大周刊定眾經目錄 7.3.6

7.3.6

The above is from Zhi Mindu's catalogue. Translated by Zhi Qian of Wu under Emperor Wen of Wei; recorded in Changfang lu.
Jishan shi'e jing (Scripture on Auspicious Virtues and the Ten Evil Deeds)
Translated by Zhi Fadu; recorded in Baochang lu.
Zhiyi jing (Scripture on Regulating the Mind), one fascicle
Recorded in Zhi Mindu's catalogue.
Wen diyushi jing (Scripture on Inquiries into Matters of the Hells)
Translated by the foreign śramaṇa Kang Ju in Luoyang in the fourth year of the Zhongping reign of Emperor Ling of the Later Han; recorded in Changfang lu.
Yanluowang wu tianshizhe jing (Scripture on King Yama's Five Heavenly Messengers), one fascicle
Translated by the śramaṇa Huijian under Emperor Xiaowu of Song; recorded in Changfang lu.
San xiaojie jing (Scripture on the Three Minor Kalpas), one fascicle (appears in Bielu)
Translated by the tripiṭaka master Guṇabhadra at Xin Monastery in the capital Yangdu under Emperor Wen of Song; recorded in Changfang lu.
Si shi jing (Scripture on the Four Foods), one fascicle
Translated by the tripiṭaka master Guṇabhadra at Xin Monastery in the capital Yangdu under Emperor Wen of Song.
Jinse xianren wen jing (Scripture on the Inquiries of the Golden Sage), two fascicles
Translated by the North Indian tripiṭaka master Jñānagupta in Yizhou under Emperor Wu of Zhou; recorded in Changfang lu.
Jingtu jing (Scripture on the Pure Land), seven fascicles (produced in the first year of the Yongyuan reign, at the age of eight)
Baoding jing (Scripture on the Jeweled Summit) (produced in the first year of the Yongyuan reign, at the age of eight)
Zhengding jing (Scripture on the Correct Summit) (produced in the second year of the Yongyuan reign, at the age of nine)
Shengman jing (Śrīmālādevī-sūtra) (produced in the second year of the Yongyuan reign, at the age of nine)
Fahua jing (Lotus Sūtra) (produced in the second year of the Yongyuan reign, at the age of nine)
Yaocao jing (Scripture on Medicinal Herbs) (produced in the third year of the Yongyuan reign, at the age of ten)
Taizi jing (Scripture on the Crown Prince) (produced in the third year of the Yongyuan reign, at the age of ten)
Qieyepo jing (Gayā-kāśyapa-sūtra) (produced in the third year of the Yongyuan reign, at the age of ten)
Poluonai jing (Vārāṇasī-sūtra)
Youloupin jing (Uruvilvā-sūtra)
Borede jing (Scripture on Attaining Wisdom) (produced in the first year of the Tianjian reign, at the age of thirteen)
Huayan yingluo jing (Scripture on the Avataṃsaka Necklaces) (produced in the first year of the Tianjian reign, at the age of thirteen)
Chusheng shizihou jing (Scripture on the Lion's Roar of the Emerging Vehicle) (produced in the third year of the Tianjian reign, at the age of fifteen)
Yutuowei jing (Scripture of Yutuowei) (produced in the Huaguang Hall within the Imperial Palace in the fourth year of the Tianjian reign, at the age of sixteen)
Youdan jing (Udumbara-sūtra)
Weimo jing (Vimalakīrti-sūtra)
Xu qishi jing (Scripture on the Preface to the Seven Lives)
Miaozhuangyan jing (Scripture of Wondrous Adornment), four fascicles
Yiyi jing (Scripture on Benefiting the Mind), two fascicles (produced in the third year of the Tianjian reign, at the age of fifteen)
Miaoyi shizihou jing (Scripture on the Lion's Roar of Wondrous Thought), three fascicles (produced in the fourth year of the Tianjian reign, at the age of sixteen)
Anahan jing (Anāgāmin-sūtra), two fascicles (produced in the fourth year of the Tianjian reign, at the age of sixteen)
The above twenty-one works, totaling thirty-four fascicles, [were produced by] the daughter of Jiang Mi, an Erudite of the National University. Leaving the household while young, her monastic name was Sengfa. At eight or nine years of age, she would sometimes sit quietly with her eyes closed and recite the preceding scriptures from memory. The clergy and laity of Yangzhou all claimed this to be divinely bestowed. Changfang says: Verified by the scriptures and treatises, the principle is clear: this came from past habits and was not a matter of divine bestowal. Moreover, according to non-Buddhist texts, the Master said: 'Those who are born with knowledge are the highest; those who learn and so get knowledge are the next.' This is merely a narrow discussion of this life, blind to past lives. Were it not so, how could one discern the depth or shallowness, past or present, of Buddhist and non-Buddhist sages and saints? Thus the Gaoseng zhuan states: 'Shi Tandi, whose secular surname was Kang, had ancestors from Kangju. During the reign of Emperor Ling of Han, they migrated to the Central Plains. During the chaos at the end of Emperor Xian's reign, they moved to settle in Wuxing. Di's father, Rong, once served as an attendant officer in Jizhou. His mother, Lady Huang, took a nap during the day and dreamed of seeing a monk who addressed her as