開元釋教錄 2.9.5

2.9.5

Bhikkhunī-vinaya, one fascicle (Sengyou states: "The Bhikkhunī-vinaya Sūtra is extracted from the Sarvāstivāda-vinaya and differs slightly from that produced by Dharmadhara; first translation; found in Sengyou's catalogue.")
Kāśyapa-saṃgīti-tradition Sūtra, one fascicle (Sometimes without the character "tradition"; older catalogues say "Kāśyapa Saṃgīti Sūtra" or "Saṃgīti-vinaya Sūtra"; Sengyou states: "Kāśyapa Saṃgīti Sūtra, second translation; found in both Nie Daozhen's and Sengyou's catalogues.")
Explanation of Gṛdhrakūṭa Mountain, one fascicle (Found in Sengyou's catalogue.)
Sūtra of Three Hundred and Fifty Miscellaneous Parables, twenty-five fascicles (Sengyou states: "Sūtra of Three Hundred Parables; found in Sengyou's catalogue." Fei Zhangfang states: "Found in the Classified Catalogue.")
The above one hundred and seventy-five works in three hundred and fifty-four fascicles (the ninety-one works in two hundred and eight fascicles down to the Faguan jing are extant; the eighty-four works in one hundred and forty-six fascicles from the New Daoxing jing downwards are lost texts).
Śramaṇa Zhu Dharmarakṣa—in the language of Jin, Fahu—was originally a man of the Yuezhi kingdom. His original family name was Zhi. His family had resided in Dunhuang Commandery for generations. At the age of eight, he left home to serve the foreign śramaṇa Zhu Gaozuo as his teacher, and thereupon adopted the surname Zhu (before the Qin and Jin, śramaṇas mostly took their surname after their teacher; later, because of Dao'an [whose virtue] filled the heavens, they generally took the surname Shi). He could recite ten thousand words of sūtras a day, memorising whatever met his eyes. By natural disposition he was pure and admirable, his conduct rigorous and ascetic. Earnest in intention and fond of learning, he travelled ten thousand li to seek teachers. Thus, he was widely read in the Six Classics and allowed his mind to wander through the seven branches of literature. Although worldly affairs brought blame or praise, they never troubled his heart. At that time, during the reign of Emperor Wu of the Jin, although temples and icons were revered in the capital, the profound Vaipulya sūtras remained concealed beyond the Congling Mountains. Dharmarakṣa was then filled with righteous indignation, resolved to propagate the Great Way. He thereupon followed his teacher to the Western Regions and travelled through the various kingdoms. There were thirty-six different foreign languages and scripts; Dharmarakṣa studied them all thoroughly. Comprehensive in his mastery of glosses, sounds, meanings, and scripts, there was nothing he did not fully understand. Thereupon, taking a great store of Sanskrit sūtras, he returned to the Eastern Land. From Dunhuang to Chang'an, and later arriving in Luoyang as well as going south of the Yangtze, he translated and transcribed them into the Jin language along his way. Beginning in the second year of the Taishi era of Emperor Wu, the bingxu year, down to the first year of the Jianxing era of Emperor Min, the guiyou year, he produced one hundred and seventy-five works, including the Guangzan Prajñāpāramitā Sūtra. Pure believers Nie Chengyuan and his son Daozhen, Zhu Fashou, Chen Shilun, Sun Bohu, Yu Sheya, and others, all followed Dharmarakṣa's instructions, taking up the brush and collating with care. Yet Dharmarakṣa was untiring in his labours, taking only the propagation [of the Dharma] as his life's work. Throughout his life he transcribed and translated, never professing fatigue through his toils. That the scriptural Dharma was widely disseminated in the Eastern Land was indeed due to the power of Dharmarakṣa. In his final years, he lived in seclusion in deep mountains. In the mountains there was a clear stream where he would constantly wash and rinse. Later, some woodcutters defiled the water's edge, and in an instant it dried up. Dharmarakṣa paced about and sighed, saying: "The lack of virtue in humanity has caused the clear spring to cease flowing. If the water should dry up forever, I shall truly have no means to sustain myself, and it will be proper to move away." As soon as he finished speaking, the spring flowed and filled the stream. His ability to move things through profound sincerity was always of this kind. Therefore, Zhi Dun in a eulogy on his portrait wrote: "The venerable Dharmarakṣa was tranquil and serene; his virtue and the Way were profound and beautiful. He chanted softly in the lofty ravine; the dried-up spring rinsed his mouth with water. How distant! The venerable Dharmarakṣa was endowed by Heaven with broad excellence; he washed his feet in the shifting sands and grasped the profound imports." Later, he established a temple outside the Qingmen Gate of Chang'an, diligently practicing the Way. Thereupon, his virtuous transformation spread far and wide, and his renown covered the four distant realms. Several thousand monks all revered and served him together. When Emperor Hui of the Jin went west to Chang'an, Guanzhong fell into desolation and the common people were displaced. Dharmarakṣa and his disciples fled the region and went east to Mianchi, where he fell ill and died at the age of seventy-eight (Dharmarakṣa still translated sūtras in the eras of Huai and Min. The biography states: "Emperor Hui went west to Chang'an, and the venerable Dharmarakṣa fled the disturbances eastwards and died upon reaching Mianchi"; this may not be so. Dharmarakṣa's family resided in Dunhuang for generations, and his teaching and guidance were comprehensive and pervasive; the people of that time all called him the "Dunhuang Bodhisattva." Various catalogues sometimes say the "Yuezhi Bodhisattva" or the "Tianzhu Bodhisattva"; these are all reverent praise of his virtue and titles of beauty. However, Fahu is the translation in this land, and Dharmarakṣa is the Sanskrit appellation in the West. Yet Liang Sengyou's catalogue and the Sui Fajing catalogue established them as two people, saying that they each produced translations separately, which is somewhat lacking in thorough scrutiny. Now, examining the various catalogues in detail, the number of sūtras produced by Dharmarakṣa varies; in Fei Zhangfang's catalogue, the number is even greater. Upon careful investigation now, many are extracted texts and the like, and some were not produced by the venerable Dharmarakṣa, so they cannot be counted as authentic translations. Now, for the sake of an accurate record, they are wholly deleted as explained below).
Siṃhacandra-buddha-pūrvayoga-sūtra (Sometimes without the character "pūrva"; catalogues such as Fei Zhangfang's state that it was translated by Dharmarakṣa, but examining the style, it is not; it is now classified as an anonymous translation in the Qin catalogue.)
Fashe jing (Regarded by worldly notes as doubtful; I once saw its text, which was composed by someone; it is now compiled into the catalogue of doubtful texts.)
Sūtra on the Precious Maiden Inquiring About Wisdom
Sūtra on the Transformation of Brahmā's Body (The above two sūtras are extracted from the Mahāsaṃnipāta.)
Sūtra on the Four Unhindered Supernormal Powers (Extracted from the Sūtra of King Īśvara.)
Sūtra on the Bodhisattva Practices of Vajragarbha (Extracted from the Jianbei jing.)
Guangshiyin jing (Extracted from the Zheng fahua jing.)
Sūtra on Bodhisattva Ratnārkaraśmi (Also called Sūtra on Bodhisattva Ratnārkaraśmi Inquiring About the Characteristics of the Lotus Land; extracted from the Karuṇāpuṇḍarīka Sūtra.)
Pushou tongzhen jing (Sometimes written with the variant character pu; extracted from the Puchao jing.)
Suilan ben jing
Mawagn jing
Sūtra on Maitreya Becoming a Female Body
King Modiao Sūtra (The four sūtras starting with Suilan are all extracted from the Ṣaṭpāramitā-saṃgraha.)
Sūtra on the Bodhisattva's Method of Repentance (Sometimes without the character jing; extracted from Nāgārjuna's Daśabhūmikavibhāṣā.)
Sūtra on Whence Man Comes (Also called Whence Man Has Come; extracted from the Ren benyu sheng jing.)
Poverty Sūtra
What Suffering Sūtra (The two sūtras starting with Poverty are both extracted from the Madhyamāgama.)
Seven Jewels Sūtra (Extracted from the Ekottarikāgama.)
King of Physicians Sūtra
Sūtra on Devaputra Śivirī Going to the Buddha to Speak Verses
Sūtra on the Four Kinds of People (The three sūtras starting with King of Physicians are all extracted from the Saṃyuktāgama.)
Dwelling in Seclusion Sūtra
Dhāraṇī Sūtra (Also called Buddha Mind Dhāraṇī.)
Abdomen Messenger Sūtra
Honey Vessel Sūtra
Miscellaneous Praises Sūtra (The five sūtras starting with Dwelling in Seclusion are all extracted from the Jātaka-sūtra.)
Sūtra on Woman's Flaming and Bewildering Desire
Wide Learning Sūtra
Awakening Thought Sūtra (The above three sūtras are all extracted from the Udānavarga.)
The twenty-seven sūtras from the Precious Maiden downwards are all extracted and excerpted sūtras drawn from large collections. They are all deleted now.
Catalogue of the Scriptures, one fascicle (Authored by Dharmarakṣa himself, not a translation from a Sanskrit text; it is listed here in the narrative catalogue, but no longer preserved.)
Twelve Wanderings Sūtra, one fascicle (First translation.)
The above one work in one fascicle is lost.
Śramaṇa Qiāngliáng Lóuzhì—in the language of Jin, Zhenxi—was a man of the Western Regions. His mind and disposition were broad and unrestrained, harboring the aim of widespread teaching. In the second year of the Taikang era of Emperor Wu, the xinhai year, he translated it in Guangzhou.
The single work Twelve Wanderings Sūtra is found in the Shixing Catalogue and the Baochang Catalogue.
Sūtra on the Transformation of Inconceivable Supernormal Powers, four fascicles (Second translation; also named Consolidated Sūtra on Supernormal Powers; sometimes in three fascicles; an alternative translation of the same text as the Sūtra on the Buddha Ascending to Trāyastriṃśa Heaven to Preach the Dharma for His Mother translated by Zhu Dharmarakṣa; found in Zhu Daozu's catalogue.)