開元釋教錄 1.17.4

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