開元釋教錄 4.17

English (machine translation) 4.17

Language: English

4.17.1

[Northern Liang]
Śramaṇa Shi Daogong (2 works, 12 fascicles of sūtras)
Śramaṇa Shi Fazhong (1 work, 4 fascicles of sūtras)
Śramaṇa Saṃghada (1 work, 2 fascicles of sūtras)
Śramaṇa Dharmakṣema (19 works, 131 fascicles of sūtras, vinaya, and compilations)
Marquis of Anyang Juqu Jingsheng (1 work, 2 fascicles of compilations)
Śramaṇa Buddhavarman (1 work, 60 fascicles of śāstras)
Śramaṇa Shi Zhimeng (1 work, 20 fascicles of sūtras)
Śramaṇa Shi Daotai (2 works, 4 fascicles of śāstras)
Śramaṇa Shi Fasheng (1 work, 1 fascicle of sūtras)
Newly and previously catalogued anonymous translated sūtras (53 works, 75 fascicles: 5 works in 18 fascicles from older catalogues; 48 works in 57 fascicles newly appended)

Ratnarāśi-sūtra, 2 fascicles (Now incorporated into the Mahāratnakūṭa as the forty-fourth assembly; listed in Zhu Daozu's Hexi Catalogue and Sengyou's Catalogue)
Karuṇāpuṇḍarīka-sūtra, 10 fascicles (Third translation; same text as Dharmarakṣa's Xianju jing, the Dabeifentuoli [jing], and Dharmakṣema's Karuṇāpuṇḍarīka-sūtra, etc. Fei Changfang says: found in an ancient catalogue, it seems to be an earlier translation that Daogong further revised; but it is now suspected to be precisely Dharmakṣema's translation)
The above 2 works in 12 fascicles (The former, Ratnarāśi-sūtra, 1 work in 2 fascicles, is extant; the latter, Karuṇāpuṇḍarīka-sūtra, 1 work in 10 fascicles, is a lost text).
Śramaṇa Shi Daogong. Opening his mind broadly, he took bringing great benefit as the Path. During the Yong'an era of King Hexi of the Northern Liang (the usurper title assumed by Mengxun), he translated in Zhangye two works, including the Ratnarāśi-sūtra, for Mengxun.

Mahāvaipulya-dhāraṇī-sūtra, 4 fascicles (Also without the character "Mahā"; also called Vaipulya-dharani-dhāraṇī-sūtra, or simply Dharani-dhāraṇī-sūtra; listed in Zhu Daozu's Jin Miscellaneous Catalogue and Sengyou's Catalogue)
The above 1 work in 4 fascicles is extant.
Śramaṇa Shi Fazhong, a native of Gaochang Commandery. Also during the Yong'an era, in Zhangye, he translated one work, the Mahāvaipulya-dhāraṇī-sūtra, for King Hexi Mengxun.
Baochang's Catalogue states that it was translated in Gaochang Commandery; it is not yet clear which is correct.

Huishang pusa wen da shanquan jing [Great Upāyakauśalya Sūtra Asked by Bodhisattva Jñānottara], 2 fascicles (Also called Great Upāyakauśalya Sūtra, Bodhisattva Jñānottara Sūtra, or Mahāyāna Upāyakauśalya Sūtra, having four titles in all, all being the same text; fifth translation, same text as the Da shanquan jing translated by Fotiao of the Han and Dharmarakṣa of the Jin, and the Mahāyāna Upāyakauśalya Assembly of the Mahāratnakūṭa)
The above 1 work in 2 fascicles is a lost text.
Śramaṇa Saṃghada, translated into the language of Liang as "Abundant Goodness" (Raoshan), a native of the Western Regions. Having the intention to benefit all broadly, he kept transforming and guiding [sentient beings] in his heart. Also during the Yong'an era, in Zhangye, he translated one work, the Da shanquan jing, for Mengxun. Listed in the Shixing Catalogue and Fashang's Catalogue.

Mahāparinirvāṇa-sūtra, 40 fascicles (Or 36 fascicles; fifth translation; translation began in the third year of Xuanshi and was completed on the twenty-third day of the tenth month in the tenth year. The complete Sanskrit text had 35,000 verses; what is translated here comprises only ten thousand and some verses, barely one third; listed in Zhu Daozu's Liang Catalogue and Sengyou's Catalogue)
Mahāvaipulya-mahāsaṃnipāta-sūtra, 30 fascicles (Or simply Mahāsaṃnipāta-sūtra; third translation, same text as those produced by Lokakṣema of the Han and Kumārajīva of the Yao Qin; or in 29, 31, 32, or 40 fascicles, due to differing fascicle divisions when first produced and copied; listed in Zhu Daozu's Liang Catalogue and Sengyou's Catalogue)
Mahāvaipulya-trisaṃvara-sūtra, 3 fascicles (First translation; same text as the Assembly on the Three Rules of Discipline in the Mahāratnakūṭa; listed in Fashang's Catalogue)
Karuṇāpuṇḍarīka-sūtra, 10 fascicles (Fourth translation; same text as the Dabeifentuoli jing, etc.; listed in Zhu Daozu's Hexi Catalogue and Sengyou's Catalogue. Sengyou states that a separate catalogue says it was translated by [Dao]gong above; it is now suspected that Daogong's and Dharmakṣema's are the same single sūtra, and that listing it in both places may not be correct)
Suvarṇaprabhāsa-sūtra, 4 fascicles (First translation, in 18 chapters; listed in Zhu Daozu's Hexi Catalogue and Sengyou's Catalogue; same text as the newly translated Suvarṇaprabhāsa-uttamarāja-sūtra, etc.; it is now incorporated into the 8-fascicle combined sūtra, while these four fascicles are listed in the Catalogue of Pruned Redundancies)
Mahāvaipulya-mahāmegha-sūtra, 6 fascicles (Also titled Mahāvaipulya-animitta-mahāmegha-sūtra, Mahāmegha-animitta-sūtra, Mahāmegha-guhyakośa-sūtra, or Vaipulya-mahāmegha-sūtra; in 4 or 5 fascicles; translated in the Neiyuan Temple; second translation; listed in the three catalogues of Sengrui, Li Kuo, and Sengyou)
Fuzhong nü ting jing [Sūtra of the Girl in the Womb Listening to the Dharma], 1 fascicle (Also titled Bu zhuangjiao nü jing; same text as the Vimalaprabhā-dārikā-sūtra, Sūtra on Transforming the Female Body, etc.; third translation; listed in Changfang's Catalogue)
Bodhisattvabhūmi-dhāra-sūtra, 10 fascicles (Also without the character "sūtra"; also called a śāstra; also titled Bodhisattva-śīla-sūtra, or Bodhisattvabhūmi-sūtra; or in 8 fascicles; extracted from the Bodhisattvabhūmi of the Maulībhūmi section in the Yogācārabhūmi-śāstra; listed in Zhu Daozu's Hexi Catalogue and Sengyou's Catalogue)
Upāsaka-śīla-sūtra, 7 fascicles (Also without the character "sūtra"; these are the lay bodhisattva precepts; or in 5, 6, or 10 fascicles; translation began on the twenty-third day of the fourth month in the fifteenth year of Xuanshi, a bingyin year, and was completed on the twenty-third day of the seventh month; śramaṇa Daoyang recorded the brush strokes; listed in the postface to the sūtra and in Sengyou's Catalogue)
Bodhisattva Prātimokṣa, 1 fascicle (Extracted from the Precept Chapter of the [Bodhisattva]bhūmidhāra; second translation; same text as the Prātimokṣa translated by Master Xuanzang of the Great Tang; a separate catalogue states it was produced in Dunhuang; listed in Sengyou's Catalogue)
King Mandhātṛ Sūtra, 1 fascicle (Extracted from the eleventh fascicle of the Madhyama Āgama, a different translation; listed in Changfang's Catalogue)
Buddhacarita-kāvya-sūtra-tradition, 5 fascicles (Also called Sūtra without the word "tradition", or Tradition without the word "sūtra"; composed by the bodhisattva Aśvaghoṣa; also called Fo benxing jing; listed in Changfang's Catalogue)
The above are extant; those below are lost.
Śrīmālādevī-sūtra, 1 fascicle (Also called Śrīmālādevī-siṃhanāda-ekayāna-mahāvaipulya-sūtra; first translation; listed in Changfang's Catalogue; same text as the Śrīmālādevī-sūtra translated by Guṇabhadra of the Song and the Śrīmālādevī Assembly of the Mahāratnakūṭa)
*Rāmaka-sūtra, 1 fascicle (Fourth translation; same text as that translated by An Faxian and others of the Cao Wei, differing only in extent; it is a small portion of the Gaṇḍavyūha / Dharmadhātu-praveśa chapter of the Avataṃsaka; listed in Changfang's Catalogue)
Laṅkāvatāra-sūtra, 4 fascicles (First translation; same text as those translated by Guṇabhadra of the Song, Bodhiruci of the Yuan Wei, and Śikṣānanda of the Tang; listed in Changfang's Catalogue)
Sujāta-devaputra-sūtra, 1 fascicle (Second translation; same text as that translated by Dharmarakṣa of the Western Jin; Fei Changfang says: found in the Wu Catalogue, and also that Kumārajīva produced it, appearing to be a re-translation)
Sāgara-nāgarāja-sūtra, 4 fascicles (Or with the added word "New"; second translation; same text as that produced by Zhu Dharmarakṣa; produced in the seventh year of Xuanshi; listed in Zhu Daozu's Hexi Catalogue and Sengyou's Catalogue)
Guṇaratnaprabhā-bodhisattva-sūtra, 1 fascicle (Listed in Changfang's Catalogue)
Bodhisattva Precept-Platform Rite, 1 fascicle (Also titled Upāsaka Precept-Platform Rite; Sengyou calls it Bodhisattva-śīla-upāsaka-śīla-platform Rite; listed in both Sengyou's and Baochang's catalogues)
The above 19 works in 131 fascicles (12 works in 118 fascicles from the Buddhacarita upward are extant; 7 works in 13 fascicles from the Śrīmālādevī-sūtra downward are lost texts).

4.17.2

The śramaṇa Dharmakṣema was also called Tanmoxian or Tanmochen, which was merely due to differences in transliterating the Sanskrit sounds. In the Liang dialect, it means Fafeng ("Abundance of Dharma"). He was a native of Central India and of the brāhmaṇa caste. When Kṣema was six years old, his father died, and his mother supported Kṣema by working as a hired weaver. Seeing that the śramaṇa Dharmayaśas (which means Facheng ["Fame of Dharma"]) was revered by both clergy and laity and was showered with lavish offerings, his mother envied this, and so gave Kṣema [to him] as a disciple. At the age of ten, reading mantras together with several of his fellow students, his intelligence surpassed the crowd; in reading sūtras, he could master over ten thousand words a day. At first he studied the Hīnayāna, simultaneously perusing the various treatises on the five sciences. When expounding and discussing them, his eloquence was so precise and sharp that no one could counter or challenge him. Later, he met a white-haired meditation master with whom he engaged in doctrinal debate. As their learned traditions differed, they contested back and forth for a hundred days. Although Kṣema launched attacks with pointed acumen, the meditation master in the end refused to yield. Kṣema submitted to the subtlety of his principles and said to the meditation master, "Do you happen to have any scriptures that I might see?" The meditation master then handed him a birch-bark manuscript of the Mahāparinirvāṇa-sūtra. As Kṣema read through it, he was startled into awakening and filled with self-reproach, realizing that his frog-in-a-well understanding had long kept him blind to the great expanse. Thereupon, he assembled the congregation to repent of his transgressions, and subsequently dedicated himself exclusively to the Mahāyāna. By the age of twenty, the Hīnayāna and Mahāyāna sūtras he had memorized amounted to over two million words. Kṣema's paternal cousin was skilled at training and riding elephants. He killed a large white-eared elephant ridden by the king. The king was enraged and executed him, issuing an edict that said: "Whoever dares to look upon [the corpse] shall have his clan executed to the third degree." None of the relatives dared go, but Kṣema wept and buried him. Enraged, the king wished to execute Kṣema. Kṣema said: "Your Majesty killed him according to the law; I buried him out of kinship. Neither violates great righteousness. Why should you be angry?" Those beside him shuddered in fear, but his expression remained calm and composed. The king, marveling at his resolve and spirit, kept him and made offerings to him. Kṣema clearly understood incantatory arts, and wherever he applied them, they proved efficacious; in the Western Regions, he was known as the Great Master of Divine Incantations. Later, he accompanied the king into the mountains. The king, parched with thirst, required water but could not find any. Kṣema then secretly muttered an incantation over a rock, and water gushed forth. He thereupon praised [the king], saying: "It is the influence of the Great King's benevolent grace that has caused a spring to arise from dry stone." Neighboring states that heard of this all extolled the king's virtue. At that time, the rains were extremely timely and the common people sang praises. The king was delighted with his arts and favored him with deep respect and generosity. After a while, the king's favor gradually waned and he treated him more coldly. Kṣema angrily said: "I will take a jar of water, go to the pond, and through incantations summon the dragon into the jar, causing a great drought under heaven. The king will surely beg for an incantation; if I only then release the dragon to bring down rain, how will I be treated?" He then took the jar and approached the dragon. Someone secretly informed [the king] of this. The king angrily sought to arrest Kṣema. Fearing execution, Kṣema took the first section of the original manuscript of the Mahāparinirvāṇa-sūtra in one bundle, along with the Bodhisattva-śīla-sūtra (which is the Bodhisattvabhūmi) and the Bodhisattva Prātimokṣa, and fled to Kucha. In the kingdom of Kucha, most followed Hīnayāna studies and did not believe in the Nirvāṇa[-sūtra]. He then arrived at Guzang and stayed at a post-house. Anxious about losing the manuscript of the sūtra, he used it as a pillow to sleep on. Someone dragged him to the ground. Kṣema was startled, thinking it was a thief. This happened for three nights. He heard a voice in the air say: "This is the treasury of the Tathāgata's liberation; why do you use it as a pillow?" Kṣema was ashamed and awakened to [his mistake], placing it separately in an elevated place. At night, a thief came to take it, but could not lift it. He tried lifting it several times, but was unable to move it at all. The next morning, Kṣema carried the sūtra away, not finding it heavy. When the thief saw this, he thought Kṣema was a sage, and came to bow in apology. The King of Hexi, Juqu Mengxun, heard of Kṣema's fame and summoned him to meet, treating him with great hospitality. Mengxun had long revered the Great Dharma and was intent on propagating it; he requested that he produce [a translation of] his manuscript of the sūtra. Because Kṣema had not yet mastered the local language and lacked interpreters, he feared that his words would deviate from the principles, and would not agree to translate it immediately. Thereupon, he studied the language for three years before translating the initial section of ten fascicles. At that time, the śramaṇas Huisong and Daolang were peerless in Hexi. Encountering his propagation of the Dharma treasury, they held him in deep esteem and helped translate the Sanskrit text, with Master Song taking it down with his brush. With hundreds of clergy and laity raising difficult points from all angles, Kṣema resolved their perplexities on the spot without ever being stumped. Song, Lang, and others further requested him to translate extensively the other sūtras—namely the Mahāsaṃnipāta, Mahāmegha, Karuṇāpuṇḍarīka, Bodhisattvabhūmi, and others, together with the Nirvāṇa-sūtra, totaling nineteen works. Because the chapters in the manuscript of the Nirvāṇa-sūtra were incomplete, Kṣema returned to his native country to seek [the rest]. Finding that his mother had died, he stayed for over a year. Later, he obtained further manuscripts of the sūtra in Khotan, and returned to Guzang to continue translating, completing it into four cases. Kṣema began the translation in the third year of Xuanshi (jiayin) [414 CE], and concluded everything in the fifteenth year (bingyin) [426 CE] (Fei Changfang says that it was concluded in the tenth year of Xuanshi, but that was only when the Nirvāṇa[-sūtra] was finished, not the other sūtras; according to the postscript to the Upāsaka-śīla-sūtra, it was produced in the bingyin year, which shows that he was still translating sūtras during the fifteenth year. Kṣema died only in the third month of the third year of Yihe (guiyou) [433 CE]; during the six years in between, he must have translated more sūtras, but as the catalogues do not record them, the details remain unclear). Kṣema once told Mengxun: "Ghosts have entered the settlement; there will surely be many pestilences." Mengxun did not believe it and wished to see it for himself as proof. Kṣema then applied his arts to Mengxun; Mengxun saw them and was terrified. Kṣema said: "You should purify your sincerity through fasting, and expel them with divine mantras." He then chanted mantras for three days and said to Mengxun: "The ghosts have gone north." Soon afterward, beyond the northern border, those dying of pestilence numbered in the tens of thousands. Mengxun feared and respected him all the more, and treated him with even greater courtesy. It happened that Emperor Taiwu of the Wei heard of his esoteric arts and sent an envoy to invite him, notifying Mengxun: "If you do not send Kṣema, we will immediately launch military forces." Mengxun considered his own state too weak to resist the order, yet feared that Kṣema possessed many arts and might plot against him on behalf of the Wei. Anxious and undecided between advancing and retreating, he secretly plotted to eliminate him. Earlier, when Kṣema translated the Nirvāṇa-sūtra, the number of fascicles had already been fixed, but the foreign śramaṇa Dharmavṛddhi said that the chapters of this sūtra were not yet complete. Kṣema had lamented this and vowed that he would seek them out again. Mengxun took advantage of his intention to travel and falsely provided travel funds to send him off, lavishly gifting him precious goods. A few days before departing, [Kṣema] wept and said to the assembly: "My karmic retribution is about to arrive; even all the sages cannot save me. Yet because of my original heartfelt vow, duty does not permit me to halt." When he had traveled forty li, Mengxun secretly sent assassins to murder him. He was forty-nine years old at the time. The assembly all wept and mourned him. Soon afterward, those in Mengxun's entourage constantly saw ghosts and spirits striking him with swords in broad daylight. In the fourth month, Mengxun fell ill in bed and died (Mengxun murdered Kṣema in the third month of the third year of Yihe, and in the fourth month of that same year fell ill and died; truly, retribution is never in vain, following just as a shadow follows the form! Fei Changfang's statement that Kṣema died in the fourth year of Chenghe during [Mengxun's son's] reign is incorrect; that third year of Yihe corresponds to the second year of Yanhe of the Wei, the year guiyou). Earlier, while Kṣema was in Guzang, the śramaṇa Daojin of Zhangye wished to receive the bodhisattva precepts from Kṣema. Kṣema said, "Repent your transgressions first." [Daojin] then devoted himself with utmost sincerity for seven days and seven nights. On the morning of the eighth day, he went to Kṣema to ask to receive them, but Kṣema suddenly flew into a great rage. Daojin reflected further: "It is only that my karmic hindrances have not yet been extinguished." He then strove vigorously for three years, simultaneously meditating and repenting. Thereupon, in the midst of concentration, he saw Śākyamuni Buddha, together with the various Great Beings, transmitting the precepts to him. That night, over ten people staying in the same quarters all had dreams matching what Daojin had seen. Daojin was about to go to Kṣema

4.17.3

he was going to explain it. Before he had walked ten paces, Dharmakṣema started up in surprise and proclaimed: "Excellent, excellent! You have already evoked [the transmission of] the precepts! I shall bear witness for you once again." He then expounded the characteristics of the precepts in order before the Buddha image. At that time, the śramaṇa Daolang was widely renowned west of the Pass. On the very night that Daojin evoked the precepts, Daolang also shared a dream; he then humbled his own seniority in the precepts and asked to become his Dharma brother. Thereupon, over one thousand people received [the precepts] following Daojin, and the transmission of this practice has continued down to the present day—all being the enduring model left by Dharmakṣema. A separate record says: "The Bodhisattva-bhūmi-sūtra should be transmitted to this land by the Bodhisattva Yibole." Later, it was indeed transmitted and translated by Dharmakṣema; one suspects that Dharmakṣema was perhaps no ordinary mortal.

Pusa jie jing (Bodhisattva Precept Sūtra), 8 fascicles (The catalogues of Sengyou, Fei Changfang, and others all state it was translated by Dharmakṣema; as it is another name for the Dichi [jing], it is not recorded twice here).
Xukongzang jing (Ākāśagarbha Sūtra), 5 fascicles (The catalogues of Sengyou, Fei Changfang, and others also state it was translated by Dharmakṣema; as it is an extracted, independently circulating text of the "Ākāśagarbha Chapter" of the Daji [jing], it is now placed in the Classified Catalogue of Extracted Texts and is no longer retained here).
Youposai jie ben (Upāsaka-śīla), 1 fascicle (Baochang's catalogue states it was translated by Dharmakṣema, and also states it was extracted from the Youposai jie jing; it is now also placed in the Classified Catalogue of Extracted Texts and is not separately retained).
Shanxinnü jing (Sūtra of Good Faithful Women), 2 fascicles
Wuwei dao jing (Sūtra of the Unconditioned Way), 2 fascicles
Jushi qing seng futian jing (Sūtra of the Layman Requesting the Field of Merit of the Saṅgha), 1 fascicle
Jueding zuifu jing (Sūtra on the Determination of Sins and Blessings), 1 fascicle (The above four sūtras are all recorded as translated by Dharmakṣema in the catalogues of Changfang and others, yet it is also noted that the world marks them as doubtful; now following the old [classifications], they are all attached to the doubtful texts and not recorded here).
Chanfa yaojie (Essential Explanations of Meditation Methods), 2 fascicles (Second translation, the same text as that produced by Kumārajīva; see Changfang's catalogue).
The above is one work in two fascicles; the text is lost.

Juqu Jingsheng, Marquis of Anyang, was a cousin of Mengxun, the King of Hexi. By nature, he had strong resolve, was open-minded, perceptive, and bright, and possessed discernment from his youth. He dipped widely into written documents and was skilled in discourse. From his youth, he received the five precepts and applied his mind earnestly to Buddhist texts; he was able to recite any sūtra he read. He always believed that dedication to learning and wide hearing were the glorious enterprises of a Great Being. When young, he once crossed the shifting sands to the kingdom of Khotan. At the Gomati Great Monastery, he met the Indian master Buddhasena (in the Liang language: "Awakened General"). Anyang consulted him and inquired about the meaning of the Way. Buddhasena originally studied the Mahāyāna; his natural genius was outstanding, he could recite half a billion verses, and he was clearly versed in meditation methods, which is why the kingdoms of the Western Regions called him a Lion among Men. Anyang received from him various secret essential methods of meditation, and chanting the Indic text by heart, returned east to Liang. During the Chenghe era of Juqu Mujian, he translated one work, the Chanfa yaojie.

Apitan piposha lun (Abhidharma-vibhāṣā-śāstra), 60 fascicles (Alternatively adds the words Ba jiandu [Aṣṭagrantha]; first translation, the same text as the Da piposha lun translated under the Tang; sometimes divided into 84 fascicles or 109 fascicles; composed by five hundred arhats more than six hundred years after the Buddha's demise; see the two catalogues of Sengyou and Baochang).
The above is one work in 60 fascicles; the text is currently extant.

The śramaṇa Buddhavarman (or written Foduobamo; in the Liang language: "Awakened Armor") was a native of the Western Regions. From his youth, his conduct was upright and righteous, and his intelligence and discernment surpassed the crowd. He studied the Tripiṭaka and was especially skilled in the Vibhāṣā, always reciting and upholding this treatise, taking it as his core essential. In the Chenghe era, he reached Guzang. Previously, there was the śramaṇa Daotai, whose resolve and determination were firm and resolute. In his youth, he traveled west of the Pamirs and journeyed through various kingdoms, obtaining an Indic text of the Vibhāṣā comprising one hundred thousand verses. Upon returning to Guzang, he vacated his seat and emptied his mind, eagerly waiting for an enlightened master. Hearing that Buddhavarman devoted his mind to this treatise, he requested him to translate it. At that time, Mengxun had already passed away, and his son Mujian had succeeded to the throne. In the middle of the fourth month of the fifth year of Mujian's Chenghe era, dingchou, in the Xianyu Palace Monastery within the city of Liangzhou, Buddhavarman was requested to translate it. Daotai served as scribe. Śramaṇa Huisong and Daolang, along with over three hundred scholastic monks, verified and corrected the text and meaning. In the seventh month of the seventh year, jimao, it was finally completed, in a total of one hundred fascicles. The śramaṇa Daoting composed a preface for it. Shortly thereafter, Emperor Taiwu of the Wei campaigned west against Guzang; the land of Liang fell into turmoil and disorder, and canonical scriptures and various goods were all burned and destroyed. Consequently, forty fascicles were lost, and today only sixty survive. Buddhavarman fled the chaos and returned west; his final end is unknown (The preface states it was produced in the yichou year, which is the fourteenth year of Mengxun's Xuanshi era, and completed in the dingmao year, which is the sixteenth year of Xuanshi; this differs from the catalogues, and the reason is not clear).

Bannihuan jing (Mahāparinirvāṇa-sūtra), 20 fascicles (See the Song and Qi catalogues of Daohui and Sengyou's catalogue; sixth translation, the same text as Dharmakṣema's Daban niepan jing and others).
The above is one work in 20 fascicles; the text is lost.

The śramaṇa Shi Zhimeng was a native of Xinfeng in Jingzhao. By nature, he was upright and bright, and his conduct was pure. In his youth, he took the monastic robes, pursued his religious practice with single-minded devotion, and the sound of his chanting continued day and night. Whenever he met foreign monks speaking of the traces of Śākyamuni's presence, and heard that the Vaipulya sūtras were distributed across the Western Regions, he would always sigh with deep emotion and turn his thoughts toward distant lands, believing that ten thousand miles were like a short pace, and a thousand years could be overtaken. Thereupon, in the sixth year of Yao Qin's Hongshi era, the jiachen year, he gathered fifteen like-minded companions and set out from Chang'an. Crossing rivers and traversing valleys in thirty-six places, they arrived at the city of Liangzhou. Then, traveling west out of the Yang Pass, they entered the shifting sands. For over two thousand miles, the land was devoid of water and grass, and the route was devoid of travelers. In winter, the cold was severe and harsh; in summer, there was poisonous miasma and scorching heat. The bones of dead travelers were piled up to mark the route. Camels carried their provisions, and the journey was fraught with extreme hardship and obstruction. They then passed through various kingdoms such as Shanshan, Kucha, and Khotan, observing all their customs. Traveling two thousand miles southwest from Khotan, they first climbed the Pamir Mountains. Nine of the companions turned back, but Zhimeng and the remaining companions pressed on for more than 1,700 miles, reaching the kingdom of Bolun. His companion Zhu Daosong then passed away; just as they were about to cremate him, the location of his corpse was suddenly lost. Zhimeng sighed in sorrow and wonder. Thereupon, he exerted himself and pushed forward. Together with the remaining four people, he crossed the Snow Mountains three times. The icy cliffs were gleaming white and more than hundreds of thousands of ren high. Flying ropes served as bridges to cross through the void; looking down, one could not see the bottom, and looking up, one could not see the sky. The cold was bitterly cruel, making their shadows tremble and their souls shudder. Traveling south for another thousand miles, they reached the kingdom of Jibin. Crossing the Indus River a second time, the Snow Mountains rose sheer like walls, far steeper than before. Below, there was much miasmic vapor and evil spirits blocking the way, and many travelers died. Zhimeng's sincerity secretly penetrated through, and he was able to pass through the perils safely. Once they reached the city of Jibin, there were consistently five hundred arhats dwelling in this kingdom, who constantly traveled back and forth to Lake Anavatapta. A venerable arhat, seeing Zhimeng arrive, rejoiced in praise. Zhimeng inquired about the land, and [the arhat] told him the story of the Four Sons of Heaven, which is fully recorded in Zhimeng's biography. Earlier, in the kingdom of Qisha, Zhimeng had seen the Buddha's patterned stone spittoon, and in this kingdom, he saw the Buddha's alms bowl. Its luminous color was purplish-blue, fully brilliant on all four sides. Zhimeng made offerings of incense and flowers, placed it upon his head, and made a vow: "If the bowl has a response, may it be light or heavy [accordingly]." Thereupon, it grew heavier and heavier until his strength could no longer bear it; yet when he lowered it onto the table, he no longer felt it heavy. The response to his mind of the Way was like this. Traveling southwest again,

4.17.4

Traveling one thousand three hundred li, he arrived in the country of Kapilavastu, where he saw the Buddha's hair, the Buddha's tooth, and the uṣṇīṣa bone. The Buddha's shadow and the Buddha's footprints were distinctly preserved. He also beheld the forest where the parinirvāṇa was firmly assured and the bodhi tree where Māra was vanquished. With joy filling his heart, Meng made offerings for a day. Furthermore, he covered the statue of the subjugation of Māra with a precious parasol and a great robe. His travels and thorough inspection of numinous transformations—the matters of the heavenly stairs and the dragon ponds—were beyond reckoning. Later he arrived at Pāṭaliputra, the old capital of King Aśoka. There was a brāhmaṇa of great wisdom named Luoyuezong, whose entire clan propagated the Dharma and whom the king held in reverence. He had built a solid silver stūpa thirty feet high. The śramaṇa Faxian had earlier obtained a six-fascicle Nirvāṇa [Sūtra] at his home. When he saw Meng arrive, he asked, "Are there Mahāyāna studies in the land of Qin?" He replied, "All are Mahāyāna studies." Luoyuezong marvelled and exclaimed, "How rare! How rare! Could it be that a bodhisattva has gone to transform them?" Meng obtained one copy of the Sanskrit text of the Nirvāṇa [Sūtra] at his house. Furthermore, he soon obtained one copy of the Sanskrit text of the Mahāsāṃghika-vinaya, as well as Sanskrit texts of other sūtras, making a vow to circulate them. Thereupon he set out on his return. In the jiazi year he departed from Tianzhu. Four monks traveling with him died along the route; only Meng and Danzuan returned together to Liangzhou. In the Chenghe era of [Juqu] Maoqian, he translated the Nirvāṇa [Sūtra] into twenty fascicles. Meng died at the end of the Yuanjia era of the Song. I, Zhisheng, having examined the records of traveling śramaṇas one by one, found that the routes they listed were occasionally different, and the locations of the Buddha's bowl and the uṣṇīṣa bone were also inconsistent. From this one can know that travel to Tianzhu was not along a single route, and the numinous relocations of the uṣṇīṣa and bowl arrived in different lands at different times. Therefore, what was transmitted of their sights and experiences is difficult to reduce to a uniform rule.

*Mahāpuruṣa-śāstra*, two fascicles (composed by Bodhisattva Dīpa; see the *Tu* [catalogue]).
*Entry into the Mahāyāna* (*Mahāyānāvatāra-śāstra*), two fascicles (composed by Bodhisattva Sthiramati; see the Old Tang Catalogue; also seen in the *Neidian Lu* and the *Tu* [catalogue]).
The above two works in four fascicles are extant.

The śramaṇa Shi Daotai was naturally gifted with brilliant intelligence, lofty demeanor, and broad open-mindedness. Widely heard and intrigued by the unusual, he inquired afar into foreign tongues. Considering that in the Han lands the vaipulya [texts] were already complete and the profound doctrines roughly clarified, while that which remained unexamined was only [the rest of] the three baskets and nine divisions of scripture, he set off on his staff, braving perils all the way to the west of the Congling Mountains. He thoroughly reviewed Sanskrit texts, inheriting lofty insights, and secured a Sanskrit copy of the *Vibhāṣā* of more than one hundred thousand verses, along with various sūtras and śāstras. Returning east to Liang, he met Buddhavarman, and together they translated the *Vibhāṣā-śāstra*. Daotai later himself translated the *Mahāpuruṣa-śāstra* and other works, two in total. (Moreover, the two catalogues of Fei Changfang and the *Neidian Lu* state that during the Liang dynasty, there was also the śramaṇa Danjue, who translated one work, the *Sūtra of the Wise and the Foolish*, in the kingdom of Gaochang in the twenty-second year of the Yuanjia era of the Song. I consider this not to be the case. In the sixteenth year of Yuanjia, a jimao year, the Liang state had already ended; how could there still be translations of sūtras in the twenty-second year, an yiyou year? Therefore, we know that these two catalogues are mistaken. Now, following Jingmai's *Catalogue of Translations*, it is compiled under the era of the Northern Wei. Although the Wei and the Song were contemporaneous, the Song resided in Jianye and the Wei had its capital in Heng'an; judging by territory, it properly belongs to the Wei catalogue.)

*Sūtra on the Causes and Conditions of the Bodhisattva Offering His Body to a Hungry Tigress and Erecting a Stūpa*, one fascicle (Sengyou's catalogue calls it *Sūtra on Giving One's Body to a Hungry Tigress*; see the postface of the sūtra).
The above one work in one fascicle is extant.

The śramaṇa Shi Fasheng was a native of Gaochang. He also translated the one-fascicle *Sūtra on Offering One's Body to a Hungry Tigress* during the Liang period. Thus, at the end of the earlier biographical account of the eminent monk Dharmakṣema, it is stated: "At that time, there was the Gaochang śramaṇa Fasheng, who also traveled to foreign countries and wrote a biographical account in four fascicles." The postface to the *Sūtra on Offering One's Body to a Hungry Tigress* states: "At that time, after hearing what the Buddha said, the king immediately erected a great stūpa at that place, named the Stūpa of the Bodhisattva Offering His Body to a Hungry Tigress. This stūpa is extant today. At the foot of the mountain on the eastern side, there are monks' cells, lecture halls, and shrines; five thousand monks are regularly provided with the four requisites. At that time, Fasheng saw people from various countries who were afflicted with leprosy, madness, deafness, blindness, crippled limbs, lameness, and all kinds of illnesses, all coming to this stūpa. Burning incense, lighting lamps, and smearing the ground with fragrant mud, they cleaned, swept, sprinkled, and knocked their heads in repentance, and all hundred diseases were cured. Those who recovered departed, while newcomers constantly followed; there were always over a hundred people, regardless of noble or base birth, unendingly at all times." Now, examining the text of the *Biographies of Eminent Monks* and reading the words of the sūtra's postface, it is true that Fasheng traveled to the Western Regions. Moreover, since it states that he personally beheld the numinous shrine, this must not be erroneous. If it were not Fasheng's own translation, how could he have appended it to the end of that sūtra? Since he was able to travel to the western lands himself, how could he not have transmitted scriptural teachings? Verifying the matter from beginning to end, it becomes entirely clear. Now, this catalogue records it as a translation by Fasheng.

*Avaivartikadharmacakra-sūtra*, four fascicles (also called *Avaivartika-sūtra*; second translation, from the same original as Dharmarakṣa's *Aweiyuezhizhe Jing*, etc.).
*Vajrasamādhi-sūtra*, two fascicles (or one fascicle).
*Great Forbearance Sūtra*, ten fascicles.
*Golden Wheel-Turning King Sūtra*, one fascicle.
*Names of the Five Hundred Buddhas of the Auspicious Kalpa*, one fascicle.
The above five works in eighteen fascicles (the former two works in six fascicles are extant; the latter three works in twelve fascicles are lost texts).

The catalogues of Fei Changfang and others all state that these were newly gathered by the śramaṇa Sengyou from the various distinct sūtras of the Liang lands recorded by Shi Dao'an. Now they are re-appended into the catalogue of the Liang period as translations of lost origin, in the hope of making known the era, revealing whether the translations are extant or lost, the number of fascicles and works, and the places of their production.

The following are newly appended to this catalogue:
*Sūtra on the Upāsikā's Dharma-Gate of Pure Conduct*, two fascicles (or without the word *sūtra*, or simply called *Jingxing Jing*).
*Sūtra on the Elder Fazhi's Wife*, one fascicle.
*Sūtra on Mahāprajāpatī Bhikṣuṇī*, two fascicles (also called *Sūtra on Mahāprajāpatī Receiving the Precepts*; old catalogues call it *Mahāprajāpatī Sūtra*).
*Sūtra on the Three Wisdoms*, one fascicle.
*Sūtra on the Bodhisattva's Equal Practice*, one fascicle (from this point onward, lost texts).
*Sūtra on the Four Fearlessnesses*, one fascicle.
*Sūtra on Expedient Adaptations*, one fascicle (old catalogues call it *Mañjuśrī's Sūtra on Expedient Samādhi*, or simply *Expedient Samādhi Sūtra*).
*Sūtra on the Ten Upāyas*, one fascicle.
*Sūtra on the Seven Words of Dhyāna Benefit*, one fascicle (old catalogues call it *Upāya Sūtra on the Seven Words of Dhyāna Benefit*).
*Sūtra on the Bodhisattva's Ten Upāyas*, one fascicle (suspected now to be identical with the preceding *Ten Upāyas*).
*King Bimbisāra Sūtra*, one fascicle.
*Sūtra on Existence and Non-Existence*, one fascicle.
*Sūtra of Five Hundred Verses*, one fascicle.
*Sūtra on the Poor Man of the Country of Śūnyavāta*, one fascicle (old catalogues call it *Sūtra on the Poor Man of the Country of Śūnyavāta Hired to Shave Heads*).
*Sūtra on the Drifting Wood*, one fascicle.
*Sūtra on the Metaphor of the Unfired Vessel*, one fascicle.
*Sūtra on Monstrosities*, one fascicle.
*Abhañjaka-nirvāṇa-sūtra*, one fascicle (one edition reads *Taozheji Nirvāṇa Sūtra*).
*Sūtra on the Four Inconstancies*, one fascicle.
*Sūtra on the Five Hindrances and Faults*, one fascicle.
*Sūtra on the Essential and Real*, one fascicle.
*Sūtra on Original Non-Existence*, one fascicle.
*Sūtra on Exhorting to Virtue*, one fascicle.
*Sūtra on the Fifteen Virtues*, one fascicle.
*Sūtra on Causes and Conditions of Parents*, one fascicle (suspected now to be identical with the *Sūtra on Causes and Conditions of Father and Son*).
*Sūtra on Wise Conduct*, one fascicle.
*Sūtra on King Ajātaśatru*, one fascicle (suspected now to be the *Ajātaśatru Sūtra*).
*Sūtra on Internal and External Non-Action*, one fascicle.
*Sūtra on the Purity of the Way*, one fascicle.
*Sūtra on the Origins of the Seven Matters*, one fascicle (old catalogues call it *Sūtra on the Practice of the Seven Matters*).

4.17.5

*Sūtra on the Hundred-Treasure Samādhi*, one fascicle.
*Three Vehicles Sūtra*, one fascicle.
*Sūtra on Jīvaka's Arts*, one fascicle (old catalogues call it *Sūtra on Jīvaka's Four Arts*).
*Sūtra on Leaving Doubts Concerning the Five Hindrances*, one fascicle (suspected now to be the *Sūtra on Doubts, Bondage, and Loss of Practice Concerning the Five Hindrances*).
*Sūtra on Crown Prince Zhizhi*, one fascicle.
*Sūtra on the Chapters of Dao and Virtue*, one fascicle.
*Sūtra on the Characteristics of Suffering*, one fascicle.
*Sūtra on Subhadra's Attainment of Deliverance*, one fascicle.
*You Sūtra*, one fascicle.
*Sūtra on the Gṛhapati of the Country of Fenranhuan*, one fascicle.
*Sūtra on Matters of the Five Aggregates*, one fascicle.
*Sūtra on the Determination of the Meaning of Dharma Practices*, one fascicle.
*Sūtra on the Ten Contemplations*, one fascicle.
*Sūtra on Distinguishing the Six Sense-Organs*, one fascicle.
*Sūtra on the Three Faulty Hindrances*, one fascicle.
*Buddha-Treasure Samādhi Sūtra*, one fascicle.
*Sūtra on Fazhi's Daughter*, one fascicle.
The above forty-seven works in forty-nine fascicles (only the first four works in six fascicles are extant; the rest are all lost texts).

Sengyou's catalogue lists Master Dao'an's distinct sūtras of the Liang lands, which the catalogues of Fei Changfang and others omitted and did not record. Now they are re-appended into the Liang catalogue as translations of lost origin. Sengyou recorded a total of fifty-nine works of Master Dao'an's distinct sūtras of the Liang lands. Among them, five works were already recorded in Fei Changfang's catalogue. Here forty-seven works are newly produced, making fifty-two works together with the former ones. The remaining seven works in fourteen fascicles, carefully examined according to the catalogues of Fei Changfang and others, all have reliable provenance and are thus not translations of lost origin. Therefore, this catalogue deletes them and does not retain them [here]. They are fully listed by item below:

*Subhūti Chapter Sūtra*, seven fascicles (an alternate title for the *Prajñā Excerpt Sūtra*, translated by Dharmabhadra of the Former Qin).
*Sūtra on Mañjuśrī Manifesting the Treasury of Jewels*, two fascicles (translated by Dharmarakṣa of the Western Jin).
*Sūtra on the Seven Knowledges*, one fascicle (or written with *zhì* "wisdom"; translated by Zhi Qian of the Wu).
*Sūtra on the Dragon King Nanda*, one fascicle (or called *Sūtra on the Dragon Nanda*, also an alternate title for the *Sūtra on the Dragon King Brothers*; translated by Zhi Qian of the Wu).
*Ada Samādhi Sūtra*, one fascicle (an alternate title for the *Aduo Samādhi Sūtra*; already recorded among Master Dao'an's distinct sūtras of Guanzhong).
*Sūtra on the Five Great Turbidities*, one fascicle (old catalogues call it *Sūtra on the Great Era of the Five Turbidities*; various catalogues identify it as spurious, so it is also compiled accordingly here).
*Sūtra on Shouzhi's Inquiries in Fourteen Chapters*, one fascicle (old catalogues call it *Sūtra on Shouzhi's Inquiry to the Buddha on Fourteen Conceptions*, or *Sūtra on Shouzhi's Inquiry on Fourteen Matters*, and also say it was translated by Zhi Yao of the Later Han; it is now deemed an extracted sūtra and recorded in the Classified Catalogue of Extracted Texts).
*Daśacakra-kṣitigarbha-sūtra*, eight fascicles (first translation, from the same original as the Tang translation of the *Daśacakra-kṣitigarbha-sūtra*; it is the thirteenth section of the *Mahāsaṃnipāta*, and seems to have been translated during the Liang period; the various catalogues do not record it, so it is now appended here at the end of the Liang to prevent omissions).

Counting both new and old, there are fifty-three works in total, combining to seventy-five fascicles, all designated as having lost origins under the Northern Liang.

Linked texts (1)

開元釋教錄 — 智昇, Classical Chinese