開元釋教錄 2

English (machine translation) 2

Language: English

2.5 — 6 parts
2.9 — 11 parts

2.1

Compiled by the śramaṇa Zhisheng of the Western Chongfu Temple in the gengwu year [730 CE]

2.2

Comprehensive Summary of the Scriptures, Part 1, Section 2

2.3

The Sun Clan of Wu: first with Wuchang as capital, later with Jianye as capital.

From the first year of Huangwu of Sun Quan (posthumously titled Grand Ancestor, Emperor Wen), a renyin year [222 CE], to the fourth year of Tianji of Sun Hao (without posthumous title), a gengzi year [280 CE], spanning altogether four rulers and fifty-nine years, there were five persons among the clergy and laity. The scriptures and so forth translated by them, together with the anonymous translations, total one hundred eighty-nine works in four hundred seventeen fascicles (among them, sixty-one works in ninety-two fascicles are extant, and one hundred twenty-eight works in three hundred twenty-five fascicles are lost).

2.5.1

Wu: Śramaṇa Weijinan (2 works, 6 fascicles: sūtras and compilations)
Śramaṇa Zhu Lüyan (4 works, 6 fascicles: sūtras and compilations)
Upāsaka Zhi Qian (88 works, 118 fascicles: sūtras, vinaya, and compilations)
Śramaṇa Kang Senghui (7 works, 20 fascicles: sūtras and compilations)
Śramaṇa Zhi Jiangliangjie (1 work, 6 fascicles: sūtras)
Anonymous translated sūtras of both the Wei and Wu dynasties (87 works, 261 fascicles)

Akṣayamati-bodhisattva-sūtra, 4 fascicles (First translation; same original text as Western Jin Dharmarakṣa's Akṣayamati[-sūtra] and Wujinyi jing; see the Wu and Separate catalogues).
*Dharmapada-sūtra, 2 fascicles (First translation; also called Compilation of the Dharmapada, compiled by the Venerable Dharmatrāta; produced together with Lüyan and Zhi Qian; see Sengyou's catalogue; the Wu Catalogue says Zhu Juan, but this is unclear).
The above are 2 works in 6 fascicles (the Dharmapada-sūtra in 2 fascicles is extant; the Akṣayamati in 4 fascicles is a lost text).
Śramaṇa Weijinan (in Wu [Chinese] called Zhang'ai) was originally an Indian. For generations his family had followed heterodox paths, taking fire sacrifice to be supreme. At that time there was a Tianzhu śramaṇa who studied the Hīnayāna and extensively practiced spiritual arts. Passing through on a long journey as evening approached, he wished to lodge at [Weiji]nan's home. Because [Weiji]nan's family followed heterodox paths, they suspected and disliked Śākyan disciples, and thus placed him outside the gate to lodge in the open. At night the śramaṇa secretly applied incantations and caused the fire worshipped by [Weiji]nan's family to suddenly go out. Thereupon the entire family went out together, invited the śramaṇa to enter the house, and made offerings to him. The śramaṇa in turn used incantations to transform the fire and make it rekindle. When [Weiji]nan saw that the śramaṇa's supernatural power was superior to his own, he gave rise to great faith and joy in the Buddhadharma. He then abandoned what he had originally worshipped, left household life to pursue the path, and relied on this śramaṇa as his upādhyāya. He received instruction in the Tripiṭaka and was remarkably versed in the four Āgamas. When he traveled and converted various countries, everyone revered him. Together with his companion Zhu Lüyan, he set out from the Western Regions and subsequently reached Jiangzuo. In the third year of Sun Quan's Huangwu era (jiazi, 224 CE), in Wuchang commandery, together with Zhu Lüyan he produced two works of sūtras, including the Akṣayamati. However, because Weijinan and [Lü]yan were not yet proficient in regional speech, when translating the Sanskrit there was much that was not fully expressed. With their intention fixed on the essential meaning, their phrasing bordered on the plain and unadorned.

*Mātaṅgī-sūtra, 3 fascicles (See Fashang's catalogue; produced together with Zhi Qian; same original text as the Śārdūlakarṇa-sūtra and others; sometimes in 2 fascicles; the fourth translation).
*Samāvatī-sūtra (Sanmojie jing), 1 fascicle (First translation; see the Shixing Catalogue; same original text, different translation from the Sūtra on King Fenhotan; also called the Sūtra on the Maiden Sumagadhā; also called the Sūtra on the King of the Nanguo; also called the Sūtra on King Shuhotan).
Sūtra on the Buddha as Physician (Foyi jing), 1 fascicle (Produced together with Zhi Yue; not a complete scripture, but an abridgment from a great sūtra; also called Sūtra on the Buddha, King of Physicians; see Baochang's catalogue).
*Brahmacārin-sūtra, 1 fascicle (See the Shixing Catalogue).
The above are 4 works in 6 fascicles (the first 3 works in 5 fascicles are extant; the latter 1 work in 1 fascicle is a lost text).
Śramaṇa Zhu Lüyan was an Indian. His understanding and conduct were pure and rigorous, and he was extensively versed in both inner and outer learning. He traveled with Weijinan in the Wu region. After Weijinan passed away, in the second year of Sun Quan's Huanglong era (gengxu, 230 CE), in the capital Yangdu, he translated four works of sūtras, including the *Mātaṅgī. His name varies in different catalogues: some say Jiangyan, some say Chiyan, and some say Lüyan; it is not yet clear which is correct, so all are recorded.

Da mingdu wuji jing (Aṣṭasāhasrikā Prajñāpāramitā Sūtra), 4 fascicles (Second translation; sometimes in 6 fascicles; also simply called Da mingdu jing; same original text as the Daoxing and the Aṣṭasāhasrikā [Xiaopin]; see Zhu Daozu's Wei and Wu Catalogues, Sengyou's catalogue, etc.).
*Amitābha-sūtra, 2 fascicles (Internal title: Sūtra Spoken by the Buddha on the Salvation of Humans into the Way by the Buddhas' Amitābha Samyaksaṃbuddha Chastity; third translation; also called Sūtra of Immeasurable Life; see Zhu Daozu's and Sengyou's two catalogues; slightly different from the translation by [An] Shigao and others).
*Bodhisattva-pūrvakarma-sūtra (Pusa benye jing), 1 fascicle (Also simply named Benye jing; also named Sūtra of the Pure Practice Chapter; a different translation of the 'Pure Practice Chapter' of the Avataṃsaka; see Sengyou's catalogue; [Fei] Changfang's catalogue mistakenly records a separate 'Pure Practice Chapter' alongside the Benye).
Vimalakīrti-sūtra, 2 fascicles (The title of Vimalakīrti's Discourse on the Inconceivable Teaching; also named Sūtra on the Samādhi of the Universal Entry into the Gates of the Way of the Buddhadharma; second translation; sometimes in 3 fascicles; see Zhu Daozu's and Sengyou's two catalogues; slightly different from the translation by Han dynasty Zhu Fodiao and others).
*Jñānamudrā-samādhi-sūtra (Huiyin sanmei jing), 1 fascicle (Also simply called Huiyin jing; also named Samādhi Sūtra on the Jewel Field Wisdom Seal; first translation; same original text as the Tathāgata-jñānamudrā-sūtra; see Daozu's and Sengyou's two catalogues).
Sūtra of the Nine-Colored Deer, 1 fascicle (Extracted from the Compendium of the Six Pāramitās, a different translation; see Fashang's catalogue).
Sūtra of the Old Woman, 1 fascicle (Master Daoan says it is extracted from the Abhidharma; the Wu Catalogue simply calls it Sūtra of the Old Woman; also called Sūtra of the Old Mother; first translation; see Sengyou's catalogue).
*Vatsa-sūtra (Duzi jing), 1 fascicle (See Fashang's catalogue; first translation; same original text as the Ruguang fo jing and others).
Sūtra on Contemplating the Twelve Links of Dependent Origination under the Pattra Tree, 1 fascicle (See Changfang's catalogue; third translation; same original text as the Tang translation Sūtra on the Noble Path of Dependent Arising and others).
Sūtra on Understanding the Root of Birth and Death (Liaoben shengsi jing), 1 fascicle (Master Daoan says it is extracted from the Jātaka-sūtra; Sengyou notes that the five-fascicle Jātaka-sūtra does not have this title; see Sengyou's catalogue; same original text, different translation from the Śālistamba-sūtra; Zhi Qian commented on it himself and wrote a preface; Master Daoan's preface says it was produced at the end of the Han and Zhi Qian commented on it).
*Nāgadattā-sūtra (Longshinv jing), 1 fascicle (First translation; same original text as the Longshi pusa benqi jing; Sengyou says it is recorded in the Separate Catalogue and absent from Daoan's catalogue).
Eight Auspicious Incantations Sūtra, 1 fascicle (First translation; sometimes without the word 'Shen' [Incantation]; also called Sūtra of the Eight Auspicious Ones; same original text as the Eight Yang Incantations Sūtra and others; Changfang says it is found in ancient catalogues).
Sūtra of the Immeasurable Gates Esoteric Dhāraṇī, 1 fascicle (Also simply called Weimi chi jing; also named Sūtra on Attaining the Way, Subduing Māra, and Obtaining All-Knowledge; first translation; same original text as the Sūtra on the Dhāraṇī of the Arising of Immeasurable Gates and others; see Sengrui's Catalogue of the Two Qin and Sengyou's catalogue).
Flower Accumulation Dhāraṇī Spell Sūtra, 1 fascicle (See Baochang's catalogue; sometimes without the word 'Shen' [Spell]; same original text as the Flower Gathering Dhāraṇī and others).
Verse-Holding Dhāraṇī Spell Sūtra, 1 fascicle (First translation; see Changfang's catalogue; same original text as the Tuolinibo jing and others; also called Chutuoluoniju).
*Sihemwei-sūtra (Sihemei jing), 1 fascicle (Second translation; also called Sihemo; also named Bodhisattva Enlightenment Tree; also named Bodhi-Tree Samādhi; see the three catalogues of Daoan, Zhi Mindu, and Sengyou; Sengyou says this sūtra is precisely the Bodhisattva Enlightenment Tree).
Sūtra on the Bodhisattva's Birthplace, 1 fascicle (Also named Zhapomojie jing; first translation; see Zhu Daozu's Wu Catalogue and Sengyou's catalogue).
Bo jing, 1 fascicle (Also called Bo chao jing; Sengyou says the present Bo jing in one fascicle is precisely this; second translation; see Sengyou's catalogue and the Separate Catalogue).
Yueming Bodhisattva Sūtra, 1 fascicle (Sometimes adds the word 'Samādhi'; also named Yueming Youth Sūtra; also named Yueming Boy Sūtra; see Sengyou's catalogue).
Three Grades of Disciples Sūtra, 1 fascicle (Also named Sūtra on the Three Classes of Disciples' Training; see Changfang's catalogue).
Vinaya Samādhi Sūtra (Falü sanmei jing), 1 fascicle (Also simply called Falü jing; second translation; see Changfang's catalogue).

2.5.2

Fanzhi aba jing (Sūtra of the Brāhmaṇa Ambaṣṭha), one fascicle (also called Aba mona jing; Dao'an's catalogue simply calls it Aba jing; also called Fo kaijie fanzhi aba jing; an alternative translation extracted from the thirteenth fascicle of the Dīrghāgama; appears in Fei Changfang's catalogue);
Fanwang liushier jian jing (Brahmajāla-sūtra on the Sixty-Two Views), one fascicle (also called Fanwang jing; Changfang says it appears in the Bie lu; an alternative translation extracted from the fourteenth fascicle of the Dīrghāgama);
Qizhi jing (Sūtra on the Seven Kinds of Knowledge), one fascicle (sometimes written with zhi [wisdom]; appears in Fei Changfang's catalogue; an alternative translation extracted from the first fascicle of the Madhyamāgama);
Shi monan ben jing (Sūtra of the Original Events of Mahānāma the Śākya), one fascicle (Sengyou's catalogue lacks the character ben; also called Wuyin yinshi jing; Dao'an's catalogue states it is an alternative translation extracted from the twenty-fifth [fascicle] of the Madhyamāgama; appears in Zhu Daozu's Wu lu and Sengyou's catalogue);
Zhu faben jing (Sūtra on the Root of All Dharmas), one fascicle (an alternative translation extracted from the twenty-eighth [fascicle] of the Madhyamāgama; appears in Fei Changfang's catalogue);
Bimo shi mulian jing (Sūtra on the Evil Māra Tempting Maudgalyāyana), one fascicle (also called Mo raoluan; Changfang says it appears in the Jiu lu; an alternative translation extracted from the thirtieth fascicle of the Madhyamāgama);
Laitahuoluo jing (Rāṣṭrapāla-sūtra), one fascicle (sometimes called Luohan laitahuoluo jing; differs slightly from the one translated by Zhi Yao of the Later Han; an alternative translation extracted from the thirty-first [fascicle] of the Madhyamāgama; Sengyou says it is recorded in the Bie lu and is absent from Dao'an's catalogue);
Fanmoyu jing (Brahmāyu-sūtra), one fascicle (sometimes written with the character yu; appears in the two catalogues of Daozu and Sengyou; an alternative translation extracted from the forty-first [fascicle] of the Madhyamāgama);
Zhai jing (Sūtra on the Uposatha), one fascicle (also called Chizhai jing; appears in the Bie lu and Sengyou's catalogue; an alternative translation extracted from the fifty-fifth [fascicle] of the Madhyamāgama);
Xumoti nü jing (Sumāgadhāvadāna-sūtra), one fascicle (an alternative translation extracted from the twenty-second [fascicle] of the Ekottarikāgama; appears in Fei Changfang's catalogue);
Bu zishouyi jing (Sūtra on Not Guarding the Mind), one fascicle (sometimes without the character yi; also called Zishou yi bu zishou jing; an alternative translation extracted from the eleventh fascicle of the Saṃyuktāgama; appears in Fei Changfang's catalogue);
Wu muzi jing (Sūtra on the Five Mothers and One Son), one fascicle (appears in Fei Changfang's catalogue; first translation; the same text as the Shamila jing);
Taizi ruiying benqi jing (Sūtra of the Auspicious Portents of the Prince's Origin), two fascicles (translated during the Huangwu era; fourth translation; also called Taizi benqi ruiying, and also simply Ruiying benqi; slightly different from that produced by Kang Mengxiang; transcribed by Xie Qiang of Chen Commandery, Zhang Xi of Wu Commandery, and others, and finalized by Wang Huan of Hedong in Wei; appears in the two catalogues of Shixing and Sengyou);
Longwang xiongdi jing (Sūtra on the Dragon King Brothers), one fascicle (also called Nan longwang jing; sometimes lacks the character wang; also called Xiang longwang jing; first translation; appears in Fei Changfang's catalogue);
Zhangzhe yinyue jing (Sūtra on the Elder Yinyue), one fascicle (also called Zhangzhe yinyue bulanjiaye jing, and also simply Yinyue jing; first translation; appears in Fei Changfang's catalogue);
Qi nü jing (Sūtra on the Seven Daughters), one fascicle (also called Qi nü ben jing; Master Dao'an says it is extracted from the Abhidharma; first translation; appears in Sengyou's catalogue);
Ba shi jing (Sūtra on the Eight Masters), one fascicle (appears in Zhu Daozu's Wu lu and Sengyou's catalogue; first translation);
Pingshawang wu yuan jing (Sūtra on King Bimbisāra's Five Vows), one fascicle (sometimes written with the character ping; also called Foshajia wang jing; appears in Fei Changfang's catalogue; first translation; Master Dao'an says it is extracted from the Madhyamāgama, but examination reveals nothing);
Yizu jing (Arthapada-sūtra), two fascicles (appears in Zhu Daozu's Wu lu, and the two catalogues of Sengyou and Baochang; first translation; containing sixteen sūtras);
Xumoti zhangzhe jing (Sūtra on the Elder Sumati), one fascicle (also called Hui zhufuo qian, and also Rulai suoshuo shixian zhongsheng; appears in Fei Changfang's catalogue);
Anan si shi jing (Sūtra on Ānanda's Four Practices), one fascicle (appears in Sengyou's catalogue and the Bie lu);
Weishengyuan jing (Ajātaśatru-sūtra), one fascicle (appears in Fei Changfang's catalogue);
Si yuan jing (Sūtra on the Four Vows), one fascicle (appears in Zhu Daozu's Wu lu and Sengyou's catalogue);
Lishi fanzhi jing (Sūtra of the Brāhmaṇa of the Li Clan), one fascicle (Changfang says it appears in the Bie lu);
Kugou jing (Sūtra of the Rabid Dog), one fascicle (appears in Fei Changfang's catalogue);
Sunduoyezhi jing (Sundarika-sūtra), one fascicle (also called Fanzhi sunduoyezhi jing; appears in Fei Changfang's catalogue; Master Dao'an says it is extracted from the Madhyamāgama, but examination reveals nothing);
Jie xiaozai jing (Sūtra on Śīla Dispelling Calamities), one fascicle (also called Jie xiaofu zai jing; appears in the Jiu lu);
Zhuanji baiyuan jing (Avadānaśataka), ten fascicles (appears in the Neidian lu);
Pusa benyuan jing (Sūtra on the Past Lives of the Bodhisattva), two fascicles (also called Pusa benyuan ji jing; in either two fascicles or four fascicles; composed by the Indian śramaṇa Saṅghasena; appears in Fei Changfang's catalogue);
Weiri zanan jing (Sūtra of Miscellaneous Inquiries by Weiri), one fascicle (appears in Fei Changfang's catalogue; the above are extant, the following are lost);
Mohe banruoboluomi zhou jing (Mantra Sūtra of the Mahāprajñāpāramitā), one fascicle (sometimes lacks the word mohe; appears in Baochang's catalogue);
Fajing jing (Sūtra of the Mirror of Dharma [Ugraparipṛcchā]), two fascicles (or one fascicle; second translation; Sengyou says it appears in the Bie lu and is absent from Dao'an's catalogue; furthermore, Fei Changfang and other catalogues also have an Youjia zhangzhe jing in two fascicles, also said to be translated by Zhi Qian, which is in fact this sūtra and should not be entered twice);
Asheshiwang nü ashuda pusa jing (Sūtra on the Bodhisattva Acyutā, Daughter of King Ajātaśatru), one fascicle (first translation; appears in Fei Changfang's catalogue);
Achamo pusa jing (Akṣayamati-bodhisattva-sūtra), four fascicles (appears in the Wu lu; third translation; same underlying text as that translated by Vighna, but with differing wording);
Xiao achamo jing (Lesser Akṣayamati Sūtra), two fascicles (appears in the Bie lu and Sengyou's catalogue; since it adds the character xiao [lesser], it should not be the same text as the preceding sūtra);
Daban nihuan jing (Mahāparinirvāṇa-sūtra), two fascicles (third translation; this is an abridgement of the "Introductory Section" and "Lamentation Chapter" of the larger text into two fascicles; only the last three sheets differ slightly; appears in Zhu Daozu's Wu lu; Master Dao'an says it is extracted from the Dīrghāgama; Sengyou says the present Dīrghāgama differs from this);
Fo yi san che huan jing (Sūtra on the Buddha Calling with Three Carts), one fascicle (appears in Fei Changfang's catalogue, which states it is extracted from the Saddharmapuṇḍarīka, presumably from the "Parable Chapter" of the second fascicle);
Bu zhuangjiao nü jing (Sūtra on the Unadorned Woman), one fascicle (first translation; appears in Baochang's catalogue);
Xulai jing (Surata-sūtra), one fascicle (also called Xulai pusa jing; third translation; a separate translation of the same text as that produced by Bai Yan and others; appears in Zhu Daozu's Wu lu and Sengyou's catalogue);
Pusa xiuxing jing (Sūtra on Bodhisattva Practice), one fascicle (first translation; appears in Baochang's catalogue);
Yan daosu ye jing (Sūtra Explaining the Karmic Deeds of Clergy and Laity), one fascicle (first translation; appears in the Jiu lu; sometimes lacks the character ye);
Fangdeng shoulengyan jing (Vaipulya-śūraṅgama-sūtra), two fascicles (translated during the Huangwu era; second translation; the same text as that produced by Zhi Lokakṣema and others of the Later Han; appears in Zhu Daozu's Wu lu; absent from Dao'an's catalogue; Sengyou omits the characters fangdeng and says it appears in the Bie lu);
Weiming ershi jie jing (Sūtra of the Twenty Gāthās of Weiming), one fascicle (first translation; sometimes lacks the character jing; appears in Sengyou's catalogue);
Fa miejin jing (Sūtra on the Complete Extinction of the Dharma), one fascicle (first translation; also called Fa mojin, and also Kongji pusa suowen jing; appears in Fei Changfang's catalogue);
Qifo shenzhou jing (Sūtra of the Divine Dhāraṇī of the Seven Buddhas), one fascicle (one manuscript lacks the character jing; appears in Fei Changfang's catalogue);
Mohe jingjin jing (Mahāvīrya-sūtra), one fascicle (also called Da jingjin jing; appears in Fei Changfang's catalogue);
Shier men da fangdeng jing (Great Vaipulya Sūtra of Twelve Gates), one fascicle (absent from Dao'an's catalogue; Sengyou says it appears in the Bie lu);
Fo congshang suoxing sanshi jie jing (Sūtra of the Thirty Gāthās on the Buddha's Past Practices), one fascicle (sometimes lacks the character jing; appears in Sengyou's catalogue);
Sishierzhang jing (Sūtra of Forty-two Chapters), one fascicle (second translation; differs slightly from the translation by Kāśyapa Mātanga; its literary style and doctrine are well balanced and correct, and its phrasing is worthy of appreciation; appears in the Bie lu);
Zhan miyao jing (Sūtra on the Secret Essentials of Dhyāna), four fascicles (sometimes lacks the character jing; first translation; appears in the two catalogues of Wu and Bie lu);
Jianyi jing (Dṛḍhamati-sūtra), one fascicle (also called Jianxin jing; second translation; appears in Fei Changfang's catalogue);
Quanjin xuedao jing (Sūtra Exhorting and Advancing in Learning the Way), one fascicle (one manuscript lacks the character quan; first translation; appears in Fei Changfang's catalogue);
Hengshui jie jing (Sūtra on the Precepts at the Ganges River), one fascicle (sometimes lacks the character jie; second translation; appears in the Jiu lu);
Qi lou jing (Sūtra on the Seven Āsravas), one fascicle (Changfang says it appears in the Bie lu).

2.5.3

Sūtra on the Method of Repentance, 1 fascicle (or without the word "Method"; also titled Preface and Text for Bowing and Repentance in the Ten Directions; found in Sengyou's catalogue).
Sūtra on the Virtues of the Worthy, 1 fascicle (found in Sengyou's catalogue).
Sūtra on the Brahman's Purifying Vows, 1 fascicle (found in Changfang's catalogue).
Sūtra on the King of the Country of Azhi, 1 fascicle (found in Changfang's catalogue).
Sūtra on the Parable of the Lion Boy of King Weilou, 1 fascicle (one copy lacks the word "Parable"; found in Changfang's catalogue).
Sūtra on King Landan, 1 fascicle (also titled Sūtra on Maudgalyāyana's Merit, or Sūtra on the Merit of Maudgalyāyana's Dependent Origination; found in the Wu Catalogue).
Sūtra of a Hundred Parables, 1 fascicle (found in Changfang's catalogue).
Sūtra on the Affair of the Five Aggregates, 1 fascicle (found in Changfang's catalogue).
Sūtra on Māra Transforming into a Monk, 1 fascicle (found in Changfang's catalogue).
Sūtra on Uttara's Mother, 1 fascicle (one copy lacks the word "Mother"; found in Sengyou's catalogue).
Sūtra on the People Seeking Wishes, 1 fascicle (found in Changfang's catalogue).
Sūtra on the Expedients of Cultivation, 2 fascicles (also titled Meditation Sūtra on the Expedients of Cultivation; found in the Wu Catalogue).
Dharmapada, 2 fascicles (second translation; also called Dharmapada Compilation; found in the Classified Catalogue and Sengyou's catalogue).
The above eighty-eight works in one hundred and eighteen fascicles (above, from the Sūtra of Miscellaneous Difficulties of Weiri, fifty-one works in sixty-nine fascicles are extant; below, from the Mahāprajñā Dhāraṇī, thirty-seven works in forty-nine fascicles are lost).
Upāsaka Zhi Qian, courtesy name Gongming, also named Yue, was a man of the Da Yuezhi. His grandfather, Fadu, led several hundred of his countrymen to pledge allegiance [to China] during the reign of Emperor Ling of the Han, and was appointed Palace Vice Commander Who Leads the Virtuous. When Yue was seven years old, he was riding a bamboo horse and playing at a neighbour's house, when a dog bit him, fracturing and crushing his shinbone. The neighbour wished to kill the dog and take its liver to apply to the wound. Yue said: "Heaven created this creature to guard and bark for humans. If I had not gone to your house, the dog would never have bitten me. Thus the fault lies with me and has nothing to do with the dog. Even if killing it would cure me, it still should not be done, let alone when it brings me no benefit and merely incurs great guilt in vain. Moreover, beasts have no understanding; how can one hold them accountable to reason?" Thereupon the neighbour was deeply moved by his words and did not kill it.
At the age of ten, he studied Chinese texts; at thirteen, he studied Brahman texts. He became master of both, and furthermore was fluent in the languages and sounds of six countries. Earlier, during the Huan and Ling eras, Zhi Qian [Lokakṣema] translated out Dharma texts. There was a Zhi Liang, courtesy name Jiming, who received instruction from Kṣema. Qian, in turn, received instruction from Liang. He read widely in the canonical scriptures, understanding every one thoroughly, and extensively mastered worldly arts. In person, he was tall and slender, dark and thin, with white-dominated eyes and yellow pupils. People of the time made a saying about him: "Young Master Zhi has yellow pupils; though his body is slender, he is a sack of wisdom." Originally devoted to the Great Teaching, he deeply mastered the scriptural tenets. At the end of Emperor Xian's reign, when the Han house fell into great turmoil, he fled to Wu together with several tens of fellow townsmen. On the day they first departed, he had only one quilt. A traveler followed him, but in the severe cold had no quilt. Yue called the traveler to sleep together with him. Toward midnight, the traveler snatched his quilt and ran away. The next morning, his companions asked where the quilt was. Yue said: "Last night it was snatched by the traveler." His companions all said: "Why didn't you tell us?" He answered: "Had I reported it, you would certainly have punished him for robbery. How could it be fitting to kill a man for the sake of one quilt?" Those far and near who heard of this all sighed in admiration.
Later, the Ruler of Wu, Sun Quan, heard of his broad learning, talent, and wisdom, and summoned him for an audience. He then questioned him on the profound and obscure meanings in the sūtras. Yue resolved difficulties as they arose, answering every doubt without exception. Quan was greatly pleased and appointed him an Erudite (boshi), having him tutor the Crown Prince, conferring lavish favour and official rank upon him. Yue considered that although the Great Teaching was circulating, the scriptures were mostly in Sanskrit and none understood them. Since he was skilled in both Chinese and barbarian tongues, he collected various copies and translated them into the language of Wu. From the second year of Quan's Huangwu era (gui-mao) to the second year of Liang's Jianxing era (gui-you), over more than thirty years, he translated eighty-eight works, including the Da mingdu jing. He subtly captured the sacred meaning, and his phrasing was elegant and refined. Moreover, based on the Amitāyus-sūtra and the Zhong benqi jing, he composed a three-stanza Sanskrit chant in continuous verse praising the Bodhisattva, and annotated the Liaoben shengsi jing, all of which circulated in the world. Later, when the Crown Prince ascended the throne, [Zhi Qian] retreated into the Qionglong Mountains and withdrew from worldly affairs. From the Daoist-monk Zhu Falan, he further received the five precepts. Those with whom he associated were solely śramaṇas. Later he passed away in the mountains at the age of sixty.
The Ruler of Wu, Sun Liang, wrote to the saṅgha: "Zhi Gongming's illness was incurable. His conduct and practice were humble and pure, noble from beginning to end. My sorrow and grief cannot be stilled." He was cherished by his contemporaries to this extent. As for the number of works and fascicles translated by Qian, the various accounts disagree. Sengyou's Sanzang ji records only thirty-six works; Sengyou's biography of Qian in his catalogue says he translated twenty-seven sūtras; Huijiao's Gaoseng zhuan lists forty-nine sūtras; and Changfang's catalogue records as many as one hundred and twenty-nine works. Now, considering that what is recorded in Changfang's catalogue mostly consists of extracted texts or duplicate entries under alternate titles, I shall now delete them in sequence as explained below:
Sūtra of the Deer's Son (its text is identical to the Sūtra of the Mother Deer translated by Zhu Fahu of the Western Jin).
Sūtra of Shenri (also identical to the Sūtra of the Youth Candraprabha translated by Fahu).
Sūtra on the Merits of Leaving the Household (now there are two texts: one is a Qin translation, appended to the Qin catalogue; one is an excerpt from the Xianyu jing, now appended to the catalogue of extracted texts).
Sūtra of the Adamantine Purity (also titled Vajrasamādhi Sūtra on Original Nature Pure, Indestructible, and Undying; also listed in the catalogue of anonymous translations of the Later Han; upon examining the text, it was not translated by Zhi Qian, so it is now moved and appended to the Qin catalogue).
Sūtra on Great Benevolence Without Diminution.
Sūtra on the Precious Maiden Inquiring About the Thirty-Two Marks.
Sūtra on Māra's Daughter Hearing the Buddha Preach the Dharma and Attaining a Male Body (the three sūtras including Great Benevolence Without Diminution are all extracted from the Mahāsaṃnipāta-sūtra).
Sūtra on Ratnasāgara's Pure Aspiration Fulfilling Great Compassion (extracted from the Karuṇāpuṇḍarīka-sūtra).
Sūtra of Bodhisattva Samantaprasādana (this is the independently circulating Sūtra on Rebirth According to Vows, extracted from the Guan ding jing).
Sūtra on King Modiao (extracted from the Liudu ji jing).
Sūtra on the Buddha Preaching the Dharma for the Wilderness Demon Hārīti (or simply called Hārīti; extracted from the Madhyama-āgama).
Sūtra of the Withered Tree (or with the word "Great" added at the beginning).
Sūtra on the Hawk and Falcon Hunting.
Sūtra on the Affair of the Kite (the three sūtras including The Withered Tree are all extracted from the Ekottarika-āgama).
Sūtra on the Impermanence of Form.
Sūtra on the Exhaustion of All Outflows (or without the word "Outflow").
Sūtra on the Snowy Mountains Having No Macaques (or written as "monkeys", or without the word "No").
Sūtra on Child Without Mother.
Sūtra on the Contemplation of Impurity.
Sūtra on the Three Kinds of Fine Horses.
Sūtra on the Four Kinds of Fine Horses.
Sūtra on the Shortening of Lifespan.
Sūtra on the River Grass-Turtle.
Sūtra on the King Achieving Five Dharmas and Enduring Long in the World.
Sūtra on the Buddha Preaching Detachment from Desire for the Non-Buddhist Suśīma (the eleven sūtras including The Impermanence of Form are all extracted from the Saṃyuktāgama).
Sūtra on "This Is Mine".
Sūtra on the Brahman (the above two sūtras are both extracted from the Jātaka-sūtra).
Sūtra on King Jietan (extracted from the Arthapada-sūtra).
Sūtra on the Non-Buddhist Śreṇika Preaching Deliverance.
Sūtra on Converting the Brahman (the above two sūtras are Hīnayāna excerpts).
Sūtra of the Blind Turtle.
Sūtra on the Brahman Inquiring of the Buddha on the Increase and Decrease of the World.
Sūtra on the Three Fish Deprived of Water.
Sūtra on the Path of Amṛta.
Sūtra on Subduing One Thousand Brahmans.
Sūtra on the Brahman's Son Dying and the Rice Spoiling.

2.5.4

The Sūtra on Protecting Mouth and Mind;
The Sūtra of the Brahmacārin Asking the Buddha's Teacher;
The Sūtra on the Excellence of Giving the Dharma;
The Sūtra on the Foam upon the Water (ten sūtras including The Blind Turtle are all drawn from the Chuyao jing);
The Sūtra on Cultivating Loving-kindness (drawn from the Xiuxing daodi jing);
The Sūtra on the Deliverance of the Pup (drawn from the Za piyu).
Regarding the above thirty-eight works in thirty-eight fascicles, from the Sūtra on Great Benevolence Without Diminution onward: the catalogues of Changfang and others all claim they were translated by Zhi Qian. Now, having examined the two versions of the Catalogue of the Scriptures from the Sui period as well as newly compiled extracts and selections, these were all extracted from various sūtras. It is not proper to include them in the count of translations. Now, in order to preserve an accurate record, all have been deleted.

Sūtra of the Collection of the Six Perfections, eight fascicles (or nine fascicles; also called Sūtra of the Six Perfections Beyond Limit, or Collection of Crossing to the Limitless, or Miscellaneous Sūtra on the Limitless; seen in Zhu Daozu's Wu Catalogue and Sengyou's Catalogue);
Old Sūtra of Miscellaneous Parables, two fascicles (the word 'Old' appears in the Neidian [lu] but is absent in Fang's catalogue; also called Compilation of Miscellaneous Parables, or without the word 'Compilation'; seen in the Biographies of Eminent Monks and Changfang's catalogue);
Wu Chapter Sūtra, five fascicles (You's catalogue lacks the word 'Sūtra' and states there are ten chapters in all; this is the third translation; Fang states this is the Aṣṭasāhasrikā Prajñāpāramitā; seen in Sengyou's catalogue);
Sūtra on the Pure Conduct of the Bodhisattva, two fascicles (a different translation of the 'Ratnacūḍa Chapter' of the Mahāsaṃnipāta; also simply called Sūtra of the Pure Vinaya; said to have been produced in the Chiwu era; seen in Zhu Daozu's Wu Catalogue);
Sūtra on Expedient Means, one fascicle (same original text as the Sūtra on Adapting to Expedient Means; first translation; seen in the Wu Catalogue and Separate Records);
Sūtra on the Two Hundred and Fifty Dharmas of the Bodhisattva, one fascicle (or two fascicles; this is what was shown to Sun Hao as a substitute for the two hundred and fifty precepts of the fully ordained monk; seen in the Biographies of Eminent Monks and Changfang's catalogue);
Sūtra on Sitting Meditation, one fascicle (seen in Changfang's catalogue).

The above seven works in twenty fascicles (two works in ten fascicles, including the Six Perfections, are extant; five works in ten fascicles, including the Wu Chapter, are lost texts).

The śramaṇa Kang Senghui: His ancestors were from the country of Kangju. For generations they lived in India. His father moved to Jiaozhi for trade. When Senghui was over ten years old, both of his parents died. Being of the utmost filial nature, once the mourning period was complete, he went forth from home, maintaining exceptionally strict practice. He was magnanimous, elegant, possessed discernment and breadth of mind, and was devoted and fond of learning. He clearly understood the tripiṭaka and read widely across the Six Classics. He was extensively versed in astronomy, charts, and prophetic apocrypha. He was astute and articulate, and skilled in composing literary works. At that time, Sun Quan ruled the region south of the Yangtze, but Buddhism had not yet spread there. Previously, the upāsaka Zhi Qian had propagated and translated canonical texts, but since the great teaching had only just begun to spread, its transformative influence was not yet complete. Senghui wished to make the Way flourish south of the Yangtze and erect stupas and monasteries, so holding his monk's staff, he traveled east. In the tenth year of the Chiwu era of the Wu dynasty, he first arrived in Jianye. He built a thatched hut, set up an image, and practiced the Way. At that time, the people of the state of Wu, having never seen a śramaṇa before and observing only his appearance without understanding his teachings, suspected him of being eccentric and deceitful. The authorities submitted a memorial saying, "A barbarian has entered our borders calling himself a śramaṇa. His attire and appearance are unusual; the matter should be investigated." Sun Quan said, "I have heard that Emperor Ming of the Han dreamed of a deity named the Buddha. Could what he serves be the remnant of that tradition?" He immediately summoned Senghui and questioned him, "What miraculous efficacy do you possess?" Senghui said, "More than a thousand years have swiftly passed since the Tathāgata departed this world. His relic bones, the śarīra, radiate divine brilliance beyond measure. Formerly, King Aśoka built as many as eighty-four thousand stupas. Indeed, the erection of stupas and monasteries is meant to make manifest his enduring influence." Sun Quan considered this boastful and extravagant, and said to Senghui, "If you can obtain a relic, I shall build a stupa for you. If it proves false, the state has its established punishments." Senghui requested a period of seven days. He then addressed his disciples, saying, "The flourishing or demise of the Dharma hinges upon this single act. If we are not sincere now, what chance will there be later?" Thereupon, they cleansed themselves, fasted, purified a chamber, held a bronze vase with incantations, burnt incense, and prostrated in prayer. When the seven-day period ended, all was quiet and there was no response. He asked for an extension of a second seven days, yet it was the same. Sun Quan said, "This is indeed deceitful trickery," and was about to impose punishment. Senghui requested yet a third period of seven days, and Sun Quan granted it as a special allowance. Senghui said to his religious companions, "Xuanni said: 'Since King Wen is dead, does not culture reside here?' The Dharma clouds ought to descend, yet we have failed to move [the unseen powers]; what need is there to wait for the king's law? We must take a pledge of death as our limit." At dusk on the twenty-first day, still nothing was seen, and all were filled with dread. As the fifth watch began, they suddenly heard a clinking sound within the vase. Senghui went himself to look, and indeed found a relic. The next morning, he presented it to Sun Quan. The entire court gathered to observe: five-coloured flames of light shone forth above the vase. Sun Quan took the vase in his own hands and poured [the relic] into a bronze platter. When the relic struck the platter, the platter immediately shattered. Sun Quan was awestruck, rose up, and said, "A rare and auspicious sign!" Senghui stepped forward and said, "How could the divine majesty of a relic be limited merely to its marks of light? Even the fires of the kalpa's end cannot burn it, nor can the vajra pestle shatter it." Sun Quan ordered that it be tested. Senghui made another vow, saying, "The Dharma clouds are just spreading, and all living beings look up to their blessing. May [the relic] display its divine trace further, so as to manifest its majestic power broadly." He then placed the relic on an iron anvil and ordered a strongman to strike it. At that, both the anvil and the hammer were dented, while the relic was undamaged. Sun Quan was greatly impressed and convinced, and immediately built a stupa for it. Because it was the first Buddhist monastery, it was named the Jianchu Temple ('Temple of the Initial Foundation'), and the area was named Fotuoli ('Buddha Village'). From this, the Great Dharma came to flourish south of the Yangtze. When Sun Hao assumed government, his decrees were harsh and cruel. He suppressed illicit sacrifices and came to Buddhist monasteries, intending to destroy them as well. Sun Hao said, "Whence did this arise? If its doctrinal teachings are true and upright and accord with the sacred canons, then its Way should be preserved and revered. If they have no substance, they shall all be burnt." The ministers unanimously said, "The awe-inspiring power of the Buddha is unlike other spirits. Kang Senghui moved auspicious omens, and the Great Emperor [Sun Quan] founded the temple. If we lightly destroy it now, we fear it may bring regret later." Sun Hao dispatched Zhang Yu to visit the temple and interrogate Senghui. Yu was refined, talented, and eloquent; his interrogations came thick and fast from every angle. Senghui met every point with soaring language, his reasoning and phrasing striking like a sharpened blade. From morning until evening, Yu could not bend him. When he departed, Senghui saw him to the gate. At that time, there was an illicit shrine beside the temple. Yu asked, "Since the mysterious transformation has already won trust, why are these people nearby yet remain unreformed?" Senghui said, "Peals of thunder can split a mountain, yet the deaf do not hear them; this is not because the sound is faint. If reason connects, there is an echo across ten thousand miles. If it is obstructed, even one's liver and gall are as distant as Chu and Yue." Yu returned and sighed at Senghui's talent and brilliance: "It is beyond your minister's measure. May Your Majesty examine it." Sun Hao assembled the court dignitaries in grand fashion and dispatched a carriage to welcome Senghui. When Senghui was seated, Sun Hao asked, "What are the retributions for good and evil taught by Buddhism?" Senghui replied, "When an enlightened ruler instructs the world with filial piety and benevolence, the red raven flies and the Old Man Star appears. When humaneness and virtue nurture all things, sweet springs gush forth and auspicious grain sprouts. Since good has its auspicious omens, so it is with evil. Therefore, when one does evil in secret, ghosts have the power to kill him; when one does evil in the open, men have the right to execute him. The Book of Changes states, 'A family that accumulates good deeds is sure to have abundant blessings'; the Book of Odes sings, 'Seeking blessings without turning away.' Though these are standard sayings of the Confucian canons, they are also the clear teachings of Buddhism." Sun Hao said, "If so, the Duke of Zhou and Confucius have already made it clear; what need is there for the Buddha's teachings?" Senghui said, "What the Duke of Zhou and Confucius said merely pointed out proximate traces. As for the teachings of Śākya, they completely plumb the profound and subtle depths. Therefore, practicing evil brings long-lasting suffering in the hells, while cultivating good brings the heavenly palaces

2.5.5

… everlasting joy. To bring this forth to encourage and aid them—is it not grand?" At that time, [Sun] Hao was unable to refute his words. Though Hao had heard the true Dharma, his dark and tyrannical nature could not overcome his cruelty. Later, he had the palace guards enter the rear palace to work on the garden. In the earth they found a golden image several feet tall, which they presented to Hao. Hao had it placed in an unclean place, and on the eighth day of the fourth month, poured foul liquid over it, making sport of it together with his ministers. In an instant, his whole body broke out in great swelling, and his genitals were in excruciating pain; his screams reached the heavens. The Grand Astrologer divined, saying: "This was done by offending a great deity." They then offered sacrifices at various shrines, but the suffering grew even more severe. Among the palace maidens there was one who had previously revered the Dharma; she thereupon asked, "Has Your Majesty sought blessings in a Buddhist monastery?" Hao raised his head and asked, "Is the Buddha deity great?" The maiden said, "The Buddha is a great sage, revered by heavenly deities." As Hao's mind was awakened, he understood the intent of her words. The maiden then brought the image and placed it in the palace hall, washed it with perfumed water tens of times, and burned incense in repentance. Hao knocked his head against his pillow, stating his own offenses. After a short while the pain abated. He sent a messenger to the monastery to inquire after the monks and invite [Kang Seng]hui to explain the Dharma. Hui immediately went in with [the messenger]. Hao asked extensively about the origins of sin and merit, and Hui analyzed them for him in words that were refined and essential. As Hao was possessed of natural intelligence and discernment, he was filled with joy. He then asked to see the śramaṇa precepts. Because the text of the vinaya was a secret prohibition that could not be lightly divulged, Hui took the hundred and twenty-five vows of the *Benye* and divided them into two hundred and fifty matters, so that in walking, standing, sitting, and lying down, [a monk] always vows for sentient beings. Seeing that the compassionate vows were extensive and universal, Hao was further inclined toward goodness; he thereupon received the five precepts from Hui, and within ten days his illness was cured. He then had Hui's residence further decorated and renovated, naming it Tianzi Temple (Emperor's Temple). He proclaimed to the imperial clan that none should fail to venerate [the Dharma]. While at the Wu court, Hui frequently expounded the true Dharma. Because Hao was of a cruel and crude disposition and could not attain the subtle meaning, Hui narrated only close matters of karmic retribution to open his mind. In the fourth month of the fourth year of Tianji of Wu, Hao surrendered to the Jin. In the ninth month, Hui contracted an illness and passed away. This was the first year of the Taikang era of Emperor Wu of Jin. During the Xianhe era of Emperor Cheng of Jin, Su Jun rebelled and burned down the stūpa that Hui had erected. The Minister of Works, He Chong, rebuilt it. Zhao You, General Who Pacifies the West, had never revered the Dharma through generations and held the Three Jewels in contempt. He entered this monastery and said to the monks: "I have long heard that this stūpa repeatedly emits light. It is absurd and baseless; I cannot believe it. Only if I see it myself will it be beyond dispute." As soon as he finished speaking, the stūpa emitted a five-coloured light that illuminated the halls and the temple precinct. You stood in awe, his hair standing on end, and from this he came to have faithful reverence; he erected another small stūpa to the east of the monastery. From afar, it was due to the spiritual resonance of the Great Sage; close at hand, it was also through the power of Kang [Seng]hui. Therefore, his portrait was painted and has been transmitted to this day. Sun Chuo composed a eulogy for him: "Venerable Hui was refined and austere, truly of fine substance. / His mind held no worldly burdens; his spirit possessed abundant ease. / He stirred this murky night and raised up those who had been cast out. / Transcendent and far-reaching, pre-eminent and aloft." In the first year of the Taiyuan era of [Sun] Quan (the *xinwei* year), Hui translated seven works, including the *Liudu ji jing*, at the Jianchu Temple that he had founded. All were wonderfully faithful to the corpus of the sūtras, their literary style and meaning appropriate and correct. He also transmitted the *nirvāṇa* chanting style, with a clear, delicate, mournful, and resonant sound, which served as a model for a whole generation. Furthermore, the catalogues of [Fei Chang]fang and others also contain the *Anan nianmi jing*, the *Jingmian wang jing*, the *Chawei wang jing*, and the *Fanhang wang jing*. Although these four sūtras are said to have been translated by Hui, they all derive from the *Liudu ji jing*, and it is not proper that they be counted among his genuine translations. They are now entered into the catalogue of extracted texts. There are also the *Fajing jing zhu jie* in two fascicles, the *Daoshu jing zhu jie* in one fascicle, and the *Anban jing zhu jie* in one fascicle. For the above three sūtras, Hui also wrote prefaces. Although Hui annotated these three sūtras, they were originally not translated by Senghui; therefore, they are likewise not counted among Hui's translations. Along with the aforementioned seven works, they are now all excised.
*Fahua sanmei jing* in six fascicles (one copy has the word *zheng*; first translation; same original text as Dharmarakṣa's *Zheng fahua [jing]* and others; appears in Zhu Daozu's *Wei lu*; also appears in the *Shixing lu*).
The above is one work in six fascicles; the text is lost.
Śramaṇa Zhi Jiangliangjie, in the language of Wu called Zhengwuwei ("Upright and Fearless"), was a man of the Western Regions. In the second year of the Wufeng era of Sun Liang (the *yihai* year), he translated the *Fahua sanmei jing* in Jiaozhou. Śramaṇa Zhu Daoxin served as the amanuensis. The two catalogues of [Fei Chang]fang and the *Neidian [lu]* recorded him under the Cao Wei dynasty. Now, in accordance with the locales of Jiaozhou and Shixing, he is partitioned into the Wu catalogue.
*Fusi yi gongde zhufou suo hunian jing* in two fascicles (extracted from the *Chong jing*; also called *Fusi yi gongde* or simply *Gongde jing*)
*Qifo fumu xingzi jing* in one fascicle (the old catalogue calls it *Qifo xingzi jing*; extracted from the forty-fifth chapter of the *Ekottarika-āgama*; different translation)
*Za ahan jing* in one fascicle (appears in the old catalogue; extracted from within the *Saṃyukta-āgama*; different translation)
*Apitan ganlu wei lun* in two fascicles (sometimes without the word *lun*; also called *Ganlu wei apitan* or *Ganlu wei jing*; composed by Venerable Ghoṣaka)
The above are extant; those below are lost.
*Shu puyao jing* in eight fascicles (seems to have been produced in the land of Shu; first translation)
*Zhangzhe zi shi jing* in one fascicle (appears in the old catalogue; second translation)
*Wuduandi chi jing* in one fascicle (the old catalogue calls it *Wuduandi zongchi jing*; second translation)
*Shu shoulengyan jing* in two fascicles (appears in the old catalogue; seems to have been produced in the land of Shu; third translation)
*Houchu shoulengyan jing* in two fascicles (appears in the old catalogue; stated to have ten gāthās; fourth translation)
*Aweiyuezhi zhuan jing* in eighteen fascicles (appears in the old catalogue)
*Mohecheng jing* in fourteen fascicles (also called *Moheyan*)
*Moheyan youbotishe jing* in five fascicles ([Seng]you calls it *Mohecheng*)
*Sanmei wang jing* in five fascicles
*Fanwang qingwen jing* in five fascicles
*Fo cong doushuai jiang zhongyin jing* in four fascicles (extracted from the *Wang Zong lu*)
*Si tianwang jing* in four fascicles (suspected to be four works in four texts)
*Mowang qingwen jing* in four fascicles
*Shitihuan'yin suo wen jing* in three fascicles
*Dafantian wang qing zhuan falun jing* in three fascicles
*Fahua guangrui pusa xianshou jing* in three fascicles (now suspected of being an excerpt of the *Zheng fahua*)
*Puxian pusa danan erqian jing* in three fascicles
*Fantian wang qing fo qianshou jing* in two fascicles (also, the *Dafantian wang jing* in two fascicles resembles this)
*Pusa changxing jing* in one fascicle (appears in the old catalogue)
*Yinghuo liudu jing* in one fascicle (the old catalogue contains the *Mingdu jing* in one fascicle, which states: "also called *Yinghuo mingdu jing*")
*Neichan boluomi jing* in one fascicle (appears in the old catalogue)
*Liu boluomi jing* in one fascicle (appears in the old catalogue)
*Da zongchi shenzhou jing* in one fascicle (appears in the old catalogue; also called *Zongchi zhou jing*)
*Aweiyuezhi pusa jie jing* in one fascicle (the old catalogue lacks the word *pusa*)
*Za shu jing* in twenty fascicles (appears in the old catalogue)
*Naxian piyu jing* in four fascicles (appears in the old catalogue)
*Taizi shiyi benqi jing* in two fascicles
*Shenduanlian jing* in two fascicles
*Mohe mujianlian yu fo jiaoneng jing* in one fascicle (appears in the old catalogue)

First 9 of 31 passages. Read on

Linked texts (1)

開元釋教錄 — 智昇, Classical Chinese