開元釋教錄 5.5.9

5.5.9

之具。發跡北土遠適西方。初至河南國仍出
海西郡。進入流沙到高昌郡。經歷龜茲沙勒
諸國。前登葱嶺雪山。棧路險惡驢馬不通。
增氷峨峨絕無草木山多瘴氣。下有大江浚
急如箭。於東西兩山之脇繫索為橋。相去極
遠十人一過。到彼岸已舉烟為識。後人見
煙知前已度方得更進。若久不見煙則知暴
風吹索。人墮江中。行葱嶺三日方過復上雪
山。懸崖壁立無安足處。石壁皆有故弋孔。
處處相對。人各執四弋。先拔下弋手攀上
弋。展轉相代三日方過乃到平地。相待料
撿同侶失十二人。進至罽賓國禮拜佛鉢停
歲餘。學梵書竟便解梵語。求得觀世音受記
經梵文一部。無竭同行沙門餘十三人。西行
到新頭那提河（此云師子口）緣河西入月氏國。禮拜
佛肉髻骨及覩白拂木船。後至檀特山南
石留寺。住僧三百餘人雜三乘學。無竭便停
此寺受具足戒天竺沙門佛陀多羅（此云覺救）彼方
眾僧云。其已得道果。無竭請為和上。漢沙
門志定為阿闍梨。於寺夏坐三月。日復北行
至中天竺。曠遠之處常齎石蜜為糧。其同侶
八人路亡五人俱行屢經危棘。無竭所齎觀
世音經常專心繫念。進涉舍衛國中野逢山
象一群。無竭稱名歸命。即有師子從林中出
象驚怖奔走。後渡恒河復值野牛一群。鳴吼
而來將欲害人。無竭歸命如初。尋有大鷲飛
來野牛驚散遂得免害。其誠心所感在險克
濟皆此類也。後於南天竺隨舶汎海達廣州。
所歷事跡別有記傳。元嘉末年達于楊都。手
自宣譯觀世音受記經一部。今見傳于世。後
不知所終。
觀彌勒菩薩上生兜率天經一卷（亦云彌勒上生經見道慧宋齊
錄及僧祐錄僧祐錄云先在高昌郡譯出於後齎還）
諫王經一卷（初出亦云大小諫王經與唐譯勝軍王經及勝光天子經同本房云見別錄）
治禪病祕要經一卷（或云治禪病祕要法無經字或云禪要祕密治病經或二卷云出雜
阿含孝建二年九月八日於竹園寺出其月二十五日訖見僧祐寶唱等錄）
淨飯王涅槃經一卷（或加般字第二出與法炬出者同本房云見別錄）
進學經一卷（或云勸進學道經第二出與支謙等出者同本房云見別錄）
八關齋經一卷（異出本房云見別錄）
五無返復經一卷（一名五反覆大義經或作附字房云見別錄）
佛大僧大經一卷（二兒名房云見別錄）
耶祇經一卷（房云見別錄）
末羅王經一卷（房云見別錄）
摩達國王經一卷（房云見別錄或無國王字）
旃陀越國王經一卷（或無國王字房云見別錄）
五恐怖世經一卷（或云五恐怖經房云見別錄）
弟子死復生經一卷（或云死亡更生房云見別錄）
迦葉禁戒經一卷（一名摩訶比丘經亦名真偽沙門經第二出房云見別錄）
菩薩誓經一卷（第五出與長者子制經等同本房云見別錄）
中陰經一卷（房云見別錄）
觀世音觀經一卷（先在高昌郡譯出於彼齎還見僧祐錄）
波斯匿王喪母經一卷（或云波斯匿王經祐云波邪匿王房云見別錄出增一阿
含第十八卷異譯）
佛母般泥洹經一卷（孝建二年於鐘山定林上寺出一名大愛道般泥洹經見僧祐
錄出增一阿含第五十卷異譯）
弟子慢為耆域述經一卷（亦云弟子為耆域述慢戒羽弟子戲誕經第四出與
阿難問事佛吉凶經等同本房云見別錄）
長者音悅經一卷（第二出與支謙出者同本房云見別錄）
五苦章句經一卷（第二出與曇無蘭出者同本房云見別錄）
分惒檀王經一卷（第二出與竺律炎三摩竭經同本房云見別錄）
弟子事佛吉凶經一卷（祐云弟子問事佛吉凶經房云見別錄）
生死變識經一卷（今疑是藏中見正經異名房云見別錄）
優婆塞五戒經一卷（亦云五相經第二出與五戒相經同本房云見別錄）
賢者律儀經一卷（亦云威儀房云見別錄）
右二十八部二十八卷（迦葉禁戒上一十五部一十五卷見在菩薩誓經下
一十三部一十三卷闕本）。
居士沮渠京聲。即北涼河西王蒙遜從弟安
陽侯也。魏併涼後南奔于宋。晦志卑身不交

… [travel] provisions. Setting out from the northern lands, he journeyed far to the western regions. He first reached the kingdom of Henan, and then went forth from Haixi Commandery. Entering into the shifting sands, he arrived at Gaochang Commandery. Passing through various kingdoms such as Qiuci and Shule, he climbed ahead over the Congling and the Snow Mountains. The plank paths were treacherous and dangerous, impassable to donkeys and horses. The accumulated ice rose toweringly high, utterly devoid of grass or trees, and the mountains were full of miasma. Below was a great river, swift and rushing like an arrow. Ropes were bound between the flanks of the eastern and western mountains to form a bridge. The distance across was exceedingly far, and ten people would cross at a time. Upon reaching the other bank, they would raise smoke as a signal; only when those behind saw the smoke and knew that the former had crossed were they able to advance in turn. If for a long time they saw no smoke, they knew that a violent wind had blown against the ropes and the people had plunged into the river. Traveling through the Congling took three days before crossing, after which he again climbed the Snow Mountains. Overhanging cliffs stood sheer like walls, with no place to set one's feet. In the stone walls there were everywhere ancient peg-holes positioned opposite one another. Each person held four pegs: first pulling out a lower peg, one grasped an upper peg with the hand, taking turns in alternating them. Only after three days did they cross and arrive at flat ground. Waiting for and checking their companions, they had lost twelve men.

Advancing to the kingdom of Jibin, he paid homage to the Buddha's alms-bowl and stayed for over a year. Having finished studying Indic writing, he then understood the Indic language. He sought and obtained one copy of the Sanskrit text of the Guanyin shouji jing. Wu Jie and the other thirteen śramaṇas traveling with him went west to the Xintounati River (here called Lion's Mouth). Following the river westward, they entered the Yuezhi kingdom, paid homage to the Buddha's uṣṇīṣa-bone, and saw the white fly-whisk and wooden boat. Later, they reached the Shiliu Monastery south of Mount Danta, where more than three hundred resident monks studied the three vehicles mixed together. Wu Jie then stayed at this monastery and received the full precepts. Regarding the Indian śramaṇa Buddhottara (here meaning 'Awakened Savior'), the monks of that region said that he had already attained the fruits of the path. Wu Jie invited him to be his upādhyāya, and the Han śramaṇa Zhiding to be his ācārya. He spent the three-month summer retreat at the monastery. Then he again traveled north by day to Central Tianzhu. In vast and remote places, he regularly carried rock sugar as provisions. Of his eight companions, five died along the road; journeying together, they repeatedly passed through perils and thorns. Wu Jie constantly and single-mindedly concentrated his thoughts on the Guanyin jing he was carrying. Advancing into the wilds of the kingdom of Śrāvastī, he encountered a herd of mountain elephants. Wu Jie chanted [Guanyin's] name and took refuge; immediately a lion came forth from the forest, and the elephants fled in terror. Later, when crossing the Gaṅgā River, he again encountered a herd of wild oxen, roaring as they came, intending to harm the people. Wu Jie took refuge as before; soon a great vulture flew down, and the wild oxen scattered in fright, so that they were able to escape harm. That his sincere mind moved [the unseen] so that in danger he overcame and was saved was always like this. Later, in South Tianzhu, he boarded a ship, sailed across the sea, and reached Guangzhou. The events and traces he went through are separately recorded in his biography. In the final years of the Yuanjia era, he reached the capital at Jiankang, and personally proclaimed and translated one copy of the Guanyin shouji jing, which is now transmitted in the world. Afterwards it is not known how he ended.

Guan Mile pusa shangsheng Doushuaitian jing, one fascicle (also called Mile shangsheng jing; see the Song-Qi catalogues of Daohui and Sengyou's catalogue; Sengyou's catalogue says it was previously translated in Gaochang Commandery and later brought back).
Jianwang jing, one fascicle (first translation; also called Da xiao jianwang jing; same original as the Tang translation Shengjunwang jing and the Shengguang tianzi jing; Fei Changfang says it is seen in the Classified Catalogue).
Zhi chanbing miyao jing, one fascicle (or called Zhi chanbing miyaofa, without the word jing, or called Chanyao mimi zhibing jing, or in two fascicles, stated to be extracted from the Za ahan; translated on the eighth day of the ninth month of the second year of Xiaojian at Zhuyuan Monastery, completed on the twenty-fifth day of that month; seen in the catalogues of Sengyou, Baochang, and others).
Jingfanwang niepan jing, one fascicle (sometimes with the character ban added; second translation; same original as the one produced by Faju; Fei Changfang says it is seen in the Classified Catalogue).
Jinxue jing, one fascicle (or called Quanjin xuedao jing; second translation; same original as the one produced by Zhi Qian and others; Fei Changfang says it is seen in the Classified Catalogue).
Baguanzhai jing, one fascicle (different translation; Fei Changfang says it is seen in the Classified Catalogue).
Wu wufanfu jing, one fascicle (also titled Wu fanfu dayi jing, or with the character fu; Fei Changfang says it is seen in the Classified Catalogue).
Fo da seng da jing, one fascicle (two sons' names; Fei Changfang says it is seen in the Classified Catalogue).
Yeqi jing, one fascicle (Fei Changfang says it is seen in the Classified Catalogue).
Moluowang jing, one fascicle (Fei Changfang says it is seen in the Classified Catalogue).
Modaguo wang jing, one fascicle (Fei Changfang says it is seen in the Classified Catalogue; sometimes without the characters guo wang).
Zhanduoyue guowang jing, one fascicle (sometimes without the characters guowang; Fei Changfang says it is seen in the Classified Catalogue).
Wu kongbu shi jing, one fascicle (or called Wu kongbu jing; Fei Changfang says it is seen in the Classified Catalogue).
Dizi si fusheng jing, one fascicle (or called Siwang gengsheng; Fei Changfang says it is seen in the Classified Catalogue).
Jiaye jinjie jing, one fascicle (also titled Mohe biqiu jing, or titled Zhenwei shamen jing; second translation; Fei Changfang says it is seen in the Classified Catalogue).
Pusa shi jing, one fascicle (fifth translation; same original as the Zhangzhezi zhi jing and others; Fei Changfang says it is seen in the Classified Catalogue).
Zhongyin jing, one fascicle (Fei Changfang says it is seen in the Classified Catalogue).
Guanshiyin guan jing, one fascicle (previously translated in Gaochang Commandery and brought back from there; seen in Sengyou's catalogue).
Bosinikuang sangmu jing, one fascicle (or called Bosinikuang jing; Sengyou says Boyanikuang; Fei Changfang says it is seen in the Classified Catalogue; a different translation extracted from fascicle 18 of the Zengyi ahan).
Fomu ban niwan jing, one fascicle (translated in the second year of Xiaojian at Dinglin Upper Monastery on Mount Zhong; also titled Da'aidao ban niwan jing; seen in Sengyou's catalogue; a different translation extracted from fascicle 50 of the Zengyi ahan).
Dizi man wei Qiyu shu jing, one fascicle (also called Dizi wei Qiyu shu manjie yu dizi xidan jing; fourth translation; same original as the A'nan wen shi fo jixiong jing and others; Fei Changfang says it is seen in the Classified Catalogue).
Zhangzhe Yinyue jing, one fascicle (second translation; same original as the one produced by Zhi Qian; Fei Changfang says it is seen in the Classified Catalogue).
Wuku zhangju jing, one fascicle (second translation; same original as the one produced by Dharmarakṣa [Zhu Falan/Tanwulan]; Fei Changfang says it is seen in the Classified Catalogue).
Fenhetanwang jing, one fascicle (second translation; same original as Zhu Luyan's Sanmojie jing; Fei Changfang says it is seen in the Classified Catalogue).
Dizi shi fo jixiong jing, one fascicle (Sengyou says Dizi wen shi fo jixiong jing; Fei Changfang says it is seen in the Classified Catalogue).
Shengsi bianshi jing, one fascicle (now suspected to be an alternate title for the Jianzheng jing in the canon; Fei Changfang says it is seen in the Classified Catalogue).
Youposai wujie jing, one fascicle (also called Wuxiang jing; second translation; same original as the Wujie xiang jing; Fei Changfang says it is seen in the Classified Catalogue).
Xianzhe lüyi jing, one fascicle (also called Weiyi; Fei Changfang says it is seen in the Classified Catalogue).
The twenty-eight works and twenty-eight fascicles above (the fifteen works and fifteen fascicles above the Jiaye jinjie jing are extant; the thirteen works and thirteen fascicles below the Pusa shi jing are lost texts).

The lay householder Juqu Jingsheng was the Marquis of Anyang and a cousin of Mengxun, the King of Hexi of the Northern Liang. After the Wei annexed the Liang, he fled south to the Song. Concealing his ambitions and humbling himself, he did not mingle