大唐內典錄 4

English (machine translation) 4

Language: English

4.6 — 4 parts
4.14 — 4 parts

4.1

Compiled by the Śramaṇa of Ximing Monastery in the Capital.

4.2

Section 1-4 of the Catalogue of Successive Dynasties' Transmission and Translation of Scriptures:
Song Dynasty
Former Qi
Liang Dynasty
Later Wei
Later Qi

4.3

Catalogue 10: Buddhist Scriptures Transmitted and Translated under the Song Dynasty.

The Buddhist scriptures state from the outset: Faith is the source of the Way and the mother of merits; wisdom is the foundation for leaving the world and attaining liberation. Without faith, one cannot board the light skiff; without wisdom, one cannot sever deep delusion. Therefore, the vast ocean of birth and death is boundless and without shore; without the vessel of the Six [Pāramitās], there is no way to cross it. For this reason, wise men have faith that the Six Pāramitās are the basis for transcending rebirth; hence they board the vessel and achieve great deliverance. This Way is clearly manifest, and can only be attained through wisdom. Since the teaching began in the Central Land, it has suffered destruction three times. Later it moved to the southern regions and was propagated throughout the Five Dynasties. Weighing the facts, in enlightened dynasties, faith and wisdom become evident of themselves without need for words; whereas in bellicose states, benevolence and wisdom cannot expand boundaries. How could it be otherwise? How could it be otherwise? Thus, under the two dynasties of the Jin and the Song, this culture flourished exceptionally; the dissemination of the Buddhist Path and its ancestral principles were splendid to behold. Now I shall briefly recount it to manifest these past events. Regarding the catalogue of the Song era: Liu Yu, whose style name was Deyu, was a man of Duxiang in Pengcheng. On the day of his birth, a miraculous light illuminated the room. In stature he was seven feet six inches tall. He accepted the abdication of the Eastern Jin and styled his dynasty the Song, continuing to make Jiankang his capital. By the Yuanjia reign era of the third sovereign [Emperor Wen], a memorialist stated: 'Recently, the building and decorating of temples and pagodas have become excessively rampant; those who covet merit grow more extravagant and competitive day by day.' Emperor Wen questioned Palace Attendant He [Shangzhi], saying: 'Fan Tai and Xie Lingyun both assert that the Six Classics were originally meant to save the mundane world, but for the true essentials of nature and spirit, one must take the Buddhist scriptures as a compass. These words of upright wisdom from worthy and eminent men are truly fitting. If all the lands within our borders were purely transformed by this teaching, I could fold my robes, let my hands hang down, and attain Great Peace while sitting.' Shangzhi replied: 'The Central Court is far in the past and difficult to know fully. Since crossing the Yangtze, there have been Wang Dao and Zhou Yi, the crowning leaders among chancellors; Wang Meng and Xie Shang, models for human conduct; and Xi Chao, Wang Mi, and their peers, who were either praised as peerless or hailed as unmatched. A brief list of several dozen men reveals not a single one who was not an elite talent. Laymen of pure faith have never been lacking in this age. Dharma Master Huiyuan said: "There is nowhere that the Śākya clan's transformation cannot be applied." Your servant considers these words to accord with the profound principle. Why? If in a village of a hundred households, ten people observe the five precepts, then ten people will be honest and cautious. If in a town of a thousand families, a hundred people cultivate the ten virtues, then a hundred people will live in harmony. When this moral teaching spreads throughout the realm, among hundreds of millions of registered households there will be millions of benevolent people. For every good deed one can perform, one evil is removed; when one evil is removed, one punishment is halted. When one punishment is halted in a family, ten thousand punishments are halted in the state. Thus, what Your Majesty said about attaining Great Peace while sitting is indeed true! Hence, when Fotudeng entered Ye, Shi Hu's slaughter was cut in half; when the precious pagoda at Mianchi radiated light, Fu Jian's mallets and saws were put to rest. Juqu Mengxun turned on his own kin without affection and was as cruel as a jackal or tiger, yet in his final years he awakened and transformed into a good man. The monk Fajian had strength equal to ten thousand men; on the verge of causing chaos along the Yellow and Wei Rivers, he willingly submitted to death with his hands bound behind his back to avert disaster for his master. How could this not be the influence of internal transformation?' At that time, Yang Xuanbao, Gentleman of the Ministry of Personnel, was seated nearby and stepped forward to say: 'Your servant humbly fears that when Qin and Zhao discussed the arts of military strength, and Sunzi and Wu Qi exhausted schemes of conquest, they would have found no use for this.' The emperor said: 'These are not tools for the Warring States; it is truly as you say.' Shangzhi said: 'Honouring hermits makes warriors lax; esteeming benevolence and virtue makes military morale decline. If one takes Sunzi and Wu Qi as one's model, with one's mind set on swallowing and devouring others, one would also find no use for the Way of Yao and Shun—how could it be only the Buddhist teaching?' The emperor was greatly pleased and said: 'Having you in the Buddhist sangha is like Confucius having Jilu: evil words do not enter his ears.' The emperor ordered Lu Cheng, Palace Drafter, to compile the Xu fa lun in over a hundred fascicles to praise and expound Buddhist principles with abundant breadth. Judging from this, it may indeed be called supreme. The Dharma is manifested through people; the Buddha entrusted it to emperors and kings. From this point on, the Buddhist teaching flourished in the Song dynasty. Renowned monks and wise scholars were as thick as rice and hemp; precious monasteries and golden wheels were as dense as bamboo and reeds. Successively passed through eight rulers over fifty-nine years, the translators—consisting of Chinese, foreigners, clerics, and laity—numbered twenty-four people in total. Together, they produced sūtras, vinayas, prātimokṣa codes, karmavācanās, upadeśas, abhidharma treatises, biographies, records, and so forth, totalling 210 works in 496 fascicles, which are compiled as the Song Dynasty Jiankang Catalogue.

4.5

Song dynasty: Śramaṇa Fotuoshi (three works in thirty-six fascicles: vinaya, precepts, and karmavācanā)
Śramaṇa Shi Zhiyan (fourteen works in thirty-six fascicles)
Śramaṇa Shi Baoyun (four works in fifteen fascicles: sūtras)
Śramaṇa Shi Huiyan (one work in thirty-six fascicles: sūtra)
Śramaṇa Yiyebolu (one work in ten fascicles: treatise)
Śramaṇa Guṇavarman (seven works in thirty-eight fascicles: sūtras and treatises)
Śramaṇa Saṃghavarman (five works in twenty-seven fascicles: collections of treatises)
Śramaṇa Guṇabhadra (seventy-eight works in one hundred sixty-one fascicles: collections of sūtras)
Śramaṇa Dharmamitra (ten works in twelve fascicles: sūtras)
Śramaṇa Kālayaśas (two works in two fascicles: sūtras)
Śramaṇa Dharmodgata (two works in six fascicles: sūtras)
Juqu Jingsheng, Marquis of Anyang (thirty-five works in thirty-six fascicles: sūtras)
Śramaṇa Guṇavṛddhi (two works in seven fascicles: sūtras)
Śramaṇa Shi Huijian (twenty-five works in twenty-five fascicles: sūtras)
Śramaṇa Shi Sengyou (one work in two fascicles: procedures)
Śramaṇa Shi Faying (three works in three fascicles: precept methods)
Śramaṇa Zhu Fajuan (six works in twenty-nine fascicles: sūtras)
Śramaṇa Shi Xiangong (one work in two fascicles: sūtra)
Śramaṇa Shi Daoyan (two works in three fascicles: sūtras)
Śramaṇa Shi Yonggong (four works in four fascicles: sūtras)
Śramaṇa Shi Fahai (two works in two fascicles: sūtras)
Śramaṇa Shi Xiangong (one work in one fascicles: sūtra)
Śramaṇa Shi Daoyan (one work in two fascicles: treatise)
Śramaṇa Zhu Daosheng (seven works in seven fascicles: treatises)

4.6.1

Mahiśāsaka-vinaya in thirty-four fascicles (found in Daozheng's Song-Qi Catalogue; Bie lu says twenty-four fascicles, which is probably an error).
Mahiśāsaka Prātimokṣa in one fascicle (found in Daozu's Catalogue).
Mahiśāsaka Karmavācanā (found in Zhu Daozu's Catalogue).
The above three works, total thirty-six fascicles. During the reign of the Deposed Emperor, the King of Xingyang, the Tripiṭaka master and vinaya master Buddhajīva from Jibin—called "Jueshou" in Song—studied under the Mahīśāsaka school in his youth. He was specialized in the vinaya sections and also conversant with the essentials of dhyāna. In the seventh month of the first year of Jingping, Jīva arrived at the capital of Yang. Previously, Faxian had obtained the Sanskrit text of the Mahīśāsaka [vinaya] in the lion country (Siṃhala). Before he could translate it, Faxian passed away. When the monks in the capital heard that Buddhajīva was skilled in this learning, the assembly conferred and requested him to produce it. Thus, in the eleventh month, winter of that year, they gathered at Longguang Si to translate it into thirty-four fascicles. Jīva held the Sanskrit text, the Khotanese monk Jñānavikrama transmitted the words, and the monk Zhu Daosheng of Longguang Si and the monk Huiyan of Dong'an Si took turns scribing the text, collating and rectifying the phrasing and meaning. Palace Attendant with the Same Ceremonies [as the Three Excellencies], Wang Lian of Langye, acted as the dānapati. It was completed only in the twelfth month of the second year. They then extracted the prātimokṣa and karmavācanā texts from the large piṭaka, both of which circulate in the world.
Lalitavistara-sūtra in eight fascicles (third translation; identical in text to the Shu translation and Zhu Fahu's version, differing only in phrasing; found in the Song-Qi Catalogue and Sengyou's and Huijiao's Biographies; variants give six or four fascicles).
Akṣayamati-bodhisattva-sūtra in six fascicles (also called the Akṣayamati-sūtra; found in Li Kuo's Catalogue).
Jātaka-sūtra in five fascicles (found in Bie lu).
*Vaipulyavyūha-sūtra in four fascicles (produced in the fourth year of Yuanjia; one is the Vaipulyavyūha Avaivartika Sūtra, one is the Avaivartikadharmacakra, being the same text as Fahu's Avaivartikacakra Sūtra but with different words).
Bodhisattvakeyūra-mūlakarma-sūtra in two fascicles.
*Virasamādhi-sūtra in two fascicles (clarifying the lay practitioner's entry into absorption; found in Dong lu; Sengyou says it is doubtful).
*Anāgāmin-sūtra in two fascicles.
Caturmahārāja-sūtra.
*Bhadra-brāhmaṇa-paripṛcchā-devadatta-sūtra.
Sūtra on the Single Voice Revealing the Saddharma (or Sūtra on the Single Voice Expounding the Saddharma).
Sūtra on Taming the Karma of Sentient Beings.
*Bhadra-upāsaka-sūtra.
Saddharmapuṇḍarīka-samādhi-sūtra.
Śuddhabodhi-samādhi-sūtra.
The above fourteen works, total thirty-six fascicles. In the fourth year of Yuanjia under Emperor Wen, the monk Shi Zhiyan of Liangzhou went forth into homelessness when he reached adulthood and traveled widely to study. He eventually encountered and obtained the Sanskrit texts of the aforementioned sūtras in the Western Regions. He brought them to the capital of Yang and produced them at Zhiyuan Si together with Baoyun. Yan's spiritual virtue is fully recorded in the Biographies of Eminent Monks and will not be reiterated here without basis.
Fu fazang jing in six fascicles (found in Li Kuo's Catalogue).
Buddhacarita in five fascicles (produced at Liuhe Shan Si; found in Baochang's Catalogue; one variant calls it Fo benxing in seven fascicles; another says it was composed by Aśvaghoṣa; found in Bie lu).
New Amitāyur-sūtra in two fascicles (produced at Daochang Si; this is the seventh translation, differing from those produced by Zhi Qian, Saṅghavarman, Bai Yan, Fahu, Kumārajīva, and Fali; found in Daohui's Song-Qi Catalogue and Biographies of Eminent Monks).
Śuddhabodhi-samādhi-sūtra in two fascicles (brought by Faxian and not yet translated; found in Daozu's Miscellaneous Catalogue).
The above four works, fifteen fascicles. Under Emperor Wen, the monk Baoyun of Liangzhou traveled extensively through the Western Regions in his youth and was skilled in Sanskrit texts and languages. He was fully conversant with the pronunciations, definitions, and glosses of the characters across the various kingdoms of India. Later, he returned to the region south of the Yangtze River. The scriptures produced in his later years were mostly revised and finalized by Yun. Being thoroughly proficient in both Chinese and barbarian languages, his pronunciation and terminology were accurate, and all the masses believed and accepted him. Earlier, in Guanzhong, there was Zhu Fonian, who was skilled in translating; he held solitary renown through both the Fu and Yao regimes, being regarded as the foremost in grasping the authentic texts. As for translating and transmitting, rendering Sanskrit into Song south of the Yangtze River, none surpassed Yun. At first, he always translated jointly with Zhiyan. After Yan passed away, Yun later expounded them alone; hence they are not described repeatedly.
Mahāparinirvāṇa-sūtra in thirty-six fascicles (found in Baochang's Catalogue and Biographies of Eminent Monks).
The above was originally translated by Dharmakṣema in Guzang at the end of the Jin for the Juqu clan of the Northern Liang. The original version was in forty fascicles; its wording was somewhat plain and not very fluent. Under Emperor Wen of the Song, in the early years of Yuanjia, it reached Jiankang. At that time, the monk Fan Huiyan of Yuzhou, the monk Cui Huiguan of Qinghe, together with the retired scholar Xie Lingyun of Chen Commandery and others, felt that the chapters of Dharmakṣema's Nirvāṇa were sparse and terse, making it difficult for beginners to grasp. Thereupon, relying on the old Niwan jing, they added chapter titles; and where the text was overly unpolished, they also revised it considerably, compiling it into thirty-six fascicles. The rest of the miraculous omens and spiritual resonances are extensive, as recounted in the Biographies of Eminent Monks.
*Saṃyuktābhidharmahṛdaya in eleven fascicles.
The above was translated under Emperor Wen by the foreign monk Īśvara—called "Zizai" in Song—for Wang Zhongde, Regional Inspector of Northern Xuzhou, in Pengcheng. When he reached the "Chapter on Discrimination," an obstruction arose, and he discontinued it.
Bodhisattva-bhadraśīla-sūtra in twenty fascicles (the second translation, produced at Zhihuan Si; slightly different from Dharmakṣema's translation of eight fascicles; found in Daozu's Catalogue and Biographies of Eminent Monks; later, his disciple at Dinglin Si produced two more chapters to make thirty fascicles).
*Saṃyuktābhidharmahṛdaya in thirteen fascicles (Īśvara initially produced it, stopping when reaching the "Chapter on Discrimination"; later he continued the translation to completion; found in Biographies of Eminent Monks).
Caturvargikā-bhikṣuṇī-karmavācanā (produced in the eighth year of Yuanjia at Zhihuan Si; the second translation, identical to that produced by Dandi of the Wei; found in Biographies of Eminent Monks, Bie lu, and Baochang's Catalogue).
Upāsakapañcaśīla-saṃkṣepa-śāstra (produced in the eighth year of Yuanjia at Zhihuan Si; also called Upāsakapañcaśīla-lakṣaṇa, or Pañcaśīla-saṃkṣepa-śāstra; found in Biographies of Eminent Monks and Baochang's Catalogue).
Twenty-Two Precepts of the Faithful (also called Twenty-Two Precepts Fully Practiced by Upāsakas and Upāsikās Free from Desire; also called The Precepts of the Three Refuges for Upāsakas; found in Biographies of Eminent Monks).
Śrāmaṇera-cāritra.
Record of Differences between the Sūtras and Vinayas.
The above seven works, total thirty-eight fascicles. The Tripiṭaka master Guṇavarman of the kingdom of Jibin—called "Gongde'ai" in Song—arrived in Jianye during the Yuanjia era. Emperor Wen granted him an audience and inquired after his well-being with attentive warmth. He then asked: "To uphold the vegetarian fast and refrain from killing—pressed as I am to sacrifice myself for the state, I cannot fulfill my wish." Guṇavarman answered that what is practiced by emperors and ordinary men is different. The emperor tapped his table and sighed [in praise]. The matter is recorded in the Biographies of Eminent Monks. He then ordered him to reside at Zhihuan [Si], providing him with abundant supplies. When translating the aforementioned sūtras and treatises, sometimes flowers spread beneath his seat would become fresh and flourish anew. Guṇavarman later passed away at Zhihuan [Si], having composed beforehand a posthumous verse of thirty-six lines, stating that he had realized the second fruition. Its text is extensive, as in his biography.
*Saṃyuktābhidharma-vibhāṣā in fourteen fascicles (produced in the tenth year of Yuanjia at Changgan Si; the second translation, slightly different from the previous text).
Mātṛkā-vinaya in ten fascicles (one variant calls it Sarvāstivāda-vinaya; produced in the twelfth year of Yuanjia at Pingle Si in Moling; found in Daohui's Song-Qi Catalogue).
Mahāvīra-bodhisattva's Collection on the Distinction of Karmic Retributions (one variant adds "Abridged"; found in the Tang Catalogue).
Nāgārjuna Bodhisattva's Essential Verses for Exhorting the Various Kings (one variant says produced by Guṇavarman; found in the Tang Catalogue).

4.6.2

Text on Inviting the Holy Sangha to Bathe (both recorded in the Gaoseng zhuan and the Bie lu).
The above five works, totaling twenty-seven fascicles, were translated during the reign of Emperor Wen by the Indian Tripiṭaka master Saṅghavarman (rendered in Song as Zhongkai). In the tenth year of the Yuanjia era, he arrived at Jianye. Skilled in the Vinaya-piṭaka and thoroughly versed in the Miśrakābhidharma-hṛdaya-śāstra (Zaxin), he was revered for his monastic discipline by Liu Yikang, Prince of Pengcheng, who requested him as his teacher; his fame was renowned throughout the capital. Seeing that Varman had an exquisite understanding of the Zaxin and could recite it fluently, Hui觀 of Da場 Si—although earlier Tripiṭaka masters had translated it, it had not yet been copied out properly—earnestly requested him to translate it again. Baoyun interpreted the speech, while Huiguan transcribed it with his own brush; the task was completed in a single cycle. Thereafter, in succession, he translated texts such as the Mātṛkā.
Saṃyuktāgama, in fifty fascicles (brought by the monk Faxian of Waguan Si; recorded in Daohui's Song-Qi Catalogue);
Abhidharma-prakaraṇa-pāda, in twelve fascicles (translated jointly with Bodhiyaśas);
Laṅkāvatāra-sūtra, in four fascicles (translated at Daochang Si in the twentieth year of Yuanjia, transcribed by Huiguan; recorded in the catalogues of Daohui, Sengyou, Fashang, and others);
Aṅgulimālīya-sūtra, in four fascicles (produced at Daochang Si; recorded in Daohui's Song-Qi Catalogue and the catalogues of Sengyou, Fashang, the Bie lu, etc.);
Sūtra on Past and Present Causes and Effects, in four fascicles (the third translation, produced at Xin Si in Jingzhou; largely the same with minor variations compared to the Benqi and Ruiying translated by Zhu Dali of the Han and Zhi Qian of the Wu; recorded in Shixing, Sengyou, Li Kuo's catalogues, etc.);
Sūtra Explaining the Sixty-Two Views, in four fascicles (recorded in the Bie lu; Sengyou states it is in one fascicle);
Mahāvaipulya-ratnakāraṇḍaka-sūtra, in three fascicles (recorded in Li Kuo's catalogue);
Sūtra of the Present Buddhas' Names, in three fascicles (translated in Jingzhou on the twenty-seventh day of the first month of the twenty-ninth year of Yuanjia for Liu Yixuan, Prince of Nanjiao; also titled Huafu xianzai foming; recorded in Shixing and the Gaoseng zhuan);
Upāyakaushalya-ṛddhivikurvaṇa-bodhisattva-cārikā-sūtra, in three fascicles (recorded in Li Kuo's catalogue);
Pure Deliverance Samādhi Sūtra, in three fascicles (recorded in Li Kuo's catalogue);
Sūtra of Definitive Meaning on Continuous Liberation, in two fascicles (produced at Dong'an Si; recorded in four catalogues: Daohui, Sengyou, Li Kuo, and Fashang);
Mahābherīhāraka-parivarta-sūtra, in two fascicles (translated at Dong'an Si; recorded in Daohui, Sengyou, Li Kuo, the Bie lu, and others);
Āraṇyaka Dhyāna Practice Sūtra, in two fascicles (recorded in Li Kuo's catalogue);
Śrīmālādevī-siṃhanāda-ekayāna-mahopa-pāyakauśalya-sūtra, in one fascicle (produced in Danyang Commandery; interpreted by Baoyun and transcribed by Huiguan; recorded in the catalogues of Daohui, Sengyou, Li Kuo, etc.);
Sukhāvatīvyūha-sūtra (produced in the Xiaojian era, the eighth translation; recorded in Daohui's Song-Qi Catalogue; largely identical with minor expansions and omissions compared to the versions by Sengkai, Zhi Qian, Bo Yan, Dharmarakṣa, Kumārajīva, Fali, Baoyun, and others);
Sūtra of Piṇḍola-Bhāradvāja Expounding the Dharma to King Udayana;
Parinirvāṇa-sūtra (the second translation, produced at Xin Si in the first year of Xiaojian; sometimes without the word 'pan'; largely the same with minor differences compared to Dharmarakṣa's Nirvāṇa-sūtra; recorded in Daohui's Song-Qi Catalogue);
Aṣṭamaṅgala-sūtra (translated in Jingzhou in the twenty-ninth year of Yuanjia for Liu Yixuan, Minister of Works and Prince of Nanjiao; the second translation, with minor differences from Zhi Qian's Wu version; recorded in the two catalogues of Sengyou and Baochang);
Aśokarāja-sūtra (later arranged in one fascicle, translated at Xin Si in Jingzhou; recorded in the Wu Catalogue);
Sūtra on the Gate of Immeasurable Retention (recorded in the Wu Catalogue);
Sūtra on the Three Small Kalpas (recorded in the Bie lu);
Sūtra on the Four Types of Food (recorded in the Bie lu);
Sūtra on the Twelve Wandering Journeys (the second translation, with minor differences from the Jin translation by Kālôdaka; recorded in the Old Catalogue);
Twelve Dhūta Sūtra;
Three Causes and Conditions Sūtra;
Sūtra on the Seven Abodes and Three Contemplations in Other Places (the second translation, extracted from the Saṃyuktāgama; sometimes without the words 'Other Places');
Sūtra on the Eleven Contemplations of the Tathāgata (or 'Reflecting upon and Contemplating');
Sūtra on the Twelve Chapters on Birth and Death;
Sūtra on the Ten Retribution Dharmas and Summary of the Three Lineages;
Sūtra on the Retribution of Sins and Blessings;
Sūtra on the Six Fasting Days and Eight Precepts;
Twelve Dhūta Sūtra;
Sūtra on the Four Types of Persons Appearing in the World (extracted from the Saṃyuktāgama);
Sūtra on the Four Categories of Learning the Dharma;
Original Sūtra of Shendou (or Shenri);
Sūtra of the Uncle and Nephew (extracted from the Jātaka-sūtra);
Milindapañha Sūtra (extracted from an alternate edition);
Sunan Sūtra (also known as Yuenan);
Sūtra of the Ruler and Ministers (extracted from the Jātaka-sūtra);
Vimokṣa Sūtra;
Parrot Sūtra (extracted from the Madhyamāgama);
Sūtra on Becoming an Ox Due to Unpaid Debts (extracted from the Jātaka-sūtra);
Nalai Sūtra (extracted from the Jātaka-sūtra);
Sūtra of the Two Sojourning Scholars (extracted from the Avadāna-sūtra);
Original Sūtra of Mahānāma;
Araṇa Sūtra;
Old Mother Sūtra;
Jyotika Sūtra;
Asuda Sūtra;
Great Meaning Sūtra;
Sūtra of Maudgalyāyana Subduing the Dragon King;
Sūtra on Ānanda Witnessing Female Performers Weeping over Impermanence;
Sūtra on Śāriputra and Other Monks Attaining Bodily Realization;
Sūtra on the Buddha Visiting and Consoling Kāśyapa in His Illness;
Sūtra on Inviting the Monk Panthaka (also reads 'Time');
Sūtra on the Buddha Directing Ānanda to Visit the Chief Elder;
Sūtra on Maudgalyāyana's Younger Brother Giving Alms and Expecting Immediate Reward;
Sūtra on Śāriputra's Parinirvāṇa (extracted from the Jātaka-sūtra);
Sūtra on Mahākāśyapa Liberating the Poor Mother;
Sūtra on Aniruddha's Seven Reflections;
Miscellaneous Piṭaka Sūtra;
Ākāśagarbha Bodhisattva Sūtra;
Sūtra on the Bodhisattva Rebuking Desires (the second translation);
Amida Sūtra;
Sūtra of the Non-Action of All Phenomena;
Sūtra of the Poor Son Sura (recorded in Li Kuo's catalogue);
Immeasurable Meanings Sūtra (recorded in Li Kuo's catalogue);
Sūtra on Slaying the Dragon to Save a Country (from the Shaḍpāramitā-saṃgraha);
Sūtra on the Boundless Dharani Gate;
Sūtra on Dropping a Pearl into the Ocean (extracted from the Jātaka-sūtra);
Sūtra on the Future Selection of the Evil Worlds;
Ānandamukha-nirhāra-sūtra;
Sūtra on the Buddha Entering the Nectar to Regulate the Right Mind (extracted from the Mahādvādaśadvāra-sūtra);
Sūtra on the Past Practice of the Dānapāramitā;
Sūtra on the Original Practice of the Six Pāramitās (all of the above without notes to specific catalogues are from the Bie lu);
Brief Collection of the Five Marks of Ultimate Reality, in one fascicle (translated at Dong'an Si; recorded in Sengyou's catalogue);
The Tripiṭaka Master's Personal Account of Metaphors, in one fascicle (recorded in the Miscellaneous Catalogue).
The above seventy-seven works, totaling one hundred and sixty-one fascicles, were translated during the reign of Emperor Wen by Guṇabhadra, a Tripiṭaka master from Central India (rendered in Song as Gongdexian). He was well versed in the Mahāyāna teachings, and people of that time referred to him as 'Mahāyāna' or 'Yān'. In the twelfth year of the Yuanjia era, he came to Yangdu. The Emperor revered him deeply, and both Liu Yikang, Prince of Pengcheng, and Liu Yixuan, Prince of Nanjiao, took him as their teacher. By imperial decree he resided at Zhihuan Si, and was requested to translate works such as the Saṃyuktāgama. Baoyun interpreted the speech, while Huiguan transcribed it with his brush. Later, following the Prince of Qiao to garrison and pacify Jingzhou, he translated texts such as the Aśokarāja-sūtra again at Xin Si. In total there were over a hundred fascicles, for most of which his disciple Fayong translated the speech. The Prince of Qiao invited him to lecture on the Avataṃsaka-sūtra; Guṇabhadra considered that he had not yet mastered the Song language, so morning and evening he supplicated Avalokiteśvara, and subsequently dreamt that his head was replaced. The next morning when he went to lecture, his eloquence flowed like a torrent. The rest of his lifetime's spiritual awakening and comprehension is fully detailed in the Biographies of Eminent Monks. Sengyou's catalogue states only that Guṇabhadra translated seventy-three fascicles; now, having examined the various catalogues, they are all completely listed here.
Sūtra of the Secret Essentials of Dhyāna, in three fascicles (also called Essentials of the Dharma of Dhyāna, translated at Zhihuan Si in the eighteenth year of the Yuanjia era; recorded in Sengyou's catalogue).

4.6.3

Essential Methods of the Five Gates of Dhyāna Sūtra (found in You's and Chang's catalogues)
Sūtra on the Method of Contemplating Bodhisattva Samantabhadra (extracted from the profound Merit Sūtra; also titled Samantabhadra Contemplation Sūtra; found in You's catalogue)
Ākāśagarbha Contemplation Sūtra (also titled Contemplating Bodhisattva Ākāśagarbha; also without the word "Contemplating"; found in Daohui's and Sengyou's catalogues)
Sarvadharma-vīrarāja Sūtra (found in Li Kuo's catalogue)
Sūtra on the Buddha Ascending to Trāyastriṃśa Heaven to Expound the Dharma for His Mother
Sūtra on Transforming the Female Body
Sūtra on the Elephant's Armpit
Sūtra of the Questions of the Elder Ugra
Sūtra of Bodhisattva Ākāśagarbha's Divine Dhāraṇī (the above six sūtras are all found in Li Kuo's Northern Wei Catalogue)
The above ten texts in twelve fascicles. In the reign of Emperor Wen, the Kashmirian Tripiṭaka master and Dhyāna master Dharmamitra (in Song called Faxiu), born with connected eyebrows, was deep and introspective in character, possessing profound wisdom and discernment. Benign spirits continually cloaked themselves and secretly protected him. Whenever he reached a country's border, the spirits invariably appeared in dreams to notify its king; it was likewise when he departed. He took traveling afar to teach and transform beings as his vow. By nature he was pure in practice, not bound by fame or profit. When he first arrived in Dunhuang, he immediately established a meditation pavilion in an open and quiet spot, planting a thousand crabapple trees and cultivating a garden of a hundred mu. The meditating congregation was magnificent, and those hastening to him were like clouds. In the beginning of the Yuanjia era, he came to Jianye and stayed at Zhongsi, and later took rest at Zhihuan Monastery. Thereupon he translated dhyāna sūtras and divine dhāraṇīs, and in addition transmitted painted depictions of the icon of the spirit king Kapila, which to this day serve as standard models.
Sūtra on Contemplating the Two Bodhisattvas Bhaiṣajyarāja and Bhaiṣajyasamudgata
Sūtra on the Contemplation of the Buddha of Immeasurable Life (the above two sūtras are both found in Daohui's Song-Qi Catalogue and the Biographies of Eminent Monks)
The above, in the reign of Emperor Wen, by the Western Region monk Kālayaśas (in Song called Shicheng). He was unyielding and upright by nature, with few desires, well-versed in the Tripiṭaka, knowledgeable in many matters, and particularly skilled in meditative contemplation. In the beginning of the Yuanjia era, he reached the Chinese capital. The Emperor esteemed him greatly and decreed that he reside in Daolin Hermitage on Mount Zhong. Because the above two sūtras are the secret arts for removing hindrances and the vast causes for the Pure Land, which he constantly held and recited, the monk Senghan requested him to translate them, and Han personally scribed them.
Sūtra on the Prediction of Bodhisattva Avalokiteśvara (the second translation; slightly different from Dharmarakṣa's translation)
Record of Foreign Countries in five fascicles (Jie's personal account of his travels in the Western Regions)
The above two texts in six fascicles. In the first year of Yongchu of Emperor Wu, the monk Dharmodgata (in Song called Fayong) of the State of Huanglong gathered like-minded companions, including monk Sengmeng and twenty-five others, to travel together to the Western Regions. Over more than twenty years, all the others passed away; only Jie returned alone to Kashmir, where he copied and acquired the Sanskrit text of the aforementioned sūtra and brought it back. In the late Yuanjia era he reached Jiangzuo, and in Yangdu translated it himself. Recorded in the catalogues of Wang Zong, Sengyou, Huijiao, Li Kuo, and Fashang.
Sūtra on the Secret and Essential Methods for Curing Meditation Illnesses in two fascicles (translated in the second year of Xiaojian at Zhuyuan Monastery; sometimes without the word "sūtra"; found in Zu's, You's, and Chang's catalogues)
Sūtra on King Śuddhodana's Parinirvāṇa (second translation)
Sūtra on the Eight-Precept Retreat (a variant translation)
Sūtra on King Puming
Sūtra on the Greatness of the Buddha and the Greatness of the Saṅgha (name seen thrice)
Sūtra on the Transformation of Consciousness in Birth and Death
Sūtra on King Fenhetan
Sūtra on the Elder Yinyue
Sūtra on the Virtuous One's Monastic Demeanour (also titled Demeanour)
Sūtra on Advancing Learning
Sūtra on the Upāsaka's Five Precepts (also titled Sūtra on the Five Marks)
Sūtra on Xieqi
Sūtra on Moda
Sūtra on the Five Hundred Brahmacārins
Sūtra on Zhantuoyue
Sūtra on the Great Meaning of the Five Reciprocities
Sūtra on Kāśyapa's Prohibitive Precepts
Sūtra on the Disciple Who Died and Returned to Life
Sūtra on the Auspicious and Inauspicious Results of Disciples Serving the Buddha
Sūtra of Verses on the Five Sufferings
Sūtra on the Śākyas Inquiring of the Upāsaka (extracted from the Saṃyuktāgama)
Sūtra on King Prasenajit Mourning His Mother
Sūtra on the Bodhisattva's Vow
Sūtra on the Intermediate State
Sūtra on the Bhikṣu Lin'yi
Sūtra on the Buddha's Mother Entering Parinirvāṇa (translated in the second year of Xiaojian at Dinglin Monastery on Mount Zhong; found in You's catalogue; also titled Mahāprajāpatī Sūtra)
Sūtra on King Fanmo
Sūtra on the Upāsaka's Five Dharmas
Sūtra on the Five Terrifying Ages
Sūtra on King Malla
Sūtra on Contemplating Bodhisattva Maitreya's Ascent to Tuṣita Heaven (found in Daohui's Song-Qi Catalogue and Records of the Tripiṭaka)
Sūtra on the Contemplation of Avalokiteśvara
Sūtra on Admonishing the King
Sūtra on the Pure Faithful Layman Ayishan (also titled Sūtra on the Father and Son Ayishanchi)
Sūtra on the Disciple's Arrogance Related for Jīvaka (also titled Sūtra on the Disciple Relating Arrogance for Jīvaka; or Sūtra on the Disciple's Playful Fabrication; those above without noted locations are all from the Separate Catalogue)
The above thirty-five texts, total thirty-six fascicles. In the reign of Emperor Xiaowu, Juqu Jingsheng, Marquis of Anyang and cousin of Juqu Mengxun, King of Hexi in the Northern Liang. When the fortune of Liang came to an end and it was destroyed by the Yuan Wei, Jingsheng fled secretly south to Jiankang. Concealing his ambitions and humbling himself, he avoided social contact with the secular world, constantly visiting and staying at stupas and monasteries, humbling himself as a layman. Forswearing wife and family, indifferent to glory and profit, he leisurely joined with companions of the Dharma to propagate the orthodox teachings. For this reason, both monastics and laity respected him. Having long chanted and practiced the various essential miscellaneous sūtras listed above, he transcribed and composed them before the assembly without any obstruction. Meng Yi, the Governor of Danyang, admired him and rewarded him generously; see the Biographies of Eminent Monks.
Sūtra on the Bodhisattva's Buddha-Contemplation Samādhi in six fascicles (also titled Buddha-Contemplation Samādhi Sūtra; found in Daohui's Song-Qi Catalogue)
Sūtra on the Boundless Gate Dispelling Māra Dhāraṇī (or Boundless Gate; found in Sengyou's catalogue)
The above two texts in seven fascicles. In the reign of Emperor Xiaowu, the Western Region monk Guṇabhadra translated them in the sixth year of Daming in Jingzhou for the monk Shi Xuanchang. Chang rectified the text and meaning, and the phraseology was subtle and precise. Now Chang could extend his hand and emit fragrance, with flowing water in his palm, the reason for which could not be fathomed. Later he went to Chengdu and resided at Dashi Monastery, which was the site of an Aśoka stupa. He then fashioned with his own hands sixteen divine statues such as Guhyapada Vajra, which have been passed down to this day.
Bhaiṣajyaguru-vaiḍūryaprabhā Sūtra (translated in the first year of Daming; also titled Eradication of Sins and Transgression and Liberation from Birth and Death; also named Consecration; extracted from the Consecration Sūtra; marked as doubtful in You's catalogue; Changfang verified that it was an Indian text and now there is a Sanskrit original, differing only slightly in the spirit's words)
Sūtra on Merchants Seeking Wealth
Sūtra on the Sangha-King's Five Messengers (doubt regarding the word Sangha)
Sūtra on Prince Sujāta (also an alternate translation of the Sūtra on Bowing in Six Directions)
Sūtra on the Indolent Plowman (titled Indolent Plowman Sees the Sūtra in the old catalogue)
Sūtra on Śākya Ending His Retribution (one edition has the word "Jia"; extracted from the Jātaka Sūtra)
Sūtra on the Impoverished Old Man (or Impoverished Old Person)
Sūtra on Sacrificing One's Body to Save Merchants (extracted from the Saṭpāramitā-saṃgraha)
Sūtra on the Person in Śrāvastī Driven Mad by the Death of His Child (extracted from the Āgama)
Avadāna Sūtra
Sūtra on the Method of Inviting Piṇḍola
Sūtra on Ānanda Seeing the Auspicious Sign of Water Light (also titled Water Light Sūtra)
Sūtra on Incantations and Wishes
Sūtra on Gautamī's Prediction of the Fruit
Sūtra on the Disordered Mind of the Student (also titled Sūtra on the Disordered Mind of Mother and Son Becoming Monk and Nun; extracted from the Ekottarikāgama)
Sūtra on Secretly Becoming a Monk
Sūtra on the Buddha's Mother Entering Parinirvāṇa (slightly different from the Marquis of Anyang's translation)
Sūtra on the Elder's Son Leaving the Household Six Times (extracted from the Udāna Sūtra)

4.6.4

Sūtra on the Hunter Renouncing Home to Study the Way (extracted from the Udāna Sūtra)
Sūtra on Gautamī
Sūtra on the Matter of Ciñcāmāṇavikā Slandering the Buddha (extracted from the Udāna Sūtra)
Sūtra on Two Old Men Seeing the Buddha, Leaving the Household, and Attaining the Way
Sūtra on the True and False Monk (or True and False Sūtra)
Sūtra on the Monks after the Buddha's Nirvāṇa (also titled Sūtra on the Wrestler Bhadra; extracted from the Saṃyuktāgama; "Self and Other Have No Dharma"; all found in the Separate Catalogue under Epochal Changes)
Sūtra on the Mighty Wrestler Leaving the Household and Attaining the Way (also titled Sūtra on the Wrestler Bhadra; extracted from the Saṃyuktāgama; "Self and Other Have No Dharma"; both found in the Separate Catalogue)
The above twenty-five texts, total twenty-five fascicles. In the reign of Emperor Xiaowu, monk Shi Huijian translated them at Luye Monastery.
Karmavācanā for the Essential Affairs of Monks and Nuns of the Sarvāstivāda Vinaya in two fascicles
The above, in the reign of the Deposed Emperor, the seventh year of Daming, Vinaya master Shi Sengqu compiled from the Vinaya at Zhongxing Monastery in Yangdu (also titled Abbreviated Essential Karmavācanā Methods; found in Sengyou's Records of the Tripiṭaka).
Bhikṣu Prātimokṣa of the Sarvāstivāda Vinaya (translated in the Daming era)
Bhikṣuṇī Prātimokṣa of the Sarvāstivāda Vinaya (translated in the Taishi era)
Miscellaneous Karmavācanā Affairs of the Sarvāstivāda Vinaya (both essential uses; translated in the Taishi era)
The above three sūtras in three fascicles. In the reign of Emperor Ming, Vinaya master Shi Faying compiled them from the Vinaya at Changgan Monastery in Yangdu. Found in Sengyou's Records of the Tripiṭaka and Baochang's catalogue.
Akṣayamati Sūtra in ten fascicles
Sāgaramati Sūtra in seven fascicles
Sūtra on the Inconceivable Grace and Wisdom of the Tathāgata in five fascicles
Ratnacūḍa Sūtra in five fascicles
Bodhisattva Aśokadattā Sūtra (translated in Guangzhou during the Taishi era; third translation; largely identical with the two translations by Dharmarakṣa under the Jin)
Sammitīya Sūtra (also titled Sūtra of the Wise Employing the Vinaya)
The above six texts in twenty-nine fascicles. In the reign of Emperor Ming, the Indian monk Zhu Fakuan translated them in Guangzhou. Found in Shixing's, Sengyou's Records of the Tripiṭaka, and Baochang's—three catalogues.
Sūtra on Bodhisattva Ruoshou's Supreme Pure Almsround in two fascicles (also titled Sūtra on the Decisive Comprehension of All Dharmas as Illusory Samādhi)
The above is from the Song dynasty, year not indicated, and it is unclear under which emperor it was translated. The various catalogues simply note: "Monk Master Xiang produced it in Nanhai Commandery." Found in the catalogues of Dao'an, Shixing, and You.
Sūtra on the Primary Activities of the Bodhisattva Necklace in two fascicles
Mahāvaipulya Sūtra of the Buddha Piṭaka (also titled Sūtra of Questions and Clear Illumination)
The above is from the Song dynasty, year not indicated, and it is unclear under which emperor it was translated. The various catalogues simply state: "Monk Shi Daoyan produced it." Found recorded in both Shixing's and Fashang's catalogues.
Empty and Pure Samādhi Sūtra (also titled Empty and Pure Great Resonating Samādhi Sūtra)
Chandaka Sūtra (or Origin and End of Chandaka Sūtra)
Sūtra on Encouraging the Study of the Way (translated together with an official of Liang; also titled Sūtra on Encouraging Advancement)
Sūtra on the Brahmin Woman Shouyi (also titled Shouyi Woman Sūtra)
The above four texts were translated during the Song dynasty, emperor and year not indicated. The various catalogues simply state: "Monk Master Yong produced them." Found in the Shixing and Zhao catalogues, and also recorded in Fashang's catalogue.
Sūtra on Joyous Necklace Adornment and Skillful Means (also titled Mahāyāna Necklace Adornment; also titled Sūtra on the Bodhisattva Transforming the Female Body; identical to Dharmarakṣa's Sūtra on Following Skillful Means)
Sūtra of the Questions of Śāntasvaranādin (also titled Sūtra on the Pure Subduing Spoken by the Tathāgata; identical text to Dharmarakṣa's Sūtra on Mañjuśrī's Practice of the Vinaya)
The above two fascicles were translated during the Song dynasty, emperor and year not indicated. The various catalogues note: "Monk Shi Fahai produced them." Found in Shixing's and Fashang's catalogues.
Candrapradīpa Samādhi Sūtra (also titled Sūtra on Bodhisattva Mañjuśrī's Ten Practices; also titled Establishing Wisdom Samādhi Sūtra)
The above is the same as the previous, emperor and year of translation not indicated. The various catalogues note: "Monk Master Xian produced it." Found in Zhao's catalogue, and also recorded in Fashang's catalogue.
Treatise Deciding and Rectifying the Vinaya of the Four Divisions in two fascicles
The above was compiled from the various vinayas by monk Shi Daoyan in the first year of Shengming.
Treatise on Goodness Incurring No Karmic Retribution
Treatise on the Buddha Having No Pure Land
Treatise on Response Possessing Conditions
Treatise on Sudden Awakening Becoming a Buddha
Treatise on Buddha-Nature Being Inevitably Attained
Treatise on the Dharma-Body Having No Form
Treatise on the Two Truths
The above seven texts were composed by the monk Zhu Daosheng of Longguang Monastery in the early Song. His capacity for reflection was naturally exceptional, and his wisdom did not stem from teachers. He deduced that Buddha-nature extends to all possessing consciousness; he probed the nature of life to its ultimate on the Dharma seat, composing treatises to open up and transform beings, as detailed in his principal biography.

4.7

Catalogue of Buddhist Scriptures Translated under the Former Qi Dynasty, Number 11

4.8

The transition from the Song destiny to the Qi dynasty followed established precedent. Its governance of both the religious and secular spheres was renowned in the southern realm, and so it is not narrated in full detail. Its Emperor Gao, Xiao Daocheng, was a native of Linyi. Basing himself on the remaining patrimony of the Song, he continued to keep the capital at Jiankang. In the first year of the Jianyuan era, a wildfire in Ancheng consumed the marshes, yet in an area of only a few zhang, the grass alone did not burn. When they went and looked within it, they obtained a golden statue. Having thus been touched by this miraculous auspicious omen, sagely transformation flourished once more. The emperor said: 'Were I to govern the world for ten years, I would surely make gold equal in price to dirt.' Unfortunately, he died after four years. His son Ze, whose courtesy name was Xuanyuan, succeeded him. The rivers and seas were serene and tranquil. There was Prince Wenxuan of Jingling, [Xiao] Ziliang, the second son of the emperor, who assisted in the administration. In the position of Minister of Education (situ), he harmonised and reformed, greatly subduing superficial customs and especially propagating the Buddhist teachings. He composed numerous works. For the excellence of his propagation and protection, he stood out as uniquely acclaimed; he broadly sought out the elite and talented to assist and praise profound principles. He compiled the Jingzhuzi in twenty fascicles, the History of Buddhism in ten fascicles, and excerpted and collected various sūtras, expanding or abbreviating, abridging or broadening, so as to benefit all universally. Through the succession of seven sovereigns across twenty-three years, there were twenty translators and transcribers, both monastic and lay. The sūtras, vinayas, biographies, and other works produced by them amounted to forty-seven titles in three hundred and forty-six fascicles altogether, constituting the Qi Dynasty Catalogue.

4.9

The monk Dharmagatayaśas: one title (one fascicle of sūtra)
The monk Mahāyāna: two titles (two fascicles of sūtra and vinaya)
The monk Saṅghabhadra: one title (eighteen fascicles of vinaya)
The monk Śramana Fayi: two titles (two fascicles of sūtra)
The monk Guṇavṛddhi: three titles (twelve fascicles of sūtra)
The monk Śramana Fadu: two titles (two fascicles of sūtra and vinaya)
The monk Śramana Fayuan: two titles (two fascicles of sūtra)
The monk Śramana Wangzong: two titles (seven fascicles of sūtra and catalogue)
The monk Śramana Tanjing: two titles (four fascicles of sūtra)
The monk Śramana Fani: one title (two fascicles of sūtra)
The monk Śramana Daozheng: one title (one fascicle of sūtra)
The monk Śramana Daobei: five titles (five fascicles of sūtra and vinaya)
Xiao Ziliang, Prince of Jingling: seventeen titles (two hundred and fifty-nine fascicles of sūtra excerpts)
Attendant Officer (changshi) Yu Jie: one title (one fascicle of sūtra)
The monk Śramana Chaodu: one title (seven fascicles of vinaya regulations)
The monk Śramana Fahua: one title (one fascicle of sūtra)
The monk Śramana Huiji: one title (one fascicle of annotated sūtra)
The monk Śramana Fayuan: one title (three fascicles of annotated sūtra)
Wang Jin, Recorder for Prince Wenxuan: one title (ten fascicles of monastic history)
Liu Qiu, a recluse of Jingzhou: two titles (eleven fascicles of annotated sūtra)

4.10

The Qi *Wuliangyi jing* (seen in the catalogues of Sengyou, Fashang, and others).
The above single sūtra: In the reign of Emperor Gao, in the second year of Jianyuan, the Indian monk Dharmagatayaśas—translated in Qi as Fashengcheng—translated it with his own hand at Chaoting Si in Guangzhou. It was transmitted to the monk Huibiao, who in the third year of Yongming brought it to the capital, Yangdu, to be transcribed and distributed. Liu Qiu, a recluse of Jingzhou living on Mount Wudang, annotated it and composed a preface to the sūtra.
*Wubai bensheng jing* (seen in the *Sancang ji*).
*Tabili lü* (*Tabili* means "elders of long standing" in Qi; seen in Sengyou's catalogue).
The above two works: Translated in Guangzhou during the reign of Emperor Wu by the foreign monk Mahāyāna.
*Shanjian piposha lü*, eighteen fascicles (seen in Daohui's *Song-Qi lu* and the *Sancang ji*).
The above single work, in eighteen fascicles: In the reign of Emperor Wu, the foreign monk Saṅghabhadra—translated in Qi as Sengxian—[translated it]. According to the master-to-disciple lineage: After the Buddha's parinirvāṇa, once Upāli had completed the compilation of the Vinaya Piṭaka, on the fifteenth day of the seventh month of that very year, having concluded the *pravāraṇā*, he made offerings of incense and flowers to the Vinaya Piṭaka and then placed a single dot before it. It was done thus year after year. When Upāli was about to enter nirvāṇa, he entrusted it to his disciple Dāsaka. When Dāsaka was about to enter nirvāṇa, he entrusted it to his disciple Sonaka. When Sonaka was about to enter nirvāṇa, he entrusted it to his disciple Siggava. When Siggava was about to enter nirvāṇa, he entrusted it to his disciple Moggaliputta Tissa. When Moggaliputta Tissa was about to enter nirvāṇa, he entrusted it to his disciple Caṇḍavajji. In this manner it was handed down from master to master until the present Tripiṭaka master. That Tripiṭaka master brought the Vinaya Piṭaka to Guangzhou, and when he was about to board the ship to return, he entrusted the Vinaya Piṭaka to his disciple Saṅghabhadra. In the sixth year of Yongming, Saṅghabhadra translated this *Shanjian piposha* together with the monk Sengyi at Zhulin Si in Guangzhou. Having observed the rains retreat together, in the seventh year of Yongming, the year *gengwu*, at mid-seventh month after completing the *pravāraṇā*, following the practice of the former masters, he made offerings of incense and flowers to the Vinaya Piṭaka and then placed a dot. For that year, they counted nine hundred and seventy-five dots. A dot represents one year. In the first year of Datong of the Liang, Zhao Boxiu met the ascetic vinaya master Hongdu on Mount Lu, and obtained this record of the years marked with dots by the holy ones since the Buddha's nirvāṇa. In the seventh year of Qi's Yongming, Boxiu asked Hongdu: 'Why have no more dots been seen since the seventh year of Yongming?' Hongdu replied: 'Before this, all were holy ones who had attained the Way and made the dots with their own hands. I am a common person, capable only of upholding and revering it; I dare not make dots presumptuously.' Based on these ancient dots, Boxiu calculated down to the ninth year of Liang's Datong, the year *guihai*, arriving at a total of 1,028 years. Fei Changfang, following Boxiu's calculation, reckoned from the ninth year of Datong to the present seventeenth year of Kaihuang, the year *dingsi*, arriving at a total of 1,082 years. If so, only a little over a thousand years have passed since the Tathāgata's nirvāṇa. The distance from the Sage is still close, which is deeply praiseworthy and joyous! May we encourage one another with sincerity to jointly propagate the bequeathed Dharma.
*Guanshiyin chanhui chuzui zhou jing* (translated in the twelfth month of the eighth year of Yongming; also titled *Guanshiyin suoshuo xingfa jing*; seen in Baochang's catalogue and the *Sancang ji*).
*Miaofa lianhua jing Devadatta-parivarta* (the monk Faxian obtained this Sanskrit text in Khotan; seen in Daohui's *Song-Qi lu* and the *Sancang ji*).
The above two works, totaling two fascicles: In the reign of Emperor Wu, the foreign Tripiṭaka master Dharmamati—translated in Qi as Fayi—translated them for the monk Faxian during the Yongming era at Waguan Si in Yangzhou. Faxian was then the Controller of Monks (Sengzheng). Faxian had previously traveled through the Western Regions starting in the third year of Song's Yonghui, obtaining this Sanskrit manuscript of the sūtra along with a Buddha's tooth relic in Khotan. The translated sūtra was circulated and handed down to the present day. As for the Buddha's tooth relic, in the first month of the third year of Liang's Putong, several men suddenly knocked on the gate early in the night, carrying weapons. They claimed: 'A slave of His Highness of Linchuan has rebelled, and someone reported that he is inside the pavilion of the Buddha's tooth relic. We request that you open the pavilion to inspect it.' The pavilion was opened according to their words. The leader went before the seat of the Buddha's tooth, opened the box and took the tooth. Making three prostrations, he placed the tooth in a brocade napkin, and went around the eastern hill and departed. Its whereabouts remain unknown to this day.
*Baiju piyu ji jing*, ten fascicles (authored by the foreigner Saṅghasena; translated in the ninth month of the tenth year of Yongming; this is the second translation; sometimes in five fascicles; seen in Sengyou's catalogue).
*Shi'er yinyuan jing* (fourth translation).
*Xuda zhangzhe jing*.
The above three works, totaling twelve fascicles: Translated during the Yongming era at Pili Si in Yangzhou by the Indian Tripiṭaka master Guṇavṛddhi—translated in Qi as Dejin—during the reign of Emperor Wu.
*Huihe jing* (seen in the *Shixing lu*, the *Gaoseng zhuan*, the *Sancang ji*, and others).
*Piba lü* (seen in the *Sancang ji*).
The above two works: Produced in the reign of Emperor Wu by the monk Shi Fadu of Yangzhou; seen recorded in Baochang's catalogue.
*Fofa you liuyi diyi yingzhi jing*.
*Liutong wu'ai liugen jingye yimen jing*.
The above two works: Compiled and extracted from various sūtras according to doctrinal principles during the reign of Emperor Wu by the monk Shi Fayuan. Although expounding the tenets of the sūtras and different from apocryphal forgeries, once designated with titles they formed separate fascicles and texts. People of the world have all listed them together as apocryphal sūtras. Therefore, they are recorded here again so that later generations may recognize their source, and hopefully share the same discerning perspective.
*Fosuozhi mingshu jing*, five fascicles.
*Zhongjing mulu*, two fascicles.
The above two works, totaling seven fascicles: Compiled from various sūtras and treatises by Shi Wangzong during the reign of Emperor Wu. Arranged by subject matter, they resemble a forest of numerical categories. Having sūtra titles at the beginning, they were entered into the catalogues. Fearing that names and realities might be confused, I have discussed them in detail. Since they are not authentic sūtras, they are doubted by the world. He also compiled a catalogue of Mahāyāna and Hīnayāna sūtras, both seen in the *Chu sanzang ji [ji]*.
*Weicengyou yinyuan jing*, two fascicles (also called simply *Weicengyou jing*; seen in the *Shixing lu*).
*Mohemoye jing*, two fascicles (also called simply *Moye jing*; seen in the three catalogues of Wangzong, Baochang, and Fashang).
The above two works, totaling four fascicles: The various catalogues simply say they were produced by the Qi monk Shi Tanjing. As the year is not indicated, it is unclear under which emperor.
*Yiyi jing*, two fascicles (Sengyou states it has a lost translator attribution; seen in Fashang's catalogue).
The above single work, in two fascicles: Produced by the Qi monk Shi Fani. As the year is not indicated, it is unclear under which emperor.
*Mile chengfo jing*.
The above work was previously translated by Shi Daobiao of Chang'an, being the second translation, differing slightly from the versions of Dharmarakṣa and Kumārajīva. In the Qi, the monk Daozheng of Jiangzhou revised and abridged Daobiao's text, entitling it *Chengfo* or *Xiasheng* at the beginning and end; the one having 'Great Wisdom Śāriputra' at the beginning of the sūtra is this one. As the year is not indicated, it is unclear under which emperor.
*Jiusang jing* (seen in the *Bielu*).
*Anmu zhou jing* (seen in the *Bielu*).
*Puti fuzang fahua sanmei jing* (translated in the reign of Emperor Wu; seen in the *Sancang ji* and Baochang's catalogue).
*Qifo geshuo ji* (seen in the *Wu lu*).
*Shen zizhi shen ji* (seen in the *Wu lu*).
The above five works, totaling five fascicles: Produced by the Qi monk Shi Daobei. Daobei later changed his name to Huan. Although they appear in various catalogues, they are all annotated as apocryphal scriptures.
*Zhu Yijiao jing*.
*Zhu Youposai jie*, three fascicles.
Excerpts from the *Miaofa lianhua jing* (five fascicles).
Excerpts from the *Abhidharma-vibhāṣā*, fifty-nine fascicles.
Excerpts from the *Baiyu jing*, thirty-eight fascicles.
Excerpts from the *Vimalakīrtinirdeśa-sūtra*, twenty-six fascicles.
Excerpts from the *Avataṃsaka-sūtra*, fifteen fascicles.
Excerpts from the *Bodhisattvabhūmi* (*Dichi jing*), twelve fascicles.
Excerpts from the *Pusa jueding yaoxing jing* (ten fascicles; also called *Jingxing youposai jing*).
Excerpts from the *Tattvasiddhi-śāstra*, eight fascicles.
Excerpts from the *Śrīmālādevī-sūtra*, seven fascicles.
Excerpts from the *Akṣayamatinirdeśa-sūtra*, four fascicles.
Excerpts from the *Mohemoye jing*, three fascicles.
Excerpts from the *Garbhasaṃkrānti-sūtra* (*Tai jing*), three fascicles.
Excerpts from the *Fangbian bao'en jing*, two fascicles.
Excerpts from the *Aṅgulimālīya-sūtra*, two fascicles.
Excerpts from the *Lü toutuo shi jing*, two fascicles.
*Sanbao ji*, ten fascicles (also called *Foshi*, *Fachuan*, or *Senglu*).
Compiled *Jingzhuzi*, twenty fascicles.
*Zayi ji*, twenty fascicles.
The above sub-commentaries and extracted scriptures, totaling twenty works in 253 fascicles: All were compiled and drafted personally by Xiao Ziliang, Prince Wenxuan of Jingling and Minister of Works under the Qi, who loved broad learning. They were meant as aids to memory and drafts, not intended for circulation. Later students followed one another in copying and reading them, and worldly people mixed them with the authentic texts, causing confusion. Therefore, I cite the original scriptures so that people may know their origin. Beyond these, there are still over twenty scriptures, all single fascicles; as the text is too voluminous, they are not listed in full. However, those titled with the character 'chao' (excerpts) above are all of this category. Looking into them by category, their beginnings and ends are naturally distinct. Seen in the *Sancang ji*, Baochang's catalogue, and others.
*Jieguoyan jing* (sometimes lacking the word 'jing'; has eight chapters of verses).
The above single work: Composed by the regular attendant Yu Jie in the fifth year of Yongming under Emperor Wu, drawing from the meaning of the scriptures.
*Lüli*, seven fascicles.
The above single work: Composed based on the Vinaya by the monk Shi Chaodu in the seventh year of Yongming under Emperor Wu.
*Fuzhong nü ting jing* (second translation; same text as the earlier *Buzhuangjiao nü jing*).
The above single work: Recited from memory during the Yongyuan era by the monk Shi Fahua. Seen in the old catalogues and various records. Successive traditions all say it was 'recited from memory', but the intention of the recitation is unclear; it is listed following tradition, and because an earlier translation exists, it avoids being considered apocryphal or lost.
*Shengman zizhu jing*, three fascicles.
The above single work: Annotated and explained by the monk Shi Fayuan of Linggen Si in Yangzhou.
*Yijiao zizhu jing*.
The above single work: Annotated and explained by the monk Shi Huiji of Fahua Shan in Shanyin.
*Sengshi*, ten fascicles.
The above single work, in ten fascicles: Authored by Wang Jin, Secretarial Receptionist in the Prince Wenxuan of Jingling's Minister of Works office.
*Zhu Fahua jing*, ten fascicles.
*Zhu Wuliangyi jing*.
The above two works of scriptures, in eleven fascicles: Authored by Liu Qiu, a recluse of Mount Wudang in Nanjun, who also composed prefaces. Liu Qiu was a commoner friend of the Liang founder. His son Zhilin served as Minister of Ceremonies under the Liang.

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大唐內典錄 — Classical Chinese