[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [開元釋教錄](https://indike.org/pramana/in.bauddha.taisho.2154) › 4.17 # 開元釋教錄 4.17 開元釋教錄 4.17 - **Language:** Classical Chinese ### [4.17.1](https://indike.org/pramana/in.bauddha.taisho.2154.4.17.1) （北涼）沙門釋道龔（二部一十二卷經） 沙門釋法眾（一部四卷經） 沙門僧伽陀（一部二卷經） 沙門曇無讖（一十九部一百三十一卷經律集） 安陽侯沮渠京聲（一部二卷集） 沙門浮陀跋摩（一部六十卷論） 沙門釋智猛（一部二十卷經） 沙門釋道泰（二部四卷論） 沙門釋法盛（一部一卷經） 新舊諸失譯經（五十三部七十五卷五部一十八卷舊集四十八部五十七卷新附） 寶梁經二卷（今編入寶積當第四十四會見竺道祖河西錄及僧祐錄） 悲華經十卷（第三出與法護閑居經及大悲分陀利曇無讖悲華經等同本房云見古錄似是先譯龔 更刪改今疑即無讖出者是） 右二部一十二卷（前寶梁經一部二卷見存後悲華經一部十卷闕本）。 沙門釋道龔。虛心廣運弘利為道。以北涼河 西王（蒙遜僭號）永安年間。於張掖為蒙遜譯寶梁 等經二部。 大方等陀羅尼經四卷（或無大字一名方等檀持陀羅尼經或直云檀持陀羅尼 經見竺道祖晉世雜錄及僧祐錄） 右一部四卷其本見在。 沙門釋法眾。高昌郡人。亦以永安年中。於張 掖為河西王蒙遜。譯大方等陀羅尼經一部。 寶唱錄云。在高昌郡譯。未詳孰是。 慧上菩薩問大善權經二卷（一名大善權經一名慧上菩薩經一名大乘方 便經凡四名本並同第五出與漢佛調晉法護所出大善權經及寶積大乘方便會等同本） 右一部二卷本闕。 沙門僧伽陀。涼言饒善。西域人。意存兼濟化 誘居懷。亦以永安年中。於張掖為蒙遜。譯大 善權經一部。見始興錄及法上錄。 大般涅槃經四十卷（或三十六卷第五譯玄始三年出至十年十月二十三日訖梵本具足 有三萬五千偈今所譯者止萬餘偈三分始一耳見竺道祖涼錄及僧祐錄） 大方等大集經三十卷（或直云大集經第三出與漢世支讖姚秦羅什出者同本 或二十九或三十一或三十二或四十卷良由初出即寫分卷不同見竺道祖涼錄及僧祐錄） 大方廣三戒經三卷（初出與寶積三律儀會同本見法上錄） 悲華經十卷（第四出與大悲分陀利經等同本見竺道祖河西錄及僧祐錄祐云別錄或云龔上出今 疑道龔與讖同是一經二處並載恐未然也） 金光明經四卷（初出一十八品見竺道祖河西錄及僧祐錄與新譯金光明最勝王經等同本 今入八卷合經中此四卷者在刪繁錄） 大方等大雲經六卷（一名大方等無相大雲經一名大雲無相經一名大雲密藏經或云 方等大雲經或四卷或五卷於內苑寺譯第二出見僧叡李廓僧祐三錄） 腹中女聽經一卷（一名不莊校女經與無垢賢女經轉女身經等同本第三出見長房 錄） 菩薩地持經十卷（或無經字亦云論亦名菩薩戒經又名菩薩地經或八卷出瑜伽論本地 分中菩薩地見竺道祖河西錄及僧祐錄） 優婆塞戒經七卷（或無經字是在家菩薩戒或五卷或六卷或十卷玄始十五年丙寅四月二 十三日出至七月二十三日訖沙門道養筆受見經後記及僧祐錄） 菩薩戒本一卷（出地持戒品中第二出與大唐奘法師所出戒本等同本別錄云燉煌出見僧 祐錄） 文陀竭王經一卷（出中阿含第十一卷異譯見長房錄） 佛所行讚經傳五卷（或云經無傳字或云傳無經字馬鳴菩薩造亦云佛本行經見長房 錄） 上見在已下闕。 勝鬘經一卷（亦云勝鬘師子吼一乘大方便經初出見長房錄與宋功德賢所出勝鬘經及寶積勝鬘 夫人會同本） 羅摩伽經一卷（第四出與曹魏安法賢等所出同本但廣略異是華嚴入法界品少分見長房 錄） 楞伽經四卷（初出與宋功德賢元魏菩提留支唐實叉難陀等所出同本見長房錄） 須真天子經一卷（第二出與西晉法護出者同本房云見吳錄又云羅什出似再譯） 海龍王經四卷（或加新字第二出與竺法護出者同本玄始七年出見竺道祖河西錄及僧 祐錄） 功德寶光菩薩經一卷（見長房錄） 菩薩戒壇文一卷（亦云優婆塞戒壇文祐云菩薩戒優婆塞戒壇文見僧祐寶唱二錄） 右一十九部一百三十一卷（所行讚上一十二部一百一十八卷 見在勝鬘經下七部一十三卷闕本）。 > \[Northern Liang\] > Śramaṇa Shi Daogong (2 works, 12 fascicles of sūtras) > Śramaṇa Shi Fazhong (1 work, 4 fascicles of sūtras) > Śramaṇa Saṃghada (1 work, 2 fascicles of sūtras) > Śramaṇa Dharmakṣema (19 works, 131 fascicles of sūtras, vinaya, and compilations) > Marquis of Anyang Juqu Jingsheng (1 work, 2 fascicles of compilations) > Śramaṇa Buddhavarman (1 work, 60 fascicles of śāstras) > Śramaṇa Shi Zhimeng (1 work, 20 fascicles of sūtras) > Śramaṇa Shi Daotai (2 works, 4 fascicles of śāstras) > Śramaṇa Shi Fasheng (1 work, 1 fascicle of sūtras) > Newly and previously catalogued anonymous translated sūtras (53 works, 75 fascicles: 5 works in 18 fascicles from older catalogues; 48 works in 57 fascicles newly appended) > > Ratnarāśi-sūtra, 2 fascicles (Now incorporated into the Mahāratnakūṭa as the forty-fourth assembly; listed in Zhu Daozu's Hexi Catalogue and Sengyou's Catalogue) > Karuṇāpuṇḍarīka-sūtra, 10 fascicles (Third translation; same text as Dharmarakṣa's Xianju jing, the Dabeifentuoli \[jing\], and Dharmakṣema's Karuṇāpuṇḍarīka-sūtra, etc. Fei Changfang says: found in an ancient catalogue, it seems to be an earlier translation that Daogong further revised; but it is now suspected to be precisely Dharmakṣema's translation) > The above 2 works in 12 fascicles (The former, Ratnarāśi-sūtra, 1 work in 2 fascicles, is extant; the latter, Karuṇāpuṇḍarīka-sūtra, 1 work in 10 fascicles, is a lost text). > Śramaṇa Shi Daogong. Opening his mind broadly, he took bringing great benefit as the Path. During the Yong'an era of King Hexi of the Northern Liang (the usurper title assumed by Mengxun), he translated in Zhangye two works, including the Ratnarāśi-sūtra, for Mengxun. > > Mahāvaipulya-dhāraṇī-sūtra, 4 fascicles (Also without the character "Mahā"; also called Vaipulya-dharani-dhāraṇī-sūtra, or simply Dharani-dhāraṇī-sūtra; listed in Zhu Daozu's Jin Miscellaneous Catalogue and Sengyou's Catalogue) > The above 1 work in 4 fascicles is extant. > Śramaṇa Shi Fazhong, a native of Gaochang Commandery. Also during the Yong'an era, in Zhangye, he translated one work, the Mahāvaipulya-dhāraṇī-sūtra, for King Hexi Mengxun. > Baochang's Catalogue states that it was translated in Gaochang Commandery; it is not yet clear which is correct. > > Huishang pusa wen da shanquan jing \[Great Upāyakauśalya Sūtra Asked by Bodhisattva Jñānottara\], 2 fascicles (Also called Great Upāyakauśalya Sūtra, Bodhisattva Jñānottara Sūtra, or Mahāyāna Upāyakauśalya Sūtra, having four titles in all, all being the same text; fifth translation, same text as the Da shanquan jing translated by Fotiao of the Han and Dharmarakṣa of the Jin, and the Mahāyāna Upāyakauśalya Assembly of the Mahāratnakūṭa) > The above 1 work in 2 fascicles is a lost text. > Śramaṇa Saṃghada, translated into the language of Liang as "Abundant Goodness" (Raoshan), a native of the Western Regions. Having the intention to benefit all broadly, he kept transforming and guiding \[sentient beings\] in his heart. Also during the Yong'an era, in Zhangye, he translated one work, the Da shanquan jing, for Mengxun. Listed in the Shixing Catalogue and Fashang's Catalogue. > > Mahāparinirvāṇa-sūtra, 40 fascicles (Or 36 fascicles; fifth translation; translation began in the third year of Xuanshi and was completed on the twenty-third day of the tenth month in the tenth year. The complete Sanskrit text had 35,000 verses; what is translated here comprises only ten thousand and some verses, barely one third; listed in Zhu Daozu's Liang Catalogue and Sengyou's Catalogue) > Mahāvaipulya-mahāsaṃnipāta-sūtra, 30 fascicles (Or simply Mahāsaṃnipāta-sūtra; third translation, same text as those produced by Lokakṣema of the Han and Kumārajīva of the Yao Qin; or in 29, 31, 32, or 40 fascicles, due to differing fascicle divisions when first produced and copied; listed in Zhu Daozu's Liang Catalogue and Sengyou's Catalogue) > Mahāvaipulya-trisaṃvara-sūtra, 3 fascicles (First translation; same text as the Assembly on the Three Rules of Discipline in the Mahāratnakūṭa; listed in Fashang's Catalogue) > Karuṇāpuṇḍarīka-sūtra, 10 fascicles (Fourth translation; same text as the Dabeifentuoli jing, etc.; listed in Zhu Daozu's Hexi Catalogue and Sengyou's Catalogue. Sengyou states that a separate catalogue says it was translated by \[Dao\]gong above; it is now suspected that Daogong's and Dharmakṣema's are the same single sūtra, and that listing it in both places may not be correct) > Suvarṇaprabhāsa-sūtra, 4 fascicles (First translation, in 18 chapters; listed in Zhu Daozu's Hexi Catalogue and Sengyou's Catalogue; same text as the newly translated Suvarṇaprabhāsa-uttamarāja-sūtra, etc.; it is now incorporated into the 8-fascicle combined sūtra, while these four fascicles are listed in the Catalogue of Pruned Redundancies) > Mahāvaipulya-mahāmegha-sūtra, 6 fascicles (Also titled Mahāvaipulya-animitta-mahāmegha-sūtra, Mahāmegha-animitta-sūtra, Mahāmegha-guhyakośa-sūtra, or Vaipulya-mahāmegha-sūtra; in 4 or 5 fascicles; translated in the Neiyuan Temple; second translation; listed in the three catalogues of Sengrui, Li Kuo, and Sengyou) > Fuzhong nü ting jing \[Sūtra of the Girl in the Womb Listening to the Dharma\], 1 fascicle (Also titled Bu zhuangjiao nü jing; same text as the Vimalaprabhā-dārikā-sūtra, Sūtra on Transforming the Female Body, etc.; third translation; listed in Changfang's Catalogue) > Bodhisattvabhūmi-dhāra-sūtra, 10 fascicles (Also without the character "sūtra"; also called a śāstra; also titled Bodhisattva-śīla-sūtra, or Bodhisattvabhūmi-sūtra; or in 8 fascicles; extracted from the Bodhisattvabhūmi of the Maulībhūmi section in the Yogācārabhūmi-śāstra; listed in Zhu Daozu's Hexi Catalogue and Sengyou's Catalogue) > Upāsaka-śīla-sūtra, 7 fascicles (Also without the character "sūtra"; these are the lay bodhisattva precepts; or in 5, 6, or 10 fascicles; translation began on the twenty-third day of the fourth month in the fifteenth year of Xuanshi, a bingyin year, and was completed on the twenty-third day of the seventh month; śramaṇa Daoyang recorded the brush strokes; listed in the postface to the sūtra and in Sengyou's Catalogue) > Bodhisattva Prātimokṣa, 1 fascicle (Extracted from the Precept Chapter of the \[Bodhisattva\]bhūmidhāra; second translation; same text as the Prātimokṣa translated by Master Xuanzang of the Great Tang; a separate catalogue states it was produced in Dunhuang; listed in Sengyou's Catalogue) > King Mandhātṛ Sūtra, 1 fascicle (Extracted from the eleventh fascicle of the Madhyama Āgama, a different translation; listed in Changfang's Catalogue) > Buddhacarita-kāvya-sūtra-tradition, 5 fascicles (Also called Sūtra without the word "tradition", or Tradition without the word "sūtra"; composed by the bodhisattva Aśvaghoṣa; also called Fo benxing jing; listed in Changfang's Catalogue) > The above are extant; those below are lost. > Śrīmālādevī-sūtra, 1 fascicle (Also called Śrīmālādevī-siṃhanāda-ekayāna-mahāvaipulya-sūtra; first translation; listed in Changfang's Catalogue; same text as the Śrīmālādevī-sūtra translated by Guṇabhadra of the Song and the Śrīmālādevī Assembly of the Mahāratnakūṭa) > \*Rāmaka-sūtra, 1 fascicle (Fourth translation; same text as that translated by An Faxian and others of the Cao Wei, differing only in extent; it is a small portion of the Gaṇḍavyūha / Dharmadhātu-praveśa chapter of the Avataṃsaka; listed in Changfang's Catalogue) > Laṅkāvatāra-sūtra, 4 fascicles (First translation; same text as those translated by Guṇabhadra of the Song, Bodhiruci of the Yuan Wei, and Śikṣānanda of the Tang; listed in Changfang's Catalogue) > Sujāta-devaputra-sūtra, 1 fascicle (Second translation; same text as that translated by Dharmarakṣa of the Western Jin; Fei Changfang says: found in the Wu Catalogue, and also that Kumārajīva produced it, appearing to be a re-translation) > Sāgara-nāgarāja-sūtra, 4 fascicles (Or with the added word "New"; second translation; same text as that produced by Zhu Dharmarakṣa; produced in the seventh year of Xuanshi; listed in Zhu Daozu's Hexi Catalogue and Sengyou's Catalogue) > Guṇaratnaprabhā-bodhisattva-sūtra, 1 fascicle (Listed in Changfang's Catalogue) > Bodhisattva Precept-Platform Rite, 1 fascicle (Also titled Upāsaka Precept-Platform Rite; Sengyou calls it Bodhisattva-śīla-upāsaka-śīla-platform Rite; listed in both Sengyou's and Baochang's catalogues) > The above 19 works in 131 fascicles (12 works in 118 fascicles from the Buddhacarita upward are extant; 7 works in 13 fascicles from the Śrīmālādevī-sūtra downward are lost texts). > — English (machine translation) (machine translation) ### [4.17.2](https://indike.org/pramana/in.bauddha.taisho.2154.4.17.2) 沙門曇無讖。或云曇摩懺。亦云曇謨讖。蓋取 梵音不同故也。涼云法豐。中印度人。婆羅門 種。讖六歲父亡。母以傭織養讖。見沙門達摩 耶舍（此言法稱）道俗宗敬豐於利養。其母羨之。故 以讖為弟子。十歲與同學數人讀呪。聰敏出 群。讀經日得萬餘言。初學小乘兼覽五明諸 論。講說精辯莫能詶抗。後遇白頭禪師。共讖 論議。習業既異交諍十旬。讖雖攻難鋒起。而 禪師終不肯屈。讖服其精理。乃謂禪師曰。頗 有經典可得見不。禪師即授以樹皮涅槃經 本。讖尋讀驚悟方自慚恨。以為坎井之識久 迷大方。於是集眾悔過。遂專業大乘。至年二 十所誦大小乘經二百餘萬言。讖從兄善能 調象騎。殺王所乘白耳大象。王怒誅之。令曰。 敢有視者夷三族。親屬莫敢往讖哭而葬之。 王怒欲誅讖。讖曰。王以法故殺之。我以親而 葬之。並不違大義。何為見怒。傍人為之寒心。 其神色自若。王奇其志氣遂留供養。讖明解 呪術。所向皆驗。西域號為大神呪師。後隨王 入山。王渴乏須水不能得。讖乃密呪石出水。 因讚曰。大王惠澤所感。遂使枯石生泉。隣國 聞者皆歎王德。于時雨澤甚調百姓稱詠。王 悅其道術深佳優寵。頃之王意稍歇待之漸 薄。讖怒曰。我當以甖水詣池呪龍入甖令天 下大旱。王必請呪。然後放龍降雨則見待何 如。遂持甖造龍。有密告之者。王怒捕讖。讖 懼誅乃齎大涅槃經本前分一夾并菩薩戒經 （地持經也）菩薩戒本奔龜茲。龜茲國多小乘學不信 涅槃。遂至姑臧止於傳舍。慮失經本枕之而 寢。有人牽之在地。讖驚謂是盜者。如此三夕。 聞空中語曰。此如來解脫之藏。何以枕之。讖 乃慚悟別置高處。夜有盜之者舉不能勝。乃 數過舉之遂不能動。明旦讖持經去。不以為 重。盜者見之謂是聖人。悉來拜謝。河西王沮 渠蒙遜聞讖名。呼與相見接待甚厚。蒙遜素 奉大法。志在弘通。請令出其經本讖以未參 土言又無傳譯。恐言舛於理。不許即翻。於是 學語三年方譯。初分十卷。是時沙門慧嵩道 朗獨步河西。值其宣出法藏。深相推重轉易 梵文。嵩公筆受。道俗數百人疑難縱橫。讖臨 機釋滯未嘗留礙。嵩朗等更請廣出餘經謂 大集大雲悲華地持等兼涅槃經總十九部。 讖以涅槃經本品數未足。還國尋求。值其母 亡遂留歲餘。後於于填更得經本。復還姑臧 續譯成四帙焉。讖以玄始三年甲寅創首翻 譯。至十五年丙寅都訖（房云玄始十年訖者此乃涅槃竟時非餘經也准優 婆塞戒經後記云丙寅年出此即十五年中猶出經也讖至義和三年癸酉三月方卒中間六載應更出經錄中不言故 未詳也）讖嘗告遜云。有鬼入聚落必多災疫遜不 信欲躬見為驗。讖即以術加遜。遜見而駭怖 讖曰。宜潔誠齋戒神呪驅之。乃讀呪三日。謂 遜曰。鬼北去矣。既而北境之外疫死萬數。遜 益敬憚禮遇彌崇。會魏太武皇帝聞其道術 遣使迎請。且告遜曰。若不遣讖便即加兵。遜 自揆國弱難以拒命。兼慮讖多術。或為魏謀 己。進退惶惑。乃密計除之。初讖譯出涅槃卷 數已定。而外國沙門曇無發云。此經品未 盡。讖嘗慨然誓必重尋。蒙遜因其行志。乃 偽資發遣厚贈寶貨。未發數日乃流涕告眾 曰。讖業對將至。眾聖不能救矣。以本有心誓 義不容停。行四十里。遜密遣刺客害之。時年 四十九。眾咸慟惜焉。既而遜左右常白日見 鬼神以劍擊。遜至四月寢疾而終（遜以義和三年三月害讖 即其年四月遇疾而終信哉報應不虛如影之隨形也房云讖在處世承和四年卒者非也其義和三年即魏延和二年 歲在癸酉也）初讖在姑臧。有張掖沙門道進。欲從讖 受菩薩戒。讖云。且悔過。乃竭誠七日七夜。至 第八日晨詣讖求受。讖忽大怒。進更思惟。但 是我業障未銷耳。乃戮力三年且禪且懺。即 於定中見釋迦文佛與諸大士授已戒法。其 夕同止十餘人。皆感夢如進所見。進欲詣讖 > The śramaṇa Dharmakṣema was also called Tanmoxian or Tanmochen, which was merely due to differences in transliterating the Sanskrit sounds. In the Liang dialect, it means Fafeng ("Abundance of Dharma"). He was a native of Central India and of the brāhmaṇa caste. When Kṣema was six years old, his father died, and his mother supported Kṣema by working as a hired weaver. Seeing that the śramaṇa Dharmayaśas (which means Facheng \["Fame of Dharma"\]) was revered by both clergy and laity and was showered with lavish offerings, his mother envied this, and so gave Kṣema \[to him\] as a disciple. At the age of ten, reading mantras together with several of his fellow students, his intelligence surpassed the crowd; in reading sūtras, he could master over ten thousand words a day. At first he studied the Hīnayāna, simultaneously perusing the various treatises on the five sciences. When expounding and discussing them, his eloquence was so precise and sharp that no one could counter or challenge him. Later, he met a white-haired meditation master with whom he engaged in doctrinal debate. As their learned traditions differed, they contested back and forth for a hundred days. Although Kṣema launched attacks with pointed acumen, the meditation master in the end refused to yield. Kṣema submitted to the subtlety of his principles and said to the meditation master, "Do you happen to have any scriptures that I might see?" The meditation master then handed him a birch-bark manuscript of the Mahāparinirvāṇa-sūtra. As Kṣema read through it, he was startled into awakening and filled with self-reproach, realizing that his frog-in-a-well understanding had long kept him blind to the great expanse. Thereupon, he assembled the congregation to repent of his transgressions, and subsequently dedicated himself exclusively to the Mahāyāna. By the age of twenty, the Hīnayāna and Mahāyāna sūtras he had memorized amounted to over two million words. Kṣema's paternal cousin was skilled at training and riding elephants. He killed a large white-eared elephant ridden by the king. The king was enraged and executed him, issuing an edict that said: "Whoever dares to look upon \[the corpse\] shall have his clan executed to the third degree." None of the relatives dared go, but Kṣema wept and buried him. Enraged, the king wished to execute Kṣema. Kṣema said: "Your Majesty killed him according to the law; I buried him out of kinship. Neither violates great righteousness. Why should you be angry?" Those beside him shuddered in fear, but his expression remained calm and composed. The king, marveling at his resolve and spirit, kept him and made offerings to him. Kṣema clearly understood incantatory arts, and wherever he applied them, they proved efficacious; in the Western Regions, he was known as the Great Master of Divine Incantations. Later, he accompanied the king into the mountains. The king, parched with thirst, required water but could not find any. Kṣema then secretly muttered an incantation over a rock, and water gushed forth. He thereupon praised \[the king\], saying: "It is the influence of the Great King's benevolent grace that has caused a spring to arise from dry stone." Neighboring states that heard of this all extolled the king's virtue. At that time, the rains were extremely timely and the common people sang praises. The king was delighted with his arts and favored him with deep respect and generosity. After a while, the king's favor gradually waned and he treated him more coldly. Kṣema angrily said: "I will take a jar of water, go to the pond, and through incantations summon the dragon into the jar, causing a great drought under heaven. The king will surely beg for an incantation; if I only then release the dragon to bring down rain, how will I be treated?" He then took the jar and approached the dragon. Someone secretly informed \[the king\] of this. The king angrily sought to arrest Kṣema. Fearing execution, Kṣema took the first section of the original manuscript of the Mahāparinirvāṇa-sūtra in one bundle, along with the Bodhisattva-śīla-sūtra (which is the Bodhisattvabhūmi) and the Bodhisattva Prātimokṣa, and fled to Kucha. In the kingdom of Kucha, most followed Hīnayāna studies and did not believe in the Nirvāṇa\[-sūtra\]. He then arrived at Guzang and stayed at a post-house. Anxious about losing the manuscript of the sūtra, he used it as a pillow to sleep on. Someone dragged him to the ground. Kṣema was startled, thinking it was a thief. This happened for three nights. He heard a voice in the air say: "This is the treasury of the Tathāgata's liberation; why do you use it as a pillow?" Kṣema was ashamed and awakened to \[his mistake\], placing it separately in an elevated place. At night, a thief came to take it, but could not lift it. He tried lifting it several times, but was unable to move it at all. The next morning, Kṣema carried the sūtra away, not finding it heavy. When the thief saw this, he thought Kṣema was a sage, and came to bow in apology. The King of Hexi, Juqu Mengxun, heard of Kṣema's fame and summoned him to meet, treating him with great hospitality. Mengxun had long revered the Great Dharma and was intent on propagating it; he requested that he produce \[a translation of\] his manuscript of the sūtra. Because Kṣema had not yet mastered the local language and lacked interpreters, he feared that his words would deviate from the principles, and would not agree to translate it immediately. Thereupon, he studied the language for three years before translating the initial section of ten fascicles. At that time, the śramaṇas Huisong and Daolang were peerless in Hexi. Encountering his propagation of the Dharma treasury, they held him in deep esteem and helped translate the Sanskrit text, with Master Song taking it down with his brush. With hundreds of clergy and laity raising difficult points from all angles, Kṣema resolved their perplexities on the spot without ever being stumped. Song, Lang, and others further requested him to translate extensively the other sūtras—namely the Mahāsaṃnipāta, Mahāmegha, Karuṇāpuṇḍarīka, Bodhisattvabhūmi, and others, together with the Nirvāṇa-sūtra, totaling nineteen works. Because the chapters in the manuscript of the Nirvāṇa-sūtra were incomplete, Kṣema returned to his native country to seek \[the rest\]. Finding that his mother had died, he stayed for over a year. Later, he obtained further manuscripts of the sūtra in Khotan, and returned to Guzang to continue translating, completing it into four cases. Kṣema began the translation in the third year of Xuanshi (jiayin) \[414 CE\], and concluded everything in the fifteenth year (bingyin) \[426 CE\] (Fei Changfang says that it was concluded in the tenth year of Xuanshi, but that was only when the Nirvāṇa\[-sūtra\] was finished, not the other sūtras; according to the postscript to the Upāsaka-śīla-sūtra, it was produced in the bingyin year, which shows that he was still translating sūtras during the fifteenth year. Kṣema died only in the third month of the third year of Yihe (guiyou) \[433 CE\]; during the six years in between, he must have translated more sūtras, but as the catalogues do not record them, the details remain unclear). Kṣema once told Mengxun: "Ghosts have entered the settlement; there will surely be many pestilences." Mengxun did not believe it and wished to see it for himself as proof. Kṣema then applied his arts to Mengxun; Mengxun saw them and was terrified. Kṣema said: "You should purify your sincerity through fasting, and expel them with divine mantras." He then chanted mantras for three days and said to Mengxun: "The ghosts have gone north." Soon afterward, beyond the northern border, those dying of pestilence numbered in the tens of thousands. Mengxun feared and respected him all the more, and treated him with even greater courtesy. It happened that Emperor Taiwu of the Wei heard of his esoteric arts and sent an envoy to invite him, notifying Mengxun: "If you do not send Kṣema, we will immediately launch military forces." Mengxun considered his own state too weak to resist the order, yet feared that Kṣema possessed many arts and might plot against him on behalf of the Wei. Anxious and undecided between advancing and retreating, he secretly plotted to eliminate him. Earlier, when Kṣema translated the Nirvāṇa-sūtra, the number of fascicles had already been fixed, but the foreign śramaṇa Dharmavṛddhi said that the chapters of this sūtra were not yet complete. Kṣema had lamented this and vowed that he would seek them out again. Mengxun took advantage of his intention to travel and falsely provided travel funds to send him off, lavishly gifting him precious goods. A few days before departing, \[Kṣema\] wept and said to the assembly: "My karmic retribution is about to arrive; even all the sages cannot save me. Yet because of my original heartfelt vow, duty does not permit me to halt." When he had traveled forty li, Mengxun secretly sent assassins to murder him. He was forty-nine years old at the time. The assembly all wept and mourned him. Soon afterward, those in Mengxun's entourage constantly saw ghosts and spirits striking him with swords in broad daylight. In the fourth month, Mengxun fell ill in bed and died (Mengxun murdered Kṣema in the third month of the third year of Yihe, and in the fourth month of that same year fell ill and died; truly, retribution is never in vain, following just as a shadow follows the form! Fei Changfang's statement that Kṣema died in the fourth year of Chenghe during \[Mengxun's son's\] reign is incorrect; that third year of Yihe corresponds to the second year of Yanhe of the Wei, the year guiyou). Earlier, while Kṣema was in Guzang, the śramaṇa Daojin of Zhangye wished to receive the bodhisattva precepts from Kṣema. Kṣema said, "Repent your transgressions first." \[Daojin\] then devoted himself with utmost sincerity for seven days and seven nights. On the morning of the eighth day, he went to Kṣema to ask to receive them, but Kṣema suddenly flew into a great rage. Daojin reflected further: "It is only that my karmic hindrances have not yet been extinguished." He then strove vigorously for three years, simultaneously meditating and repenting. Thereupon, in the midst of concentration, he saw Śākyamuni Buddha, together with the various Great Beings, transmitting the precepts to him. That night, over ten people staying in the same quarters all had dreams matching what Daojin had seen. Daojin was about to go to Kṣema > — English (machine translation) (machine translation) ### [4.17.3](https://indike.org/pramana/in.bauddha.taisho.2154.4.17.3) 說之。未至十步。讖驚起唱言。善哉善哉已感 戒矣。吾當更為汝作證。次第於佛像前為說 戒相。時沙門道朗振譽關西。當進感戒之夕。 朗亦通夢。乃自卑戒臘求為法弟。於是從進 受者千有餘人。傳授此法迄至于今。皆讖之 遺則。有別記云。菩薩地持經。應是伊波勒菩 薩傳來此土。後果是讖所傳譯。疑讖或非凡 也。 菩薩戒經八卷（祐房等錄並云讖譯今以是地持之別名故不雙載也） 虛空藏經五卷（祐房等錄亦云讖譯今以即是大集虛空藏品析出別行今載別生錄中此不 復存也） 優婆塞戒本一卷（寶唱錄云讖譯復云出優婆塞戒經今亦載別生錄中不別存也） 善信女經二卷 無為道經二卷 居士請僧福田經一卷 決定罪福經一卷（上之四經長房等錄皆云讖譯復云世注為疑今並依舊附疑此中不 載） 禪法要解二卷（第二出與羅什出者同本見長房錄） 右一部二卷本闕。 安陽侯沮渠京聲。即河西王蒙遜從弟。為人 強志疎通敏朗。少有智鑒。涉獵書記善於談 論。幼稟五戒銳意內典。所讀眾經即能諷 誦。常以為。務學多聞。大士之盛業也。少時 甞度流沙到于填國。於瞿摩帝大寺。遇天 竺法師佛陀斯那（涼言覺將）安陽從之諮問道義。斯 那本學大乘。天才秀出。誦半億偈明了禪法。 故西方諸國號為人中師子。安陽從受禪法 諸祕要術。口誦梵本東歸於涼。以茂虔承和 年中。譯禪法要解一部。 阿毘曇毘婆沙論六十卷（或加八揵度字初出與唐譯大毘婆沙論同 本或分成八十四卷或一百九卷佛後六百餘年五百應真造見僧祐寶唱二錄） 右一部六十卷其本見在。 沙門浮陀跋摩。或云佛陀跋摩。涼言覺鎧。西 域人也。幼而履操明直聰悟出群。習學三藏 偏善毘婆沙。常誦持此論以為心要。承和年 中達于姑臧。先有沙門道泰。志用強果。少遊 葱右遍歷諸國。得毘婆沙梵本十有萬偈。還 至姑臧。側席虛襟企待明匠。聞跋摩遊心此 論。請為翻譯。時蒙遜已薨。子茂虔襲位。以 虔承和五年丁丑四月中旬。於涼州城內閑 豫宮寺。請跋摩譯焉。泰即筆受。沙門慧嵩道 朗與義學僧三百餘人考正文義。至七年己 卯七月方訖。凡一百卷。沙門道挻為之製序。 有頃魏太武帝西伐姑臧。涼土崩亂經書什 物皆被焚蕩。遂失四十卷。今唯有六十存焉。 跋摩避亂西反。莫知所終（序云乙丑歲出即蒙遜玄始十四年也丁卯歲 訖即玄始十六年也與錄不同未詳何以）。 般泥洹經二十卷（見道慧宋齊錄反僧祐錄第六譯與無讖大般涅槃經等同本） 右一部二十卷本闕。 沙門釋智猛。京兆新豐人。稟性端明厲行清 白。少襲法服修業專至諷誦之聲以夜續晝。 每見外國道人說釋迦遺跡。又聞方等眾經 布在西域。常慨然有感馳心遐外。以為萬里 咫尺千載可追也。遂以姚秦弘始六年甲辰 之歲。招結同志十有五人。發跡長安。渡河 跨谷三十六所。至涼州城。既而西出陽關入 于流沙。二千餘里。地無水草路絕行人。冬則 嚴厲夏則瘴炎。人死聚骨以標行路。驝駝負 糧理極辛阻。遂歷鄯鄯龜茲于填諸國。備 觀風俗。從于填西南行二千里。始登葱嶺。 而同侶九人退還。猛與餘伴進行千七百餘 里。至波淪國。同旅竺道嵩又復無常。將欲闍 毘忽失尸所在。猛悲歎驚異。於是自力而前。 與餘四人三度雪山。氷崖皓然百千餘仞。飛 絙為橋乘虛而過。窺不見底仰不見天。寒氣 慘酷影戰魂慄。復南行千里至罽賓國。再渡 辛頭河。雪山壁立轉甚於前。下多瘴氣惡鬼 斷路。行者多死。猛誠心冥徹履險能濟。既至 罽賓城。恒有五百羅漢住此國中。而常往反 阿耨達池。有大德羅漢。見猛至止歡喜讚歎。 猛諮問方土。為說四天子事。具在猛傳。猛先 於奇沙國見佛文石唾壺。又於此國見佛鉢。 光色紫紺四際盡然。猛香華供養頂戴發願。 鉢若有應。能輕能重。既而轉重力遂不堪。及 下案時復不覺重。其道心所應如此。復西南 > he was going to explain it. Before he had walked ten paces, Dharmakṣema started up in surprise and proclaimed: "Excellent, excellent! You have already evoked \[the transmission of\] the precepts! I shall bear witness for you once again." He then expounded the characteristics of the precepts in order before the Buddha image. At that time, the śramaṇa Daolang was widely renowned west of the Pass. On the very night that Daojin evoked the precepts, Daolang also shared a dream; he then humbled his own seniority in the precepts and asked to become his Dharma brother. Thereupon, over one thousand people received \[the precepts\] following Daojin, and the transmission of this practice has continued down to the present day—all being the enduring model left by Dharmakṣema. A separate record says: "The Bodhisattva-bhūmi-sūtra should be transmitted to this land by the Bodhisattva Yibole." Later, it was indeed transmitted and translated by Dharmakṣema; one suspects that Dharmakṣema was perhaps no ordinary mortal. > > Pusa jie jing (Bodhisattva Precept Sūtra), 8 fascicles (The catalogues of Sengyou, Fei Changfang, and others all state it was translated by Dharmakṣema; as it is another name for the Dichi \[jing\], it is not recorded twice here). > Xukongzang jing (Ākāśagarbha Sūtra), 5 fascicles (The catalogues of Sengyou, Fei Changfang, and others also state it was translated by Dharmakṣema; as it is an extracted, independently circulating text of the "Ākāśagarbha Chapter" of the Daji \[jing\], it is now placed in the Classified Catalogue of Extracted Texts and is no longer retained here). > Youposai jie ben (Upāsaka-śīla), 1 fascicle (Baochang's catalogue states it was translated by Dharmakṣema, and also states it was extracted from the Youposai jie jing; it is now also placed in the Classified Catalogue of Extracted Texts and is not separately retained). > Shanxinnü jing (Sūtra of Good Faithful Women), 2 fascicles > Wuwei dao jing (Sūtra of the Unconditioned Way), 2 fascicles > Jushi qing seng futian jing (Sūtra of the Layman Requesting the Field of Merit of the Saṅgha), 1 fascicle > Jueding zuifu jing (Sūtra on the Determination of Sins and Blessings), 1 fascicle (The above four sūtras are all recorded as translated by Dharmakṣema in the catalogues of Changfang and others, yet it is also noted that the world marks them as doubtful; now following the old \[classifications\], they are all attached to the doubtful texts and not recorded here). > Chanfa yaojie (Essential Explanations of Meditation Methods), 2 fascicles (Second translation, the same text as that produced by Kumārajīva; see Changfang's catalogue). > The above is one work in two fascicles; the text is lost. > > Juqu Jingsheng, Marquis of Anyang, was a cousin of Mengxun, the King of Hexi. By nature, he had strong resolve, was open-minded, perceptive, and bright, and possessed discernment from his youth. He dipped widely into written documents and was skilled in discourse. From his youth, he received the five precepts and applied his mind earnestly to Buddhist texts; he was able to recite any sūtra he read. He always believed that dedication to learning and wide hearing were the glorious enterprises of a Great Being. When young, he once crossed the shifting sands to the kingdom of Khotan. At the Gomati Great Monastery, he met the Indian master Buddhasena (in the Liang language: "Awakened General"). Anyang consulted him and inquired about the meaning of the Way. Buddhasena originally studied the Mahāyāna; his natural genius was outstanding, he could recite half a billion verses, and he was clearly versed in meditation methods, which is why the kingdoms of the Western Regions called him a Lion among Men. Anyang received from him various secret essential methods of meditation, and chanting the Indic text by heart, returned east to Liang. During the Chenghe era of Juqu Mujian, he translated one work, the Chanfa yaojie. > > Apitan piposha lun (Abhidharma-vibhāṣā-śāstra), 60 fascicles (Alternatively adds the words Ba jiandu \[Aṣṭagrantha\]; first translation, the same text as the Da piposha lun translated under the Tang; sometimes divided into 84 fascicles or 109 fascicles; composed by five hundred arhats more than six hundred years after the Buddha's demise; see the two catalogues of Sengyou and Baochang). > The above is one work in 60 fascicles; the text is currently extant. > > The śramaṇa Buddhavarman (or written Foduobamo; in the Liang language: "Awakened Armor") was a native of the Western Regions. From his youth, his conduct was upright and righteous, and his intelligence and discernment surpassed the crowd. He studied the Tripiṭaka and was especially skilled in the Vibhāṣā, always reciting and upholding this treatise, taking it as his core essential. In the Chenghe era, he reached Guzang. Previously, there was the śramaṇa Daotai, whose resolve and determination were firm and resolute. In his youth, he traveled west of the Pamirs and journeyed through various kingdoms, obtaining an Indic text of the Vibhāṣā comprising one hundred thousand verses. Upon returning to Guzang, he vacated his seat and emptied his mind, eagerly waiting for an enlightened master. Hearing that Buddhavarman devoted his mind to this treatise, he requested him to translate it. At that time, Mengxun had already passed away, and his son Mujian had succeeded to the throne. In the middle of the fourth month of the fifth year of Mujian's Chenghe era, dingchou, in the Xianyu Palace Monastery within the city of Liangzhou, Buddhavarman was requested to translate it. Daotai served as scribe. Śramaṇa Huisong and Daolang, along with over three hundred scholastic monks, verified and corrected the text and meaning. In the seventh month of the seventh year, jimao, it was finally completed, in a total of one hundred fascicles. The śramaṇa Daoting composed a preface for it. Shortly thereafter, Emperor Taiwu of the Wei campaigned west against Guzang; the land of Liang fell into turmoil and disorder, and canonical scriptures and various goods were all burned and destroyed. Consequently, forty fascicles were lost, and today only sixty survive. Buddhavarman fled the chaos and returned west; his final end is unknown (The preface states it was produced in the yichou year, which is the fourteenth year of Mengxun's Xuanshi era, and completed in the dingmao year, which is the sixteenth year of Xuanshi; this differs from the catalogues, and the reason is not clear). > > Bannihuan jing (Mahāparinirvāṇa-sūtra), 20 fascicles (See the Song and Qi catalogues of Daohui and Sengyou's catalogue; sixth translation, the same text as Dharmakṣema's Daban niepan jing and others). > The above is one work in 20 fascicles; the text is lost. > > The śramaṇa Shi Zhimeng was a native of Xinfeng in Jingzhao. By nature, he was upright and bright, and his conduct was pure. In his youth, he took the monastic robes, pursued his religious practice with single-minded devotion, and the sound of his chanting continued day and night. Whenever he met foreign monks speaking of the traces of Śākyamuni's presence, and heard that the Vaipulya sūtras were distributed across the Western Regions, he would always sigh with deep emotion and turn his thoughts toward distant lands, believing that ten thousand miles were like a short pace, and a thousand years could be overtaken. Thereupon, in the sixth year of Yao Qin's Hongshi era, the jiachen year, he gathered fifteen like-minded companions and set out from Chang'an. Crossing rivers and traversing valleys in thirty-six places, they arrived at the city of Liangzhou. Then, traveling west out of the Yang Pass, they entered the shifting sands. For over two thousand miles, the land was devoid of water and grass, and the route was devoid of travelers. In winter, the cold was severe and harsh; in summer, there was poisonous miasma and scorching heat. The bones of dead travelers were piled up to mark the route. Camels carried their provisions, and the journey was fraught with extreme hardship and obstruction. They then passed through various kingdoms such as Shanshan, Kucha, and Khotan, observing all their customs. Traveling two thousand miles southwest from Khotan, they first climbed the Pamir Mountains. Nine of the companions turned back, but Zhimeng and the remaining companions pressed on for more than 1,700 miles, reaching the kingdom of Bolun. His companion Zhu Daosong then passed away; just as they were about to cremate him, the location of his corpse was suddenly lost. Zhimeng sighed in sorrow and wonder. Thereupon, he exerted himself and pushed forward. Together with the remaining four people, he crossed the Snow Mountains three times. The icy cliffs were gleaming white and more than hundreds of thousands of ren high. Flying ropes served as bridges to cross through the void; looking down, one could not see the bottom, and looking up, one could not see the sky. The cold was bitterly cruel, making their shadows tremble and their souls shudder. Traveling south for another thousand miles, they reached the kingdom of Jibin. Crossing the Indus River a second time, the Snow Mountains rose sheer like walls, far steeper than before. Below, there was much miasmic vapor and evil spirits blocking the way, and many travelers died. Zhimeng's sincerity secretly penetrated through, and he was able to pass through the perils safely. Once they reached the city of Jibin, there were consistently five hundred arhats dwelling in this kingdom, who constantly traveled back and forth to Lake Anavatapta. A venerable arhat, seeing Zhimeng arrive, rejoiced in praise. Zhimeng inquired about the land, and \[the arhat\] told him the story of the Four Sons of Heaven, which is fully recorded in Zhimeng's biography. Earlier, in the kingdom of Qisha, Zhimeng had seen the Buddha's patterned stone spittoon, and in this kingdom, he saw the Buddha's alms bowl. Its luminous color was purplish-blue, fully brilliant on all four sides. Zhimeng made offerings of incense and flowers, placed it upon his head, and made a vow: "If the bowl has a response, may it be light or heavy \[accordingly\]." Thereupon, it grew heavier and heavier until his strength could no longer bear it; yet when he lowered it onto the table, he no longer felt it heavy. The response to his mind of the Way was like this. Traveling southwest again, > — English (machine translation) (machine translation) ### [4.17.4](https://indike.org/pramana/in.bauddha.taisho.2154.4.17.4) 行千三百里。至迦維羅衛國見佛髮佛牙及 肉髻骨。佛影佛跡炳然具存。又覩泥洹堅固 之林降魔菩提之樹。猛喜心內充設供一日。 兼以寶蓋大衣覆降魔像。其所遊踐究觀靈 變。天梯龍池之事不可勝數。後至華氏城。是 阿育王舊都。有大智婆羅門名羅閱宗舉族 弘法王所欽重。造純銀塔高三丈。沙門法顯 先於其家。已得六卷泥洹。及見猛至問云。秦 地有大乘學不。答曰悉大乘學。羅閱驚歎曰。 希有希有。將非菩薩往化耶。猛就其家得泥 洹梵本一部。又尋得摩訶僧祇律梵本一部 及餘經梵本。誓願流通。於是便反。以甲子歲 發天竺。同行四僧於路無常。唯猛與曇纂俱 還涼州。以虔承和年中譯出泥洹成二十卷。 猛以宋元嘉末卒。昇歷尋遊方沙門記列道 路時或不同。佛鉢頂骨處亦乖爽。將知遊往 天竺非止一路。頂鉢靈遷時屆異土。故傳述 見聞難以例也。 大丈夫論二卷（提波羅菩薩造見翻經圖） 入大乘論二卷（堅意菩薩造見唐舊錄亦見內典錄及翻經圖） 右二部四卷其本見在。 沙門釋道泰。才敏自天冲氣疎朗。博聞奇趣 遠參異言。往以漢土方等既備。幽宗粗暢。其 所未練唯三藏九部。故杖策冒嶮爰至葱西。 綜覽梵文義承高旨。并獲婆沙梵本十萬餘 偈及諸經論。東歸於涼。遂遇浮陀跋摩。共翻 毘婆沙論。泰後自譯大丈夫論等二部（又長房內典二 錄云於其涼代復有沙門曇覺於高昌國譯賢愚經一部。即當宋元嘉二十二年也。今謂不然。元嘉十六年己卯涼國已 絕如何二十二年乙酉仍有譯經。故知二錄誤也。今依靖邁經圖編在元魏之代魏宋雖並宋居建業魏都恒安以 地而論合屬魏錄）。 菩薩投身餓虎起塔因緣經一卷（僧祐錄云以身施餓虎經見經 後記） 右一部一卷其本見在。 沙門釋法盛。高昌人也。亦於涼代譯投身餓 虎經一卷。故前高僧曇無讖傳末云。于時有 高昌沙門法盛。亦經往外國有傳四卷。其投 身餓虎經後記云。爾時國王聞佛說已。即於 是處起立大塔。名為菩薩投身餓虎塔。今見 在塔。東面山下有僧房講堂精舍。常有五千 眾僧四事供養。法盛爾時見諸國中。有人癩 病及癲狂聾盲手脚躄跛。及種種疾病悉來 就此塔。燒香燃燈香泥塗地。修治掃灑并叩 頭懺悔。百病皆愈。前來差者便去後來。輒爾 常有百餘人。不問貴賤皆爾。終無絕時。今詳 僧傳之文及閱經記之說。法盛遊於西域此 事不虛。復云親覩靈龕故應非謬。若非盛之 自譯何得著彼經。終既能自往西方。豈有不 傳經教。考覈終始事乃分明。今為盛翻編載 斯錄。 不退轉法輪經四卷（一名不退轉經第二出與竺法護阿惟越致遮經等同本） 金剛三昧經二卷（或一卷） 大忍辱經十卷 金輪王經一卷 賢劫五百佛名一卷 右五部一十八卷（前二部六卷見在後三部一十二卷闕本）。 長房等錄並云。是沙門僧祐新集。釋道安涼 土異經。今還附入涼世目錄為失譯源。庶知 時代顯譯有無卷部多少出之處所。 已下新附此錄。 優婆夷淨行法門經二卷（或無經字亦直云淨行經） 長者法志妻經一卷 大愛道比丘尼經二卷（亦云大愛道受戒經舊錄云大愛道經） 三慧經一卷 菩薩等行經一卷（此已下闕） 四無畏經一卷 權變經一卷（舊錄云文殊師利權變三昧經或直云權變三昧經） 十漚惒經一卷 七言禪利經一卷（舊錄云漚惒七言禪利經） 菩薩十漚惒經一卷（今疑與前十漚惒同） 瓶沙王經一卷 有無經一卷 五百偈經一卷 須耶越國貧人經一卷（舊錄云須耶越國貧人賃剔頭經） 浮木經一卷 坏喻經一卷 妖怪經一卷 阿般計泥洹經一卷（一本作陶射計泥洹經） 四非常經一卷 五失蓋經一卷 要真經一卷 本無經一卷 勸德經一卷 十五德經一卷 父母因緣經一卷（今疑與父子因緣經同） 慧行經一卷 未生王經一卷（今疑是未生怨經） 內外無為經一卷 道淨經一卷 七事本末經一卷（舊錄云七事本行經） > Traveling one thousand three hundred li, he arrived in the country of Kapilavastu, where he saw the Buddha's hair, the Buddha's tooth, and the uṣṇīṣa bone. The Buddha's shadow and the Buddha's footprints were distinctly preserved. He also beheld the forest where the parinirvāṇa was firmly assured and the bodhi tree where Māra was vanquished. With joy filling his heart, Meng made offerings for a day. Furthermore, he covered the statue of the subjugation of Māra with a precious parasol and a great robe. His travels and thorough inspection of numinous transformations—the matters of the heavenly stairs and the dragon ponds—were beyond reckoning. Later he arrived at Pāṭaliputra, the old capital of King Aśoka. There was a brāhmaṇa of great wisdom named Luoyuezong, whose entire clan propagated the Dharma and whom the king held in reverence. He had built a solid silver stūpa thirty feet high. The śramaṇa Faxian had earlier obtained a six-fascicle Nirvāṇa \[Sūtra\] at his home. When he saw Meng arrive, he asked, "Are there Mahāyāna studies in the land of Qin?" He replied, "All are Mahāyāna studies." Luoyuezong marvelled and exclaimed, "How rare! How rare! Could it be that a bodhisattva has gone to transform them?" Meng obtained one copy of the Sanskrit text of the Nirvāṇa \[Sūtra\] at his house. Furthermore, he soon obtained one copy of the Sanskrit text of the Mahāsāṃghika-vinaya, as well as Sanskrit texts of other sūtras, making a vow to circulate them. Thereupon he set out on his return. In the jiazi year he departed from Tianzhu. Four monks traveling with him died along the route; only Meng and Danzuan returned together to Liangzhou. In the Chenghe era of \[Juqu\] Maoqian, he translated the Nirvāṇa \[Sūtra\] into twenty fascicles. Meng died at the end of the Yuanjia era of the Song. I, Zhisheng, having examined the records of traveling śramaṇas one by one, found that the routes they listed were occasionally different, and the locations of the Buddha's bowl and the uṣṇīṣa bone were also inconsistent. From this one can know that travel to Tianzhu was not along a single route, and the numinous relocations of the uṣṇīṣa and bowl arrived in different lands at different times. Therefore, what was transmitted of their sights and experiences is difficult to reduce to a uniform rule. > > \*Mahāpuruṣa-śāstra\*, two fascicles (composed by Bodhisattva Dīpa; see the \*Tu\* \[catalogue\]). > \*Entry into the Mahāyāna\* (\*Mahāyānāvatāra-śāstra\*), two fascicles (composed by Bodhisattva Sthiramati; see the Old Tang Catalogue; also seen in the \*Neidian Lu\* and the \*Tu\* \[catalogue\]). > The above two works in four fascicles are extant. > > The śramaṇa Shi Daotai was naturally gifted with brilliant intelligence, lofty demeanor, and broad open-mindedness. Widely heard and intrigued by the unusual, he inquired afar into foreign tongues. Considering that in the Han lands the vaipulya \[texts\] were already complete and the profound doctrines roughly clarified, while that which remained unexamined was only \[the rest of\] the three baskets and nine divisions of scripture, he set off on his staff, braving perils all the way to the west of the Congling Mountains. He thoroughly reviewed Sanskrit texts, inheriting lofty insights, and secured a Sanskrit copy of the \*Vibhāṣā\* of more than one hundred thousand verses, along with various sūtras and śāstras. Returning east to Liang, he met Buddhavarman, and together they translated the \*Vibhāṣā-śāstra\*. Daotai later himself translated the \*Mahāpuruṣa-śāstra\* and other works, two in total. (Moreover, the two catalogues of Fei Changfang and the \*Neidian Lu\* state that during the Liang dynasty, there was also the śramaṇa Danjue, who translated one work, the \*Sūtra of the Wise and the Foolish\*, in the kingdom of Gaochang in the twenty-second year of the Yuanjia era of the Song. I consider this not to be the case. In the sixteenth year of Yuanjia, a jimao year, the Liang state had already ended; how could there still be translations of sūtras in the twenty-second year, an yiyou year? Therefore, we know that these two catalogues are mistaken. Now, following Jingmai's \*Catalogue of Translations\*, it is compiled under the era of the Northern Wei. Although the Wei and the Song were contemporaneous, the Song resided in Jianye and the Wei had its capital in Heng'an; judging by territory, it properly belongs to the Wei catalogue.) > > \*Sūtra on the Causes and Conditions of the Bodhisattva Offering His Body to a Hungry Tigress and Erecting a Stūpa\*, one fascicle (Sengyou's catalogue calls it \*Sūtra on Giving One's Body to a Hungry Tigress\*; see the postface of the sūtra). > The above one work in one fascicle is extant. > > The śramaṇa Shi Fasheng was a native of Gaochang. He also translated the one-fascicle \*Sūtra on Offering One's Body to a Hungry Tigress\* during the Liang period. Thus, at the end of the earlier biographical account of the eminent monk Dharmakṣema, it is stated: "At that time, there was the Gaochang śramaṇa Fasheng, who also traveled to foreign countries and wrote a biographical account in four fascicles." The postface to the \*Sūtra on Offering One's Body to a Hungry Tigress\* states: "At that time, after hearing what the Buddha said, the king immediately erected a great stūpa at that place, named the Stūpa of the Bodhisattva Offering His Body to a Hungry Tigress. This stūpa is extant today. At the foot of the mountain on the eastern side, there are monks' cells, lecture halls, and shrines; five thousand monks are regularly provided with the four requisites. At that time, Fasheng saw people from various countries who were afflicted with leprosy, madness, deafness, blindness, crippled limbs, lameness, and all kinds of illnesses, all coming to this stūpa. Burning incense, lighting lamps, and smearing the ground with fragrant mud, they cleaned, swept, sprinkled, and knocked their heads in repentance, and all hundred diseases were cured. Those who recovered departed, while newcomers constantly followed; there were always over a hundred people, regardless of noble or base birth, unendingly at all times." Now, examining the text of the \*Biographies of Eminent Monks\* and reading the words of the sūtra's postface, it is true that Fasheng traveled to the Western Regions. Moreover, since it states that he personally beheld the numinous shrine, this must not be erroneous. If it were not Fasheng's own translation, how could he have appended it to the end of that sūtra? Since he was able to travel to the western lands himself, how could he not have transmitted scriptural teachings? Verifying the matter from beginning to end, it becomes entirely clear. Now, this catalogue records it as a translation by Fasheng. > > \*Avaivartikadharmacakra-sūtra\*, four fascicles (also called \*Avaivartika-sūtra\*; second translation, from the same original as Dharmarakṣa's \*Aweiyuezhizhe Jing\*, etc.). > \*Vajrasamādhi-sūtra\*, two fascicles (or one fascicle). > \*Great Forbearance Sūtra\*, ten fascicles. > \*Golden Wheel-Turning King Sūtra\*, one fascicle. > \*Names of the Five Hundred Buddhas of the Auspicious Kalpa\*, one fascicle. > The above five works in eighteen fascicles (the former two works in six fascicles are extant; the latter three works in twelve fascicles are lost texts). > > The catalogues of Fei Changfang and others all state that these were newly gathered by the śramaṇa Sengyou from the various distinct sūtras of the Liang lands recorded by Shi Dao'an. Now they are re-appended into the catalogue of the Liang period as translations of lost origin, in the hope of making known the era, revealing whether the translations are extant or lost, the number of fascicles and works, and the places of their production. > > The following are newly appended to this catalogue: > \*Sūtra on the Upāsikā's Dharma-Gate of Pure Conduct\*, two fascicles (or without the word \*sūtra\*, or simply called \*Jingxing Jing\*). > \*Sūtra on the Elder Fazhi's Wife\*, one fascicle. > \*Sūtra on Mahāprajāpatī Bhikṣuṇī\*, two fascicles (also called \*Sūtra on Mahāprajāpatī Receiving the Precepts\*; old catalogues call it \*Mahāprajāpatī Sūtra\*). > \*Sūtra on the Three Wisdoms\*, one fascicle. > \*Sūtra on the Bodhisattva's Equal Practice\*, one fascicle (from this point onward, lost texts). > \*Sūtra on the Four Fearlessnesses\*, one fascicle. > \*Sūtra on Expedient Adaptations\*, one fascicle (old catalogues call it \*Mañjuśrī's Sūtra on Expedient Samādhi\*, or simply \*Expedient Samādhi Sūtra\*). > \*Sūtra on the Ten Upāyas\*, one fascicle. > \*Sūtra on the Seven Words of Dhyāna Benefit\*, one fascicle (old catalogues call it \*Upāya Sūtra on the Seven Words of Dhyāna Benefit\*). > \*Sūtra on the Bodhisattva's Ten Upāyas\*, one fascicle (suspected now to be identical with the preceding \*Ten Upāyas\*). > \*King Bimbisāra Sūtra\*, one fascicle. > \*Sūtra on Existence and Non-Existence\*, one fascicle. > \*Sūtra of Five Hundred Verses\*, one fascicle. > \*Sūtra on the Poor Man of the Country of Śūnyavāta\*, one fascicle (old catalogues call it \*Sūtra on the Poor Man of the Country of Śūnyavāta Hired to Shave Heads\*). > \*Sūtra on the Drifting Wood\*, one fascicle. > \*Sūtra on the Metaphor of the Unfired Vessel\*, one fascicle. > \*Sūtra on Monstrosities\*, one fascicle. > \*Abhañjaka-nirvāṇa-sūtra\*, one fascicle (one edition reads \*Taozheji Nirvāṇa Sūtra\*). > \*Sūtra on the Four Inconstancies\*, one fascicle. > \*Sūtra on the Five Hindrances and Faults\*, one fascicle. > \*Sūtra on the Essential and Real\*, one fascicle. > \*Sūtra on Original Non-Existence\*, one fascicle. > \*Sūtra on Exhorting to Virtue\*, one fascicle. > \*Sūtra on the Fifteen Virtues\*, one fascicle. > \*Sūtra on Causes and Conditions of Parents\*, one fascicle (suspected now to be identical with the \*Sūtra on Causes and Conditions of Father and Son\*). > \*Sūtra on Wise Conduct\*, one fascicle. > \*Sūtra on King Ajātaśatru\*, one fascicle (suspected now to be the \*Ajātaśatru Sūtra\*). > \*Sūtra on Internal and External Non-Action\*, one fascicle. > \*Sūtra on the Purity of the Way\*, one fascicle. > \*Sūtra on the Origins of the Seven Matters\*, one fascicle (old catalogues call it \*Sūtra on the Practice of the Seven Matters\*). > — English (machine translation) (machine translation) ### [4.17.5](https://indike.org/pramana/in.bauddha.taisho.2154.4.17.5) 百寶三昧經一卷 三乘經一卷 耆域術經一卷（舊錄云耆域四術經） 五蓋離疑經一卷（今疑是五蓋疑結失行經） 太子智止經一卷 道德章經一卷 苦相經一卷 須佛得度經一卷 由經一卷 分然洹國迦羅越經一卷 五陰事經一卷 義決法事經一卷 十思惟經一卷 分別六情經一卷 三失蓋經一卷 佛寶三昧經一卷 法志女經一卷 右四十七部四十九卷（唯初四部六卷有本餘者並闕）。 僧祐錄云。安公涼土異經。長房等錄闕而不 載。今還附入涼錄。以為失譯祐載安公涼土 異經總五十九部。於中五部房錄已載。今更 出四十七部。通前五十二部。餘有七部一十 四卷。謹按長房等錄。皆有所憑。即非失譯。 是故此錄刪之不存。今具條件列之如左。 須菩提品經七卷（般若鈔經異名前秦曇摩蜱譯） 文殊師利示現寶藏經二卷（西晉竺法護譯） 七知經一卷（或作七智吳支謙譯） 難龍王經一卷（或云難龍經亦云龍王兄弟經異名吳支謙譯） 阿陀三昧經一卷（即阿多三昧經異名安公關中異經已載） 大五濁經一卷（舊錄云大五濁世經群錄云偽今亦編之） 首至問十四章經一卷（舊錄云首至問佛十四意經或云首至問十四事經亦云 後漢支曜譯今為抄經載別生錄） 大方廣十輪經八卷（初出與唐譯地藏十輪經同本是大集第十三分似涼代譯群錄不 載今附此涼末庶免遺漏耳） 通新及舊總五十三部。合七十五卷。並為北 涼失源云。 > \*Sūtra on the Hundred-Treasure Samādhi\*, one fascicle. > \*Three Vehicles Sūtra\*, one fascicle. > \*Sūtra on Jīvaka's Arts\*, one fascicle (old catalogues call it \*Sūtra on Jīvaka's Four Arts\*). > \*Sūtra on Leaving Doubts Concerning the Five Hindrances\*, one fascicle (suspected now to be the \*Sūtra on Doubts, Bondage, and Loss of Practice Concerning the Five Hindrances\*). > \*Sūtra on Crown Prince Zhizhi\*, one fascicle. > \*Sūtra on the Chapters of Dao and Virtue\*, one fascicle. > \*Sūtra on the Characteristics of Suffering\*, one fascicle. > \*Sūtra on Subhadra's Attainment of Deliverance\*, one fascicle. > \*You Sūtra\*, one fascicle. > \*Sūtra on the Gṛhapati of the Country of Fenranhuan\*, one fascicle. > \*Sūtra on Matters of the Five Aggregates\*, one fascicle. > \*Sūtra on the Determination of the Meaning of Dharma Practices\*, one fascicle. > \*Sūtra on the Ten Contemplations\*, one fascicle. > \*Sūtra on Distinguishing the Six Sense-Organs\*, one fascicle. > \*Sūtra on the Three Faulty Hindrances\*, one fascicle. > \*Buddha-Treasure Samādhi Sūtra\*, one fascicle. > \*Sūtra on Fazhi's Daughter\*, one fascicle. > The above forty-seven works in forty-nine fascicles (only the first four works in six fascicles are extant; the rest are all lost texts). > > Sengyou's catalogue lists Master Dao'an's distinct sūtras of the Liang lands, which the catalogues of Fei Changfang and others omitted and did not record. Now they are re-appended into the Liang catalogue as translations of lost origin. Sengyou recorded a total of fifty-nine works of Master Dao'an's distinct sūtras of the Liang lands. Among them, five works were already recorded in Fei Changfang's catalogue. Here forty-seven works are newly produced, making fifty-two works together with the former ones. The remaining seven works in fourteen fascicles, carefully examined according to the catalogues of Fei Changfang and others, all have reliable provenance and are thus not translations of lost origin. Therefore, this catalogue deletes them and does not retain them \[here\]. They are fully listed by item below: > > \*Subhūti Chapter Sūtra\*, seven fascicles (an alternate title for the \*Prajñā Excerpt Sūtra\*, translated by Dharmabhadra of the Former Qin). > \*Sūtra on Mañjuśrī Manifesting the Treasury of Jewels\*, two fascicles (translated by Dharmarakṣa of the Western Jin). > \*Sūtra on the Seven Knowledges\*, one fascicle (or written with \*zhì\* "wisdom"; translated by Zhi Qian of the Wu). > \*Sūtra on the Dragon King Nanda\*, one fascicle (or called \*Sūtra on the Dragon Nanda\*, also an alternate title for the \*Sūtra on the Dragon King Brothers\*; translated by Zhi Qian of the Wu). > \*Ada Samādhi Sūtra\*, one fascicle (an alternate title for the \*Aduo Samādhi Sūtra\*; already recorded among Master Dao'an's distinct sūtras of Guanzhong). > \*Sūtra on the Five Great Turbidities\*, one fascicle (old catalogues call it \*Sūtra on the Great Era of the Five Turbidities\*; various catalogues identify it as spurious, so it is also compiled accordingly here). > \*Sūtra on Shouzhi's Inquiries in Fourteen Chapters\*, one fascicle (old catalogues call it \*Sūtra on Shouzhi's Inquiry to the Buddha on Fourteen Conceptions\*, or \*Sūtra on Shouzhi's Inquiry on Fourteen Matters\*, and also say it was translated by Zhi Yao of the Later Han; it is now deemed an extracted sūtra and recorded in the Classified Catalogue of Extracted Texts). > \*Daśacakra-kṣitigarbha-sūtra\*, eight fascicles (first translation, from the same original as the Tang translation of the \*Daśacakra-kṣitigarbha-sūtra\*; it is the thirteenth section of the \*Mahāsaṃnipāta\*, and seems to have been translated during the Liang period; the various catalogues do not record it, so it is now appended here at the end of the Liang to prevent omissions). > > Counting both new and old, there are fifty-three works in total, combining to seventy-five fascicles, all designated as having lost origins under the Northern Liang. > — English (machine translation) (machine translation) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2154~en-mt.4.17.1) — English, machine translation ## Linked texts (5) - [貞元新定釋教目錄](https://indike.org/pramana/in.bauddha.taisho.2157.6.25) — 圓照, Classical Chinese - [古今譯經圖紀](https://indike.org/pramana/in.bauddha.taisho.2151.3.23) — Classical Chinese - [出三藏記集](https://indike.org/pramana/in.bauddha.taisho.2145.14.8) — 僧祐, Classical Chinese - [神僧傳](https://indike.org/pramana/in.bauddha.taisho.2064.3.2) — Classical Chinese - [大唐內典錄](https://indike.org/pramana/in.bauddha.taisho.2149.3.21) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2154.4.17](https://indike.org/pramana/in.bauddha.taisho.2154.4.17) · Pramāṇa