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Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.2150 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

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Text

1.1

Preface and Eulogy to the Continued Catalogue of Buddhist Scriptures of the Great Tang

Now, the Great Sage embodies eloquence while forever abiding in serene quietude. Universally moistening the sentient and insentient alike, they mature together in his breath and ascend thereby. Obscurely concealed without ostentation, he transforms extraordinarily yet does not preserve self-regard; not clinging to personal forms, he returns to the true nature of all forms. Having the Way, he may conceal it within towering crags, dwelling in caves to expound the ascent to prajñā; in the Twin Grove and in empty space, amidst sixty trillion assemblies expounding the Nirvāṇa, he is a Bodhisattva who delights sentient beings. At that time, its vastness filled cities throughout this land. Reaching the times of the Qin and Han, at that moment of sudden arrival, he first caused worthy monks with white elephants to drive forward in succession, establishing their domain within the imperial capital's bodhimaṇḍa. With mindful intention, holy traces were translated; peacefully deposited in stone chambers, many treatises and narratives descended. Moreover, they broadly delivered the multitudes of beings in numbers difficult to count. Coming to the scattering of flowers and incense and the assembly of the vast streams of people, through twenty-seven translations of the Saṃyuktāgama, Ekottarikāgama, and other sūtras—amounting altogether to twenty-eight translations—truly earlier kings and later emperors translated them forth, each group of people introducing variations. New and distinct from previous translations, yet untranslated ones share similarities; their differences are many, and right and wrong cross in confusion, not lacking in deep and great fascicles and cases. Redundant words and overly broad language make the subtle and profound appear slight and meager, failing to ascend to revered recitation; their efforts and toil are unending, leaving new works unfinished. The practice of this truly relies on inner sincerity and pure intent. How can one align oneself, form a resolve, and reverently take up a single sūtra, receiving its teachings through brush and paper in a pure cloister, to narrate its initial beginnings? With great praise and profound meditation, the prominent monks dwelling within the assemblies, all Vinaya masters of broad renown, grasped their staves and sought places of learning; practicing the path and roaming in contemplation, the intent and nature of the Dharma masters showed that if any matter was deficient, they deeply cherished and broadly understood it. Gathering learning from ancient and modern times, endowed with multiple talents and capacities, compiling verses and expounding sūtras, they painstakingly read through billions of words on each sheet of paper; with a single glance, their countenances bloomed like flowers, never wavering between two extremes, cherishing virtue and wearing the three robes without attachment to purity or defilement. Casting aside worldly conventions as one casts away nasal mucus, they harbored no lingering attachments; treating fine silks lightly as mere guest-dust, they felt no regret to leave them behind. How wonderful it was! With both arms tirelessly unrolling holy diagrams, brushes never ceasing to write the Vinaya, they established their tracks within the cloisters of Zongchi Temple. The eastern and western chambers received their meticulous care; portrait images, prefaces, and eulogies were made unified and unobscured. Gathering the distant without omission, continuously manifesting excellence, each person succeeded the other, outstanding and matchless among the worthy. Such was the Dharma Master's magnificent breadth of mind!

1.3

If one corrects the Dharma, it is named a treasure; venerating sincerity may indeed proceed from the worthy. This is the true ocean that penetrates the worldly ford of the Dharma; the height and breadth of the sage traverses the quarters, just as high and low exist in the brightness of the sun and moon, preserving the beauty of the flourishing Way. How could one not, by means of the fish trap and hare snare that discard the misguided self, realize the precious station of impoverished sentient beings? From the announcement of the completion at the Immortal Garden, the renowned waters purely ferried across; words were expounded to the various classes of beings, personally expounding to those shrouded in dust. Following the capacities and times, he spoke and planned; proceeding from their inherent natures and desires, he manifested the net of vocal teachings, singular and all-encompassing across the chiliocosm, so that all might receive his Way.

1.4

Section 1, Fascicle 1: Continued Record of the Transmission and Translation of Scriptures through Successive Dynasties, Arranged by Reign (The sūtras translated and works authored by people in successive dynasties all thoroughly illuminate the Dharma, and are all gathered into the scriptures, hence they are presented along with the sūtras).
Section 2, Fascicle 7: Continued Record of Single and Multiple Translations of Scriptures through Successive Dynasties, with Translators Extant or Lost (Referring to differing productions earlier and later, across different people and eras, with the clergy and laity in disordered dispersal; now collectively accounted for, hence there are multiple and single translations, whose original prefaces being unknown has caused the lineages to be lost).
Section 3: Continued Comprehensive Record of the Gathering of Scriptures of Successive Dynasties for Canonical Entry (Referring to the scripture titles being numerous, whether essential or fully listed, entering the canon by case, grouped according to category, hence divided into Great and Small Vehicles).
Section 4: Continued Record of Essential Selections for Recitation and Expounding of Scriptures of Successive Dynasties (Referring to seeking what is essential and broad, where extensive text and style are not contrary to the meaning, concisely gathered by section across time, leaving the rest aside).
Section 5: Continued Record of Scriptures of Successive Dynasties with Catalogue Titles or Lost Texts (Referring to thoroughly examining various catalogues and checking their definitive texts; where texts have been independently produced in various regions and cannot yet be separately distinguished, they are indexed to prevent confusion).
Section 6: Continued Record of Compositions, Annotations, and Commentaries by Clergy and Laity through Successive Dynasties (Referring to annotations and commentaries on the words of former sages to enlighten those not yet awakened; previously recorded separately, here continued in this record for those seeking differing interpretations).
Section 7: Continued Record of the Branch Streams and Manifest Teachings of Various Scriptures through Successive Dynasties (Referring to extracted scriptures not translated into this continuation of translated full texts, temporarily accommodating beginners; all are verses, not to be taken lightly).
Section 8: Continued Record of Apocryphal and Spurious Sūtras and Śāstras Appearing through Successive Dynasties (Referring to the true Dharma being profound and far-reaching, which ordinary fools have not attained; in condescending to transform according to worldly ways, there are works contrary to the true sūtras, which is why this record is continued).
Section 9: Continued Preface to the Beginnings and Endings of Scripture Catalogues through Successive Dynasties (Referring to scripture catalogues being inexhaustible, hence this catalogue is continued).
Section 10: Continued Record of Resonances and Awakenings of Reverence by Scriptures of Successive Dynasties (Referring to the auspicious portents of responsive resonance of scriptures in the Eastern Xia, whereby people received protection and increased faith, which is why this record is continued).

1.5

Continued Catalogue of Buddhist Scriptures of the Great Tang, Beginning of Section 1: Continued Record of the Provenance of the Transmission and Translation of Various Scriptures through Successive Dynasties

1.6

Ever since the teaching flowed into the Eastern Xia, spanning various eras and imperial courts, it necessarily relied on the rulers of the time to propagate its renown and outline. Only then could clergy and laity rely on and repair it, thereby laying its foundations. Wise rulers valued its moral principles, keeping their hearts focused on supervision and protection; dim rulers merely complied with its customary norms, going along with it. Thus, beginning from the Later Han and reaching down to our Tang, though worldly eras varied between decadence and purity, the ancestral principle remained undivided. All reverently received the ultimate instruction as the prime mark for eliminating fetters; they intuitively understood the mysterious designs, mirroring the fundamental basis of life and death. Therefore, the transmission of the Brahma Net grew increasingly manifest from dynasty to dynasty. This is indeed the generous gift of Dharma surging like a torrent, unbroken across time. However, the Western Barbarians and Five Indias ancestralize the language of Heaven, while the Nine Provinces of the Eastern Xia defer to bird tracks. Thus celestial scripts and celestial tongues are utterly unimaginable to this realm within the seas, while the eight styles and six scripts have traditionally been rarely seen in Bactria. Consequently, what was previously heard of as requiring multiple stages of translation was only then seen here. Yet in the national histories and ritual classics, substance and literary embellishment are alternately elevated; while between the Buddha's words and secular scriptures, language and principle are as different as heaven and earth. How is this known? In the Buddha's dissemination of teachings, speaking the Way came first—opening the ignorant, explaining the uncarved simplicity, resolving doubts, and removing blockages; it did not reside in literary flourish and did not depend on scrolls. His intent was to awaken understanding from delusion into clarity, and to arrive at the agile responsiveness of spiritual reflection. Such was his purpose! 'Listen attentively, listen attentively! Reflect upon it well! I shall analyze and explain it for you'—these are holy words. 'Excellent, excellent! We wish and desire to hear it; we only pray the Bhagavat will analyze and explain it'—this is the reception of the Dharma. When words are repetitive but the meaning is grasped, one need not worry about verbosity; simply maintain correct speech without composing literary antitheses—this is the original sūtra. Translated according to local customs, transmissions adapted to customs frequently sink into superficial falsehood, and much is lost. Therefore Dao'an composed a treatise on the five losses easy to follow, and Yancong composed an essay on the eight inversions difficult to equal; these are true testimonies. Other secular habits are not worth mentioning. Now I record the virtuous and wise translators of those imperial ages, along with the partial rivalries of belief and slander among the rulers of the times, to serve as the initial record. Moreover, under the reigns of the Han, Jin, Sui, and Tang, the world was unified; under the reach of their imperial calendars, the Dharma gates were integrated as one. In dynasties such as the Wei, Song, Qi, and Liang, the realm was fractured and divided; Chinese and barbarian shared governance, and translations emerged concurrently. As for extensive works transmitted to the populace, surpassing the past and outstripping the future, we see their propagation shining forth in continuous splendor across great distances. Now, following their chronological eras, I compile them in order, appending the writings composed by clergy and laity at the end. May future viewers behold them as if face to face!

1.7

In total, across eighteen dynasties, the continuing appearances of various scriptures amount to 2,181 works (in 6,723 fascicles, with 306 works of newly continued translations).

1.8

Later Han Dynasty: twelve translators, clergy and laity; 456 works of sūtras, vinayas, etc., produced (in 415 fascicles; 125 works of newly continued translations, 152 fascicles of new translations).
Former Continued Wei Dynasty: eight monks as translators; 11 works of continued translations of sūtras, vinayas, etc. (in 27 fascicles).
Southern Wu of the Sun clan: eleven translators, clergy and laity; 122 works of continued translations of sūtras, biographies, etc., produced (in 175 fascicles; 105 works of newly continued translations, 270 fascicles).
Western Jin Dynasty: nine recorded translators of sūtras and biographies, clergy and laity; 350 works of continued translations of sūtras, precepts, vinayas, etc. (in 715 fascicles; 10 works of newly continued translations, 15 fascicles).
Former Qin of the Fu clan: eight monks who translated vinayas and biographies; 50 works of continued sūtras, biographies, catalogues, etc. (in 320 fascicles).
Qin of the Qifu clan: two monks as translators; 12 works of sūtras produced (in 27 fascicles; 8 works of newly continued translations, 15 fascicles).
Former Liang of the Zhang clan: nine monks as translators; 200 works of sūtras and vinayas produced (in 950 fascicles).
Southern Liang of the Han/Meng clan: eleven translators, clergy and laity; 52 works of sūtras and biographies produced (in 270 fascicles; 5 works of newly continued translations, 18 fascicles).
Song Dynasty: thirty-one translators, clergy and laity; 320 works of sūtras and biographies produced (in 540 fascicles).
Former Qi Dynasty: thirty translators, clergy and laity; 60 works of sūtras, vinayas, and biographies produced (in 420 fascicles).
Liang Dynasty: twenty-five translators, clergy and laity; 87 works of translated sūtras, vinayas, biographies, etc. (in 902 fascicles).
Later Wei of the Yuan clan: fourteen translators, clergy and laity; 79 works of sūtras, vinayas, and biographies produced (in 368 fascicles).
Later Qi of the Gao clan: three translators, clergy and laity; 9 works of translated sūtras and śāstras (in 48 fascicles).
Later Zhou of the Yuwen clan: twenty translators, clergy and laity; 25 works of translated sūtras, śāstras, astronomy, etc. (in 200 fascicles).
Chen Dynasty: five translators, clergy and laity; 60 works of translated sūtras, śāstras, biographies, commentaries, etc. (in 270 fascicles).
Sui Dynasty: thirty-one translators, clergy and laity, etc.; 170 works of translated sūtras, śāstras, etc., produced (in 700 fascicles).
Imperial Dynasty: eighteen monks as translators, etc.; 120 works of sūtras, śāstras, etc., co-translated (in 1,721 fascicles).
Ever since the teaching covered the Divine Land, time has passed across nine eras, dynasties have been divided between legitimate and illegitimate, and the lands mingled between Chinese and barbarian. Thus the Five Liang, Four Yan, Three Qin, Two Zhao, Xia, and Shu were situated in remote corners, while the Jin and Song held the lands south of the Yangtze. The translation and transmission of scripture divisions emerged according to their locales. Above, I have listed both peripheral and legitimate states to record the provenance of their transmissions and translations. Other states are not mentioned because they lacked the propagation of the Dharma. May later readers understand the reasons for this.

1.9

Continued Catalogue of Buddhist Scriptures of the Great Tang:
Later Han Śramaṇa Kāśyapa Mātaṅga (1 work, 1 fascicle of sūtra)
Śramaṇa Dharmaratna (4 works, 18 fascicles)
Śramaṇa An Qing, courtesy name Shigao (178 works, 197 fascicles)
Śramaṇa Lokakṣema (21 works, 63 fascicles)
Upāsaka Commandant An Xuan (2 works, 3 fascicles of sūtras)
Śramaṇa Zhu Foshuo (2 works, 3 fascicles of sūtras)
Śramaṇa Zhi Yao (1 work, 13 fascicles of sūtras)
Śramaṇa Kang Ju (1 work, 1 fascicle of sūtra)
Upāsaka Yan Fotiao (7 works, 9 fascicles of sūtras)
Śramaṇa Kang Mengxiang (6 works, 9 fascicles)
Śramaṇa Shi Tanguo (1 work, 2 fascicles of sūtras)
Śramaṇa Zhu Dali (1 work, 2 fascicles of sūtras)
Various anonymous translated sūtras: 125 works, 148 fascicles, intermingled among sūtras and dhāraṇīs

1.10.1

Sūtra of Forty-two Chapters, one fascicle.
The above one scripture was translated during the reign of Emperor Ming of the Later Han by the Brahmin śramaṇa Kāśyapa Mātaṅga of Central India. Some say [his name was] Zhu Shemoteng; various catalogues record both, and it is not clear which is correct. As it has not previously been translated, it is fully recounted here. In the tenth year of Yongping, he returned east to Luoyi following the Han envoy Cai Yin. He translated this scripture at Baima Temple. Arranged according to the catalogues, it is the ancestral scripture of the Han land. The old catalogues state that its scriptural original was an extract of Tianzhu scriptures, originally derived from a major work by gathering and quoting essentials, resembling the eighteen chapters of the Classic of Filial Piety. It is absent in Dao'an's catalogue, but appears in the old catalogues, and is also recorded in [Zhu] Shixing's Han catalogue and Sengyou's Chu sanzang ji ji. However, when the Great Dharma was first transmitted, few people took refuge in it with faith, causing Mātaṅga to harbor his profound understanding and not translate much more. Later he passed away in Luoyang. The details are fully recorded in Zhu Shixing's catalogue, the Biographies of Eminent Monks, and various miscellaneous catalogues. Baochang's catalogue states that it was produced by Zhu Dharmaratna, which may be based on the time when they arrived together.

Fo benxing za jing (Miscellaneous Sūtra on the Original Actions of the Buddha), five fascicles.
Shidi duanjie jing (Sūtra on the Ten Stages of Severing Fetters), four fascicles (or eight fascicles; seen in Zhu Shixing's catalogue).
Erbailiushi jie heyi (Combined Differences of the Two Hundred and Sixty Precepts), two fascicles (seen in the Bielu).
Fahai zang jing (Sūtra of the Sea of Dharma Treasury), one fascicle (one text omits the word "zang").
Fo bensheng jing (Sūtra on the Buddha's Previous Lives), one fascicle.
The above five works, totaling thirteen fascicles, [were translated by] the śramaṇa Zhu Dharmaratna of Central India, who came together with Kāśyapa Mātaṅga. Traveling by different routes, he arrived later and translated them during the reign of Emperor Ming. At first, he translated the Forty-two Chapters together with [Mātaṅga]. After [Mātaṅga] passed away, [Dharma]ratna translated [these] himself to completion. Formerly, when Emperor Wu of Han excavated the bottom of Kunming Lake, black ash was found. He asked Dongfang Shuo, who said, "It is not something your servant knows; you may ask the barbarians of the Western Regions." Once Dharmaratna arrived, he was subsequently asked about it. [Dharma]ratna said, "This is the leftover ash from the kalpa fire." Shuo's words had proof, and very many believed him. Furthermore, when the envoy Qin Jing returned from the realm of the Yuezhi, he obtained the fourth painted image modeled on King Udayana's sandalwood statue, and brought it to Luoyang. The emperor decreed that it be copied and made offerings to at the Xiyang City Gate and atop the Xianjie Mound. From then on, painting [Buddhist images] spread down to the present day. Furthermore, because non-Buddhist paths were contentious and conflicting when the Buddha Dharma first arrived, he then narrated the events of that time and composed the Han faben neizhuan in five fascicles. The author is not certain, but it is extant today.

Xiuxing daodi jing (Yogācārabhūmi-sūtra), six fascicles (derived from Zhi Mindu's catalogue with preface, Baochang's catalogue, and the Bielu; one [catalogue] calls it Shundao xing jing).
Daseng weiyi jing (Sūtra on the Decorum of the Great Saṃgha), four fascicles (seen in the Bielu; newly appended; a variant text differing [from others]; You's catalogue states [Dao]'an translated it and divided it into two works in two fascicles; this Bielu which combines them is correct).
Faju jing (Dharmapada-sūtra), four fascicles (seen in the Bielu together with the Weiyi [jing], divided into two works).
Chanxing sanshiqi pin jing (Sūtra on the Thirty-Seven Stages of Dhyāna Practice), one fascicle (seen in Baochang's catalogue).
Shibaofa jing (Sūtra on the Dharma of the Ten Retributions), two fascicles (You's catalogue states: also called Duo zeng dao zhang jing; the old catalogue states it is extracted from the Dīrghāgama).
Yin chi ru jing (Skandhadhātvāyatana-sūtra), two fascicles (the Bielu states Dao'an commented on it; seen in Zhu Shixing's Han catalogue and You's catalogue).
Da anban shouyi jing (Great Sūtra on Mindfulness of In-and-Out Breathing), two fascicles (Dao'an calls it Xiao anban; seen in the catalogues of [Zhu] Shixing, Sengyou, and Li Kuo).
Da anban jing (Great Sūtra on In-and-Out Breathing), one fascicle (Dao'an commented on it; seen in Sengyou's catalogue).
Za sishi-si pian jing (Miscellaneous Sūtra in Forty-Four Sections), two fascicles (some call it Za jing sishi-si pian; since its name is not clear, it is not known which sūtra it is; Dao'an states it is extracted from the Ekottarikāgama; seen in You's catalogue).
Da daodi jing (Great Sūtra on the Stages of the Path), two fascicles (first translation; Dao'an commented on it; it is an extract of the Xiuxing [daodi] jing, without the abridged Indian text; some omit the word "Da"; extracted from the Dīrghāgama; seen in You's catalogue).
Daoyi faxing jing (Sūtra on the Aspiration and Practice of the Path), two fascicles (Dīrghāgama; or one fascicle; seen in Dao'an's and You's catalogues).
Chan jing (Dhyāna Sūtra), two fascicles (first translation; seen in the Bielu).
Wuliangshou jing (Sukhāvatīvyūha-sūtra), two fascicles (first translation; seen in the Bielu; the śramaṇa Tanluan composed a treatise commenting on it).
Bailiushi pin jing (Sūtra of One Hundred and Sixty Chapters), one fascicle (the old catalogue calls it Zengyi ahan bailiushi zhang jing; seen in You's catalogue).
Da shier men jing (Great Sūtra of the Twelve Gates), one fascicle (the Bielu says two fascicles; extracted from the Dīrghāgama; Dao'an commented on it; seen in the two catalogues of [Bao]chang and [Seng]you).
Xiao shier men jing (Lesser Sūtra of the Twelve Gates), one fascicle (extracted from the Dīrghāgama; seen in the two catalogues of [Bao]chang and [Seng]you).
Qifa jing (Sūtra on the Seven Dharmas), one fascicle (the old catalogue calls it Apitan qifa xing jing; extracted from the Dīrghāgama; or simply called Qifa xing; seen in You's catalogue).
Shisi yi jing (Sūtra on the Fourteen Intentions), one fascicle (the old catalogue calls it Pusa shisi yi jing; seen in You's catalogue).
Apitan jiushiba jie jing (Abhidharma Sūtra on the Ninety-Eight Fetters), one fascicle (seen in You's catalogue).
Mingdu wushi jiaoji jing (Sūtra on the Fifty Deliberations of the Clarifying Crossing), two fascicles (seen in You's catalogue).
Nanti jialuoyue jing (Nandigṛhapati-sūtra), one fascicle (seen in You's catalogue).
Dufu zhangzhe jing (Sūtra of the Wealthy Householder Living Alone), one fascicle (one calls it Dufu zhangzhe caiwu wufu jing; one calls it Wuzi fuwu jing; extracted from the Saṃyuktāgama in forty-six fascicles).
Zhangzhe yaonao erchu jing (Sūtra on the Householder's Distress in Two Places) (one calls it Zhangzhe aonao erchu jing; one calls it Erchu nao jing; those below are all single fascicles).
Youqi zhangzhe huiguo jing (Sūtra on Householder Youqi's Repentance) (one calls it Shenyue zhangzhe huiguo gongfo jing; it is not yet clear whether it is Youqi or Shenyue).
Fo wei Naqu shuo genshu jing (Sūtra of the Buddha Teaching the Maturation of Faculties for Nakula) (one calls it Wei Naquluo zhangzhe shuo genshu jing).
Zhangzhe xiongdi yi Fo jing (Sūtra on the Householder Brothers Visiting the Buddha) (one calls it Zhangzhe Lishidatuo xiongdi erren wang fosuo jing; extracted from the Madhyamāgama).
Fo shenli jiu zhangzhe zi jing (Sūtra on the Buddha Saving the Householder's Son by Spiritual Power).
Anabindi hua qizi jing (Sūtra on Anāthapiṇḍada Converting His Seven Sons) (extracted from the Ekottarikāgama).
Shizhi jushi bacheng ren jing (Sūtra on the Upāsaka Daśāṅga and the Man of Aṣṭanagara) (extracted from the Madhyamāgama, [chapter] sixty).
Wuwei liche bai Anan jing (Sūtra on the Fearless Licchavi Addressing Ānanda) (extracted from the Saṃyuktāgama, fascicle twenty-one).
Shou zhouyuan jing (Sūtra on Receiving Blessings and Aspirations) (one calls it Zuisheng zhangzhe shou zhouyuan jing).
Zhangzhe zi zhi jing (Sūtra on the Householder's Son Zhi) (also named Zhi jing).
Yujia jushi jian Fo wenfa xingwu jing (Sūtra on Upāsaka Ugga Seeing the Buddha, Hearing the Dharma, and Awakening) (one calls it Xiugatuo jushi fo wei shuofa de xingwu jing; extracted from the Saṃyuktāgama).
De feichang guan jing (Sūtra on Attaining the Contemplation of Impermanence) (one adds the characters "Zhangzhe Yeshu").
Shetoujian jing (Śārdūlakarṇāvadāna-sūtra) (first translation; seen in the old catalogue; one calls it Shetoujian taizi ming ershiba xiu jing; one calls it Taizi mingxing ershiba xiu jing; one calls it Huer jing).
Chujia yinyuan jing (Sūtra on the Causes and Conditions of Leaving the Household) (one adds the characters "Foshuo"; one simply calls it Chujia yuan jing).
Fo du zhantuoluo er chujia jing (Sūtra on the Buddha Delivering the Caṇḍāla Child to Leave the Household).
Chunda shami jing (Cunda Sāmaṇera Sūtra) (or with the characters "shamen"; extracted from the Saṃyuktāgama, fascicle twenty-four).
Waidao chujia jing (Sūtra on Non-Buddhists Leaving the Household).
Jingqin sinianchu jing (Sūtra on Diligently Practicing the Four Applications of Mindfulness) (extracted from the Saṃyuktāgama, fascicle twenty-nine).
Fumu en nanbao jing (Sūtra on the Difficulty of Repaying the Kindness of Parents) (one calls it Nanbao jing; extracted from the Madhyamāgama).
Chansi manzu jing (Sūtra on the Fulfillment of Dhyāna Contemplation) (extracted from the Āgama).
Shuxi shi jing (Sūtra on the Practice of Counting the Breaths).
Chanfa jing (Sūtra on the Method of Dhyāna).
Chan miyao jing (Secret Essential Sūtra of Dhyāna) (extracted from the Chan yao mi zhibing jing; some omit the word "mi").
Shijian yan meise jing (Sūtra on Worldly Talk of Beautiful Form) (extracted from the Saṃyuktāgama, fascicle twenty-four).
Yiqie xing bu heng anzhu jing (Sūtra on All Formations Being Not Permanently Abiding) (extracted from the Saṃyuktāgama, fascicle thirty-four).

1.10.2

Sūtra on Humans Receiving a Body and Entering the Skandhas (extracted from the first fascicle of the Yogācārabhūmi-sūtra)
Sūtra on Sentient Beings with Many Inverted Views (one [edition] lacks the word "Many"; extracted from fascicle sixteen of the Avadāna-sūtra)
Sūtra on the Four Hundred and Four Diseases of the Human Body (extracted from the first fascicle of the Yogācārabhūmi-sūtra)
Sūtra on Human Diseases That Physicians Cannot Cure (extracted from the Yogācārabhūmi-sūtra)
Sūtra on Distinguishing What Arises from Good and Evil
Sūtra on Felling a Poisonous Tree That Sprouts Again (extracted from the Avadāna-sūtra)
Sūtra on the Sequential Methods and Expedients of Meditative Concentration
Sūtra on the Practice of Meditation in the Āraṇya (extracted from the first part of the Bodhisattva-dhyāna-vidhi)
Sūtra on the Names of Four Hundred Samādhis
Sūtra on the Samādhi of Making Vows (internal title states: "Chapter Four: Solitary Realization"; extracted from the Pure Conduct of Monks; first translation, slightly different from Master Dharmarakṣa's translation)
Sūtra on King Virūḍhaka (first translation; extracted from the Ekottarika-āgama)
Sūtra on Abusive Thoughts
Sūtra on the Buddha Explaining Similitudes to the Brahmin Piṇḍola (extracted from fascicle eleven of the Saṃyukta-āgama)
Sūtra on a Brahmin Asking the Buddha About Gaining Merit from Giving
Sūtra on the Buddha Preaching the Dharma to the Village Headman Horse-Tamer (extracted from fascicle thirty-two of the Saṃyukta-āgama)
Sūtra on Brahmin Conduct (extracted from fascicle thirty-nine of the Madhyama-āgama)
Sūtra on the Brahmin Doja Debating and Leaving the Household (extracted from the Saṃyukta-āgama)
Sūtra on the Buddha Preaching the Dharma to the Fire-Worshiping Brahmin Who Attained Awakening (extracted from the Saṃyukta-āgama)
Sūtra on the Deceitful Brahmin (extracted from fascicle thirty of the Saṃyukta-āgama)
Sūtra on the Buddha Converting the Brahmin Great Prosperity to Leave the Household (extracted from the Saṃyukta-āgama; one [edition] reads "Fire" instead of "Great Prosperity")
Sūtra on the Buddha Explaining to Acela-kāśyapa that Suffering Is Made by Oneself or Others
Sūtra on Not Parting with Fond Thoughts for a Brahmin's Son at His Death (extracted from the Ekottarika-āgama)
Sūtra on the Brahmin Caṭa Leaving the Household and Attaining the Path (extracted from the Saṃyukta-āgama)
Sūtra on the Buddha Speaking Verses to an Arrogant Brahmin
Sūtra on the Brahmin Wearing White (extracted from the Saṃyukta-āgama)
Sūtra on a Brahmin Asking the Buddha How Many Buddhas There Will Be in the Future (extracted from the Saṃyukta-āgama)
Sūtra on the Brahmin Evading Death (extracted from the Ekottarika-āgama)
Sūtra on the Buddha Speaking on Plowing Fields to a Brahmin (extracted from the Saṃyukta-āgama)
Sūtra on the Seven Old Brahmins Requesting to Become Disciples
Sūtra on the Brahmin Well-Versed in Treatises (extracted from the Saṃyukta-āgama)
Sūtra on the Buddha Covering the Naked Ascetic (extracted from the Jātaka-sūtra)
Sūtra on the Brahmin Knowing All Arts (extracted from the Saṃyukta-āgama)
Sūtra on the Buddha Explaining the Four Dharmas to a Brahmin (extracted from the Saṃyukta-āgama)
Sūtra on the Buddha Explaining Good and Unwholesome to a Young Brahmin
Sūtra on the Illusion-like Samādhi (or in two fascicles)
Ānāpāna Sūtra
Sūtra of the Inner Treasury (translated a second time in the tenth month of the second year of Yuanjia; also named Hundred Chapters of the Inner Treasury, and also named Hundred Jewels; recorded in Zhu Shixing's Han Catalogue)
Sūtra on the Essential Practical Methods for the Five Gates of Meditation (first translation)
Sūtra of the Water Parable (extracted from the Ekottarika-āgama)
Sūtra of the Parable of the Floating Log
Sūtra of the Parable of the Turtle (extracted from the Collection of the Six Pāramitās)
Sūtra on Devadatta Entering Hell in His Living Body (extracted from the Avadāna-sūtra)
Sūtra on the Woman Ciñcā Slandering the Buddha and Entering Hell in Her Living Body
Sūtra on Sigāla Prostrating to the Six Directions (also named Great Sūtra on Prostrating to the Six Directions; slightly different from Dharmarakṣa's translation)
Sūtra on Man's Primal Craving for Life (extracted from the Dīrgha-āgama; annotated by Dao'an; recorded in Sengyou's catalogue)
Sūtra on Pretas Questioning Maudgalyāyana
Sūtra on the Many Sufferings of Sinners in Hell
Sūtra on Maudgalyāyana Seeing Sentient Beings Whose Body Hairs Are Like Arrows (extracted from the Saṃyukta-āgama)
Sūtra on the Chapter on Retribution for Sins in the Mahāyāna Vīrya-pāramitā
Sūtra on Venerable Bakkula (extracted from the Madhyama-āgama)
Sūtra on Ānanda Inquiring into the Auspicious and Inauspicious in Serving the Buddha (one [edition] calls it Sūtra on Ānanda Inquiring into Matters; one calls it Sūtra on the Auspicious and Inauspicious in Serving the Buddha)
Kātyāyana Sūtra on Impermanence (extracted from the Jātaka-sūtra)
Sūtra on Future Changes and Destruction
Sūtra on Resolute Mind and Correct Intent
Sūtra on Distinct Sins and Merits
Sūtra on the Stanzas on Abundantly Increasing the Path
Sūtra on the Golden Woman
Sūtra on Contending over a Woman in a Past Life
Sūtra on Serving Those Superior to Oneself
Sūtra on the Method of Repentance
Śāriputra's Repentance Sūtra
Sūtra on the Crown Prince's Dream
Minor Mahāparinirvāṇa Sūtra
Sūtra on Loving-Kindness, Benevolence, and Not Killing
Sūtra on Ānanda's Fellow Student
Sūtra on the Merchant Escaping the Calamity of Thieves
Sūtra on the Lute Player of the Past
Sūtra on Worldly Bandits Practicing Giving
Sūtra on the Merchant's Son Performing Buddhist Rites
Sūtra on the Spell Against Thieves
Sūtra on the Spell of Tying the Robe Belt upon Suddenly Encountering Thieves
Sūtra on Brahmā Visiting the Brahmin Lecture Hall
Sūtra on the Formation and Destruction of the Five Skandhas
Sūtra of the Eight Lights
Sūtra on the Five Battles
Sūtra on the Five Dharmas (recorded in Sengyou's catalogue)
Sūtra on the Five Practices
Sūtra on the Three Poisons
Sūtra on How an Auspicious Time Is Hard to Encounter
Sūtra on Seeking Deliverance from Prison
Sūtra on the Lotus Woman
Sūtra on the Bereaved Mother Losing Her Only Son
Sūtra on the Two People in the Past Who Loved and Respected Each Other
Sūtra on Abiding in the Skandhas, Dhātus, and Āyatanas
Sūtra on King Mirror-Face
Sūtra on the Son Passing Away
Sūtra in Praise of the Jewel Maiden (also named Śāriputra Praises the Jewel Maiden Sūtra and Expounding the Inconceivable Sūtra)
Sūtra on Mahākāśyapa Meeting the Nirgrantha
Sūtra on the Upavasatha
Sūtra on Aniruddha Contemplating Maudgalyāyana's Spiritual Powers
Sūtra on Śāriputra Questioning the Jewel Maiden
Candrapradīpa-samādhi-sūtra
Sūtra on Ānanda's Doubt
Sūtra on the Buddha-Seal Samādhi
Sūtra on Kāśyapa Interrogating Ānanda (one [edition] calls it Kāśyapa Reproving Ānanda Sūtra of the Parable of Doubly Liberated Arhats; first translation)
Essential Wisdom Sūtra of Mahāyāna Vaipulya
Sūtra on the Pure Sky God Responding Samādhi
Sūtra on Emotional Attachment Being Far from Guilt
Sūtra on the Contemplation of the Bodhisattvas Bhaiṣajyarāja and Bhaiṣajyasamudgata
Vinaya Determining Meanings, one fascicle (one [catalogue] calls it Vinaya Determining Meanings and Dharmic Conduct; or it is called a sūtra; Dao'an says it is extracted from the Āgama; recorded in Sengyou's catalogue)
Caturāryasatya-sūtra (slightly different from Mengxiang's translation; Dao'an says it is extracted from the Dīrgha-āgama; the preceding thirty-four works in forty fascicles are recorded in Sengyou's catalogue, the rest are miscellaneous extracts listed supplementally)
Sūtra on Mañjuśrī Questioning the Dharmakāya in the Ratnakūṭa Samādhi
Sūtra on Dharma Receiving Dust
Sūtra on Meditative Practice and Dharma Perceptions
Sūtra on Proper Practice in the Āgamas
Sūtra on the King of Gandhāra
Sūtra of the Buddha's Teachings in Various Places
Sūtra on the Eighteen Narakas
Sūtra on Teaching and Transforming in Hell according to Karmic Retribution for Sins
Sūtra on the Light and Heavy Karmic Retribution for Breaking Precepts
Sūtra on Understanding the Twelve Links of Dependent Origination through Hearing
Sūtra on the Interdependence of Fundamental Characteristics
Sūtra on Universal Dharmic Meaning
Mātaṅgī Sūtra
Sūtra on the Distribution of Āsravas
Sūtra on What Is Dharma and What Is Not Dharma
Sūtra on Understanding the Twelve Links of Dependent Origination through Hearing, one fascicle
The above are recorded in the Miscellaneous Catalogue and are slightly different from Shigao's translation.
Sūtra on the Fallen Upāsaka, two fascicles
Minor Yogācārabhūmi-sūtra, one fascicle
Sūtra on Aniruddha's Eight Thoughts, two fascicles
Mahāmāyā Sūtra, one fascicle
Sūtra on the Horse Having Three Characteristics, two fascicles
The above eleven works were translated by the Western Regions śramaṇa Zhi Yao in Luoyang during the reign of Emperor Ling.
Sūtra on Inquiring into Matters of Hell, one fascicle
The above single work in one fascicle was translated in Luoyang by the Central Country śramaṇa Kang Ju in the fourth year of Zhongping during the reign of Emperor Ling. The style is straightforward and direct to the point without added literary embellishment.
Ancient Vimalakīrti-nirdeśa-sūtra, two fascicles
Sūtra on Bodhisattva Mañjuśrī's Unsurpassed Pure Alms-gathering, two fascicles
Sūtra on Thinking and Reflection, two fascicles
Sūtra on Bodhisattva Mati-uttara Inquiring into Great Skillful Means, two fascicles
Sūtra on the Internal Six Pāramitās, two fascicles
Sūtra on the Ten Wisdoms, two fascicles
Sūtra on Kāśyapa Interrogating Ānanda, one fascicle
The above are extracted from the Miscellaneous Catalogue.
Brahmajāla Sūtra, two fascicles
The above is extracted from the Miscellaneous Catalogue.
Madhyama-itivṛttaka-sūtra, two fascicles
The above is extracted from the Miscellaneous Catalogues.
Sūtra on the Arising of [Past] Deeds, two fascicles
The above is also named Ten Karmic Causes; recorded in the Wu Catalogue.
Caturāryasatya-sūtra, one fascicle

1.10.3

The above are from the Wu Catalogue.
Xiuxing benqi jing, two fascicles.
The above one scripture in two fascicles is from miscellaneous catalogues.
Huben jing, four fascicles.
The above is from the Wu Catalogue.
Nihuan hou qiansui zhong bianji jing, four fascicles.
The above is from the Separate Catalogue.
Hedao shenzu jing, two fascicles.
The above is also titled Jibian jing.
Zhu jing foming, two fascicles.
The above is also titled Foming jing.
Jiu piyu jing, two fascicles.
The above is sometimes titled Piyu jing.
Guan wuliangshou jing, one fascicle.
The above is from the Single Sūtras.
Longzhongzun guo bianhua jing, two fascicles.
The above is from the Separate Catalogue.
Fo jian muxiniu zhudao jing, one fascicle.
Sanqian foming jing.
Wushisan foming jing.
Nanfang foming jing (also titled Zhichengsi jing).
Mie zui de fu jing.
Guanshiyin suoshuo xingfa jing.
Miledi wei nüshen jing.
Jitiaoyi suo wen jing.
Sadapolun pusa qiu shen banre tuxiang ji jing.
Pusa shengdi jing.
Chu fayi pusa chang zhouye liushi xingdao jing.
Yiqie liu sheshou yinyuan jing.
Qichu sanguan jing.
Jiuheng jing (extracted from the Saṃyuktāgama).
Bazhengdao jing.
Wuyin piyu jing.
Zhuan falun jing.
Siwei yaolüe jing.
Qing Bindulu fa.
Ahan koujie shi'er yinyuan jing.
Apitan wufa xing jing.
Daji jing, twenty-seven fascicles.
Daoxing banre boluomi jing, ten fascicles (first translation; also titled Mohe banre boluomi jing; or in eight fascicles; also titled Boluomi banre daoxing pin jing; recorded in Zhi Mindu's and [Seng]you's catalogues).
Shoulengyan jing, two fascicles.
The above was first translated on the eighth day of the second month in the third year of the Zhongping era of the Later Han. It is listed in the two catalogues of [Zhu] Shixing and [Seng]you. The Wu Catalogue says three fascicles.
Wuliang qingjing jing, two fascicles.
The above in the Wu Catalogue is a different text from the one produced by Bai Yan. One [source] calls it Wuliang qingjing pingdengjue jing.
Achu foguo jing, two fascicles.
The above is also titled Achu focha pusa xuecheng jing; also titled Achu fo jing in one fascicle.
Beiben jing, two fascicles.
The above is from Sengyou's catalogue.
Banzhou sanmei jing, two fascicles.
The above was first produced in the second year of Guanghe. It is listed in the three catalogues of Nie Daozhen, Wu, and [Seng]you. Formerly it was called Da banzhou sanmei jing.
Tun zhentuoluo suo wen jing, two fascicles.
The above is the first translation. The old catalogue calls it Tun zhentuoluo niwang jing.
Asheshi wang jing, two fascicles.
The above is the first translation. Dao'an says it is extracted from the Dīrghāgama.
Fo yiri monibao jing, one fascicle.
The above is extracted from the Vaipulya section; also titled Moheyan jing.
Da baoji jing, two fascicles.
The above, upon examination, is roughly the same as the preceding scripture. It was first produced in the second year of Guanghe. Dao'an calls it Monibao jing, sometimes in two fascicles; it is seen in the old catalogue and Zhu Shixing's Han Catalogue.
Wenshushili wen shu jing, two fascicles.
The above is also titled Wen shu jing. Dao'an says it is extracted from the Vaipulya section; it is seen in the Wu Catalogue.
Neizang baibao jing, ten fascicles.
The above Neizang baibao jing is the first translation, differing slightly from [An] Shigao's translation. Dao'an says it is extracted from the Vaipulya.
Hu bannihuan jing, eight fascicles.
The above is the first translation; or in six fascicles; found in the Han Catalogue.
Asheshi wang wen wuni jing, two fascicles.
Also simply called Asheshi wang jing.
Da fangbian bao'en jing, seven fascicles.
The above is seen in the Wu Catalogue.
Guangming sanmei jing, one fascicle.
The above is absent from [Dao]'an's catalogue; seen in the Wu Catalogue and the Sanzang ji [ji].
Chan jing, two fascicles.
The above is seen in the Separate Catalogue.
Za piyu jing, two fascicles.
The above consists of ten stories in total. [Seng]you says it is an anonymous translation. Now it is comprehensively found in the Separate Catalogue, hence it is recorded.
Ayuwang taizi huaimu yinyuan jing, seven fascicles.
The above: King Aśoka appeared only one hundred and thirty years after the Buddha's parinirvāṇa, so it was not expounded by the Buddha.
Dousha jing, two fascicles.
The above is in the Separate Catalogue.
Fajing jing, two fascicles.
The above is sometimes in one fascicle; in the Tang [records], it is [attributed to] Xu Sengui.
Ahan koujie shi'er yinyuan jing.
The above is extracted from the [scripture] on cutting off the twelve links of dependent origination.
Banzhou sanmei jing, two fascicles.
The catalogue notes: Da banzhou sanmei jing, one fascicle, the second translation, seen in the Gaoseng zhuan.
Daoxing jing, two fascicles.
The above was translated in the first year of Jiaping; found in the Xu Datang neidian lu. Dao'an says it is an extract of the Prajñā[pāramitā].
Xiao benqi jing, two fascicles.
The above: The Xiuxing benqi jing mentions past practices; recently, a separate catalogue placed it in the Gaoseng zhuan.
Chengju guangming dingyi jing, four fascicles.
The above is stated in Sengyou's catalogue.
Ma you ba tai pi ren jing, one fascicle.
The above is the Ba bi jing; it comes from Sengyou's catalogue.
Laitouhelo jing, one fascicle.
The above is the first translation. Dao'an says it is extracted from the Vaipulya section.
Shouzhi wen fo shisi shi jing, two fascicles.
The above comes from the Gaoseng zhuan.
The above Zhong benqi jing: The śramaṇa Tan'guo obtained this Sanskrit text in Kapilavastu and translated it in Luoyang in the twelfth year of Jian'an. [Kang] Mengxiang provided the interpretation, as seen in the Shixing Catalogue and Changfang's Catalogue. Since I find that Master [Kang Meng]xiang's translation does not differ from the former, I have recorded the two origins separately.

1.11

Continued Catalogue of Buddhist Scriptures of the Great Tang, Fascicle 1.