開元釋教錄 3.7

English (machine translation) 3.7

Language: English

3.7.1

Da guanding jing, twelve fascicles (sometimes without the character Da; catalogue says nine fascicles, not verified; Fang says it is found in the Miscellaneous Catalogue);
Da kongque wang shenzhou jing, one fascicle (found in Zhu Daozu's catalogue and Sengyou's catalogue; first translation);
Kongque wang za shenzhou jing, one fascicle (found in Zhu Daozu's catalogue and Sengyou's catalogue; second translation).
The three works above, in fourteen fascicles (the first work of twelve fascicles is extant; the latter two works of two fascicles are lost texts).
Śramaṇa Bo Śrīmitra: In Jin, this means "Auspicious Friend" (Jiyou). He was a person from the Western Regions, the son of a king. When he was due to succeed to the throne, he yielded the kingdom to his younger brother, covertly following the model of Taibo. Afterward, his mind awakened through divine inspiration, and he consequently became a śramaṇa. Śrīmitra's natural disposition was noble and bright, and his spiritual bearing was transcendent. Merely to face him, he stood preeminent above the crowd, not to mention his intelligence, eloquence, and comprehension of speech. During the Yongjia era of the Western Jin, he first arrived in this land. He then crossed to the east of the Yangtze River and stayed at Jianchu Temple. Chancellor Wang Dao marveled at him upon first meeting, considering him a kindred spirit, on account of which his fame became prominent. Defender-in-Chief Yu Yuangui, Household Counselor Zhou Boren, Minister of Ceremonies Xie Youyu, and Chamberlain for Law Enforcement Huan Maolun were all eminent scholars of the generation. When they met him, they sighed repeatedly all day long, opening their hearts in mutual understanding. Wang Dao once visited Śrīmitra; Śrīmitra loosened his sash, reclined, and engaged in spiritual conversation with effortless discernment. At that time, Bian Wangzhi, Prefect of the Masters of Writing, was also on good terms with Śrīmitra. In a moment, Bian Wangzhi arrived, and Śrīmitra thereupon straightened his lapel, adjusted his countenance, and sat upright facing him. When someone asked the reason, Śrīmitra said: "Lord Wang engages others with free-spirited demeanor; Prefect Bian measures things with regulated discipline. That is why it is so." The various lords thereupon praised his spirit for being clear and appropriate in every situation, each finding its proper place. Chamberlain Huan once wanted to formulate a critique of Śrīmitra, but for a long time could not. Someone said: "Śrīmitra may be called exceptionally brilliant." Thereupon Huan marveled with boundless admiration, taking this as the ultimate epithet. Generalissimo Wang Chuchong was then in the southern regions. Hearing that Lord Wang, Zhou, and the others all esteemed Śrīmitra, he suspected they were mistaken in judgment. But when he saw Śrīmitra himself, he was thrilled and rushed forward, paying full devotion at first sight. Lord Wang once said to Śrīmitra: "Among foreign countries, there is only you as an extraordinary man." Śrīmitra smiled and replied: "If I were like all of you gentlemen today, how could I be here?" People at the time considered this an apt reply. Śrīmitra was naturally aloof and did not study the Jin language. Whenever he conversed with the lords, though through translation, his intuitive grasp and understanding completely conveyed his thoughts; they considered this a natural transcendence beyond the measure of ordinary sentiment. Śrīmitra was skilled in incantations, and whenever he applied them, they proved effective. People of the time called him Master of the High Seat. During the reign of Emperor Yuan, he translated three works of sūtras, including the Guanding jing. He also taught his disciple Mili the chanting of Sanskrit hymns in a high voice, the echoes of which have been passed down to the present day. At the age of over eighty, he died during the Xiankang era. When the lords heard of it, they grieved and shed tears. Śrīmitra had often practiced dhūta east of Shizigang; upon his death, he was buried there. Emperor Cheng, cherishing his memory, had a stūpa erected at his tomb. Later, a śramaṇa from the region west of the Pass came to visit Jiankang and thereupon built a temple at the tomb site. Xie Kun of Chen Commandery assisted in completing this enterprise. Recalling past deeds, it was named Gaozuo Temple.
Achu focha zhu pusa xue chengpin jing, two fascicles (translated in the Taikang era, second translation, largely identical to the translation by Zhi Qian of the Han with minor differences; found in Zhu Daozu's Jin-era Miscellaneous Catalogue);
Fangdeng fahua jing, five fascicles (translated in the first year of Xiankang; found in Zhu Daozu's Jin-era Miscellaneous Catalogue, fourth translation; same original text as Dharmarakṣa's Zheng fahua jing and others).
The two works above, in seven fascicles, are both lost texts.
Śramaṇa Zhi Daogen walked in the savor [of truth], traveled broadly, harbored the Way, and benefited beings. In the first year of the Xiankang era of Emperor Cheng, the yihai year, he translated two works of sūtras, including the Achu focha [jing] (The catalogues of Changfang and others all say the Achu fo jing was translated in the Taikang era. The Taikang era was in the reign of Emperor Wu of Western Jin, separated from Xiankang by nearly sixty years. It is feared to be too distant an interval for the same person to translate sūtras across two dynasties. This is likely a clerical error in copying; it was probably Xiankang).
Cailianwei wang shang fo shoujue hao miaohua jing, one fascicle (also simply called Cailianwei wang jing, second translation, same original text as Ajātasatru-rāja-vyākaraṇa-sūtra);
Tuolinibo jing, one fascicle (also called Tuolinibo zhou jing, second translation, same original text as Chiju shenzhou jing and others; Fang's catalogue preserves the Chiju shenzhou jing separately besides the Tuolinibo jing, which is mistaken);
Moniluodan jing, one fascicle (also called Moniluodan shenzhou jing);
Xuanshi batuosuo shuo shenzhou jing, one fascicle (The catalogue lacks the words suo shuo, uses the character huanshi "illusionist", or uses the character ba, or says Botuo; ancient catalogues call it Huanwang batuojing);
Jizhi guo jing, one fascicle (extracted from the seventeenth fascicle of the Dīrgha Āgama, alternate translation);
Tiecheng nili jing, one fascicle (extracted from the twelfth fascicle of the Madhyama Āgama, same original text as the Five Messengers Sūtra);
Anou feng jing, one fascicle (In Jin, it means "in succession"; extracted from the twenty-seventh fascicle of the Madhyama Āgama, alternate translation);
Fanzhi eluoyan wen zhong zun jing, one fascicle (also called Epoluoyan; extracted from the thirty-seventh fascicle of the Madhyama Āgama, alternate translation);
Nili jing, one fascicle (sometimes called Zhong ahan nili jing; extracted from the fifty-third fascicle of the Madhyama Āgama, alternate translation);
Jiede xiang jing, one fascicle (sometimes called Jiede jing; extracted from the thirteenth fascicle of the Ekottarika Āgama, alternate translation);
Si nili jing, one fascicle (sometimes called Si da nili; Fang says it is recorded in the Classified Catalogue; You says it is an anonymous translation; extracted from the forty-eighth fascicle of the Ekottarika Āgama, alternate translation);
Guowang bulixianni shi meng jing, one fascicle (sometimes written Xianni; extracted from the fifty-first fascicle of the Ekottarika Āgama, alternate translation);
Shuimo suo piao jing, one fascicle (also named Hezhong da jumo jing, also named Jumo pi jing; same original text as the Wuyin piyu jing; extracted from the tenth fascicle of the Saṃyukta Āgama, alternate translation);
Yuanye jing, one fascicle (also named Zhangzhe yi fo shuo zifu wu jing jing, or called Yuanye nü jing, second translation, same original text as Asuda jing and others);
Wu ku zhangju jing, one fascicle (first translation; also named Zhutian wu ku jing, also named Wudao zhangju jing, also named Jingchu zuigai yule fofa jing);
Zi'ai jing, one fascicle (sometimes called Zi'ai bu zi'ai jing; Fang says it is found in the old catalogue);
Zhongxin jing, one fascicle (sometimes called Zhongxin zhengxing jing; old catalogue calls it Da zhongxin jing, also called Xiao zhongxin jing; Fang's catalogue says it is extracted from the Liudu ji, but examination shows it is not there);
Jianzheng jing, one fascicle (also named Shengsi bianshi jing);
Dayu shi jing, one fascicle;
Anan qi meng jing, one fascicle (or simply Qi meng jing);
He Diao anahan jing, one fascicle (also named He Diao; sometimes written with the character ke);
Xinsui jing, one fascicle;
Biqiu ting shi jing, one fascicle (also named Ting shi biqiu jing).

3.7.2

Fo bannihuan Mohejiaye fu fo jing (Sūtra on the Parinirvāṇa of the Buddha and Mahākāśyapa Going to the Buddha), one fascicle (also called Jiaye fu fo ban niepan jing).
The above are extant; the following are lost:
Duniu jing (Sūtra on the Calf), one fascicle (also called Duzi jing; third translation, the same text as the Ruguang jing, etc.);
Kongque wang zhou jing (Incantation Sūtra of the Peacock King), one fascicle (third translation, the same text as that translated by Jiyou [Śrīmitra]);
Qi fo suo jie mayoushu zhou jing (Incantation Sūtra of the Mayūṣa Bound by the Seven Buddhas), one fascicle (Sengyou's Catalogue of Anonymous Translations re-lists two texts, one called a different translation);
Da shenmu jie shi zhou jing (Incantation Sūtra of the Great Mother of Spirits Binding Her Vows), one fascicle;
Yihuan fayuan shenzhou jing (Divine Incantation Sūtra of Yihuan's Dharma-Vows), one fascicle;
Jie ri'e shenzhou jing (Divine Incantation Sūtra for Dispelling the Calamity of the Sun), one fascicle;
Liu shenming shenzhou jing (Divine Incantation Sūtra on the Names of the Six Spirits), one fascicle;
Tanchiluo mayoushu shenzhou jing (Divine Incantation Sūtra of the Daṇḍamāyūrī?), one fascicle;
Mayoushu zhou jing (Incantation Sūtra of the Mayūṣa), one fascicle;
Moniluotan shenzhou anmo jing (Divine Incantation Massage Sūtra of Maṇiratna), one fascicle;
Yiwang Weilouyan shenzhou jing (Divine Incantation Sūtra of the Medicine King Velāma?), one fascicle (or called Anan suo wen yiwang Weilouyan shenzhou jing);
Longwang zhou shui yu jing (Sūtra on the Dragon King Bathing with Incantation Water), one fascicle;
Shiba longwang shenzhou jing (Divine Incantation Sūtra of the Eighteen Dragon Kings), one fascicle;
Qing yu zhou jing (Incantation Sūtra for Requesting Rain), one fascicle;
Zhi yu zhou jing (Incantation Sūtra for Stopping Rain), one fascicle;
Chen shui jing (Sūtra on Presenting Water as an Offering), one fascicle;
Huanshi Aiyizhou shenzhou jing (Divine Incantation Sūtra of the Illusionist Ayijhou?), one fascicle;
Zhou shui jing (Sūtra of Incantation Water), one fascicle;
Yao zhou jing (Sūtra of Medicine Incantations), one fascicle;
Zhou du jing (Sūtra on Incantations against Poison), one fascicle;
Zhou shiqi bing jing (Sūtra on Incantations against Pestilence), one fascicle;
Zhou xiao'er jing (Sūtra on Incantations for Children), one fascicle;
Zhou chi jing (Sūtra on Incantations for Teeth), one fascicle (Sengyou's Catalogue of Anonymous Translations re-lists another text with the same name, marked as a different translation; one says 'worm-eaten teeth', another says 'caries');
Zhou yatong jing (Sūtra on Incantations for Toothache), one fascicle (Sengyou says: the Catalogue of Anonymous Translations re-lists another text with the same title, marked as a different translation; or reads 'toothache');
Zhou yantong jing (Sūtra on Incantations for Eye Pain), one fascicle;
Wu yan wen jing (Sūtra on the Text of the Five Eyes), one fascicle (now suspected to be an alternate title for the Method for Seeking the Five Eyes translated by Nie Daozhen);
Liyu youposai youpoyi jie wen (Precept Text for Upāsakas and Upāsikās Free from Desire), one fascicle (also called Ju xing ershier jie wen);
Zuiye baoying jing (Sūtra on Retribution for Karmic Sins), one fascicle (same text as the Zuiye yingbao jiaohua diyu jing; second translation);
Ba shi jing (Sūtra on the Eight Masters), one fascicle (second translation);
Pingsha wang wu yuan jing (Sūtra on the Five Vows of King Bimbisāra), one fascicle (another title: Fushajia wang jing; second translation);
Yizu jing (Arthapada-sūtra), two fascicles (Fei Changfang says it is seen in the Wu Catalogue, and also called a different edition; second translation);
Shi shan shi e jing (Sūtra on the Ten Good and Ten Evil Deeds), one fascicle (second translation; the Wu Catalogue calls it a different translation, and Master Daoan says it comes from the Abhidharma);
Zhi chan fa jing (Sūtra on Methods for Healing in Meditation), one fascicle;
Fantian ceshu jing (Sūtra on the Registers of Brahmā), one fascicle (an old catalogue calls it Zhu tian shi jing);
Zhu tiandi jing (Sūtra on the Various Heavens and Earths), one fascicle;
Shisong biqiu jieben (Prātimokṣa of the Daśabhāṇavāra-vinaya for Bhikṣus), one fascicle (in the sixth year of the Taiyuan era, the three editions of Sengchun, Dharmadhara, and Zhu Sengshu were combined to form this single fascicle; seen in Baochang's catalogue; should be the second translation);
Sanbai liushi jie san bu he yi (Combined Discrepancies of the Three Versions of the Three Hundred and Sixty Precepts), two fascicles (the preface adds the words 'Great Bhikṣu'; re-collated together with the monk [Seng]xiang on the twentieth day of the sixth month of the sixth year of the Taiyuan era at Xie Zhenxi Temple; seen in the old catalogue and Baochang's catalogue).
The above sixty-one works in sixty-three fascicles (the twenty-four works in twenty-four fascicles from the Fo bannihuan on are extant; the thirty-seven works in thirty-nine fascicles below the Duniu jing are lost texts).
The śramaṇa Zhu Dharmarakṣa (in Jin called Fazheng) was a person from the Western Regions. From the xinsi year, the sixth year of Emperor Xiaowu's Taiyuan era, to the yiwei year, the twentieth year of the Taiyuan era, he translated sixty-one works, including the Cailian wei wang jing, at Xie Zhenxi Temple in Yangdu; this appears in Fei Changfang's catalogue. Furthermore, catalogues such as Changfang's contain another forty-eight sūtras also attributed to the translation of Fazheng. Because these are all extracted selections from sūtras, or doubtful and spurious, they are all deleted here, as described below:
Jiuhu shenming jing (Sūtra on Saving and Protecting Life; also called Jiuhu shenming ji ren bingku'e jing; entered among genuine sūtras in the Zhou Catalogue, but called spurious in the old catalogue; now classified following the old catalogue);
Zhu tian wen rulai jingjie bukesiyi jing (Sūtra on the Inconceivable Realm Asked by the Devas of the Tathāgata);
Jian shui shijie jing (Sūtra on Seeing the Water World; the above two sūtras both come from the Mahāsaṃnipāta);
Longwang jieyuan wu long shenzhou jing (Divine Incantation Sūtra of the Five Dragons on the Dragon King Binding His Vows);
Da jiangjun shenzhou jing (Divine Incantation Sūtra of the Great General; the above two sūtras come from the Guanding jing);
Wu wu wo jing (Sūtra on Not Having Self or Mine; comes from the Puchao jing);
Mi lan jing (Sūtra on Milinda?; sometimes written Milian or Milian);
Motian guowang jing (Sūtra on the King of the Country of Motian);
Anan nianmi jing (Sūtra on Ānanda and Nemi?; the three sūtras including Milian all come from the Liudu ji jing);
Xianjie qian fo ming jing (Sūtra on the Names of the Thousand Buddhas of the Bhadrakalpa; comes from the Bhadrakalpika-sūtra; the preface states: 'The Bhadrakalpika-sūtra speaks of 2,100 perfections, with Krakucchanda Buddha as the first; this Thousand Buddha Names text has a different translation with Kanakamuni Buddha as the first');
Sanshiqi pin jing (Sūtra of the Thirty-Seven Factors; Master Daoan says it comes from the Vinayapiṭaka; Sengyou's catalogue says it was compiled and translated in the sixth month of the bingzhen year, the twenty-first year of the Jin Taiyuan era, at Xie Zhenxi Temple);
Sanshisantian yuan guan jing (Sūtra on the Park Excursions of the Thirty-Three Heavens);
Biqiu chengjiu wu fa ru diyu jing (Sūtra on the Bhikṣu Entering Hell upon Fulfilling Five Things);
Xueren luanyi jing (Sūtra on the Student of Distracted Mind; the above three sūtras come from the Ekottarika-āgama);
Fo wei biqiu shuo da re diyu jing (Sūtra on the Buddha Explaining the Great Hot Hell for Bhikṣus);
Shitihuan'yin yi Moulian fangguang jing (Sūtra on Śakra Devānām Indra Visiting Maudgalyāyana and Emitting Light);
Moulian jian dashen zhongsheng ran tie chanshen jing (Sūtra on Maudgalyāyana Seeing a Giant Being Wrapped in Burning Iron);
Jian yi zhongsheng jutis fenhui tushen jing (Sūtra on Seeing a Being Whose Entire Body Was Smeared with Excrement);
Zhongsheng ding you tiemo shenghuo chiran jing (Sūtra on Beings with an Iron Mill on Their Heads Blazing with Violent Fire);
Luopo niao wei ying suo zhuo jing (Sūtra on the Lāva Bird Being Caught by a Hawk);
Shi fa chengjiu e'ye ru diyu jing (Sūtra on Entering Hell upon Fulfilling Ten Dharmas of Evil Karma);
Shexing fa jing (Sūtra on the Manner of Serpentine Crawling);
Biqiu yu yu tianzi fangguang jing (Sūtra on the Bhikṣu Bathing and Encountering a Deva-Son Emitting Light);
Tian yu xiuluo yu douzhan jing (Sūtra on Devas and Asuras Wishing to Wage Battle);
Tiandishi shou jie jing (Sūtra on Śakra Devānām Indra Receiving Precepts);
Biqiu wen fo Shitihuan'yin yinyuan jing (Sūtra on the Bhikṣu Asking the Buddha about the Causes and Conditions of Śakra Devānām Indra);
Si tianwang anxing shijian jing (Sūtra on the Four Heavenly Kings Patrolling the World);
Fo jian Fantian ding jing (Sūtra on the Buddha Seeing the Crown of the Brahmā Heavens);
Dishi cixin zhansheng jing (Sūtra on Indra's Loving-Kindness Winning the Battle);
Tianshen jin bao jing (Sūtra on Spirits Guarding Jewels);
Ayu wang gongyang daochangshu jing (Sūtra on King Aśoka Making Offerings to the Bodhi Tree);
Quanxing you zheng jing (Sūtra on Urging Practice with Proof);
Jie xiangying fa jing (Sūtra on Dharmas Corresponding to Precepts);
Chansi manzu jing (Sūtra on the Fulfillment of Meditative Contemplation; the twenty sūtras from Fo wei biqiu shuo downward all come from the Saṃyuktāgama);
Yeji jing (Sūtra of the Wild Hen);
Bie mihou jing (Sūtra of the Soft-Shelled Turtle and the Monkey);
Gu hu wu jing (Sūtra of the Gu Poison, the Fox, and the Crow; sometimes written with the character 'bird');
Dizi mingguo jing (Sūtra of the Disciple Passing Away);
Lü tuo jing (Sūtra of the Donkey and the Camel);
Jusaluo guo wu wang jing (Sūtra of the Crow King of Kośala; sometimes lacking the character luo);
Kongque jing (Sūtra of the Peacock);
Fufu jing (Sūtra of the Husband and Wife; the eight sūtras including Yeji all come from the Jātaka Sūtra);
Qunniu qiantou jing (Sūtra of the Herd of One Thousand Cattle);
Ji xiuxing shi jing (Sūtra of the Assembly of Practitioners);
Bao xiang jing (Sūtra of the Violent Elephant; the three sūtras including Qunniu all come from the Udānavarga);
Diyu zhongsheng xiang hai jing (Sūtra of Hell Beings Harming One Another; comes from the Yogācārabhūmi-sūtra);
Chi zui wu yu jing (Sūtra on the Parable of the Red-Billed Crow);
Anandahuan Luoyun mu jing (Sūtra on Ānanda, Rāhula, and Rāhula's Mother; the two sūtras including Chi zui wu are extracts from the Samyuktāvadāna);
Madhyama-āgama, sixty fascicles (second translation; or fifty-eight fascicles; translated on the tenth day of the eleventh month of the first year of the Long'an era at Dongting Temple, and completed on the twenty-fifth day of the sixth month of the second year; same text as that translated by Dharmanandin; transcribed by the śramaṇa Daoci; seen in Daozu's catalogue);
Ekottarika-āgama, fifty-one fascicles (second translation; produced in the first month of the first year of the Long'an era; slightly different from Nandi's version; transcribed by Zhu Daozu; variously extant in forty-two or thirty-three fascicles, without consistency, and also completed in sixty fascicles; seen in Daozu's and Baochang's catalogues).

3.7.3

*Abhidharmahṛdaya-śāstra*, four fascicles (also called *Abhidharmahṛdaya*, without the word *śāstra*; composed by Venerable Dharmaśreṣṭhin; translated at Mount Lu for Master Huiyuan in the sixteenth year of Taiyuan, recorded in writing by Daoci; see Sengyou's catalogue).
*Tridharmaka-śāstra*, two fascicles (translated at Mount Lu for Master Huiyuan in the sixteenth year of Taiyuan; the second translation, broadly identical with that produced by Nandi with slight differences; sometimes in three fascicles; the Classified Catalogue says one fascicle; or simply called *Tridharmaka*, without the word *śāstra*; or called a sūtra-śāstra; see Sengyou's catalogue).
*Instruction for Bhikṣuṇīs*, one fascicle (Fei Changfang says it is found in the Classified Catalogue; it also says it was produced at Mount Lu).
The five works above comprise one hundred and eighteen fascicles (the texts of the first four works in one hundred and seventeen fascicles are extant; the text of the last one work in one fascicle is lost).
Śramaṇa Gautama Saṅghadeva, translated into the Jin language as Zhongtian ('Heavenly Host'), or called Tihe, which is an error in sound. A native of Jibin. He left the household to cultivate learning and sought out enlightened teachers from afar. In his learning he was conversant with the Tripiṭaka, reciting and retaining much of it. He was especially expert in the *Abhidharmahṛdaya*, thoroughly understanding its subtle purports. He constantly recited the *Tridharmaka*, savoring it day and night, regarding it as the treasury of the Way. As a person he was gifted and brilliant, possessing profound insight. In manner and demeanor he was warm and reverent, dedicated to instructing others with earnest untiring devotion. During the Jianyuan era of the Fu Qin dynasty, he came to Chang'an to propagate the Dharma and translated two treatises, which are fully recorded in the Qin catalogue. Later, in the sixteenth year of Taiyuan (xinmao) of Emperor Xiaowu of the Jin dynasty, he traveled to the region south of the Yangtze to preach. Prior to this, Master Huiyuan of Mount Lu had been diligently seeking wondrous scriptures and extensively amassing the canon of texts, humbly waiting with an unoccupied seat to invite guests from afar. Hearing of his arrival, he immediately invited him to Mount Lu. In that very year, he requested him to translate the *Abhidharmahṛdaya*, the *Tridharmaka*, and other texts. Saṅghadeva, at the Prajñā Platform, held the Sanskrit text in hand and orally recited it in the Jin language. Dispensing with florid prose and retaining the essence, he strove to bring out the core meaning completely. What is handed down today is indeed that version. In the first year of Long'an (dingyou) of Emperor An, he traveled to Jiankang. The princes, dukes, and refined literati of the Jin court all visited his seat to pay their respects. At that time, the Director of the Department of State Affairs, General of the Palace Guard, and Marquis of Dongting, Wang Xun of Langya (according to the *Biographies of Eminent Monks*, Sengyou's catalogue, Changfang's catalogue, etc., all say Wang Xun; the preface to the *Madhyamāgama* says Wang Yuanlin, Yuanlin most likely being Xun's courtesy name), possessed refined faith and wisdom, and upheld the true Dharma, founding an aranya and broadly gathering students. After Saṅghadeva arrived, Xun immediately invited him and had him lecture on the Abhidharma at his residence. Eminent monks all gathered. Saṅghadeva's doctrinal tenets being subtle and his phrasing clear and incisive, he brought forth profound principles; the assembly was universally pleased and enlightened. That winter, Xun gathered over forty śramaṇas who studied the doctrinal principles, such as Shi Huichi, and further requested Saṅghadeva to translate the *Madhyamāgama* and the *Ekottarikāgama* at his monastery. The Jibin śramaṇa Saṅgharakṣa held the Sanskrit original, and Saṅghadeva translated it into the Jin language. It was completed by the following summer. Śramaṇa Daoci of Yuzhou recorded it in writing, and Li Bao and Tang Hua of the state of Wu transcribed it together. In the two locations of Mount Lu and Jiankang, Saṅghadeva produced a total of five works in one hundred and eighteen fascicles. Saṅghadeva traveled throughout both the Chinese and barbarian lands, fully familiar with their customs. He was leisurely, composed, sharp-witted, and skilled in witty conversation; everyone heard of his spiritual guidance and reputation. It is not known where he ended his life.
*Sūtra of the Twelve Wanderings*, one fascicle (second translation; slightly different from Jiangliang's translation; see Zhu Daozu's Miscellaneous Catalogue of the Jin Period and Baochang's catalogue).
The one work above in one fascicle is presently extant.
Śramaṇa Kāludaka, translated into the Jin language as Shishui ('Timely Water'). A native of the Western Regions. Skilled in broad explanation, harboring the Way he wandered among kingdoms. In the seventeenth year of Taiyuan (renchen) of Emperor Xiaowu, he translated one work, the *Sūtra of the Twelve Wanderings*.
*Sūtra on Increasing Resolve*, three fascicles (second translation; see Zhu Daozu's Miscellaneous Catalogue of the Jin Period; Zhu Shixing's Han Catalogue states two fascicles and does not indicate the translator).
The one work above in three fascicles is lost.
Śramaṇa Kang Daohe. His precepts and virtue were disciplined, serving as a model for all. In the twenty-first year of Taiyuan (bingshen) of Emperor Xiaowu, he translated one work, the *Sūtra on Increasing Resolve*.
*Mahāvaipulya Buddhāvataṃsaka Sūtra*, sixty fascicles (first translation; originally fifty fascicles, later divided by others into sixty; śramaṇa Zhi Faling brought the Sanskrit text from Khotan; translated at Daochang Temple on the tenth day of the third month of the fourteenth year of Yixi, completed on the tenth day of the sixth month of the second year of Yuanxi; recorded in writing by Faye; see Daozu's and Sengyou's catalogues).
*Sūtra on the Dhāraṇī of Entering the Immeasurable Gate*, one fascicle (also called *New Subtle Dhāraṇī Sūtra*; translated at Mount Lu; fifth translation; same text as Zhi Qian's *Sūtra on the Subtle Dhāraṇī of the Immeasurable Gate*; see Daozu's and Sengyou's catalogues; catalogues such as Sengyou's and Changfang's separately list a *New Subtle Dhāraṇī Sūtra*, which is an error).
*Mahāvaipulya Tathāgatagarbha Sūtra*, one fascicle (or simply *Tathāgatagarbha Sūtra*; third translation; translated at Daochang Temple in the second year of Yuanxi; see Zhu Daozu's Miscellaneous Catalogue of the Jin Period and Sengyou's catalogue).
*Sūtra on the Samādhi-Ocean of Visualizing the Buddha*, ten fascicles (also called *Sūtra on Visualizing the Buddha Samādhi*; or eight fascicles; see Zhu Daozu's Jin Period Catalogue and Sengyou's catalogue; also said to have been produced in the Song period).
*Mahāsāṃghika Vinaya*, forty fascicles (or thirty fascicles; the Sanskrit text was brought by Faxian from the land of Magadha; translated together with Faxian at Douchang Temple in the eleventh month of the twelfth year of Yixi; see Zhu Daozu's catalogue; Sengyou enters it under Faxian's catalogue because it was a joint translation).
*Mahāsāṃghika Bhikṣu Prātimokṣa*, one fascicle (also called *Mahāsāṃghika Prātimokṣa*; second translation; translated at Daochang Temple; see Baochang's catalogue; Sengyou enters it under Faxian's catalogue; both Faxian and Juexian participated in its production, so either attribution is acceptable).
*Dharmatrāta Dhyāna Sūtra*, two fascicles (also named *Yogācārabhūmi*, translated as 'Stages of Spiritual Practice'; produced at Mount Lu; also named *Sūtra on the Contemplation of Impurity*, or *Sūtra on the Skillful Means of Dhyāna Practice*; Sengyou states the *Dhyāna Sūtra on Skillful Means of Practice* has seventeen chapters in all; see Sengyou's catalogue).
*Mañjuśrī's Aspiration Prayer Sūtra*, one fascicle (sometimes with the word 'Gāthā' added; produced at Douchang Temple in the second year of Yuanxi; see the two catalogues of Sengyou and Baochang; a postscript after the scripture says that when the four assemblies in foreign lands pay homage to the Buddha, they mostly recite this sūtra to make vows seeking the Buddha Way).
*New Sukhāvatīvyūha Sūtra*, two fascicles (translated at Daochang Temple in the second year of Yongchu of the Song dynasty; see the two catalogues of Sengyou and Baochang; eighth translation; same text as those translated by Shigao, Zhichen, Zhi Qian, Sanghavarman, and others).
*Bodhisattva Benye Jing*, one fascicle (also simply called *Benye Jing*; this is the 'Pure Conduct' chapter of the *Avataṃsaka Sūtra*; see the two catalogues of Sengyou and Changfang; included in the canon under the Great Zhou dynasty; currently lost, but preserved here tentatively).
*Sūtra on Purifying the Six Pāramitās*, one fascicle (see the two catalogues of Sengyou and Changfang).
*Upāyahṛdaya-śāstra*, one fascicle (translated together with Faye; see *Biographies of Eminent Monks*; first translation).
*Sūtra on Past Causes and Effects*, four fascicles (Fei Changfang says it is found in the Classified Catalogue; fifth translation).
The thirteen works above comprise one hundred and twenty-five fascicles (the eight works up to *Mañjuśrī's Aspiration Prayer* in one hundred and sixteen fascicles are extant; the five works from the *New Sukhāvatīvyūha* downward in nine fascicles are lost).
Śramaṇa Buddhabhadra, translated into the Jin language as Juexian ('Enlightened Virtuous One'). His original surname was Śākya, from Kapi-

3.7.4

[Buddhabhadra was] a native of the city of Kapilavastu and a descendant of King Amṛtodana. His grandfather Dharmadeva (which means 'Heaven of the Dharma' in Chinese) once traveled for trade to North Tianzhu, and consequently settled there. His father Dharmasūrya (which means 'Sun of the Dharma' in Chinese) died young. [Buddhabhadra, also called] Xian, was orphaned at the age of three. He lived with his mother for five years, but then lost his mother as well and was raised by maternal relatives. His grandfather's younger brother Kumāri heard of his intelligence and also pitied his solitary plight, so he brought him back and ordained him as a śrāmaṇera. When he reached seventeen years of age, he practiced recitation together with several fellow students. While all the others took a month, Xian completed his recitation in a single day. His master sighed and said, 'In a single day, Xian matches thirty men!' When he received the full precepts, he was diligent in his cultivation, studied the various sūtras widely, and achieved comprehensive understanding in many of them. In his youth he was renowned for meditation and the vinaya. He once traveled to Jibin together with his fellow student Saṅghadatta and stayed there for several years. Although Datta admired his talent and intelligence, he could not fathom the measure of the man. Later, when [Datta] was sitting in meditation behind closed doors in a secluded room, he suddenly saw Xian arrive, and asked in surprise where he had come from. [Xian] replied, 'I briefly went to Tuṣita to pay homage to Maitreya.' Having spoken, he disappeared. Datta knew he was a sage, but still could not gauge his depth. Later, seeing Xian's supernormal transformations on several occasions, he reverently inquired of him and only then learned that he had attained the fruit of a non-returner (anāgāmin). [Buddhabhadra] constantly wished to travel widely to spread the teaching and observe local customs. It happened that the Qin monk Zhiyan traveled west to Jibin. Seeing the pure assembly of monks of the Dharma, he looked back east with a sigh and said, 'My peers possess the aspiration for the Path, yet without encountering a true master, they have no means to gain awakening.' He then inquired among the saṅgha of that country as to who was capable of spreading the teachings in the Eastern Land. All said, 'There is Buddhabhadra, who was born in the city of Nagarahāra in Tianzhu. His clan has from generation to generation honored the study of the Path. Having left home as a boy, he already thoroughly comprehended the sūtras and śāstras. In his youth he received instruction from the great meditation master Buddhasena.' Buddhasena was also in Jibin at the time, and he said to Zhiyan, 'The one who can support the monastic assembly and propagate the methods of meditation is Buddhabhadra.' Since Zhiyan's earnest request was most urgent, Xian took pity and consented. Thereupon he took leave of the community, bade farewell to his master, packed provisions, and journeyed east. Traveling by foot for three years, he passed through many seasons of cold and heat. After crossing the Congling (Pamir Mountains), he passed through six kingdoms. The kings of those kingdoms, pitying his distant mission of conversion, all generously offered material support. Reaching Jiaozhi, he boarded a ship and traveled by sea. As they passed beneath an island, Xian pointed to the mountain and said, 'We may stop here.' The shipmaster said, 'Travelers treasure their time, and favorable winds are hard to meet; we cannot halt.' Having traveled over two hundred li, the wind suddenly shifted and blew the ship back beneath the island. The passengers then realized his spiritual power, and all took him as their master, obeying his decisions on whether to advance or halt. Later, when they met a favorable wind and their companions all set sail, Xian said, 'You must not move.' The shipmaster then remained. Soon afterward, those who had departed first were all wrecked and lost. Later, in the dark of night, he suddenly ordered all the ships to set sail together. None were willing to follow him. Xian himself rose, hauled up the cable, and his ship alone departed. Shortly thereafter, bandits arrived, and those who had stayed behind were all plundered and harmed. Before long, he reached Donglai Commandery in Qingzhou. Hearing that Kumārajīva was in Chang'an, he went to join him. Kumārajīva was delighted, and they discussed the characteristics of phenomena together, opening up the subtle and profound, which yielded many beneficial insights. [Kumārajīva] then asked Kumārajīva—[Buddhabhadra] said to Kumārajīva: 'Your explanations do not go beyond ordinary human thought, yet you have attained such great renown; why is that?' Kumārajīva said, 'It is only because of my advanced age; why must it be worthy of praise?' Whenever Kumārajīva had doubtful points of doctrine, he would certainly consult and resolve them with him. At that time, the Qin ruler Yao Xing was dedicated to the scriptures and teachings, supporting more than three thousand monks, all of whom frequented the palace and actively engaged in worldly affairs. Only Xian maintained quietude, refusing to be like the rest. Later, he said to his disciples, 'Yesterday I saw five ships set sail together from my homeland.' The disciples then conveyed this to outsiders, and the established monks of the Guanzhong region all considered it an ostentation of miracles to delude the masses. Furthermore, while Xian was greatly promoting meditation practice in Chang'an, those from the four quarters who took pleasure in tranquility heard of his reputation and arrived. However, students differed in the depth of their training, and their attainment of the Dharma varied in degree. Frivolous and deceitful individuals took advantage of this to be crafty and evasive. There was a disciple who, having practiced slight contemplation, declared himself to have attained the fruit of an anāgāmin. Xian did not immediately examine and interrogate him, which led to circulating rumors and severe slander against him, and unforeseen disaster was imminent. Thereupon, among his followers, some concealed their names and slipped away, while others scaled walls and fled by night; within half a day, the community had almost completely dispersed. Xian remained calm and was entirely untroubled. At that time, the established monks Sengzhao, Daoheng, and others said to Xian, 'The Buddha did not even permit proclaiming one's own attained dharmas. You previously said that five ships were about to arrive, which was empty and unfounded. Moreover, your disciples deceive and confuse, causing conflict and dissension. Since this violates the vinaya, it is unreasonable for us to live together. You should leave at once and not stay long.' Xian said, 'My body is like drifting duckweed; leaving or staying is very easy. I only regret that my cherished hopes have not been realized, which causes me sorrow.' Thereupon he departed together with more than forty people, including his disciple Huiguan. His spirit was poised, without any trace of distress. Those who recognized the truth all lamented together, and several thousand monks and laypeople saw him off. When Yao Xing heard of his departure, he felt regret and said to Daoheng, 'The śramaṇa Foxian (Buddhabhadra) traveled here holding the Path, wishing to propagate the bequeathed teachings. Before his words could be spoken, it is truly deeply regrettable! How could the fault of a single word cause myriad men to be left without guidance?' He therefore ordered envoys to pursue him. Xian said to the emissary, 'I truly appreciate the gracious intention, but I am unable to obey the command.' Thereupon he led his companions on a night march south toward Mount Lu. The śramaṇa Huiyuan of Mount Lu had long admired his virtue, so he sent an envoy into the Pass bearing a letter of invitation. When [Xian] later arrived at Mount Lu, they rejoiced as old friends. Huiyuan considered that Xian's expulsion had been caused by his disciples' fault; and regarding the prediction of the five ships, it had only been spoken among close associates, so there was no transgression of the vinaya. He therefore sent his disciple Tanyong to deliver letters to the Qin ruler Yao and the community of monks in Guanzhong to resolve the matter of his expulsion. Huiyuan then invited [Buddhabhadra] to translate various sūtras on meditation and numerical doctrines. Xian's aspiration was to wander and convert others, seeking no permanent dwelling. Having stayed at the mountain for about a year, he went west again to Jiangling. He encountered foreign shipmasters, and upon questioning them, they were indeed the five ships from Tianzhu he had previously seen. The gentry and commoners throughout the region vied to come and pay him homage, but he accepted none of their offerings. Carrying his bowl for alms-begging, he made no distinction between the noble and the humble. At that time, Yuan Bao of Chen Commandery served as Senior Clerk to the Grand Commander of Emperor Wu of the Song dynasty. When Emperor Wu went south to chastise Liu Dun, Bao accompanied the headquarters and arrived in Jiangling. Xian took his disciple Huiguan to visit Bao to beg for food. Bao had never been respectful or devout, and treated them very shabbily. Before they were full, [Xian] made his excuses to leave. Bao said, 'You seem not to have had enough; please stay a little longer.' Xian said, 'The donor's intention to give is limited, so what has been provided is already exhausted.' Bao immediately called his attendants to add more rice, but the rice was indeed gone. Bao felt great shame. Afterwards he asked Huiguan, 'What kind of man is this śramaṇa?' Guan said, 'His virtue and capacity are exalted and vast, beyond what ordinary minds can measure.' Bao deeply marveled at him and reported this to the Grand Commander. The Grand Commander requested to meet him, revered him greatly, and supplied him abundantly with provisions. Soon...

3.7.5

When the Grand Commandant returned to the capital, he invited him to return together with him, and settled him at Daochang Temple. [Buddhabhadra's] rules of deportment were plain and simple, different from the customs of China, yet his aspirations and spirit were lofty and remote, possessing refined and profound depth. The master of the law Sengbi of the capital of Yang wrote in a letter to the eminent and virtuous śramaṇa Baolin: "The Chan Master of the Fighting Ground (Daochang) possesses a truly vast mind, being indeed a person of elegant distinction such as Wang and He in Tianzhu." Such was the praise he received. Prior to this, the śramaṇa Zhi Faling had obtained in the kingdom of Khotan a Sanskrit text of the Avataṃsaka in thirty-six thousand verses, which had not yet been translated. When it came to the fourteenth year of Yixi, the Inner Officer of Wujun, Meng Yi, and the General of the Right Guard, Chu Shudu, invited Buddhabhadra to serve as the master translator. Holding the Sanskrit text in his hands, together with over a hundred śramaṇas including Faye, Huiyan, and Huiyi, he translated it and finalized its formulation at Daochang Temple. The phrasing and doctrine harmonized the Chinese and foreign, wonderfully capturing the substance of the sūtra. For this reason, Daochang Temple still has an Avataṃsaka Hall. Furthermore, for the Sanskrit text of the Mahāsāṃghika[-vinaya] that the śramaṇa Faxian had obtained in Tianzhu, Buddhabhadra was again invited to translate it. From the second year of Long'an of Emperor An, a wuxu year, up to the second year of Yongchu of the Song, a xinyou year, across the two locations of the capital of Yang and Mount Lu, he translated a total of thirteen works of sūtras such as the Avataṃsaka. In all of them, he penetrated their abstruse purport and fully captured the sense of the text. Buddhabhadra entered nirvāṇa in the sixth year of Yuanjia of the Song, at the age of seventy-one. (The two catalogues of Sengyou and Changfang also state that Buddhabhadra produced the *Xin weimi chi jing*, which is the *Chusheng wuliangmen chi jing*. It should not be recorded twice; because it was translated after Zhi Qian's earlier translation, the word 'Xin' [New] was added. There are also the *Pusa shizhu* [bodhisattva-daśabhūmi] and the *Benye jing*. Both of these sūtras are separate chapters of the *Avataṃsaka*. Since Buddhabhadra already translated the great work, he should not have separately produced these sūtras. As for the *Benye jing*, the catalog of Zhou included it in the canon, but having not yet seen the text, we temporarily preserve it; the *Shizhu jing* is excised and not established.) / *Za wen lüshi* (Miscellaneous Inquiries on Vinaya Matters), two fascicles (first translation; see Changfang's catalogue). / The one work above, two fascicles, the text is lost. / The śramaṇa Tanmo, translated into Jin as Fa (Dharma). He was skilled in vinaya studies. On the second day of the third month of the fourth year of Long'an of Emperor An, a gengzi year, at the vihāra of the Prefect of the Masters of Writing Wang Fadu in the capital of Yang, the śramaṇa Shi Sengzun and more than twenty other virtuous monks invited him to translate the *Za wen lüshi*, whose preface is fully preserved at the beginning of the fascicle. It clarifies how the property of the Buddha, Dharma, and Saṅgha are mutually involved, and that the distinctions and limits among them are extremely crucial and must be carefully safeguarded. / *Shisong lü pini xu* (Preface to the Vinaya of the Daśabhāṇavāra-vinaya), three fascicles (also called *Shisong lü xu*; now combined into the final three fascicles of the *Shisong lü*. Changfang says it is the *Pini song* [Vinaya Recitation] and notes that it is the *Shansong* [Good Recitation] at the end of the *Shisong*, which is incorrect. The *Shansong* has four fascicles, being the tenth recitation of the *Shisong*; see the catalogues of the Two Qin). / *Za wen lüshi* (Miscellaneous Inquiries on Vinaya Matters), two fascicles (Essential Uses of the Various Vinayas; second translation; see the catalogues of the Two Qin). / The two works above, five fascicles (the former *Pini xu* in three fascicles is extant; the latter *Za wen shi* in two fascicles is lost). / The śramaṇa Vimalākṣa, translated into Jin as Wugouyan (Stainless Eyes), was a man from the kingdom of Jibin. He was serene and resolute. Having left household life in his youth, he trod the path with arduous discipline and achieved success. Because he had blue-green eyes, the people of the time also referred to him as the Blue-Eyed Vinaya Master. He had previously propagated the Vinayapiṭaka in Kucha, and students from the four directions vied to go and take him as their master. Kumārajīva was also among them at that time. When Kucha fell, he took refuge in Uḍḍiyāna. Shortly thereafter, hearing that Kumārajīva was greatly propagating the scriptural canon in Chang'an, Vimalākṣa wished to cause the superior category of the vinaya to also pervade the eastern lands. Thereupon, grasping his monk's staff, he crossed the drifting sands, braved perils, and entered the east. In the eighth year of Hongshi of the Yao Qin, he arrived from the Guanzhong region. Kumārajīva welcomed and attended to him with the etiquette due to a teacher, and Vimalākṣa was also joyful at meeting him after such distance. When Kumārajīva passed away, Vimalākṣa, during the Yixi era of Emperor An, traveled east of the Pass, stopping at Shouxian where he stayed at Shijian Temple. Vinaya disciples gathered like clouds, grandly propagating the vinaya. The *Shisong* translated by Kumārajīva was in fifty-eight fascicles. The final recitation expounded the procedures for receiving the precepts as well as various virtuous rituals, and following its doctrinal significance, it was named the *Shansong* (Good Recitation). Vimalākṣa later renamed the *Shansong* as the *Pini song* (Vinaya Recitation); hence both titles still exist. He also produced a three-fascicle preface to the vinaya and placed it at the end, making sixty-one fascicles in total. (The *Gaoseng zhuan* and Changfang's catalogue state that the earlier fifty-eight fascicles were expanded into sixty-one fascicles, which is slightly lacking in scrutiny. As for the three fascicles of the *Pini xu*, in some modern scriptural editions they are arranged after the ninth recitation and before the tenth recitation, corresponding to fascicles 55, 56, and 57, which is incorrect. Now, examining the ancient copies of the *Shisong*, it is after the tenth recitation, corresponding to fascicles 59 through 61. We now follow the ancient editions as correct.) / Shortly thereafter, he went south to Jiangling, where he observed the summer retreat at Xin Temple and expounded the *Shisong*. Being fluent in the Jin language, he was adept at grasping and conveying [the meaning], and the marvelous root of unconditioned [morality] was extensively propagated. At that time, those who analyzed the text and sought the principles gathered like a forest, and those who understood the articles and knew the prohibitions were also numerous. That the Vinayapiṭaka was greatly propagated was through the effort of Vimalākṣa. Later, he produced the *Za wen lüshi* in two fascicles, with Huiguan of Daochang serving as scribe. (The *Gaoseng zhuan* states: 'Huiguan of Daochang deeply grasped the essential tenets, recorded the severity and lightness of the internal prohibitions he established, compiled them into two fascicles, and sent them back to the capital. Monks and nuns consulted them and competed to transcribe them. Those who were undiscerning at the time made a proverb: "The rustic speech of Vimalākṣa, the talented record of Huiguan; the people of the capital copy it until paper becomes as precious as jade."' I now maintain that the *Za wen lüshi* was actually composed because Huiguan of Daochang had doubts about the teachings, asked questions on various matters, and Vimalākṣa resolved them for him; upon hearing [the answers], he recorded them and compiled them into two fascicles to circulate in the world. It is not that there was a separate Sanskrit text translated by Vimalākṣa. The text produced by Tanmo is also just this text, which was mistakenly recorded by the cataloguers.) / Vimalākṣa cultivated virtue, loved seclusion, and abandoned clamor and left the secular world. In the winter of that year, he returned to Shijian [Temple] in Shouxian, where he died in the temple at the age of seventy-seven. / *Da banniehuan jing* (Mahāparinirvāṇa-sūtra), six fascicles (the scriptural note calls it *Fangdeng da banniehuan jing*, or in ten fascicles; fourth translation; produced together with Buddhabhadra at Daochang Temple on the first day of the tenth month of the twelfth year of Yixi, with Baoyun serving as scribe, completed on the second day of the first month of the fourteenth year; see the two catalogues of Daozu and Sengyou). / *Da banniepan jing* (Mahāparinirvāṇa-sūtra), three fascicles (or two fascicles; an alternate translation of the *Youxing jing* in the first division of the *Dīrghāgama*; the various catalogues all state that Faxian produced the *Fangdeng nihuan*, which is incorrect, as that is the earlier *Da nihuan jing* with the words 'Fangdeng' added; the text of this Hīnayāna *Nirvāṇa* resembles Faxian's translation, so this has been substituted in its place). / *Zazang jing* (Kṣudraka-piṭaka Sūtra), one fascicle (second translation; same original text as the *Gui wen M Compose lian egui baoying jing* and others; see the two catalogues of Sengyou and Baochang). / *Sengqi biqiuni jieben* (Mahāsāṃghika Bhikṣuṇī Prātimokṣa), one fascicle (also called *Biqiuni boluotidimucha sengqi jieben*; translated together with Buddhabhadra; see Changfang's catalogue). / *Liyou Tianzhu ji zhuan* (Account of Travels in Tianzhu), one fascicle (also called *Faxian zhuan*; Faxian's own account of his travels to and from Tianzhu; see Changfang's catalogue). / *Za apitan xin* (Saṃyuktābhidharmahṛdaya), thirteen fascicles (second translation; same original text as that produced by Saṃghadeva and others under the Fu Qin; see Sengyou's catalogue; Changfang says Faxian translated it together with Buddhabhadra). / *Fo you Tianzhu ji* (Record of the Buddha's Travels in Tianzhu), one fascicle (see Sengyou's catalogue).

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開元釋教錄 — 智昇, Classical Chinese