貞元新定釋教目錄 2.3

Guan yaowang yaoshang pusa jing (Sūtra on Contemplating the Bodhisattvas Bhaiṣajyarāja and Bhaiṣajyasamudgata), one fascicle (First translation; appears in Changfang lu).
Kongjing tian ganying sanmei jing (Sūtra on the Samādhi of Resonance with the Pure Void Devas), one fascicle (An old catalogue calls it Kongjing sanmei jing; first translation; appears in Changfang lu).
Cu feng zei jie yidai zhou jing (Incantation Sūtra on Tying One's Belt When Suddenly Encountering Bandits), one fascicle (Appears in Changfang lu).
Zhou zei jing (Incantation Sūtra Against Bandits), one fascicle (Also named Pichu zeihai [Warding Off Bandit Harm]; appears in Changfang lu; Sengyou's lost-translator catalogue lists two texts both named Zhou zei; here only one is retained).
Shisi yi jing (Sūtra of the Fourteen Conceptions), one fascicle (An old catalogue calls it Pusa shisi yi jing; appears in Sengyou lu).
Falü sanmei jing (Sūtra on the Samādhi of the Vinaya Dharma), one fascicle (First translation; appears in Fashang lu).
Daoyi faxing jing (Sūtra on the Practice of Arousing the Path Mind), two fascicles (Or one fascicle; appears in Dao'an and Sengyou lu; [Fei Chang]fang says it comes from the Dīrghāgama).
Da shi'ermen jing (Greater Sūtra of the Twelve Gates), two fascicles (Or one fascicle; comes from the Dīrghāgama; Master [Dao]'an annotated it and composed a preface; appears in Sengyou and Baochang lu).
Xiao shi'ermen jing (Lesser Sūtra of the Twelve Gates), two fascicles (Comes from the Dīrghāgama; Master [Dao]'an annotated it without composing a preface; appears in Sengyou and Baochang lu).
Qifa jing (Sūtra of the Seven Dharmas), one fascicle (An old catalogue calls it Apitan qifa xing jing, or simply Qifa xing jing; appears in Sengyou lu; [Fei Chang]fang says it comes from the Dīrghāgama).
Duozeng daozhang jing (Sūtra of Successive Sections on the Path), one fascicle (The old catalogue lacks the character dao ["path"] and calls it Yichu shifa [Alternate Translation of the Ten Dharmas]; appears in Fang lu, which says it comes from the Dīrghāgama).
Yijue lü jing (Sūtra of the Discerning Meaning of the Vinaya), one fascicle (Sometimes without the character jing; also called Yijue lü faxing jing; Master [Dao]'an says it comes from the Dīrghāgama; appears in Sengyou lu).
Za sishisi pian jing (Miscellaneous Sūtra in Forty-Four Sections), one fascicle (Also called Za jing sishisi pian; since the specific title is not clarified, it is unknown which sūtra it is; Master [Dao]'an says it comes from the Ekottarikāgama; appears in Sengyou lu).
Bai liushi pin jing (Sūtra in One Hundred and Sixty Chapters), one fascicle (An old catalogue calls it Chu Zengyi ahan bai liushi zhang jing [One Hundred and Sixty Sections Extracted from the Ekottarikāgama]; appears in Sengyou lu).
Shetoujian jing (Śārdūlakarṇa-sūtra), one fascicle (Appears in an old catalogue; second translation; called Shetoujian taizi ming ershiba xiu jing, also Taizi mingxing shiliu xiu jing, and also Hu'er jing [Vyāghrakarṇa-sūtra]).
Liuli wang jing (Sūtra of King Virūḍhaka), one fascicle (Sometimes written Liuli; [Fei Chang]fang says it comes from the Ekottarikāgama, but checking reveals none; appears in Changjing lu).
Taizi meng jing (Sūtra of the Prince's Dream), one fascicle (First translation; appears in Changfang lu).
Chan jing (Dhyāna-sūtra), two fascicles (Second translation; [Fei Chang]fang says it appears in the Bie lu).
Hengshui jing (Sūtra on the Ganges River), one fascicle (First translation; also called Hengshui bushuojie jing; appears in Fashang lu; Baochang lu calls it Hengshui jie jing).
Huiguo fa jing (Sūtra on the Method of Repentance), one fascicle (Appears in Changfang lu).
Wufa jing (Sūtra of the Five Dharmas), one fascicle (Appears in Sengyou lu).
Wuxing jing (Sūtra of the Five Practices), one fascicle (Appears in Changfang lu).
Xiao ban nihuan jing (Lesser Mahāparinirvāṇa-sūtra), one fascicle ([Fei Chang]fang says it appears in the Bie lu; You lu says it is also named Nihuan hou zhu biqiu jing, or Nihuan hou bianhua jing, or Nihuan hou biqiu shibian jing, or Fo ban nihuan hou biqiu shibian jing).
Zhengzhai jing (Sūtra on the Correct Fast), one fascicle (Appears in Changfang lu).
Fenbie zuifu jing (Sūtra Distinguishing Transgressions and Merits), one fascicle (Appears in Changfang lu).
Nantijia zuiqi jing (Sūtra on Nandika's Arising of Transgressions), one fascicle (Appears in Sengyou lu).
Chanding fangbian cidi jing (Sūtra on the Sequence of Expedients in Dhyāna), one fascicle (Appears in Changfang lu).
Chanfa jing (Sūtra on the Method of Dhyāna), one fascicle (Appears in Changfang lu).
Danglai bianmie jing (Sūtra on Future Degeneration and Extinction), one fascicle (Appears in Changfang lu).
Xiuxing daodi jing (Yogācārabhūmi-sūtra), seven fascicles (Or six fascicles; first translation; also called Shun daoxing jing; Zhi Mindu composed a preface in the first year of the Yongkang era of the Han dynasty; appears in Baochang lu and the Bie lu).
Wumen chanyao yongfa jing (Sūtra on the Essential Methods of the Five Gates of Dhyāna), one fascicle (First translation; appears in Changfang lu).
Siwei yaolüe jing (Sūtra on the Essentials of Contemplation), one fascicle (Or simply Siwei jing; first translation; appears in Sengyou lu).
Faju jing (Dharmapada), four fascicles (First translation; appears in Changfang lu).
Qing Bintou fa (Ritual for Inviting Piṇḍola), one fascicle (First translation; appears in Neidian lu).
Apitan jiushiba jie jing (Abhidharma Sūtra on the Ninety-Eight Bonds), one fascicle (Appears in Sengyou lu).
The ninety-five works and one hundred and fifteen fascicles above (From Apitan wufa up, fifty-four works and fifty-nine fascicles are extant; from Wuliangshou jing down, forty-one works and fifty-six fascicles are missing texts).
The śramaṇa An Qing, courtesy name Shigao, was the crown prince of the primary queen of the king of Parthia (Anxi).
From his youth he embraced pure filial piety, serving and supporting [his parents] with utmost devotion. His tender compassion extended even to the humblest creeping insects. His speech and actions were invariably in accord with propriety.
Moreover, his intellect was keen and his aspirations were devoted to dedicated learning. He thoroughly mastered the canonical writings of foreign lands. The phenomena of the seven celestial bodies and the five elements, the divinations of wind directions and cloud formations, the calculations of astronomical cycles—he exhausted their full subtleties.
He was also deeply versed in medicine and singularly skilled in acupuncture and pulse diagnostics; discerning illness from bodily complexion, his prescribed treatments never failed to heal. He could even understand the thoughts of birds and beasts upon hearing their calls.
Once, while walking, he saw a flock of swallows and suddenly said to his companion, "The swallows say someone should be bringing food." Shortly thereafter, [food] was indeed brought, and everyone was amazed by it.
His reputation for exceptional genius thus spread throughout the Western Regions, and both distant and neighbouring kingdoms revered and admired him.
Although he remained in secular life, his observance of the precepts was pure and rigorous. He continuously delivered assemblies of Dharma teachings over time.
Later, when his royal father passed away and he was about to succeed to the throne, he deeply contemplated suffering and emptiness, turning his mind away from prestigious rank and worldly power. Having completed the mourning period, he yielded the throne to his uncle, left secular life, and cultivated the Path.
He was extensively versed in the scriptural canon and especially mastered Abhidharma studies; chanting and upholding the Dhyāna-sūtras, he fully plumbed their subtleties.
Thereafter, he travelled to propagate the transformation [of beings], passing through various countries. At the beginning of the reign of Emperor Huan of the Han dynasty, he first arrived in the Eastern Land (China).
Shigao was sharp-witted and astute, understanding completely upon hearing something once. Not long after his arrival, he attained great fluency in the Chinese language. Lamenting that the True Dharma was profound and subtle, he widely engaged in translating and disseminating it.
Shigao comprehended principle and exhausted nature, and naturally knew his past karma. He possessed numerous miraculous signs beyond the measure of worldly understanding.
Initially, Shigao himself stated that in a previous life he had already been a Parthian prince and had renounced secular life together with the son of an elder from that country. During his rounds of alms-gathering (piṇḍapāta), whenever he encountered a donor who was not compliant, he would always resent them.
Shigao repeatedly admonished him, yet he never reformed. After more than twenty years like this, [Shigao] took leave of his fellow student, saying: "I must go to Guangzhou to settle a past karmic retribution. You, sir, are no less diligent than I in illuminating the sūtras, but your nature is prone to anger and wrath; upon the end of life, you must receive an evil form. If I attain the Path, I will surely deliver you."
Afterwards, he went to Guangzhou, where he encountered a great bandit rebellion. Walking along the road, he met a youth who spat on his hands, drew a blade, and said, "I have truly caught you!"
Shigao smiled and said, "In a past life I was indebted to you; hence I have come from afar to repay you. Your wrath is still your intention from that prior lifetime." He then stretched out his neck to receive the blade without the slightest fear on his face. The bandit thereupon killed him.
Those looking on filled the road, none failing to be shocked by this extraordinary event.
His consciousness was then reborn as the crown prince of Parthia—which is the present body of Shigao.
After Shigao had completed the task of preaching and translating sūtras throughout the central land, and when the end of Emperor Ling's reign brought turmoil to the Guan and Luo regions, he shook his mendicant staff toward Jiangnan, saying: "I shall visit Mount Lu to deliver my former fellow student."
Travelling, he reached the shrine at Lake Gongting. This shrine had long possessed spiritual power; when merchants prayed there, [the spirit] would divide the wind for both up- and downstream travel so that none were delayed.
Once, someone begged for the spirit's bamboo and took it before permission was granted; the boat immediately capsized, and the bamboo returned to its original place.

place. From then on, boatmen held him in awe and fear; none did not tremble even at his shadow. Travelling in company with more than thirty boats, [An] Shigao offered sacrificial victims and prayed for good fortune. The deity then descended and, speaking through a medium, said: 'There is a śramaṇa on board; you may call him up.' The passengers were all astonished and invited Shigao to enter the shrine. The deity said to Shigao: 'In the past, in a foreign land, I left home together with you to study the Way. I was fond of practicing giving, but by nature I was prone to anger. Now I am the deity of the Gongting shrine. A circuit of a thousand li is all within my jurisdiction. Because of giving, precious curiosities are abundant; because of anger, I fell into this divine retribution. Now, seeing my fellow student, how can I express my sorrow and joy? My lifespan will end morning or evening, and my hideous form is long and large; if I cast off my life here, it will pollute the rivers and lakes. I ought to cross to the marsh west of the mountain. After this body perishes, I fear falling into hell. I have a thousand bolts of silk along with various treasures. You may establish the Dharma and construct a stupa for me, so that I may be reborn in a good place.'

Shigao said: 'I came expressly to deliver you. Why do you not show your form?' The deity said: 'My form is extremely hideous and strange; the assembly will surely be frightened.' Shigao said: 'Just come forth; the assembly will not find it strange.' The deity brought forth its head from behind the couch—it was a great python, the length of whose tail was unknown. It reached beside Shigao's knees. Shigao spoke to it several times in a foreign tongue and chanted verses of praise several times. The python wept tears like rain, and after a moment concealed itself again. Shigao immediately took the silk and goods, bid farewell, and departed.

When the boat company hoisted their sails, the python emerged again, climbed the mountain, and gazed out; only after the assembly raised their hands in greeting did it vanish. In an instant they reached Yuzhang, where he immediately used the shrine's goods to build the Eastern Monastery. After Shigao's departure, the deity passed away. At dusk, a youth boarded the boat, knelt before Shigao for a long time, received his blessing, and suddenly disappeared. Shigao said to the boatmen: 'The youth just now was the deity of the Gongting shrine; he has gained release from his evil form.' Thereupon, the shrine deity ceased and vanished, possessing spiritual efficacy no more. Later, in the marsh west of the mountain, people saw a dead python several li from head to tail. The present-day Snake Village of Xunyang Commandery is the place.

Later, Shigao returned to Guangzhou and sought out the youth who had slain him in his previous life, who was still alive. Shigao went straight to his house, related the previous repayment, and recounted their karmic affinities from past lives. Joyfully facing each other, [Shigao] said: 'I still have a remnant of retribution; now I must go to Kuaiji to complete the settlement.' The man of Guangzhou realized that Shigao was no ordinary person, suddenly understood, and regretted his former offense. Providing him generously with supplies, he accompanied Shigao on his travels, and they eventually reached Kuaiji. As soon as they entered the marketplace, it happened that there was a riot in the marketplace; those fighting each other mistakenly struck Shigao on the head, and he lost his life on the spot. The man of Guangzhou, having repeatedly witnessed these two retributions, subsequently became diligent in the Buddha's teaching and recounted the circumstances in full. Near and far, whoever heard of it grieved and sighed, clarifying that the three times do indeed have verification.

From the second year of Jianhe, wuzi, of Emperor Huan [148 CE], to the third year of Jianning, gengxu, of Emperor Ling [170 CE], over more than twenty years, Shigao translated ninety-five texts of sūtras on the essential wisdom of the Mahāyāna and other topics. Their principles are clearly analyzed, their wording is proper and precise, eloquent without being florid, plain without being crude. All readers apply themselves untiringly. Since Shigao was originally of royal lineage and his fame was renowned in foreign lands, guests and travelers from the Western Regions still refer to him as the 'Marquis An' down to the present day. India itself calls its writing 'heavenly writing' and its speech 'heavenly speech'; their phonetics and definitions are intricate and divergent, entirely different from Chinese. In successive translations, many errors and discrepancies were introduced; only what Shigao produced stands at the head of all translations. Master Dao'an considered him hard to match, [noting that] receiving instruction face to face [from him] was no different from seeing a sage; prominent and virtuous figures through successive generations have all praised and admired him.

Shi Dao'an's catalogue, Sengyou's Chu sanzang ji [ji], and Huijiao's Gaoseng zhuan all state that Shigao translated thirty-nine texts. Fei Changfang's catalogue records one hundred and seventy-six texts. Now, since what is recorded in Changfang's catalogue mostly consists of offshoot extracts emerging from larger works, they cannot be taken as the standard count of translations. I now delete them in sequence, as described below:

*Qingli youzui jing* (Changfang says: 'A note of the time lists it as doubtful; it is now also placed in the catalogue of doubtful and apocryphal works.')
*Baguang jing* [Eightfold Radiance Sūtra]
*Shelifo wen bao nü jing* [Sūtra of Śāriputra's Questions to the Precious Maiden]
*Shelifo tan bao nü shuo busiyiyi jing* [Sūtra of Śāriputra's Praise of the Inconceivable Teaching Expounded by the Precious Maiden] (also simply called *Tan bao nü jing*)
*Shenyue zhangzhe huiguo gongfo jing* [Sūtra of the Elder Shenyue's Repentance and Offering to the Buddha] (also called *Youqi zhangzhe huiguo jing*; it is not yet clear whether Shenyue or Youqi is correct; the four sūtras starting with the *Baguang jing* are all extracted from the *Mahāsaṃnipāta*)
*Sibai sanmei jing* [Four Hundred Samādhis Sūtra] (extracted from the *Mahāmegha-sūtra*)
*Moheyan jingjindu zhong zuibao pin* [Chapter on Karmic Retribution in the Perfection of Diligence of the Mahāyāna] (extracted from the *Mahāprajñāpāramitopadeśa*)
*Da Jiashe yu niqianzi jing* [Sūtra of Mahākāśyapa Encountering Nirgrantha] (extracted from the *Dīrghāgama*)
*Anan huo jing* [Sūtra of Ānanda's Confusion] (extracted from the *Ren ben yu sheng jing*)
*Di-yi simen jing* [First Four Gates Sūtra]
*Di-er men jing* [Second Gate Sūtra]
*Di-san simen jing* [Third Four Gates Sūtra]
*Ganlu zhengyi* [Right Thought of Amṛta] (also called *Fo ru ganlu tiaoyi jing*; the *Di-yi simen jing* and others are from Sengyou's catalogue of lost translators and also from Baochang's catalogue; all are from a single text, the *Da shi'ermen jing*, which later people divided into chapters and copied out, thereby producing four fascicles)
*Zunzhe Boluoluo jing* [Venerable Bakkula Sūtra] (or simply called *Boluoluo jing*, or called *Boluoluo da yixuemen jing*)
*Poluomen xing jing* [Sūtra of the Brahman's Conduct]
*Zhangzhe xiongdi yi Fo jing* [Sūtra of the Elder Brothers Going to the Buddha] (also called *Zhangzhe Lishidatuo xiongdi er ren wang Fo suo jing*; the three sūtras including *Boluoluo* are extracted from the *Madhyamāgama*)
*Wu zhandouren jing* [Sūtra of Five Fighting Warriors]
*Shijian qiangdao bushi jing* [Sūtra of Worldly Robbers Practicing Giving]
*Fantianwang yi poluomen jiangtang jing* [Sūtra of the Brahma King Going to the Lecture Hall of the Brahmans]
*Yujia jushi jian Fo wenfa xingwu jing* [Sūtra of the Householder Ugga Awakening upon Seeing the Buddha and Hearing the Dharma] (also called *Xiujiatuo jushi Fo wei fadexing wu jing*)
*Shui yu jing* [Water Simile Sūtra] (the five sūtras including the *Wu zhandouren* are all extracted from the *Ekottarāgama*)
*Fo wei poluomen shuo sifa jing* [Sūtra of the Buddha Expounding the Four Dharmas for a Brahman]
*Fo wei shihuo poluomen shuo wudao jing* [Sūtra of the Buddha Expounding Awakening to the Way for a Fire-Worshipping Brahman]
*Fo wei poluomen shuo gengtian jing* [Sūtra of the Buddha Expounding Plowing the Field for a Brahman] (sometimes without the word *tian*)
*Fo wei jiaoman poluomen shuo ji jing* [Sūtra of the Buddha Expounding Verses for an Arrogant Brahman]
*Fo wei Pindou poluomen xiang jia jing* [Sūtra of the Buddha [Comparing] the Cheeks of the Brahman Piṇḍa]
*Fo wei Azhiluojia shuo zita zuoku jing* [Sūtra of the Buddha Expounding Suffering Caused by Self and Others for Acailaka]
*Moulian jian zhongsheng shenmao ru jian jing* [Sūtra of Maudgalyāyana Seeing Sentient Beings Whose Body Hairs Are Like Arrows]
*Analu sizi Moulian shenli jing* [Sūtra of Aniruddha Contemplating Maudgalyāyana's Supernatural Powers]
*Wuwei Liche bai Anan jing* [Sūtra of the Fearless Licchavi Addressing Ānanda]
*Shangren tuo zei jing* [Sūtra of Merchants Escaping Bandits]
*Shijian yan meise jing* [Sūtra on the Worldly Praise of Beautiful Form]
*Chuntuo shami jing* [Sūtra of the Śrāmaṇera Cunda] (or with 'śramaṇa', or with the character *chun* [淳])
*Shangren zi zuo foshi jing* [Sūtra of the Merchant's Son Performing Buddha-Work]
*Poluomen tongda jinglun jing* [Sūtra of the Brahman Who Penetrated Sūtras and Śāstras]
*Waidao chujia jing* [Sūtra of the Heterodox Ascetic Leaving Home]
*Poluomen fubai jing* [Sūtra of the Brahman Wearing White]
*Jingqin sinianchu jing* [Sūtra of Diligently Cultivating the Four Foundations of Mindfulness]
*Poluomen xuwei jing* [Sūtra of the Brahman's Falsehood]
*Fo wei tiaoma juluozhu shuofa jing* [Sūtra of the Buddha Expounding the Dharma for the Horse-Trainer Village Headman]
*Yiqie xing buheng anzhu jing* [Sūtra on All Formations Not Abiding Permanently]
*Poluomen wen Shizun jianglai you ji fo jing* [Sūtra of the Brahman Asking the World-Honoured One How Many Buddhas There Will Be in the Future]
*Poluomen wen Fo bushi defu jing* [Sūtra of the Brahman Asking the Buddha About Gaining Merit from Giving]
*Douzhe poluomen lunyi chujia jing* [Sūtra of the Brahman Toḍeyya Leaving Home After Debate]
*Huahuo yu* (or *Daxing*) *poluomen chujia jing* [Sūtra of the Transformed Fire Giving (or Greatly Flourishing) to the Brahman Leaving Home]
*Fumu piyu jing* [Sūtra on the Simile of the Floating Log] (also named *Hengshui liushu jing*, or with *shu* [澍])
*Sizha poluomen chujia dedao jing* [Sūtra of the Four Brahmans Leaving Home and Attaining the Way]
*Guoqu tanqin ren jing* [Sūtra of the Lute Player of the Past]
*Poluomen jiezhi zhongshu jing* [Sūtra of the Brahman Who Understood All Arts]
*Dufu zhangzhe jing* [Sūtra of the Singularly Wealthy Elder] (also called *Dufu zhangzhe caiwu wufu jing*, or *Zhangzhe mingzhong wuzi [jing]*)

… Sūtra of the Entrustment).
Sūtra on the Buddha Explaining to a Young Brahmin Knowledge of Good and Not Good, one fascicle; Sūtra on the Buddha Preaching to the Elder Nakula on the Maturing of the Faculties, one fascicle (in some catalogues, the three characters "la", "gen", and "shu" are absent);
Sūtra on the Fulfillment of Meditative Contemplation, one fascicle (thirty-two sūtras, including the Discourse on the Four Dharmas, are all extracted from the Saṃyuktāgama); Sūtra on the Esoteric Essentials of Dhyāna, one fascicle (extracted from the Esoteric Essentials of Methods for Curing Dhyāna Illnesses);
Sūtra on the Past-Life Dispute Over a Woman, one fascicle; Sūtra on the Son Passing Away, one fascicle; Kātyāyana's Sūtra on Impermanence, one fascicle; Sūtra on Examining the Nirgrantha, one fascicle (also titled Sūtra on the Buddha Covering the Nirgrantha); Sūtra on the Parable of the Turtle, one fascicle (the five sūtras beginning with Past-Life Dispute are all extracted from the Jātaka-sūtra); Sūtra on the Mirror-Faced King, one fascicle (extracted from the Arthapada-sūtra); Sūtra on the Three Poisons, one fascicle; Sūtra on the Matter of Counting the Breaths, one fascicle (the above two are miscellaneous extracts of the Hīnayāna); Sūtra on the Seven Old Brahmins Requesting to Become Disciples, one fascicle; Sūtra on the Solitary Mother Losing Her Only Son, one fascicle; Sūtra on the Poisonous Tree Growing Again After Being Cut Down, one fascicle; Sūtra on Seeking Release from Prison, one fascicle; Sūtra on the Auspicious Time Being Hard to Meet, one fascicle; Sūtra on the Past Instance of Two People Loving and Respecting Each Other, one fascicle; Sūtra on the Kind Person Who Does Not Kill, one fascicle; Sūtra on the Woman Māyācalā Slandering the Buddha and Entering Hell in Her Living Body, one fascicle; Sūtra on the Foremost Elder Cherishing the Uttering of Blessings, one fascicle (also simply called Sūtra on Receiving Blessings); Sūtra on the Buddha's Supernatural Power Rescuing an Elder's Son, one fascicle; Sūtra on the Buddha Ordaining a Caṇḍāla's Child, one fascicle; Sūtra on Serving the Superior, one fascicle; Sūtra on Devadatta Entering Hell in His Living Body, one fascicle; Sūtra on Sentient Beings with Many Inverted Views, one fascicle; Sūtra on the Elder Yaśas Attaining the Contemplation of Impermanence, one fascicle (also simply called Sūtra on Attaining the Contemplation of Impermanence; the fifteen sūtras beginning with Seven Old Brahmins are all extracted from the Udānavarga); Sūtra on a Person Receiving a Body and Entering the Aggregates, one fascicle; Sūtra on the Four Hundred and Four Diseases of the Human Body, one fascicle; Sūtra on the Formation and Destruction of the Five Aggregates, one fascicle; Sūtra on the Manifold Sufferings of Sinners in the Hells, one fascicle; Sūtra on a Person's Illness That Physicians Cannot Cure, one fascicle (the five sūtras beginning with A Person Receiving a Body are all extracted from the Yogācārabhūmi-sūtra); Sūtra on the Method of Practicing Dhyāna in an Āraṇya, one fascicle (extracted from the Sūtra of Sitting Dhyāna Samādhi); Sūtra on the Maiden Padmā, one fascicle (extracted from the Dharmapada Avadāna-sūtra); Sūtra on Kāśyapa Questioning Ānanda, one fascicle (also titled Sūtra on Kāśyapa Rebuking Ānanda and the Parable of the Two Deliverances to Arhatship), one fascicle; Sūtra on the Golden Woman, one fascicle (the two sūtras beginning with Kāśyapa Questioning Ānanda are extracted from the Miscellaneous Parables).
The above eighty-five works in eighty-five fascicles, beginning with the Sūtra of the Eight Radiations, are all stated in catalogues such as Fei Changfang's to have been produced by An Shigao. Now, on checking the Catalogues of the Canon of the second year of Kaihuang and Renzi of the Sui, as well as newly discovered extracted and excerpted sūtras, all of these are offshoots extracted from various sūtras, or were not translated by An Shigao; they ought not to be included in the count of translations. Now, for the sake of an authentic record, they are entirely deleted.
Daoxing jing (Aṣṭasāhasrikā Prajñāpāramitā-sūtra), one fascicle (produced on the eighth day of the tenth month of the second year of Guanghe; see the colophon of the sūtra, Zhu Shixing's Han Catalogue, Sengyou's catalogue, etc. Master Dao'an states: "The 'Daoxing chapter' is an excerpt of the Prajñā, composed by an enlightened person of foreign lands." Dao'an provided a preface and commentary);
Pratyutpanna-samādhi-sūtra, two fascicles (produced on the eighth day of the tenth month of the second year of Guanghe; see the colophon of the sūtra and the Biographies of Eminent Monks; since the second sūtra was retrieved from the book-case at the same time, its date of production is identical; the old catalogues call it the Mahā-pratyutpanna-samādhi-sūtra, or say in one fascicle; this second translation has the same Indic original as the Bhadrapāla-paripṛcchā in the Mahāsaṃnipāta, etc.).
The above two works in three fascicles are both lacking texts.
Śramaṇa Zhu Foshuo. The colophon of the sūtra states: "Zhu Foshuo was a native of India. His intellect was acute and clear, and he was broadly learned with many talents. In the early Guanghe era of Emperor Ling, he brought scriptures such as the Daoxing jing and came to Luoyang. He converted the Indic text into Chinese. The translators occasionally lagged, and though there were deviations from the import, they discarded rhetorical embellishment in favor of substance, deeply capturing the meaning of the sūtra. The Yuezhi śramaṇa Lokakṣema transmitted the spoken words. Meng Fu, courtesy name Yuanshi, and Zhang Lian, courtesy name Shao'an, both of Henan, received them with the brush." These details all appear in the colophon of the sūtra.
Fajing jing (Ugraparipṛcchā), two fascicles (Master Dao'an says: "Belongs to the Vaipulya section; first translation; shares the same original as the 'Assembly of the Elder Ugra' in the Ratnakūṭa; or in one fascicle; received with the brush by the śramaṇa Yan Fodiao; Kang Senghui provided a commentary and preface; see Sengyou's catalogue");
Agama Sūtra on the Oral Explanation of the Twelve Links of Dependent Origination, one fascicle (also titled Severing the Twelve Links of Dependent Origination, or simply Oral Explanation of the Āgama; the old catalogues call it Marquis An's Oral Explanation; altogether it has four titles, which are the same single text. In canonical records, the statement that both An Shigao and Master Dao'an produced an Oral Explanation is mistaken).
The above two works in three fascicles both have extant texts.
Upāsaka An Xuan was a native of Parthia. His resolve and nature were chaste and pure, and he was deeply versed in doctrine and principle. He maintained the rules and precepts of the Dharma without falling short by a hair's breadth. He recited and memorized numerous scriptures and was proficient in many subjects. During the reign of Emperor Ling of the Han, he traveled to Luoyang as a merchant. For his meritorious service he was awarded the title of Chief Commandant of Cavalry. By nature he was vacant and tranquil, gentle and courteous. He constantly took the deeds of the Dharma as his personal duty. Gradually mastering the Chinese language, he resolved to propagate the scriptures and teachings. He often discoursed on doctrinal matters with the śramaṇas; he was what the world called "the Commandant." In the fourth year of Guanghe, xinyou, Xuan together with the śramaṇa Yan Fodiao produced sūtras such as the Fajing jing. Xuan orally translated the Indic text and Fodiao received it with the brush. The principle was grasped and the phonetic readings were correct, exhaustively rendering the subtle import of the sūtras. The fine skill of these master craftsmen was praised by later generations. Sengyou states that the Fajing jing was produced by Fodiao, relying on the fact that they co-translated it. Furthermore, it is said that the Oral Explanation of the Āgama was translated by Shigao; this arose from confusion over the identical surname (since the old catalogue calls it Marquis An's Oral Explanation, it is reckoned that it should indeed have been produced by Shigao).
Chengju guangming dingyi jing, one fascicle (also called Chengju guangming sanmei jing, or simply Chengju guangming jing; second translation; appears in the three catalogues of Zhu Shixing, Zhi Mindu, and Sengyou; listed as Mahāyāna in the Biographies of Eminent Monks);
Sūtra on Aniruddha's Eight Thoughts, one fascicle (or simply Eight Thoughts, titled Dhyāna Practice of Restraining the Mind; old catalogues call it Dhyāna Practice of Examining the Mind; extracted from fascicle 18 of the Madhyamāgama; variant translation; appears in old catalogues);
Sūtra on a Horse Having Three Marks, one fascicle (also called Sūtra on a Good Horse Having Three Marks; extracted from fascicle 33 of the Saṃyuktāgama; variant translation; Fei Changfang says it appears in the Wu Catalogue);
Sūtra on a Horse Having Eight Behaviors as a Parable for People, one fascicle (also simply called Sūtra on a Horse Having Eight Behaviors; one title is Sūtra on a Horse Having Eight Vicious Behaviors; extracted from fascicle 33 of the Saṃyuktāgama; variant translation; Fei Changfang says it appears in the Wu Catalogue);
Sūtra on the Small Stage of the Path, one fascicle (Fei Changfang says it appears in the Wu Catalogue; the works prior to this are currently extant; those following are lacking);
Sūtra on Hearing the Twelve Links of Dependent Origination in the City, one fascicle (second translation; shares the same original as the Twelve Links of Dependent Origination translated by Shigao; Fei Changfang says it appears in the Wu Catalogue);
Great Māyā Sūtra, one fascicle (in some catalogues the character "da" [great] is absent; or in two fascicles; first translation; shares the same original as the Mahāmāyā-sūtra; Fei Changfang says it appears in the Wu Catalogue);
Rāṣṭrapāla-sūtra, one fascicle (extracted from fascicle 31 of the Madhyamāgama; variant translation; Fei Changfang says it appears in the Wu Catalogue; Master Dao'an's statement that it is from the Vaipulya section is perhaps an error);
Xiao benqi jing (Lesser Sūtra on the Origin of Practice), one fascicle (also called Xiuxing benqi, or Xiuxing benqi with the character "xiao" recently added; first translation; shares the same original as the Ruiying benqi jing; appears in old catalogues and the Biographies of Eminent Monks);
Sūtra on the Fallen Upāsaka, one fascicle (also called Upāsaka Sūtra; Fei Changfang says it appears in the Wu Catalogue).
The above ten works in ten fascicles (the five works in five fascicles up to the Sūtra on the Small Stage of the Path are currently extant; the five works in five fascicles from the Sūtra on Hearing the City down are lacking texts).
Śramaṇa Zhi Yao was a native of the Western Regions. He was broadly versed in various scriptures and subtly understood the obscure and profound. In the Ling…

…[under Emperor Ling], in the second year of the Zhongping era (yichou [185 CE]), translated ten works in Luoyang, including the Chengju guangming jing. In the catalogues of Fei Zhangfang and others there is also the Shouzhi wen fo shisi shi jing (sometimes without the word 'fo').
I myself have seen its text: it is in fact an excerpt from a sūtra, and I have already entered it into the catalogue of offshoot extracts (biesheng lu). It is deleted here and not recorded.
Wen diyü shi jing (Sūtra on Inquiring about Affairs of the Hells), one fascicle (seen in Zhu Shixing's Han Catalogue and Gaoseng zhuan).
The one work and one fascicle above is missing in text.
The śramaṇa Kang Chen (sometimes written with the character Ju; it is not yet clear which is correct) was a native of the Western Regions. With his mind set on traveling and transforming [beings], and his aspiration fixed on wide propagation, in the fourth year of the Zhongping era of Emperor Ling (dingmao [187 CE]), he translated the Wen diyü jing in Luoyang. Its language was straightforward and reached the meaning without rhetorical polishing.
Rushou pusa wushang qingjing fenwei jing (Sūtra on Bodhisattva Rushou's Supreme Pure Almsround), two fascicles (also called Juezi zhufa ru huanhua sanmei jing; first translation, sharing the same original with the Nāgaśrī section of the Mahāprajñā[pāramitā-sūtra]; sometimes in one fascicle; seen in Zhangfang's catalogue);
Huishang pusa wen da shanquan jing (Sūtra on Bodhisattva Huishang's Inquiring on Great Expedient Means), two fascicles (first translation, sharing the same original with the Mahāyāna Upāyakauśalya Assembly of the Ratnakūṭa; sometimes without the word 'pusa'; sometimes in one fascicle; seen in Zhangfang's catalogue);
Gu Weimojie jing (Ancient Vimalakīrtinirdeśa-sūtra), two fascicles (first translation, sharing the same original with the Tang translation Wugoucheng jing, etc.; seen in ancient catalogues and Zhu Shixing's Han Catalogue);
Siyi jing (Sūtra on the Inquiring Mind), one fascicle (also called Yiyi jing; first translation; seen in Zhangfang's catalogue);
Pusa neixi liu boluomi jing (Sūtra on the Bodhisattva Internally Practicing the Six Pāramitās), one fascicle.
The five works and eight fascicles above (the first four works in seven fascicles are missing in text; the last one work in one fascicle is extant) [were translated by] the śramaṇa Yan Fotiao (also called Futiao; according to Sengyou's catalogue and the Gaoseng zhuan, he should properly be a śramaṇa; catalogues like Zhangfang's that call him a lay devotee are mistaken).
He was a native of Linhuai Commandery. Gifted and perceptive from his youth, quick and fond of learning, his faith and wisdom were innate. Thereupon he left home to cultivate the Path, thoroughly comprehending and translating scriptures, and was highly respected in his day. In the fifth year of the Zhongping era of Emperor Ling (wuchen [188 CE]), Tiao translated five works in Luoyang, including the Rushou pusa [jing]. Contemporaries praised the three men—Lord An [Shigao], the Commandant [Zhi Qian], and Fotiao—as translators whose succession was hard to match. Master An [Daoan] praised Fotiao's translation of scriptures as concise without being redundant, their complete texts ingenious and subtle. Furthermore, catalogues such as Zhangfang's also list a Jiaye jie Anan jing (Sūtra of Kāśyapa Questioning Ānanda), likewise stating that it was translated by Fotiao. I have personally inspected its text: it is in fact an excerpt of multiple sūtras containing several items. The catalogues of the Sui state that it comes from the Za piyü. Both the catalogues of An Shigao and Nie Chengyuan include this sūtra, which is an error of the cataloguers. Since it is an offshoot excerpt, it does not belong in the count of regular translations. There is also the Shami shi hui jing (Sūtra on the Tenfold Wisdom of the Śrāmaṇera), which is said to have been authored by Fotiao himself along with his commentary and preface. Since it is not the words of a sage, and its text is moreover missing, these are all deleted now.
Shelifu Mohe Mujianlian you siqu jing (Sūtra on Śāriputra and Mahāmaudgalyāyana Wandering the Four Crossways), one fascicle (extracted from fascicle 41 of the Ekottarika-āgama; another translation is found in the Detailed Catalogue);
Xingqixing jing (Sūtra on the Arising of Deeds), two fascicles (also called Yanjie suyuan jing; titled as extracted from the Miscellaneous Piṭaka; seen in the Wu Catalogue);
Fanwang jing (Brahmajāla-sūtra), two fascicles (first translation; sometimes in three fascicles; seen in the Wu Catalogue);
Sidi jing (Sūtra on the Four Noble Truths), one fascicle (produced in the first year of the Xingping era; third translation; extracted from fascicle 7 of the Āgama; a variant translation differing slightly from the one produced by [An] Shigao; seen in Zhu Daozu's Han Catalogue);
Taizi benqi ruiying jing (Sūtra of the Auspicious Portents of the Crown Prince's Origins), two fascicles (also called Ruiying benqi; second translation, sharing the same original with the Guoxian yinguo jing; Zhangfang says it is seen in the Sanzang ji, but in Sengyou's Sanzang ji, Kang Mengxiang produced the Zhong benqi, not the Ruiying benqi);
Baofu jing (Sūtra on the Reward of Merit), one fascicle (sometimes called Fubao; seen in the Wu Catalogue).
The six works and nine fascicles above (the two works in three fascicles above, up to the Xingqixing jing, are extant; the four works in six fascicles below the Fanwang jing are missing in text) [were translated by] the śramaṇa Kang Mengxiang. His ancestors were from the country of Kangju; he was renowned for wisdom and learning. From the first year of the Xingping era of Emperor Xian (jiaxu [194 CE]) to the fourth year of the Jian'an era (jiwei [199 CE]), he translated six works in Luoyang, including the You siqu [jing]. Master Daoan said that Mengxiang's translations were fluent and articulate, fully capable of conveying the profound purpose.
Xiuxing benqi jing (Sūtra of the Practice of Origins), two fascicles (also called Suxing benqi; third translation, sharing the same original with the Ruiying benqi jing; seen in the Shixing Catalogue).
The one work and two fascicles above is extant in text.
The śramaṇa Zhu Dali was a native of the Western Regions. By nature fond of distant journeys, he feared no hardship or peril. In the third month of the second year of the Jian'an era of Emperor Xian (dinchou [197 CE]), he translated the Xiuxing benqi jing in Luoyang. The Indic text of this scripture was brought from the country of Kapilavastu by Tan'guo together with Kang Mengxiang, and Kang Mengxiang interpreted the language.
Zhong benqi jing (Sūtra of the Central Origins), two fascicles (sometimes called Taizi zhong benqi jing; seen in the Shixing Catalogue; the opening title states that it is extracted from the Dīrgha-āgama).
The one work and two fascicles above is extant in text.
The śramaṇa Tan'guo was a native of the Western Regions. His learning encompassed both the inner [Buddhist] and outer [secular], and his understanding penetrated both the ultimate and conventional truths. Carrying the Indic text of the sūtra from Kapilavastu, he arrived in Luoyang, and in the twelfth year of the Jian'an era of Emperor Xian (dinghai [207 CE]), translated the Zhong benqi jing, with Kang Mengxiang interpreting the language. In the Neidian lu, Tan'guo and Mengxiang are said to have produced it together, and it mistakenly combined this with Mengxiang's Taizi benqi ruiying into a single work. The two scriptures are completely different and cannot be conflated. Sengyou's statement that the Zhong benqi was produced by Kang Mengxiang is merely based on their collaborative translation.
Da fangbian fo bao'en jing (Sūtra of the Buddha's Great Skillful Means in Repaying Kindness), seven fascicles;
Moheyan baoyan jing (Mahāyāna Ratnālaṃkāra-sūtra), one fascicle (also called Da Jiaye pin; second translation, sharing the same original with the Pu-men Pusa Assembly of the Ratnakūṭa; a note within states that the Jin language should properly be catalogued in the Jin catalogue, but for now we follow the old [classification]; Sengyou calls it the Mohecheng baoyan jing);
Houchu Amituofo ji jing (Later Translated Verse Sūtra of Amitābha Buddha), one fascicle (sometimes without the word 'jing'; second translation);
Weicengyou jing (Adbhuta-sūtra), one fascicle (first translation, sharing the same original with the Tang translation Shen xiyou jing);
Zuo fo xingxiang jing (Sūtra on the Making of the Buddha's Image), one fascicle (also called Youtian wang zuo fo xingxiang jing, and also called Zuoxiang yinyuan jing; sharing the same original with the Zaoli xingxiang fubao jing);
Anzhai shenzhou jing (Divine Dhāraṇī Sūtra for Pacifying the Household), one fascicle (also called Anzhai zhoufa; Sengyou calls it Anzhai zhou);
Shou shishan jie jing (Sūtra on Receiving the Ten Good Precepts), one fascicle;
Kuyin jing (Sūtra on the Mass of Suffering), one fascicle (extracted from fascicle 25 of the Madhyama-āgama; a variant translation);
Mo raoluan jing (Sūtra on the Demon's Harassment), one fascicle (also called Bimo shi Mujuanlian jing, and also called Mowang ru Mujianlian fu jing; extracted from fascicle 30 of the Madhyama-āgama; a variant translation);
Shamini jie jing (Precept Sūtra for Śrāmaṇerikās), one fascicle (sometimes without the word 'jing');
Youpoli wen fo jing (Sūtra of Upāli's Questions to the Buddha), one fascicle (sometimes without the words 'Youpoli lü');
Fenbie gongde lun (Treatise on the Distinction of Merits), four fascicles (sometimes called Fenbie gongde; sometimes in three fascicles or five fascicles);
Chanyao heyu jing (Sūtra on the Essentials of Meditation: Rebuking Desires), one fascicle (entitled Chanyao jing heyu pin);
Neishen guan zhangju jing (Versified Sūtra on Internal Contemplation of the Body), one fascicle (sometimes without the word 'ju');
Za piyü jing (Miscellaneous Parable Sūtra), two fascicles (also called Pusa duren jing);
Liu pusa ming (Names of Six Bodhisattvas), one fascicle (Zhangfang entered it into the Canon, saying: 'The bodhisattva names should also be chanted and held');
Banzhou sanmei nianfo zhangju jing (Versified Sūtra on Mindfulness of the Buddha in the Pratyutpanna-samādhi), one fascicle (a separate translation of the Xing pin; fourth translation).

Amitābha-buddha-gāthā-sūtra, 1 fascicle (first translation);
Sūtra on the Names of the Thousand Buddhas of the Bhadrakalpa, 1 fascicle (Sengyou states: "It contains only the names of the Buddhas; it is different from the names of the thousand Buddhas in the Sūtra on the Four Noble Truths translated by Dharmarakṣa [Tanwulan]; it is an alternate translation of an extract from the Bhadrakalpakā-sūtra");
Indic Text Sūtra, 4 fascicles (formerly called "Hu Text"; newly altered to "Indic" because it was produced in Chang'an);
Sūtra on the Transformations One Thousand Years after Nirvāṇa, 4 fascicles (also called Sūtra on the Transformations of One Thousand Years; Sengyou states: "Record of the Transformations in the One Thousand Years after Nirvāṇa, 1 fascicle");
Names of the Buddhas from Various Sūtras, 2 fascicles (presently suspected to be the Acintyaguṇa-sūtra);
Three Thousand Buddhas' Names Sūtra, 1 fascicle;
Sūtra on Praising the Names of One Hundred and Seventy Buddhas, 1 fascicle (also simply called One Hundred and Seventy Buddhas' Names; presently suspected to be extracted from the Sūtra on Praising Merits);
Southern Buddhas' Names Sūtra, 1 fascicle (the former claim that another title is "Zhicheng Monastery Sūtra" is mistaken; this was merely an inscription of the monastery as a record, not an alternate title of the sūtra);
Sūtra on the Names of the Buddhas for Eradicating Transgressions and Attaining Blessings, 1 fascicle;
Sūtra on the Practice Expounded by Avalokiteśvara, 1 fascicle (this is an incantation sūtra);
Sūtra on Bodhisattva Sadāprarudita Seeking the Image of Profound Prajñā, 1 fascicle;
Sūtra on Upholding the Names of the Buddhas and Not Falling into Evil Destinies, 1 fascicle;
Five Dragons' Poison-Neutralising Incantation Sūtra, 1 fascicle;
Divine Incantation for Extracting Blood and Qi, 1 fascicle (the old catalogue calls it Incantation for Blood);
Incantation Ritual Sūtra for Neutralising Thieves, 1 fascicle (Fei Changfang states: "An alternate translation"; Sengyou simply says Incantation against Thieves);
Seven Buddhas' Divine Incantation for Pacifying the Household, 1 fascicle;
Bodhisattva Precepts Sūtra, 1 fascicle (Sengyou's catalogue omits the word "Sūtra"; Fei Changfang states: "An alternate translation");
Ten Sequential Dharmas for Receiving the Bodhisattva Precepts, 1 fascicle;
Bodhisattva Confession Ritual, 1 fascicle;
The Five Activities Constantly Performed in the Six Periods of Day and Night by Bodhisattvas of Initial Resolve, 1 fascicle;
Sūtra on the Nidāna of King Mūrdhaka, 1 fascicle (the old catalogue calls it King Mūrdhaka Sūtra);
Elder Bhadramukha Sūtra, 1 fascicle;
Sūtra on the Brāhmaṇa Losing His Daughter, 1 fascicle;
Sūtra on the Rabid Dog Biting the King, 1 fascicle;
Sūtra on the Toilsome and Painful Naraka, 1 fascicle;
Hell Sūtra, 1 fascicle;
Eleven Nidānas Chapter Sūtra, 1 fascicle (the old catalogue calls it Eleven Nidānas Sūtra, or writes "Twelve");
Sūtra on a Śramaṇa Practising the Twelve Dhūtas, 1 fascicle;
Monastic Headcount and Duties, 1 fascicle;
Various Prohibitive Precepts for Bhikṣus, 1 fascicle;
Essential Collection for Bhikṣus of the Mahāsāṃghika Vinaya, 1 fascicle (also called Rules for Essential Everyday Practices for Bhikṣus of the Mahāsāṃghika School);
Ten Precepts Sūtra for Śrāmaṇeras, 1 fascicle (the old catalogue calls it Precepts for Śrāmaṇeras);
Five Admonitions Sūtra for the Worthy, 1 fascicle;
Upāsaka Decorum Sūtra, 1 fascicle;
Yogasamāsa-sūtra, 1 fascicle (translated as "Summary of Practice"; also called Dharmatrāta's Dhyāna Method, or called Essential Collection of the Dhyāna Sūtra Compiled by Bodhisattva Dharmatrāta);
Indic Verse Text, 1 fascicle (formerly called "Hu Sound");
Verses in Praise of the Seven Buddhas, 1 fascicle;
One Hundred Lines of Dhāraṇī, 1 fascicle;
Five-Character Chanted Verses on the Nidāna, 1 fascicle (one hundred and forty-two poems);
Explanations of Indic Sounds in Various Sūtras of the Dōgyō Chapter, 1 fascicle (formerly called "Hu Sound");
Avadāna-dhammapada-sūtra, 1 fascicle (Sengyou's catalogue states: "In total seventeen avadāna stories"; above the character "Yu [Avadāna]", the preceding fifty-nine works all appear in Sengyou's catalogue of lost translators).
The fifty-nine works and seventy-six fascicles above (according to Fei Changfang's catalogue, the original total should be seventy-seven fascicles; the Fenbie gongde lun in his catalogue was five fascicles, but is now four fascicles, hence seventy-six; the sixteen works and twenty-six fascicles listed above the names of Bodhisattvas are extant; the forty-three works and fifty fascicles below Pratyutpanna are missing texts).
Fei Changfang and others' catalogues record a total of one hundred and twenty-five works in one hundred and forty-eight fascicles as lost translations after the Han dynasty. Now, through careful collation, the remaining sixty-six works in seventy-one fascicles have been determined not to be of lost provenance. The full details are set forth as follows:
Fo yiri mani bao jing (translated by Lokakṣema under the Han);
Bodhisattva Birth Sūtra;
Weiri zanan jing (the above two sūtras were translated by Zhi Qian under the Wu);
Sūtra on the Adamantine Samādhi, Fundamental Nature, Pure, Indestructible, and Imperishable (also called Vajra-śuddhi-sūtra; Fei Changfang and others' catalogues state that it was translated by Zhi Qian of the Wu period, and it is also listed in the catalogue of lost translations of the Later Han; now upon detailed examination, this sūtra is neither of lost provenance from the Han period nor was it produced by Zhi Qian; since it was translated by Master Kumārajīva and others from the Yao Qin onwards, it is tentatively catalogued under the Qin catalogue as a lost provenance);
Old Avadāna Sūtra, 2 fascicles (translated by Kang Senghui of the Wu dynasty);
Sūtra on the Names of the Buddhas of the Ten Directions;
Sūtra on the Causes and Conditions of the Thirty-Two Marks (the above two sūtras were translated by Dharmarakṣa of the Western Jin);
Bodhisattva Practice Sūtra (also called Bodhisattva Practice Sūtra Asked by Elder Weishi, or called Elder Practice Sūtra; it has already been translated three times, one extant and two missing, fully detailed in the catalogue);
Sūtra on Kāśyapa Rushing to the Buddha's Nirvāṇa (also called Sūtra on Kāśyapa Rushing to the Buddha at the Time of the Buddha's Parinirvāṇa);
Iron City Naraka Sūtra (also called Āgama Naraka Sūtra);
Sūtra on the Fruit of Tranquil Resolve;
Thirty-Seven Aids Sūtra (compiled as extracts from various sūtras, catalogued in the catalogue of separate offshoot extracts);
Sesame Oil Incantation Bound by the Seven Buddhas;
Divine Incantation of the Magician Bhedā;
Incantation for Cavities (also called Incantation for Worm-eaten Teeth; also simply called Incantation for Teeth);
Incantation for Toothache;
Incantation for Eye Ache (the ten sūtras below Kāśyapa Rushing were translated by Zhu Tanwulan of the Eastern Jin);
Sūtra on the Nidāna of the Thousand Buddhas;
Sūtra on the Eight Virtues of the Ocean (the above two sūtras, according to Fashang's catalogue, were translated by Kumārajīva of the Yao Qin);
Sūtra on the Birthplace of the Bodhisattva;
Mahākṣatriya Sūtra (the above two sūtras were translated by Shengjian under the Qifu Qin);
Sūtra Asked by Tranquil and Subdued Mind (should be pronounced "Yin"; writing it as "Shouyi" is an error; also called Sūtra on the Pure Subduing Spoken by the Tathāgata);
Sūtra on Transforming a Woman's Body into a Bodhisattva (also called Sūtra on the Expedient of Delighting in Garland Adornments, or called Sūtra on the Woman Delighting in Garland Adornments; the above two sūtras were translated by Fahai of the Song dynasty);
Śrāmaṇera Decorum Sūtra (or without the word "Sūtra"; translated by Guṇavarman of the Song);
Four Heavenly Kings Sūtra (translated by Zhiyan of the Song);
Sūtra on the Five Messengers of King Yama (also called Five Heavenly Messengers);
Avadāna Sūtra (the above three sūtras were translated by Huilan of the Song);
Sūtra on the Names of the Buddhas of the Eight Classes (translated by Gautama Ruci of the Northern Wei);
Sūtra on the Contemplation of the Buddha of Immeasurable Life (this sūtra has already been translated twice, one extant and one missing, fully detailed in the catalogue of missing works);
Prajñāpāramitā Divine Incantation Sūtra (extracted from the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra);
Sūtra on King Guṇālaṅkāra Requesting the Buddha for Eighty-Four Thousand Years (extracted from the Mahāsaṃnipāta-sūtra);
*Sarvabuddhaviṣayāvatārajñānālokālaṅkāra-sūtra (Da fangguang rulai xingqi weimi zang jing), 2 fascicles (also simply called Rulai xingqi jing; this is the "Tathāgatotpattisaṃbhava Chapter" of the Old Avataṃsaka-sūtra);
Combined Sūtra on the Divine Foot of the Path, 4 fascicles (also called Sūtra on the Limitless Transformations of the Divine Foot of the Path; that is an alternate title of the Dao shenzu jing; the two texts are identical);
Fast-Observance Sūtra (an alternate title of the Zhai jing);
Sūtra on the Past Fragrant Lotus Flower Buddha-World (extracted from the Karuṇāpuṇḍarīka-sūtra);
Sūtra on the Good-Virtue Brāhmaṇa Seeking Śarīra;
Sūtra on Humans Propagating the Dharma (the above two sūtras are extracted from the Mahāmegha-sūtra);
Fifty-Three Buddhas' Names Sūtra (extracted from the Bhaiṣajyarāja and Bhaiṣajyasamudgata Sūtra);
Sūtra on Maitreya Becoming a Female Body