開元釋教錄 4.17.3

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,