開元釋教錄 1.17

English (machine translation) 1.17

Language: English

1.17.1

Sūtra of Forty-two Chapters, one fascicle (translated together with Dharmarakṣa at Baima Temple in the tenth year of the Yongping reign [67 CE], cyclical year dingmao; first translation; the Old Catalogue calls it The Filial Emperor Ming's Forty-two Chapters).
The one work and one fascicle above is currently extant.
Śramaṇa Kāśyapa Mātanga, also called Zhu Yemateng, and also called Shemoteng.
Various catalogues record different forms, and it is not clear which is correct. As it was previously untranslated, all are recorded here. He was a person of Central India, of the brāhmaṇa caste. From youth, he was intelligent and sharp, widely learned and well heard. His reflective power was exceptionally acute, and he was especially clear on the sūtras and the vinaya. He once traveled to Western India, where there was a small kingdom that invited Mātanga to lecture on the Suvarṇaprabhāsa-sūtra. Soon after, a neighboring country raised troops and invaded. Just as they were about to cross the border, circumstances arose that hindered them, and their army could not advance. Suspecting that some extraordinary art was at work, the invading army secretly sent an emissary to spy on them. They saw only the ministers peacefully listening together to the Mahāyāna sūtra being lectured, which explained the Earth Spirit King's method of protecting the kingdom. Thereupon, that country sued for peace and sought the Dharma. In the seventh year of the Yongping reign, cyclical year jiazi [64 CE], Emperor Ming dreamed of a golden man, sixteen feet in height, with the sun's disk suspended at the back of his neck, shining brightly, flying before the palace hall. The next day, he broadly questioned his ministers: “What divine wonder is this?” The widely learned man Fu Yi came forward and replied: “Your servant has heard that in the Western Regions there is one who attained the Way, called the Buddha. Could what Your Majesty dreamed be him?” The Emperor considered it so. He decreed that Gentleman-of-the-Palace Cai Yin, Court Gentleman Qin Jing, Erudite's Disciple Wang Zun, and others—eighteen persons in all—be sent to Tianzhu to search for the Buddhist Dharma. In the realm of the Great Yuezhi, they met Mātanga. At that time, Cai Yin and the others earnestly invited Mātanga, and he subsequently came with them to Luoyang. Emperor Ming received and treated him with great honor. The Buddhist sūtras they brought and the images they obtained were loaded onto white horses and arrived together in Luoyang. Therefore, a monastery was erected and named Baima Temple. The various provinces vied to establish temples to repay the grace of the white horses. At Baima Temple, Mātanga translated the Sūtra of Forty-two Chapters. It was originally stored in the fourteenth chamber of the stone room of Lantai. From then on, the teachings of the Śākya clan flourished one after another like rising clouds; śramaṇas and faithful laymen followed in succession to transmit and translate them. Arranging according to the catalogues, this was indeed the ancestor of the scriptural Dharma in the land of Han. The Old Catalogue states: “This sūtra was originally an extract from foreign scriptures, originally coming from a large work. It extracts essentials to guide common folk, resembling the eighteen chapters of the Classic of Filial Piety.” This appears in the Old Catalogue, Zhu Shixing's Han Catalogue, Sengyou's Records of the Extraction of the Tripiṭaka, and others; Dao'an's catalogue does not record it. Because the Great Transformation had only just begun to spread and people did not yet have deep faith, Mātanga harbored his profound understanding and did not immediately translate much, but briefly extracted the essentials of the scripture to guide the worldly custom of the time. Mātanga later died in Luoyang. The details of his account are fully recorded in Zhu Shixing's Han Catalogue, Biographies of Eminent Monks, and others. When Zhisheng examines the origins of the catalogues, the intention is to describe the translation of scriptures. The provenance of translated scriptures must have its origin. Therefore, I have broadly gathered various accounts to widen what may be heard, and though the phrasing is lengthy, the affairs of the Saṅgha are made complete.
Daśabhūmika-kleśa-saṃyojana-nirhāra-sūtra, eight fascicles (or four fascicles, also called Ten Abodes; first translation; the same text as Zhu Fonian's Sūtra on the Ten Abodes and Severing Bonds; produced in the thirteenth year of the Yongping reign [70 CE]; seen in Zhu Shixing's Han Catalogue, Biographies of Eminent Monks, Changfang's Catalogue, and others).
Scripture of the Ocean Treasury of the Dharma, one fascicle (one version lacks the character 'Treasury'; first translation; the same text as the Scripture of the Ocean of the Dharma; seen in Biographies of Eminent Monks, Changfang's Catalogue, and others).
Scripture on the Buddha's Former Deeds, five fascicles (produced in the eleventh year of the Yongping reign [68 CE]; seen in Biographies of Eminent Monks, Changfang's Catalogue, and others).
Scripture of the Buddha's Previous Lives, one fascicle (seen in Biographies of Eminent Monks, Changfang's Catalogue, and others).
The four works and fifteen fascicles above are all lost.
Śramaṇa Zhu Falan was also a person of Central India. He said of himself that he had memorized tens of thousands of sections of sūtras and śāstras, and was a teacher of Tianzhu scholars. When Cai Yin reached that country, Falan had already agreed with Mātanga to travel and teach together, so he followed him. His disciples there tried to detain and hinder him, so Falan traveled by a secret route to arrive. Having reached Luoyang, he resided together with Mātanga. In a short time, he became fluent in the Chinese language. At first, he translated the Sūtra of Forty-two Chapters together with Mātanga. After Mātanga passed away, Falan independently translated four works, including the Daśabhūmika-kleśa-saṃyojana-nirhāra-sūtra. Formerly, when Emperor Wu of the Former Han excavated the bottom of the Kunming Pool, black ash was obtained. He asked Dongfang Shuo, who said: “This is not something your servant knows; you may ask the foreigners of the Western Regions.” When Falan arrived, he was subsequently questioned about it, and Falan said: “This is ash from the kalpa fire.” Dongfang Shuo's words were confirmed, and those who believed were very numerous. Furthermore, when the envoy Qin Jing returned from the realm of the Yuezhi, he obtained an image of Śākyamuni Buddha, which was the fourth replica made by the artisans of King Udayana's sandalwood image. When it arrived in Luoyang, the Emperor immediately ordered copies to be painted and placed on Qingliang Platform and atop Xianjie Mausoleum for veneration. From that time on, painting in pigments spread down to the present day. Falan later died in Luoyang, over sixty years old at the time.
Furthermore, catalogues such as Changfang's state that Falan translated the Two Hundred and Sixty Precepts, Combined and Differentiated in two fascicles; this is not correct. When examining the title in detail, it was not translated by Falan. The investigation into the correspondences and differences is detailed below in the Classified Catalogue under lost texts.
Aṣṭasāhasrikā Prajñāpāramitā Sūtra, ten fascicles (titled Mahāprajñāpāramitā Sūtra of the Practice of the Way, also called Prajñā Sūtra Chapter on the Practice of the Way; or eight fascicles; first translation; the same text as the Brightness and Small Chapter, and the Fourth Assembly of the Great Prajñā; produced on the eighth day of the seventh month of the second year of the Guanghe reign [179 CE]; seen in the Min and You catalogues).
Sūtra on the Infinite, Pure, and Equal Enlightenment, two fascicles (also simply called Sūtra of Infinite Purity; second translation; the same text as the Great Amitābha Sūtra and the Assembly on the Infinite Lifespan in the Ratnakūṭa; seen in the Wu Catalogue).
Akṣobhya-buddha-kṣetra Sūtra, two fascicles (translated in the first year of the Jianhe reign [147 CE], or one fascicle; first translation; the same text as the Assembly of the Tathāgata Akṣobhya in the Ratnakūṭa; seen in Zhu Shixing's Han Catalogue and Sengyou's Catalogue; also called Sūtra on the Chapter of Bodhisattvas Learning and Attaining in the Realm of the Buddha Akṣobhya, or lacking the character 'realm').
Sūtra on the Mani Jewel Left by the Buddha, one fascicle (Master Dao'an says it belongs to the Vaipulya section; first translation; the same text as the Assembly of the Bodhisattva Prabhāpāla in the Ratnakūṭa; also called Old Chapter of the Prajñā Sūtra Spoken by the Buddha's Left Legacy, also called Great Ratnakūṭa Sūtra, also called Mahāyāna Jewel Adornment Sūtra; seen in the Sengyou and Changfang catalogues).
Pratyutpanna-samādhi-sūtra, three fascicles (also called Sūtra on the Concentration Wherein All Buddhas of the Ten Directions Stand in One's Presence; the Old Catalogue calls it Great Pratyutpanna-samādhi-sūtra; or two fascicles; translated in the second year of the Guanghe reign [179 CE]; first translation; the same text as the Sūtra of Bhadrapāla in the Mahāsaṃnipāta; seen in Nie Daozhen's Catalogue and the Wu Catalogue).
Tousha Sūtra, one fascicle (seen in Sengyou's Catalogue and the Wu Catalogue; it is an alternate translation of the Chapter on the Names in the Avataṃsaka Sūtra).
Druma-kinnara-rāja-paripṛcchā-sūtra, two fascicles (originally called Precious Tathāgata Samādhi Sūtra Inquired by Druma-kinnara; the Old Catalogue calls it Druma-kinnara-rāja Sūtra; or three fascicles; first translation; the same text as the Sūtra on the Great Tree Kinnara; absent from Dao'an's catalogue; seen in Zhu Shixing's Han Catalogue and Sengyou's Catalogue).
Ajātaśatru-rāja Sūtra, two fascicles (first translation; the same text as the Superior Universal Samādhi Sūtra; seen in Sengyou's Catalogue; Master Dao'an's statement that it comes from the Dīrgha-āgama is mistaken).

1.17.2

Neicang bai bao jing, one fascicle (also called Neicang bai pin; first translation; slightly different from the translation by [An] Shigao; Master [Dao]an states it comes from the Vaipulya section; seen in Sengyou's catalogue);
Wenzhushili wen pusa shu jing, one fascicle (also called simply Wen shu jing; seen in Sengyou's catalogue and the Wu Catalogue; Master [Dao]an states it comes from the Vaipulya section);
Za piyu jing, one fascicle (eleven stories in all; [Seng]you states it is an anonymous translation; [Fei Chang]fang states it appears in the Bie lu; the above are extant, the below are lost);
Da fangdeng daji jing, twenty-seven fascicles (first translation; same text as that produced by Dharmakṣema and others; seen in Li Kuo's catalogue);
Banzhou sanmei jing, one fascicle (this is a retranslation of the latter ten chapters; [Seng]you has this one fascicle, not the three-fascicle version; seen in Jingtai's catalogue; some add the word "Da"; third translation; [Seng]you's catalogue states it was produced on the eighth day of the tenth month of the second year of Guanghe);
Fan ban nihuan jing, two fascicles (or one fascicle; first translation; same text as the Mahāparinirvāṇa-sūtra and others; seen in Zhu Shixing's Han Catalogue and Sengyou's catalogue; formerly said Hu ban, newly emended to Fan);
Xiangye jing, one fascicle (first translation; seen in Fashang's catalogue);
Zhu fa yongwang jing, one fascicle (first translation; seen in Fashang's catalogue);
Guangming sanmei jing, one fascicle (first translation; [Seng]you states it appears in the Bie lu; absent from [Dao]an's catalogue; [Fei Chang]fang states it also appears in the Wu Catalogue);
Boben jing, two fascicles (first translation; seen in Sengyou's catalogue);
Shoulengyan jing, two fascicles (produced on the eighth day of the second month of the third year of Zhongping; first translation; also said to be three fascicles; seen in Zhu Shixing's Han Catalogue, Sengyou's catalogue, and the Wu Catalogue);
Da fangbian bao'en jing, one fascicle (seen in the Wu Catalogue);
Ajashili wang wen wu ni jing, one fascicle (also called Ajashili wang jing; first translation; seen in [Fei Chang]fang's catalogue);
Chan jing, one fascicle (first translation; [Fei Chang]fang states it appears in the Bie lu);
Ayuwang taizi huaimu yinyuan jing, one fascicle (produced only over one hundred years after the Buddha's nirvāṇa by King Aśoka, hence not the Buddha's preaching; some lack the word jing; first translation; seen in [Fei Chang]fang's catalogue).
The above twenty-three works in sixty-seven fascicles (eleven works in twenty-six fascicles up to the Za piyu jing are extant; twelve works in forty-one fascicles down from the Daji jing are lost texts).
Śramaṇa Lokakṣema, also simply called Zhi Chen, was a native of the country of Yuezhi. His conduct was pure and profound, and his nature and capacity broad and perceptive. Receiving and holding the monastic rules and precepts, he was renowned for diligence. Chanting the various sūtras, his intention was to propagate the Dharma. During the reigns of Huan and Ling, he traveled to Luoyang. From the first year of Jianhe under Emperor Huan (dinghai) to the third year of Zhongping under Emperor Ling (bingyin), he translated twenty-three works, including the Daoxing [bore boluomi jing], in Luoyang. He accurately captured the original purport, never adding embellishment; he may truly be called a gentleman of propagating the essentials of the Dharma and broadening the Way. Meng Fu and Zhang Lian, pure-faith upāsakas from Henan, took down his words with the brush. As for the earlier translation saying "Hu ban nihuan," this writer privately considers it questionable. Whenever virtuous scribes of past eras who took down translations with the brush came to rendering language, they without exception called it "translating Hu into Han." "Hu" refers to the peripheral customs around the Five Indias, like the Di and Qiang of this land. Now calling them "Hu"—how can this pertain to India? It is as divergent as Chu and Yue. Can one not scrutinize this? All sūtras spoken by the Buddha ought properly to be called "Fan" (Brahma) texts. "Fan" here means "purity." Formerly, at the beginning of the kalpa, [devas from] the Ābhāsvara Heaven in the Brahma World descended. Those in that land who ate the earth's fat grew heavy in body and could no longer return; they consequently became humans, who were the original ancestors of the Five Indias. Their designations were established according to that heavenly title. If they are called "Hu," from what principle could that derive? But their calling it "Fan language" is just like this land speaking of "Han speech": there was a basis for it, and it was no error. For example, monks of old all bore their secular surnames. Beginning in the Fu Qin era, there was the śramaṇa Dao'an, who stood alone and preeminent in his day, naturally transcendent and enlightened, who stated: "Having shaved our heads and succeeded Śākya, if the sons bear a different surname from their father, how can that be called succession? From now on, all who go forth should take the surname Shi." When the four Āgamas were translated, their text indeed stated: "When the four castes go forth, they belong to the single Śākya clan." The multitude all submitted in admiration. (The four castes are: first, kṣatriya; second, brāhmaṇa; third, vaiśya; fourth, śūdra.) Yet [Dao]an, living right in the era of Jin and Qin, catalogued and settled the bibliographies and annotated the various sūtras, calling himself "Filling Heaven" and a model for later generations, still spoke of "translating Hu into Qin" and the "five losses and three difficulties." This was perhaps a single blind spot of a master, not completely perfect. Wherever past eras have had the word "Hu," it is now uniformly emended to the character "Fan," hoping to avoid errors and allow discussants to attain correctness.
Furthermore, in the translations attributed to Zhi Chen in [Fei Chang]fang's and other catalogues, there is also the Da baoji jing in one fascicle. Since it is the same text as the Fo yi ri moni bao jing, it should not be listed again. Moreover, examining the phrasing, it was not translated by [Zhi] Chen; the Bie lu lists it as an anonymous translation. Now taking the Bie lu as authoritative, it is removed from [Zhi] Chen's catalogue.
Dacheng fangdeng yaohui jing, one fascicle (first translation; same text as the assembly on Maitreya's Inquiry on Eight Dharmas in the Ratnakūṭa; seen in [Fei Chang]fang's catalogue);
Taizi Mopo jing, one fascicle (first translation; an alternate translation from the Liudu ji; seen in [Fei Chang]fang's catalogue);
Zhangzhe zi Zhi jing, one fascicle (also named Zhi jing; first translation; same text as the Shi tongzi jing and others; seen in [Fei Chang]fang's catalogue);
Baoji sanmei Wenshu wen fashen jing, one fascicle (also named Yiri baoji sanmei Wenshushili pusa wen fashen jing; first translation; same text as the Ru fajie tixing jing; seen in [Fei Chang]fang's catalogue);
Zishi sanmei jing, one fascicle (a note below the title reads: "Fourth chapter, 'Solitary Realization', extracted from the Biqiu jingxing; first translation; largely identical with minor differences from the version produced by Dharmarakṣa; seen in [Fei Chang]fang's catalogue);
Wenshi xiyu zhong seng jing, one fascicle (also called simply Wenshi jing; first translation; seen in [Fei Chang]fang's catalogue);
Mingdu wushi jiaoji jing, two fascicles (or simply Mingdu jiaoji, also simply Wushi jiaoji; produced in the first year of Yuanjia; seen in Zhu Shixing's Han Catalogue and Sengyou's catalogue);
Foyin sanmei jing, one fascicle (seen in [Fei Chang]fang's catalogue);
Ba daren jue jing, one fascicle (seen in Baochang's catalogue);
Shelifo huiguo jing, one fascicle (also called simply Huiguo jing; first translation; seen in [Fei Chang]fang's catalogue);
Ren ben yu sheng jing, one fascicle (produced in the second year of Yongjia; alternate translation of the tenth fascicle of the Dīrghāgama; annotated by Dao'an; seen in Zhu Shixing's Han Catalogue and Sengyou's catalogue);
Shijialuoyue liu xiang bai jing, one fascicle (also called Shijialuoyue liu fang li jing; alternate translation of the eleventh fascicle of the Dīrghāgama; seen in [Fei Chang]fang's catalogue);
Chang ahan shi bao fa jing, two fascicles (also named Duo zeng dao zhang jing, or simply Shi bao jing; alternate translation of the ninth fascicle of the Dīrghāgama; the old catalogues also state it is from the Dīrghāgama; seen in Sengyou's catalogue);
Yiqie liu she shou yin jing, one fascicle (alternate translation of the second fascicle of the Madhyamāgama; the old catalogues say Yiqie liu she jing; the Wu Catalogue says Liu she

1.17.3

... the Shouyin jing, also titled Shouyin, or simply Liushe, or also Yiqie liushe shou; found in the two catalogues of Zhu Shixing and Sengyou).
Sūtra on the Four Truths, one fascicle (an alternate translation of an extract from fascicle seven of the Madhyama-āgama; found in Sengyou's catalogue; Master Dao'an's statement that it is from the Dīrgha-āgama is probably an error).
Sūtra on the Mutual Conditioning of Original Phenomena, one fascicle (an alternate translation of an extract from fascicle ten of the Madhyama-āgama; the Wu Catalogue states that the Benxiang yizhi is the same text as the Yuanben zhi jing; sometimes written with the character yi [猗]; found in Zhu Shixing's Han Catalogue and Sengyou's catalogue).
Sūtra on What Is Dharma and What Is Not Dharma, one fascicle (an alternate translation of an extract from fascicle twenty-one of the Madhyama-āgama; found in the two catalogues of Shixing and Sengyou).
Sūtra on the Classification of Inflows, one fascicle (an alternate translation of an extract from fascicle twenty-seven of the Madhyama-āgama; found in Zhu Shixing's Han Catalogue and Sengyou's catalogue; Master Dao'an's statement that it is from the Dīrgha-āgama is probably an error).
Sūtra on the Brahmin's Son Passing Away and the Inseparable Fondness, one fascicle (an alternate translation of an extract from fascicle sixty of the Madhyama-āgama; found in Changfang's catalogue).
Sūtra on the Ten-Limbed Layman of Aṭṭhakanagara, one fascicle (an alternate translation of an extract from fascicle sixty of the Madhyama-āgama; found in Changfang's catalogue).
Sūtra on the Universal Meaning of the Teaching, one fascicle (also titled Puyi jing, and also Jufa xing jing; Pufa yi uses Sheli [Śāri], while Jufa xing uses Shelifo [Śāriputra], the rest being identical; said to be extracted from the Madhyama-āgama; produced in the second year of Yuanjia; same text as the Guangyi famen jing; found in the two catalogues of Shixing and Sengyou).
Sūtra on the Brahmin Avoiding Death, one fascicle (an alternate translation of an extract from fascicle twenty-three of the Ekottarika-āgama; found in Changfang's catalogue).
Sūtra on Anāthapiṇḍada Converting His Seven Sons, one fascicle (an alternate translation of an extract from fascicle forty-nine of the Ekottarika-āgama; found in Changfang's catalogue).
Sūtra on Ānanda's Fellow Students, one fascicle (the title states it is extracted from the Ekottarika-āgama, but examination reveals it is not; found in Changfang's catalogue).
Sūtra on the Seven Bases and Three Contemplations, one fascicle (extracted from the Saṃyuktāgama, containing thirty sūtras in all from beginning to end, so named from the initial [sūtra]; or in two fascicles; produced in the first year of Yuanjia; found in Zhu Shixing's Han Catalogue and Sengyou's catalogue).
Sūtra of the Parable of the Five Aggregates, one fascicle (sometimes without the character piyu [parable]; also titled Shuipomo suopiao jing; an alternate translation of an extract from fascicle ten of the Saṃyuktāgama; found in Zhu Shixing's Han Catalogue and Sengyou's catalogue).
Sūtra of Turning the Wheel of the Dharma, one fascicle (also titled Falun zhuan jing; an alternate translation of an extract from fascicle fifteen of the Saṃyuktāgama; identical to its base sūtra at the end but different at the beginning; found in Sengyou's catalogue).
Sūtra on the Eightfold Noble Path, one fascicle (an alternate translation of an extract from fascicle twenty-eight of the Saṃyuktāgama; found in the two catalogues of Shixing and Sengyou).
Sūtra of the Mātaṅga Maiden, one fascicle (sometimes written Mozou nü; also titled Anan wei gudao nü huo jing; found in Changfang's catalogue; first translation; same text as the Mātangī-sūtra, etc.).
Sūtra on the Ghosts Questioning Maudgalyāyana, one fascicle (first translation; same text as the Egui baoying jing, etc.; found in Changfang's catalogue).
Sūtra on Ānanda Questioning Good and Ill Fortune in Serving the Buddha, one fascicle (also titled Anan wenshi jing, and also Shi Fo jixiong jing; found in Changfang's catalogue; first translation; same text as the Anan fenbie jing, etc.).
Sūtra on the Causes and Conditions of Āmrapālī and Jīvaka, one fascicle (first translation; sometimes without the characters yinyuan [causes and conditions]; also simply called Nainü jing; found in Changfang's catalogue).
Sūtra on the Retribution of Sinful Karma and Instruction on the Hells, one fascicle (first translation; sometimes titled Diyu baoying jing; found in Changfang's catalogue).
Sūtra on Firm Resolution, one fascicle (first translation; also titled Jianxin zhengyi jing, and also Jianxin jing; found in Changfang's catalogue).
Larger Sūtra on Mindfulness of Breathing, two fascicles (or in one fascicle; or without the characters shouyi; or simply Anban; Master Dao'an notes: 'The smaller Anban is accompanied by commentary and explanation'; Sengyou's catalogue separately records a Da anban in one fascicle; Changfang's catalogue further records an Anban in one fascicle, both of which are duplicates; found in the three catalogues of Shixing, Sengyou, and Li Kuo).
Sūtra on the Skandhas, Dhātus, and Āyatanas, two fascicles (or in one fascicle; Sengyou wrote Chu chi ru, which is an error; also titled Yinchiru; with commentary and explanation by Master Dao'an; the listing in Changfang's catalogue of a Chuchiru separately from Yinchiru is an error; found in the two catalogues of Shixing and Sengyou).
Chuchu jing, one fascicle (found in Changfang's catalogue).
Mayi jing, one fascicle (found in Changfang's catalogue).
Sūtra on the Differentiation of the Arising of Good and Evil, one fascicle (found in Changfang's catalogue).
Sūtra on the Conditions for Leaving the Household, one fascicle (also titled Chujia yinyuan jing; found in Changfang's catalogue).
Sūtra on the Correct Practice of the Āgamas, one fascicle (also titled Zhengyi jing; found in Changfang's catalogue).
Sūtra on the Eighteen Narakas, one fascicle (also titled Shiba diyu jing; found in Changfang's catalogue).
Fashou chen jing, one fascicle (found in Sengyou's catalogue).
Chanxing faxiang jing, one fascicle (found in the two catalogues of Sengyou and Baochang).
Sūtra on the Elder's Son Distressed in Three Situations, one fascicle (also titled Zhangzhe yaonao sanchu jing, and also simply Sanchu nao jing; found in Changfang's catalogue).
Sūtra on the King of Gandhāra, one fascicle (sometimes without the character guo; found in Changfang's catalogue).
Sūtra on the Difficulty of Repaying Parents' Kindness, one fascicle (also titled Qinbao; found in Changfang's catalogue; Changfang says it is extracted from the Madhyama-āgama, but examination reveals it is not).
Sūtra on the Nine Untimely Deaths, one fascicle (Changfang says it is extracted from the Saṃyuktāgama, but examination reveals it is not; found in Changfang's catalogue).
Thirty-Seven Verses on Dhyāna Practice, one fascicle (sometimes adding the character pin; found in Baochang's catalogue).
Sūtra on the Gravity of the Retribution for Violating the Precepts, one fascicle (extracted from the Mumuqian wen pini jing; also titled Fanjie zuibao qingzhong, or Mulian wen jing; found in Changfang's catalogue).
Great Monk's Three Thousand Deportments, two fascicles (or in four fascicles; also titled Daseng weiyi jing; Changfang says it is found in the Classified Catalogue; according to Sengyou's catalogue of anonymous translations, it is divided into two works of two fascicles each; they are combined in the Classified Catalogue, but today only two fascicles remain and the other three do not exist).
Sūtra on the Stages of the Path, one fascicle (first translation; sometimes adding the character da; an extract from the Xiuxing jing, originally an abridged foreign text; with commentary and explanation by Dao'an; found in Sengyou's catalogue; various catalogues all state two fascicles, but according to Master Dao'an's preface, which says there are seven chapters in all, the text in this single fascicle is complete).
Sūtra on Kāśyapa's Council, one fascicle (first translation; found in Changfang's catalogue).
Sūtra on the Five Dharmas of the Abhidharma, one fascicle (sometimes without the character xing; also titled Apidan kuhui jing; found in Sengyou's catalogue).
The above are extant; the following are lost texts:
Sūtra of Immeasurable Life, two fascicles (first translation; same text as the Assembly of the Tathāgata of Immeasurable Life in the Ratnakūṭa, etc.; Changfang says it is found in the Classified Catalogue).
Samādhi of the Illusory Sūtra, two fascicles (or in one fascicle; first translation; same text as the Assembly of Good Abiding Intention in the Ratnakūṭa, etc.; found in Changfang's catalogue).
Candrapradīpa-samādhi-sūtra, one fascicle (an alternate translation of an extract from fascicle seven of the Da yuedeng jing; found in Changfang's catalogue).
Sūtra on the Twelve Links of Dependent Origination, one fascicle (first translation; also titled Wencheng shi'er yinyuan jing; found in Sengyou's catalogue).
Neizang jing, one fascicle (second translation; also titled Neizang baipin, or Baobao; produced in the twelfth month of the second year of Yuanjia; found in Zhu Shixing's Han Catalogue).
Sūtra on the Four Unobtainables, one fascicle (first translation; sometimes without the character ke; found in Changfang's catalogue).
Sūtra on the Contemplation of the Bodhisattvas Bhaiṣajyarāja and Bhaiṣajyasamudgata, one fascicle (first translation; found in Changfang's catalogue).
Sūtra on the Samādhi of the Pure Heaven's Sympathetic Resonance, one fascicle (the Old Catalogue calls it Kongjing sanmei jing; first translation; found in Changfang's catalogue).

1.17.4

Sūtra of the Incantation for Tying One's Belt When Suddenly Encountering Bandits, one fascicle (seen in Changfang's catalogue).
Sūtra of the Incantation against Bandits, one fascicle (also called Incantation for Warding off the Harm of Bandits; seen in Changfang's catalogue; Sengyou's catalogue of anonymous translations records two texts of the same title, "Incantation against Bandits," but only one is preserved here).
Sūtra of the Fourteen Thoughts, one fascicle (an old catalogue calls it Sūtra of the Bodhisattva's Fourteen Thoughts; seen in Sengyou's catalogue).
Sūtra on the Samādhi of the Rules of Discipline, one fascicle (first translation; seen in Fashang's catalogue).
Sūtra on the Aspiration and Practice of the Path, two fascicles (or one fascicle; seen in Dao'an's and Sengyou's catalogues; Changfang says it is extracted from the Dīrgha Āgama).
Greater Sūtra on the Twelve Gates, two fascicles (or one fascicle; extracted from the Dīrgha Āgama, with commentary by Master Dao'an; seen in Baochang's and Sengyou's catalogues).
Lesser Sūtra on the Twelve Gates, one fascicle (extracted from the Dīrgha Āgama, with commentary by Master Dao'an; seen in Baochang's and Sengyou's catalogues).
Sūtra on the Seven Dharmas, one fascicle (an old catalogue calls it Abhidharma Sūtra on the Practice of the Seven Dharmas, or simply Sūtra on the Practice of the Seven Dharmas; seen in Sengyou's catalogue; Changfang says it is extracted from the Dīrgha Āgama).
Sūtra on the Sections of the Increasingly Augmenting Path, one fascicle (an old catalogue lacks the character "Dao" [Path] and says it is an alternate translation of the Dharmas of the Ten Retributions; seen in Changfang's catalogue, which says it is extracted from the Dīrgha Āgama).
Sūtra on the Definite Meaning of Vinaya, one fascicle (sometimes without the character "Jing" [Sūtra]; also called Sūtra on the Practice of the Definite Meaning of Vinaya; Master Dao'an says it is extracted from the Dīrgha Āgama; seen in Sengyou's catalogue).
Miscellaneous Sūtra in Forty-four Chapters, two fascicles (or called Miscellaneous Sūtra in Forty-four Chapters; as its specific title is not given, it is unknown what sūtra it is; Master Dao'an says it is extracted from the Ekottarika Āgama; seen in Sengyou's catalogue).
Sūtra in One Hundred and Sixty Chapters, one fascicle (an old catalogue calls it Ekottarika Āgama Sūtra in One Hundred and Sixty Chapters; seen in Sengyou's catalogue).
Śārdūlakarṇa Sūtra, one fascicle (seen in the old catalogue; second translation; also called Prince Śārdūlakarṇa's Sūtra Explaining the Twenty-eight Lunar Mansions, or Prince's Sūtra on the Morning Star and the Twenty-eight Lunar Mansions, or Tiger-Ear Sūtra).
Sūtra on King Vaiḍūrya, one fascicle (or written as 流離; Changfang says it is extracted from the Ekottarika, but checking reveals it is not; seen in Changfang's catalogue).
Sūtra on the Essential Methods of Practicing the Five Gates of Meditation, one fascicle (first translation; seen in Changfang's catalogue).
Sūtra on the Prince's Dream, one fascicle (first translation; seen in Changfang's catalogue).
Meditation Sūtra, two fascicles (second translation; Changfang says it is seen in the Classified Catalogue).
Gaṅgā River Sūtra, one fascicle (first translation; also called Gaṅgā River Sūtra on Not Reciting the Precepts, seen in Fashang's catalogue; Baochang's catalogue calls it Gaṅgā River Admonition Sūtra).
Sūtra on the Method of Repentance, one fascicle (seen in Changfang's catalogue).
Sūtra on the Five Dharmas, one fascicle (seen in Sengyou's catalogue).
Sūtra on the Five Practices, one fascicle (seen in Changfang's catalogue).
Lesser Nirvāṇa Sūtra, one fascicle (Changfang says it is seen in the Classified Catalogue; Sengyou's catalogue says it is also named Sūtra on the Monks after the Nirvāṇa, or Sūtra on the Prophecy of Changes after the Nirvāṇa, or Sūtra on the Secular Changes among Monks after the Nirvāṇa, or Sūtra on the Secular Changes among Monks after the Buddha's Parinirvāṇa).
Sūtra on the Correct Fast, one fascicle (seen in Changfang's catalogue).
Sūtra Clearly Distinguishing Sins and Blessings, one fascicle (seen in Changfang's catalogue).
Nandika-gṛhapati Sūtra, one fascicle (seen in Sengyou's catalogue).
Sūtra on the Sequential Methods of Expedients in Dhyāna, one fascicle (seen in Changfang's catalogue).
Sūtra on the Methods of Meditation, one fascicle (seen in Changfang's catalogue).
Sūtra on Future Degeneration and Extinction, one fascicle (seen in Changfang's catalogue).
Yogācārabhūmi-sūtra, seven fascicles (or six fascicles; first translation; or called Sūtra on Accordant Practice of the Path; translated in the first year of the Yongkang era of the Han; preface composed by Zhi Mindu; seen in Baochang's catalogue and the Classified Catalogue).
Sūtra on the Essential Methods of Practicing the Five Gates of Meditation, one fascicle (first translation; seen in Changfang's catalogue).
Sūtra on the Essentials of Contemplation, one fascicle (or simply called Sūtra on Contemplation; first translation; seen in Sengyou's catalogue).
Dharmapada, four fascicles (first translation; seen in Changfang's catalogue).
Method for Inviting Piṇḍola, one fascicle (first translation; seen in Neidian lu).
Abhidharma Sūtra on the Ninety-eight Fetters, one fascicle (seen in Sengyou's catalogue).
The above ninety-five works in one hundred and fifteen fascicles (the fifty-four works in fifty-nine fascicles above the Fangdeng yaohui are extant; the forty-one works in fifty-six fascicles below the Wuliangshou jing are lost texts).
Śramaṇa An Qing, styled Shigao, was the crown prince of the primary queen of the king of the Parthian Empire (Anxi).
From childhood, he harboured genuine filial piety, reverently supporting his parents with utmost sincerity. His compassionate benevolence extended even to wriggling creatures. In every movement, speech, and conduct, he was as if guided by the compass and square. In addition, his intellect was keen and his aspirations sharp; he applied himself wholeheartedly to study. There was no foreign text or classic that he did not master thoroughly. Regarding the phenomena of the seven luminaries and five elements, and the divination by the wind-angles and cloud-signs, he deduced their celestial movements, progressions, and regressions, fully penetrating their changes. He was also profoundly versed in medicine, excelling in acupuncture and moxibustion; by observing a patient's complexion, he knew the illness, and the medicines he administered were unfailingly effective. Even as to the cries of birds and beasts, hearing their sounds he knew their minds. Once, while walking, he saw a flock of crows and suddenly said to his companions: "The crows say that someone should bring food." Shortly afterwards, someone indeed brought food. Everyone marveled at this, and thereupon his renowned brilliance spread throughout the Western Regions. Near and distant neighbouring states all revered and esteemed him. Although Shigao was living at home, his observance of the precepts was strict and austere. He lectured, gathered assemblies, and bestowed the Dharma-gift continually across time. Later, when the king died and he was about to succeed to the throne, he reflected deeply on suffering and emptiness, feeling disgust for fame and status. Having fulfilled the period of mourning, he relinquished the kingdom to his uncle, went forth from the household, and cultivated the Path. He had an extensive grasp of the scriptural piṭaka, being particularly proficient in Abhidharma studies. He chanted and held the meditation sūtras, virtually exhausting their subtleties. Thereafter, he wandered through regions to propagate the teachings, traversing many countries. At the beginning of Emperor Huan's reign during the Han dynasty, he first arrived in China (Dongxia). Shigao's talents and comprehension were quick and sharp; upon hearing something once, he could master it thoroughly. Not long after his arrival, he gained a comprehensive command of the Chinese language. Lamenting that the True Dharma was subtly sparse, he undertook translating activities extensively. Shigao plumbed the principles of things and exhausted the nature of reality, possessing innate knowledge of his past karma. He possessed many supernatural manifestations that were beyond worldly reckoning. Earlier, Shigao himself stated that in a past life he had already been a Parthian prince, and had gone forth into the monastic life together with the son of an elder of that country. While collecting alms, whenever they encountered donors who were displeasing, [his companion] would always be resentful and angry. Shigao repeatedly admonished and remonstrated with him, but he never reformed. After more than twenty years like this, Shigao bid farewell to his fellow student, saying: "I must go to Guangzhou to settle an account from a past life. Your understanding of the scriptures and your diligent practice are not behind mine, but your nature is full of anger and wrath; when your life ends, you will assume an evil form. If I attain the Path, I will surely deliver you." He then went to Guangzhou, where he encountered a major turmoil caused by bandits. On the road he met a youth, who spat on his hands, drew his sword, and said, "I have truly caught you!" Shigao smiled and said: "In a past life I owed you a debt, and therefore I have come from afar to repay it. Your fury is still your mindset from your previous life." He then stretched out his neck to receive the blade, without any look of fear on his face. The bandit thereupon killed him. The spectators packed the roads, and none failed to be astounded by this extraordinary event. That conscious spirit returned to be the prince of the Parthian king, who was none other than the present person of Shigao. When Shigao had completed his work of traveling, converting others, and translating scriptures in China, it coincided with the end of Emperor Ling's reign, when the Guan-Luo region fell into chaos. He therefore shook his monk's staff and went south of the Yangtze River, saying, "I will pass by Mount Lu to deliver my former fellow student." On his journey, he arrived at the shrine of Lake Gongting. This shrine had long possessed spiritual authority. Whenever merchants prayed there, [the deity] would divide the wind for both up- and downstream travelers, so that neither was delayed. Once, someone asked for the spirit's sacred bamboo; without permission he took it, whereupon his boat immediately capsized, and the bamboo returned to its original place. From then on, boatmen held it in awe and dread, everyone trembling at its shadow. More than thirty boats in company with Shigao made offerings

1.17.5

[sacrificed] livestock to pray for blessings. The spirit then descended through the medium and said: 'There is a śramaṇa on the boat; you may call him up here.'
The passengers were all startled and astonished, and invited [An] Shigao to enter the shrine. The spirit said to Shigao: 'In a past life abroad, I left home to study the Way together with you, good sir. I was fond of practicing generosity, but by nature I was prone to anger. Now I am the spirit of the Gongting Shrine. A circumference of a thousand li is entirely my domain. Because of generosity, rare treasures are exceedingly abundant [for me]; because of anger, I have fallen into this spirit-retribution. Now seeing my fellow student, my sorrow and joy are beyond words! My life will end morning or evening, yet my ugly form is massive and long. If I abandon life here, it will foul the river and lake; I must cross to the marshes west of the mountain. After this body perishes, I fear falling into hell. I have a thousand bolts of silk along with miscellaneous precious articles; you may establish Dharma for me and construct a stūpa so that I may be born in a good realm.'
Shigao said: 'I came specifically to save you; why do you not show your form?'
The spirit said: 'My form is extremely hideous and strange; the multitude will surely be frightened.'
Shigao said: 'Simply come out; the multitude will not find it strange.'
From behind the couch, the spirit brought forth its head: it was indeed a great python, the length of whose tail was unknown. It came beside Shigao's knees. Shigao turned toward it, spoke several rounds of Sanskrit, and chanted several hymns of praise. The python wept tears like rain, and after a moment retreated back into hiding.
Shigao then took the silk and goods, bid farewell, and departed. The boatmen hoisted the sails; the python again emerged, ascended the mountain, and watched the crowd, waving before disappearing. In an instant, they arrived at Yuzhang, where Shigao used the shrine's goods to build the Eastern Monastery.
After Shigao's departure, the spirit died. In the evening, a youth came aboard the boat, knelt long before Shigao, received his blessing and prayer, and suddenly vanished.
Shigao said to the boatmen: 'The youth just now was the spirit of the Gongting Shrine, having obtained release from that evil form.'
Thereupon the shrine spirit was extinguished, and there were no further supernatural occurrences. Later, people in the marshes west of the mountain saw a dead python, several li from head to tail; today's Snake Village in Xunyang Commandery is the place.
Shigao later went again to Guangzhou to look for the youth who had killed him in a previous life, who was still alive. Shigao went straight to his house, related the past matter of retribution, and recounted their karmic ties, facing him with joy, saying: 'I still have a residual retribution; I must now go to Kuaiji to settle it.'
The man of Guangzhou realized that Shigao was no ordinary person, suddenly understood, and was filled with remorse over his former transgression. He generously provided provisions and accompanied Shigao on his journey east, eventually reaching Kuaiji.
Upon arrival, they entered the marketplace just as a riot broke out in the market; a brawler mistakenly struck Shigao's head, and he died on the spot.
The man of Guangzhou repeatedly witnessed the two retributions; he thereupon zealously devoted himself to the Buddha's teaching and related the events in detail. All who heard from near and far sighed with sorrow, knowing that the three realms of time truly have their proof.
From the second year of the Jianhe era of Emperor Huan (wuzi [148 CE]) to the third year of the Jianning era of Emperor Ling (gengxu [170 CE]), over twenty years, Shigao translated ninety-five works, including sūtras on the essentials of wisdom of the Mahāyāna, all with clear and precise meaning and principle, and appropriate, correct wording, eloquent without being florid, plain without being crude. Readers of every sort find them engaging and never grow weary.
Since Shigao was originally of royal lineage and was renowned abroad, travelers from the Western Regions still refer to him as the 'Marquis of An' even to this day.
In Tianzhu, they call their script 'celestial script' and their speech 'celestial speech'. Its sounds and glosses are twisted and difficult, vastly different from Chinese. Successive translations have mostly led to errors and confusion; only those produced by Shigao stand at the head of all translations. Master [Dao]an considered that receiving instruction directly from him in person was no different from seeing a sage. Eminent and virtuous persons of successive generations have all praised and admired him.
The catalogue by Shi Daoan, Sengyou's Records of the Extraction of the Tripiṭaka, and Huijiao's Biographies of Eminent Monks only say that Shigao translated thirty-nine works. Fei Changfang's catalogue, however, records one hundred and seventy-six works. Now, because what is recorded in Changfang's catalogue consists mostly of extracted texts taken from large works, they cannot be taken as the authentic number of translations. I have now deleted them in sequence, as described below:
Qingli Youzui Jing (Changfang says: 'Popularly noted as doubtful and spurious; now also placed in the catalogue of doubtful and spurious texts')
Baguang Jing
Shelifu Wen Baonü Jing
Shelifu Tan Baonü Shuo Busiyi Jing (also simply called Tan Baonü Jing)
Shenyue Zhangzhe Huiguo Gongfo Jing (also called Shenqi Zhangzhe Huiguo Jing; it is unclear whether Shenyue or Shenqi is correct; the four sūtras starting with the Baguang [Jing] are all extracted from the Daji [Jing])
Sibai Sanmei Ming Jing (extracted from the Dayun Jing)
Moheyan Jingjin Du Zhong Zuibao Pin Jing (extracted from the Zhidu Lun)
Da Jiaye Yu Niganzi Jing (extracted from the Chang Ahan)
Anan Huo Jing (extracted from the Ren Benyusheng Jing)
Di-yi Simen Jing
Di-er Simen Jing
Di-san Simen Jing
Ganlu Zhengyi Jing (also called Fo Ru Ganlu Tiaoyi Jing; the four sūtras starting with the Di-yi Simen Jing are listed in Sengyou's catalogue of anonymous translations, and also in Baochang's catalogue; all are originally one work, the Da Shi'ermen Jing, which later people divided into chapters and copied out, thereby creating four sūtras)
Zunzhe Bojuluo Jing (also simply called Bojuluo Jing, and also called Bojuluo Da Yixue Wen Jing)
Poluomen Xing Jing
Zhangzhe Xiongdi Yi Fo Jing (also called Zhangzhe Lishidatuo Xiongdi Erren Wang Fo Suo Jing; the three sūtras starting with the Bojuluo [Jing] are extracted from the Zhong Ahan)
Wu Zhandou Ren Jing
Shijian Qiangdao Bushi Jing
Fantian Yi Poluomen Jiangtang Jing
Yujia Jushi Jian Fo Wenfa Xingwu Jing (also called Xiujiatuo Jushi Fo Wei Shuofa De Xingwu Jing)
Shui Yu Jing (the five sūtras starting with the Wu Zhandou [Ren Jing] are all extracted from the Zengyi Ahan)
Fo Wei Poluomen Shuo Sifa Jing
Fo Wei Shihuo Poluomen Shuo Wudao Jing
Fo Wei Poluomen Shuo Gengtian Jing (sometimes without the character Tian)
Fo Wei Jiaoman Poluomen Shuo Ji Jing
Fo Wei Pindou Poluomen Shuo Xianglei Jing
Fo Wei Azhiluo Jiaye Shuo Zita Zuo Ku Jing
Mulian Jian Zhusheng Shenmao Ru Jian Jing
Analu Siwei Mulian Shenli Jing
Wuwei Liche Bai Anan Jing
Shangren Tuo Zeinan Jing
Shijian Yan Meise Jing
Chunda Shami Jing (sometimes written as Śramaṇa, or using the variant character Chun)
Shangren Zi Zuo Foshi Jing
Poluomen Tongda Jinglun
Waidao Chujia Jing
Poluomen Fubai Jing
Jingqin Sinianchu Jing
Poluomen Xuwei Jing
Fo Wei Tiaoma Juluozhu Shuofa Jing
Yiqie Xing Bu Heng Anzhu Jing
Poluomen Wen Shizun Jianglai You Ji Fo Jing
Poluomen Wen Fo Bushi De Fu Jing
Douzhe Poluomen Lunyi Chujia Jing
Fo Hua Huo Yu (or Da Yu) Poluomen Chujia Jing
Fushui Piyü Jing (also called Hengshui Liushu Jing, or written Liushu)
Sicha Poluomen Chujia Dedao Jing
Guoqu Tanqin Ren Jing
Poluomen Jiezhi Zhongshu Jing

1.17.6

Dufu zhangzhe jing (also called Dufu zhangzhe caiwu wufu jing, also called Zhangzhe mingzhong wuzi fuchu jing)
Fo wei nianshao polomen shuo zhi shan bushan jing
Fo wei nanjuluo zhangzhe shuo genshu jing (sometimes without the three characters luo, gen, and shu)
Chansi manzu jing
(The thirty-two sūtras from "Shuo si fa" onward all derive from the Saṃyuktāgama.)
Zhan miyao jing (derives from Zhi chanbing miyao fa)
Qianshi zheng nü jing
Zi mingguo jing
Jiazhenyan wuchang jing
Shen luoxingzi jing (also called Fo fu luoxingzi jing)
Bie yu jing (The five sūtras from Qianshi zheng onward all derive from the Sheng jing.)
Jingmian wang jing (derives from Yizu jing)
Sandu jing
Shuxi shi jing (The above two are miscellaneous extracts from the Hīnayāna.)
Qi lao polomen qing wei dizi jing
Gu mu sang yi zi jing
Zhuo dushu fusheng jing
Qiu li laoyu jing
Liangshi nanyu jing
Xi you erren xiang aijing jing
Ciren busha jing
Moyeji nüren bang fo shengshen ru diyu jing
Zuisheng zhangzhe shou zhouyuan jing (also simply called Shou zhouyuan jing)
Fo shenli jiu zhangzhe zi jing
Fo du zhanduoluo er chujia jing
Chengshi shengji jing
Tiaoda shengshen ru diyu jing
Duo daojian zhongsheng jing
Zhangzhe Yeshu de feichangguan jing (also simply called De feichangguan jing; the fifteen sūtras from Qi lao polomen onward all derive from the Chuyao jing.)
Ren shoushen ru yin jing
Ren shen sibai si bing jing
Wu yin chengbai jing
Diyu zuiren zhongku jing
Ren bing yi buneng zhi jing (The five sūtras from Ren shoushen onward all derive from the Xiuxing daodi jing.)
Alianruo xi chanfa jing (derives from Zuochan sanmei jing)
Lianhua nü jing (derives from Faju piyu jing)
Jaye jie Anan jing (also called Jaye ze Anan shuangdu luohan yu jing)
Jinse nü jing (The two sūtras Jaye jie Anan etc. derive from the Za piyu.)
The above eighty-five works in eighty-five fascicles, beginning with the Baguang jing, are all stated in Changfang's and other catalogues to have been produced by An [Shi]gao. Now, according to the two editions of the Catalogues of All Scriptures from the Kaihuang and Renshou eras of the Sui, as well as the newly compiled extracts and selections of scriptures, all of these are extracted texts from various sūtras, or were not produced by An [Shi]gao, and ought not to be added to the tally of his translations. Now, for the sake of an authentic record, they are entirely deleted.
Daoxing jing, one fascicle (Produced on the eighth day of the tenth month in the second year of Guanghe; see the postscript to the sūtra, Zhu Shixing's Han Catalogue, Sengyou's Catalogue, etc. Master Dao'an said: "The Daoxing chapter is an extract from the Prajñā[pāramitā], compiled by an eminent and insightful foreign master." Dao'an composed a preface and commentary for it.)
Banzhou sanmei jing, two fascicles (Produced on the eighth day of the tenth month in the second year of Guanghe; see the postscript to the sūtra, the Biographies of Eminent Monks, etc. Because the wrappers for the two sūtras were opened at the same time, the dates of production are identical. The Old Catalogue calls it Da banzhou sanmei jing, or in one fascicle; second translation, of the same original as the Daji xianhu jing, etc.)
The above two works in three fascicles: the texts of both are lost.
Śramaṇa Zhu Foshuo. The postscript to the sūtra says: Zhu Foshuo was a native of India. By natural disposition he was perceptive and astute, with wide-ranging erudition and many abilities. At the beginning of the Guanghe era of Emperor Ling, he brought scriptures such as the Daoxing [jing] and arrived in Luoyang. He turned the Sanskrit into Chinese. Although the translators at times encountered impasses and missed the nuances, they discarded literary embellishment and preserved plain substance, deeply capturing the meaning of the sūtras. The Yuezhi śramaṇa Zhi Qian transmitted the words orally; Meng Fu, courtesy name Yuanshi, and Zhang Lian, courtesy name Shao'an, both of Henan, received them with the brush; all this is seen in the postscript to the sūtra. Fajing jing, two fascicles (Master Dao'an said it came from the Vaipulya section; first translation, of the same original as the "Ugra-gṛhapati Assembly" in the Ratnakūṭa, etc., or in one fascicle; received with the brush by the śramaṇa Yan Fotiao, commented on by Kang Senghui; see Sengyou's Catalogue). Ahan koujie shi'er yinyuan jing, one fascicle (also called Duan shi'er yinyuan jing, also simply called Ahan koujie; the Old Catalogue calls it Anhou koujie; altogether having four titles, it is the same single text. In Buddhist records, stating that both An [Shi]gao and An Xuan produced a Koujie is an error).
The above two works in three fascicles: the texts of both are extant.
Upāsaka An Xuan was a native of the country of Parthia (Anxi). His intent and nature were upright and pure, and he was deeply conversant with principles. In upholding the Dharma and precepts, he did not err by the slightest fraction. He recited the various sūtras extensively and was thoroughly versed in many of them. During the reign of Emperor Ling of the Han, he traveled as a merchant to Luoyang. Having achieved merit, he was granted the title of Cavalry Commandant. By nature he was modest, tranquil, gentle, and courteous. He always took the work of the Dharma as his personal duty. Gradually mastering the Chinese language, he aspired to disseminate the scriptures. He frequently discussed doctrinal principles with śramaṇas; he was what the world called "the Commandant." In the fourth year of Guanghe (xinyou), Xuan, together with the śramaṇa Yan Fotiao, produced scriptures such as the Fajing jing. Xuan orally translated the Sanskrit text, and Fotiao received it with the brush. The principles were grasped and the sounds were accurate, fully conveying the subtle purport of the sūtra. The beauty of their craftsmanship was celebrated by later generations. Sengyou's statement that the Fajing was produced by Fotiao is made on the basis of their collaborative translation. Moreover, the assertion that the Ahan koujie was translated by [An] Shigao was simply a confusion due to their sharing the same surname (Since the Old Catalogue already named it Anhou koujie, it would reasonably also be considered produced by Shigao).
Chengju guangming dingyi jing, one fascicle (also called Chengju guangming sanmei jing, or simply called Chengju guangming jing; second translation, see the three catalogues of Zhu Shixing, Zhi Mindu, and Sengyou, and the Biographies of Eminent Monks).
Ananlü banian jing, one fascicle (also simply called Banian jing, or called Chanxing lianyi jing; the Old Catalogue calls it Chanxing jianyi; a different translation from fascicle 18 of the Madhyamāgama; see the Old Catalogue).
Ma you sanxiang jing, one fascicle (also called Shanma you sanxiang jing; a different translation from fascicle 33 of the Saṃyuktāgama; Changfang says it is found in the Wu Catalogue).
Ma you batai pi ren jing, one fascicle (also simply called Ma you batai jing, or called Ma you ba bie'e tai jing; a different translation from fascicle 33 of the Saṃyuktāgama; Changfang says it is found in the Wu Catalogue).
Xiao daodi jing, one fascicle (Changfang says it is found in the Wu Catalogue; those before this are extant, those after are lost).
Wencheng shi'er yinyuan jing, one fascicle (second translation, of the same original as the Shi'er yinyuan jing translated by [An] Shigao, etc.; Changfang says it is found in the Wu Catalogue).
Da moye jing, one fascicle (sometimes without the character da, or in two fascicles; first translation, of the same original as the Mohemoye jing; Changfang says it is found in the Wu Catalogue).
Laituoheluo jing, one fascicle (a different translation from fascicle 31 of the Madhyamāgama; Changfang says it is found in the Wu Catalogue; Master Dao'an's statement that it comes from the Vaipulya section is perhaps mistaken).
Xiao benqi jing, two fascicles (also called Xiuxing benqi, or called Suxing benqi; the character xiao was only recently added; first translation, of the same original as the Ruiying benqi jing, etc.; see the Old Catalogue and the Biographies of Eminent Monks).
Duoluo youposai jing, one fascicle (or with youpisai; Changfang says it is found in the Wu Catalogue).

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開元釋教錄 — 智昇, Classical Chinese