed and underwent. Calculating from the first year of Yixi (the yisi year) to the seventeenth year of Kaihuang (the dingsi year), it amounts to one thousand six hundred and eighty-one years.
Yingluo jing in twelve fascicles (or fourteen fascicles).
Weimojie jing in four fascicles (third translation).
Zhan jing (Meditation Scripture) in four fascicles.
Da zhidu jing in four fascicles.
(The above four works in twenty-four fascicles are seen in the New Catalogue of the South.)
Ruhuan sanmei jing in two fascicles (second translation, slightly different from the Bore sanmei in two fascicles produced by Zhi Qian under the Han; seen in Daozu's Jin catalogue).
Ashuda jing in one fascicle (those listed below are single fascicles).
Wusuo xiwang jing.
Puxian guan jing (or Guan Puxian pusa; seen in Daohui's catalogue).
Wuji bao sanmei jing (second translation).
Wugai yijie shixing jing (second translation).
Suoyu zhihuan jing (second translation).
Rulai duzi shi sanmei jing (second translation).
Famei jin jing (second translation).
Pusa qi jing (second translation).
Zhaoming sanmei jing (second translation).
Fenwei jing.
Weige zhangzhe liu xiang bai jing (one version writes 'Ge' as 'Hua').
Pusa shizhu jing (second translation).
Modiao wang jing.
Zhiman jing (or written with 'Ji' instead of 'Man').
Fuguang jing (or Ruguang jing).
Mile suowen benyuan jing.
Shidi jing.
Baonü shi jing.
Pumenpin jing (second translation, largely identical to the translation by Dharmarakṣa; seen in Daozu's catalogue and the Chu sanzang ji [ji]).
The above twenty-five works in forty-six fascicles were translated by the Western monk Jidomi (in the Jin language called Heyou). All catalogues state that Jidomi produced translations during the Jin dynasty; since most titles match, this cannot be an unfounded attribution. If it was not in Jing-Luo, it must have been south of the Yangtze, though the exact emperor's reign is unknown. One work is recorded in Sengyou's Chu sanzang ji ji; the rest are all recorded in miscellaneous separate catalogues.
Dacheng fangbian jing in two fascicles (translated in the second year of Yuanxi; the second translation, slightly different from the translations by Dharmarakṣa and Saṅghada, and a different translation of the same original as the Huishang pusa suowen jing; seen in the Shixing catalogue).
Qing Guanshiyin pusa xiaofu duhai tuoluoni jing (second translation; seen in Fashang's catalogue).
Weihua zhangzhe liu xiang bai jing (translated in Guangzhou between the Jin and Song; the third translation, identical to the Liu xiang bai of Dharmarakṣa and Duomi; seen in the Shixing catalogue and Baochang's catalogue).
The above three works in a total of four fascicles were translated by the foreign layman Zhu Nandi (in the Jin language called Xifa). The catalogue above states they were translated in the Jin dynasty, though the specific reign and year are unknown; the Tang catalogue states the Liu Song era.
Wuliangshou zhizhen dengzhengjue jing (also called Fotu le jing, or Jiletitu jing).
The above single scripture in one fascicle was translated in the second month of the first year of Yuanxi under Emperor Gong by the foreign monk Zhu Fali. It is the sixth translation, largely identical to the versions produced by Zhi Qian, Saṅghavarman, Bai Yan, Dharmarakṣa, Kumārajīva, and others, with minor differences in text and title; seen in the catalogue of Shi Zhengdu.
Jaye jieji jie jing.
Pingsha wang wu yuan jing (also called Fusha wang jing).
Ri'nan jing (which is the Yuenan jing, with slight differences in the matters recounted at the end).
The above three works in three fascicles are all recorded in various catalogues as having been produced at the end of the Jin, the exact emperor and year being unknown, by the monk Shi Songgong (also called Gaogong); seen in the Zhao catalogue and the Shixing catalogue.
Jaye jinjie jing (also called Mohe biqiu jing, or Zhenwei shamen jing).
The above single scripture in one fascicle was produced at the end of the Jin, the exact emperor being unknown, by the monk Shi Tuigong; seen in the Shixing catalogue.
Fo kaijie fanzhi ba jing.
The above single scripture in one fascicle was produced at the end of the Jin, the exact emperor being unknown, by the monk Shi Fayong; seen in the Zhao catalogue.
Da zhi lun yaolüe in twenty fascicles (also called Shilun yaochao).
Wen Dacheng zhong shenyi shiba ke he (in three fascicles, combined with Kumārajīva's [answers]).
Apitan xin xu (Preface to the Abhidharmahṛdaya).
Miaofa lianhua jing xu (Preface to the Saddharmapuṇḍarīka-sūtra).
Xiuxing fangbian chan jing xu (Preface to the Dhyāna Scripture on the Means of Cultivation); San fadu xu (Preface to the Tridharmaka).
Faxing lun (Treatise on the Dharma-nature); Ming baoying lun (Treatise on Clarifying Retribution).
Shi sanbao lun (Treatise Explaining the Three Types of Retribution); Bian xinshi lun (Treatise Differentiating Mind and Consciousness).

3.7.4

Treatise on Not Revering Kings (Shamen bujing wangzhe lun)
Treatise on the Bared-Shoulder Robe of the Śramaṇa (Shamen tanfu lun)
Preface to the Commentary on the Great Prajñāpāramitā [Mahāprajñāpāramitopadeśa] (Dazhi lun xu, remotely requested and written at the invitation of Yao Xing, the ruler of Qin)
Eulogy on the Buddha's Shadow (Foying zan)
The above fourteen works, totaling thirty-five fascicles, were composed and written during the reigns of Emperors Xiaowu and An by the śramaṇa Shi Huiyuan of Mount Lu. Huiyuan was a man of Yanmen, surnamed Jia. At the age of twenty-one, he met Shi Dao'an and took him to be his true master. Hearing Dao'an lecture on the Prajñāpāramitā-sūtra, he then said, "Confucianism and Daoism and the Nine Schools of thought are all mere chaff!" Thereupon he cast aside his hairpin and had his hair shaved, taking the upholding of the great Dharma upon himself as his personal duty. Hearing that Kumārajīva had entered the Pass, he at once sent a letter to establish cordial relations, saying: "Shi Huiyuan bows his head. Last year I received a letter from General of the Left Yao, and learned fully of your virtuous inquiries. In former days, you, benevolent one, were in a different domain, beyond the external borders. At that time, before translation and communication were exchanged, I heard of your renown and rejoiced. Recently I heard that you have come on a tour carrying gems [of wisdom]; thus nine times in one day [my thoughts] race to you. In vain does my heart delight in your elegant savor, having no means to reach you fully. Casting my gaze along the distant road only increases my weary longing. When the candana tree is transplanted, different things share the same fragrance; when the maṇi gem radiates brilliance, various treasures naturally accumulate. Moreover, Pūrṇa was not alone in possessing peerless virtue; how could Nāgārjuna have walked the path of excellence by himself? Now I send you a stitched robe; I hope that upon mounting the high seat you will wear it." Kumārajīva replied, saying: "Kumārajīva pays homage. Having not yet conversed face to face, and with words separated by distance, the path leading our minds has not opened, and the conditions for sharing understanding are obstructed and cut off. Translators have come and roughly recounted your character and virtue. Just as a single path, if essential, can encompass a hundred, the sūtra says: 'At the very end, in the east, there will be a bodhisattva who protects the Dharma.' Strive on, benevolent one! Propagate this affair skillfully. Talent has five requisites: blessings, precepts, erudition, eloquence, and profound wisdom. One who combines these will see the Way flourish; one who is not yet complete in them will be hindered by doubts. You, benevolent one, are fully endowed with them. Therefore, sending words to convey good regards and transmitting the mind through translation—how could this completely express, but merely roughly repay, your incoming thoughts? I have accepted the stitched robe sent by you, which you wish me to wear when mounting the Dharma seat. It will be as you wish, but I feel ashamed that my person does not match the gift. Now I send a double-spouted brass water-pourer that I customarily use, which may serve among your requisites for the Dharma." He also sent a verse, saying:
"Having already abandoned defiled pleasure, / Can the mind be well guarded?
If it can refrain from wandering and scattering, / Does it deeply penetrate the real mark?
In the mark of ultimate emptiness, / The mind finds nothing to delight in.
If it rejoices in the wisdom of dhyāna, / This Dharma-nature is without illumination.
Illusory, deceptive, and equally without reality, / Nor is it a place to rest the mind.
Regarding the Dharma realized by you, benevolent one, / I graciously hope you will show its essentials."
Huiyuan replied once more with a reciprocal verse, saying:
"Whence, after all, is the primal origin? / Arising and ceasing have no boundary of being and non-being.
Once a single subtle particle enters the moving realm, / It forms the momentum of this collapsing mountain.
Deluded thoughts mount one upon another; / Touching principles, hindrances naturally arise.
Although causes and conditions have no master, / Opening the path is not the work of a single lifetime.
In this age there is no master who has awakened to the lineage; / Who will hold the mysterious contract?
Your incoming query remains vast and far-reaching; / Let us meet and expect it in our declining years."
For the rest, he was deeply esteemed by Kumārajīva. The Qin ruler sent letters, Huan Xuan held him in high esteem, and Xie Lingyun reverently submitted to him; the literature concerning this is abundant, as recorded in his biography. Huiyuan had a collection of poems and letters in ten fascicles and over fifty pieces, which was valued by the world.
Treatise on the Formlessness of the Spirit (Shen wuxing lun)
The above treatise in one fascicle was written during the reign of Emperor Yuan by the śramaṇa Zhu Sengfu of Waguan Monastery in the capital Jiankang. At that time, followers of heterodox teachings all held that the mental spirit had form, but was merely more subtle than the myriad things. Depending on their rhetorical skills, they attacked and refuted one another; heterodoxy and orthodoxy were indistinguishable, and there was no way to determine what to adopt or reject. On this account, Sengfu wrote this treatise. His treatise states in brief: "If there is form, there is number; if there is number, there is finitude. Since the spirit is infinite, we know that it is formless." At that time, those skilled in debate were convinced and submitted to this principle.
Sub-commentary on the Vimalakīrtinirdeśa-sūtra (Weimojie zi zhujing) in five fascicles
Treatise on Adversity and Success (Qiongtong lun)
The above two works, totaling six fascicles, were written by the śramaṇa Shi Tanxin of Donglin Monastery on Mount Lu. Tanxin was Huiyuan's disciple and possessed great talent and learning.
Catalogue of the Wei Period (Weishi lumu)
Catalogue of the Wu Period (Wushi lumu)
Miscellaneous Catalogue of the Jin Period (Jinshi zalu)
Catalogue of the Hexi Region (Hexi lumu)
The above four scripture catalogues, totaling four fascicles, were initially drafted and compiled by Shi Daoliu, a disciple of the venerable Huiyuan of Donglin Monastery on Mount Lu. He died before completing them; his fellow student Zhu Daozu completed them and circulated them in the world.
Comprehensive Catalogue of Sūtras and Śāstras (Jinglun doulu)
The above catalogue in one fascicle was compiled during the reign of Emperor Cheng by the śramaṇa Zhi Mindu of Mount Yuzhang, who comprehensively collated various scriptures and combined ancient and modern catalogues to compile this comprehensive catalogue.
Treatise on the Original Meaning of Figures and Things (Renwu shiyi lun)
The above treatise was by the śramaṇa Kang Fachang during the reign of Emperor Cheng, who always carried a deer-tail flywhisk; whenever he encountered famous guests, he would engage in pure conversation for the entire day. The rest is as told in his biography.
Biographies of Eminent and Lofty Śramaṇas (Gaoyi shamen zhuan)
The above biography was written during the reign of Emperor Xiaowu by the śramaṇa Zhu Faji of Mount Yang in Shandong.
Treatise on Establishing the Root (Liben lun) in nine chapters
Guide to the Six Consciousnesses (Liushi zhigui) in twelve poems
The above two fascicles were composed during the reign of Emperor Xiaowu by the śramaṇa Shi Tanhui of Shangming Monastery in Jingzhou. Tanhui was originally a disciple of Master Dao'an; his practice was making images, performing prostrations, and lecturing for the benefit of others. Therefore, the gentlemen and ladies of Jiangling all bowed facing west, calling him the Seal-Hand Bodhisattva.
Sūtra on the Samādhi of the Bequeathed Teaching (Yijiao sanmei jing) in two fascicles (also called Sūtra on the Dharma, Vinaya, and Samādhi of the Bequeathed Teaching)
Sūtra on the Causes and Conditions of the Unprecedented (Weicengyou yinyuan jing) in two fascicles (also called Sūtra of the Unprecedented)
Anāgāmin Sūtra (Anahan jing) in two fascicles
Milindapañha Sūtra (Naxian jing) in two fascicles (or three fascicles)
Sūtra on the Contemplation of the Buddha of Immeasurable Life (Guan wuliangshou fo jing)
Sūtra on the Names of the Three Thousand Buddhas of the Three Times (Sanshi sanqian foming jing) (the rest are each in one fascicle)
Sūtra on the Causes and Conditions of the Thousand Buddhas (Qianfo yinyuan jing)
Sūtra on the Names of the Fifty-Three Buddhas (Wushisan foming jing)
Sūtra on the Names of the Buddhas of the Eight Classes (Babu foming jing)
Sūtra on the Names of the Buddhas of the Ten Directions (Shifang foming jing)
Sūtra on the Names of the Thousand Buddhas of the Bhadrakalpa (Xianjie qian foming jing) (containing only the names of the Buddhas, differing from the names of the thousand Buddhas in the Four Noble Truths Sūtra translated by Dharmarakṣa)
Sūtra on Praising the Names of the Hundred and Seventy Buddhas (Chengyang baiqishi foming jing) (or simply Hundred and Seventy Buddha Names)
Sūtra on the Names of the Southern Buddhas (Nanfang foming jing)
Sūtra on the Names of the Buddhas for Eradicating Sins and Gaining Blessings (Miezhui defu foming jing)
Sūtra on the Precepts and Vinaya Prohibitions for Bhikṣus (Biqiu zhu jinlü jing) (or without the word "sūtra")
Essential Collection for Bhikṣus from the Mahāsāṃghika-vinaya (Mohesengqi lü biqiu yaoji) (also called Practical Essential Rules for the Mahāsāṃghika School)
Sūtra on Upāli's Inquiries to the Buddha (Youpoli wen fo jing)
Deportment for Śrāmaṇeras (Shami weiyi) in one fascicle
Sūtra on the Ten Precepts for Bhikṣuṇīs (Biqiuni shijie jing)
Ritual for Receiving the Ten Good Precepts (Shou shishan jie fa)
Precept Sūtra for Śrāmaṇerikās (Shaminie jie jing)
Sūtra on the Five Blessings of the Worthy (Xianzhe wufu jing)
Sūtra on the Five Precepts of the Worthy (Xianzhe wujie jing) (also called Sūtra on the Deportment of the Worthy)
Sūtra on the Five Precepts of Upāsakas (Youpose wujie jing)
Sūtra on the Deportment of Upāsakas (Youpose weiyi jing)
Sūtra on Attaining Prajñā (Bore de jing)
Lokasthāna Sūtra (Guanshi loutan jing)
Sūtra on the Fundamental Practice of the Six Pāramitās (Benxing liu boluomi jing)
Sūtra on the Samādhi of Concentrated Thought (Dingyi sanmei jing)
Sūtra on the Chapter of Buddha-Mindfulness in the Pratyutpanna-samādhi (Banzhou sanmei nianfo zhang jing)
Yogācāra Sūtra (Yujia sanmasi jing) (in Sui termed Abridgment of Practice, also called Method of Dharmatrāta, also called Essential Collection of Dhyāna Methods Compiled by Bodhisattva Mātrā)
Sūtra on the Gradual Method of Expedients in Dhyāna (Chanding fangbian cidi fa jing)
Sūtra on the Essentials of Dhyāna and Rebuking Desires (Chanyao heyu jing)
Dhāraṇī Sūtra on the Seventy-Three Thousand Spirit Kings Protecting Bhikṣus (Qisansanqian shenwang hu biqiu zhou jing)
Dhāraṇī Sūtra on the One Hundred and Twenty Thousand Spirit Kings Protecting Bhikṣus (Shi'erwan shenwang hu biqiu zhou jing)
Dhāraṇī Sūtra on Wearing the Talisman of the Three Refuges and Five Precepts to Protect the Body (Sangui wujie daibei hushen zhou jing)
Dhāraṇī Sūtra on the One Hundred Knot Spirit Kings Protecting the Body (Baijie shenwang hushen zhou jing)
Dhāraṇī Sūtra on the Spirit Kings of Palaces and Dwellings Guarding Left and Right (Gongzhai shenwang shouzhen zuoyou zhou jing)
Dhāraṇī Sūtra of the Four Directions on the Causes and Conditions of Graves and Tombs (Zhongmu yinyuan sifang shenzhou jing)

3.7.5

Great Dhāraṇī Sūtra on Subduing Demons and Affixing Seals (Fumo fengyin da shenzhou jing)
Great Dhāraṇī Sūtra of Maṇiratna (Moni luotan da shenzhou jing)
Great Dhāraṇī Sūtra on Summoning the Dragon Kings of the Five Directions to Subdue Epidemic Poisons (Zhao wufang longwang she yidu da shenzhou jing) (from the seventy-three thousand spirit kings down to this, all have the word "abhiṣeka" [guanding]; they are now collectively referred to as the Mahā-abhiṣeka-sūtra)
Sūtra on the Divine Lots of Brahmā (Fantian shentce jing)
Samantavistara Sūtra (Puguang jing) (the above two fascicles, combined with the Bhaiṣajyaguru-sūtra, form one work, which together with the preceding makes twelve fascicles of the Abhiṣeka-sūtra)
Sesame-Oil Magic Dhāraṇī Established by the Seven Buddhas (Qifo suojie mayou shu zhou) (from a different translation)
Divine Dhāraṇī of the Seven Buddhas (Qifo shenzhou) (with the method of tying knots, from a different translation)
Sūtra of Verses and Sentences of Dhāraṇī (Tuoluoni zhangju jing)
Dhāraṇī Massage Sūtra of the Spirit King Maṇiratna (Moni luotan shenwang zhou anmo jing) (or without the character "wang")
Five Dragons' Poison-Dispelling Dhāraṇī Sūtra (Wulong zhoudu jing)
Toothache-Curing Dhāraṇī Sūtra (Quchi zhou jing) (also called Sūtra for Curing Toothache or Sūtra for Curing Teeth)
Seven Buddhas' House-Pacifying Divine Dhāraṇī Sūtra (Qifo anzhai shenzhou jing)
House-Pacifying Sūtra (Anzhai jing)
Names of the Spirit Kings of the Three Refuges and Five Precepts (Sangui wujie shenwang ming) in one fascicle (Dao'an and Dharmarakṣa's catalogues have three fascicles of divine dhāraṇīs; since these spirit king names are included therein, it is not of lost translator attribution)
The above fifty-three sūtras, totaling fifty-seven fascicles, are all those whose text is extant as recorded in the new catalogue of lost translator attributions compiled in Tripiṭaka Master Sengyou's collection. The 846 works, totaling 895 fascicles, beyond these have been scattered among the catalogues of various dynasties. The remainder are appended here as works of lost origin under the Jin.

3.8

Catalogue of the Buddhist Scriptures Translated and Transmitted in the Earlier and Later Qin Dynasties, Number Six

3.9

Ever since the House of Jin lost control, the realm fell into disunity and ruin. The Xiongnu burned Luoyang; the Yi, Chan, Jing, and Wei rivers no longer belonged to an imperial capital. Confucius said: 'When the four barbarian tribes invade one another, the Central Realm becomes feeble.' Does this not refer to such a time? Yet, as Heaven does not have two suns, whoever possesses the Way may rule the people. Among the Sixteen Kingdoms, the two Qin dynasties attained hegemony with justification. The Fu clan possessed eight provinces, intending to annex the entire realm. The Yao ruler harbored deep devotion to the Triratna, his will set upon propagating and protecting the fortress of the Dharma. Therefore, men traversed ten thousand leagues following their fame, and extraordinary talents appeared in succession. Great works were translated and propagated, gathering in abundance down to the present day. Thus, the pillars and beams [of the Dharma] were strengthened and flourished through them, and the salvation was unerring, soaring above previous ages. As for the catalogue of the Fu clan of the Former Qin, their ancestor was Pu Jian, a Di from Wudu. Taking advantage of the turmoil of the two Zhao dynasties, he occupied the area west of the Pass. His descendants seized the opportunity to ascend successively, claiming the imperial title, naming their state Qin, and capital at Chang'an. When it came to the third ruler, named Jian, styled Yonggu, at his birth a spiritual light connected heaven to earth, and an inscription appeared on his back reading 'Grass-Fu-Minister'; thereupon he changed Pu to the surname Fu. Sixteen years after Jian's accession, the Grand Astrologer memorialized: 'An auspicious star has appeared in the celestial field of foreign kingdoms; a sage should arrive to assist the Central Realm, and whoever obtains him shall reign.' Jian then dispatched General Lü Guang to seek Kumārajīva in the kingdom of Kucha, and also dispatched General Fu Pi to attack and capture Shi Dao'an, whose fame filled the sky, along with Xi Zuochi and others in Xiangyang. After Jian obtained them, he joyfully said to Vice Director Quan Yi: 'I do not consider pearls and jade to be treasures, but take sages and philosophers as my gems. Now, with an army of one hundred thousand attacking Xiangyang, I have obtained one and a half persons.' Yi said: 'Who are they?' Jian said: 'Master Dao'an is one, and Zuochi is half a person.' He frequently shared his carriage with Dao'an. When conversation turned to an eastern expedition, Dao'an remonstrated strongly, saying: 'The southeastern lands are low and the climate pestilential; it cannot be called China. Moreover, Emperor Shun toured there and did not return, and the First Emperor of Qin went there and did not come back. Now, to seek lands of the lowest grade with an army of a million is something I have never dared to hear of.' The rest of their conversation is extensive and not recorded here. From that time on, he consulted Dao'an on governance and simultaneously expounded the Buddhist scriptures. The western expedition obtained Kumārajīva, but by then Jian was already dead. Across six rulers and forty-four years—calculating by the sexagenary cycle, the first year of Fu Jian's Huangshi era corresponds to the gengxu year, the sixth year of the Yonghe era of Emperor Mu of Jin; down to the twenty-first year of Jian's Jianyuan era, which corresponds to the yiyou year, the tenth year of the Taiyuan era of Emperor Xiaowu of Jin—there were eight Chinese and foreign members of the monastic community in total. The sūtras, precepts, treatises, compilations, records, commentaries, and biographies translated and produced by them amounted to forty works, totaling two hundred and thirty-nine fascicles, which are compiled as the catalogue of the Former Qin.

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大唐內典錄 — Classical Chinese