貞元新定釋教目錄 3.14

Akṣayamati-bodhisattva-sūtra, four fascicles (First translation; identical text with the translations of Akṣayamati and the Akṣayamatiparipṛcchā by Dharmarakṣa of the Western Jin; found in the Wu and Bie catalogues).

Dharmapada, two fascicles (First translation; also called the Dharmapada Collection; composed by the Venerable Dharmatrāta; produced jointly with Luyan and Zhi Qian; Zhi Qian wrote the preface; found in Sengyou's catalogue; the Wu catalogue says five fascicles, which is uncertain).

The above two works in six fascicles. The Dharmapada in two fascicles is extant. The Akṣayamati in four fascicles is missing.

Śramaṇa Vighna. In the Wu dialect, it is rendered "obstacle". Originally a man of India, his family had for generations adhered to heterodox ways, considering fire worship to be supreme. At that time, an Indian śramaṇa who studied the Hīnayāna and extensively practiced mystical arts, having travelled far as dusk approached, wished to lodge at Vighna's house. Adhering to heterodox ways and suspicious of the sons of the Śākya, [Vighna] made him stay in the open ground outside the gate for the night. During the night, the śramaṇa secretly applied mantra arts, causing the fire worshipped by Vighna's family to suddenly be extinguished. Thereupon, the whole family went outside together and invited the śramaṇa to enter the room to receive offerings. The śramaṇa in turn used mantra arts to rekindle the fire. After Vighna saw that the śramaṇa's supernatural powers surpassed his own, he gave rise to great faith and joy in the Buddha-Dharma. He then abandoned his former practices and left home to follow the Way. Relying on this śramaṇa as his upādhyāya, he received and studied the Tripiṭaka and became exquisitely proficient in the four Āgamas. Travelling to teach in various countries, all revered him without exception. Together with his companion Zhu Luyan, he set out from the Western Regions and arrived in Jiangyou. In the third year of Huangwu (jiachen) under Sun Quan, he produced two sūtras, including the Akṣayamati, together with Luyan in Wuchang Commandery. However, since neither Vighna nor Yan was yet skilled in the local dialect, when translating the Sanskrit there was much that was not fully conveyed. Their intent remained faithful to the underlying meaning, while the wording was close to plain and unadorned.

Mātaṅgī-sūtra, three fascicles (Found in Fashang's catalogue; produced jointly with Zhi Qian; identical text with the Śārdūlakarṇāvadāna and others; also in two fascicles; fourth translation).

Samāvatī-sūtra, one fascicle (First translation; found in the Shixing catalogue; identical text, different translation from the Fen nu tan wang jing; also titled Xumoti nü jing, Nan guo wang, and Shuhetan wang jing; produced jointly with Zhi Yue; not a complete work, extracted from a major scripture).

Fo yi jing (The Buddha's Medicine Sūtra), one fascicle (or titled Fo yi wang jing; found in Baochang's catalogue).

Brahmacārin-sūtra, one fascicle (Found in the Shixing catalogue).

The above four works in six fascicles (the first three works in five fascicles are extant; the latter one work in one fascicle is missing).

Śramaṇa Zhu Luyan was a man of Central India. In understanding and practice he was pure and rigorous, broadly conversant in both internal and external texts. He travelled to the Wu territory together with Vighna. After Vighna's death, in the second year of Huanglong (gengxu) under Sun Quan, he translated four works, including the Mātaṅgī-sūtra, in Yangdu. His name differs among various catalogues: some say Jiangyan, some say Chiyan, and some say Luyan; it is not yet clear which is correct, so all are recorded here.

Da mingdu wuji jing (Aṣṭasāhasrikā Prajñāpāramitā), four fascicles (Second translation; also in six fascicles; also simply titled Da mingdu jing; identical text with the Daoxing and Xiaopin; found in Zhu Daozu's Wei-Wu catalogue and Sengyou's catalogue).

Amitābha-sūtra, two fascicles (The internal title reads: Fo shuo zhufuo amituo sanye sanfo salou fotan guodu ren deng dao jing; third translation; also titled Wuliangshou; found in the two catalogues of Zhu Daozu and Sengyou; slightly differs from the translation by An Shigao and others).

Bodhisattva-benye jing, one fascicle (Also simply titled Benye jing; also titled Jingxing pin jing; an alternate translation of the Pure Conduct Chapter of the Avataṃsaka-sūtra; found in Sengyou's catalogue; Fei Changfang's separate listing of the Jingxing pin outside of the Benye is an error).

Vimalakīrtinirdeśa-sūtra, two fascicles (Entitled Vimalakīrti's Discourse on the Inconceivable Teaching; also named Sūtra on the Samādhi of the Universal Entry into the Way of the Buddha-Dharma; second translation; or in three fascicles; found in the two catalogues of Zhu Daozu and Sengyou; slightly differs from Fotiao's translation of the Wei and Han dynasties).

Huiyin sanmei jing (Jñānamudrā-samādhi-sūtra), one fascicle (Also simply titled Huiyin jing; also titled Baoyin huiyin sanmei jing; first translation; identical text with the Rulai zhiyin jing; found in the two catalogues of Daozu and Sengyou).

Nine-Coloured Deer Sūtra, one fascicle (An alternate translation extracted from the Liu du ji jing; found in Fashang's catalogue).

Old Woman Sūtra, one fascicle (Master Daoan states it was extracted from the Abhidharma; the Wu catalogue simply calls it Lao nü jing; also called Lao mu jing; first translation; found in Sengyou's catalogue).

Calf Sūtra, one fascicle (Found in Fashang's catalogue; first translation; identical text with the Ru guang fo jing and others).

Sūtra on Contemplating the Twelve Causes and Conditions Under the Palm Tree, one fascicle (Found in Changfang's catalogue; third translation; identical text with the Tang translation Yuanqi shengdao jing and others).

Liao ben shengsi jing, one fascicle (Master Daoan states it was extracted from the Sheng jing; Sengyou examines that the five-fascicle Sheng jing lacks this title; found in Sengyou's catalogue; identical text, different translation from the Śālistamba-sūtra; Zhi Qian himself commented on it and composed a preface stating it was produced at the end of the Han and annotated by Zhi Qian).

Longshi nü jing, one fascicle (First translation; identical text with the Longshi pusa benqi jing; Sengyou notes it was recorded in the Bie lu, but not in Daoan's catalogue).

Eight Auspicious Dhāraṇī-sūtra, one fascicle (First translation; sometimes without the word "dhāraṇī/spirit"; also titled Jixiang jing; identical text with the Ba yang shenzhou jing and others; Changfang says it is found in the ancient catalogues).

Anantamukha-nirhāra-dhāraṇī-sūtra, one fascicle (Also simply titled Weimi chi jing; also titled Sūtra on Attaining the Way, Subduing Māra, and Gaining All-Knowledge; first translation; identical text with the Chusheng wuliangmen; found in Sengrui's Er Qin catalogue and Sengyou's catalogue).

Huaji tuoluoni shenzhou jing (Puṣpakūṭa-dhāraṇī-sūtra), one fascicle (Found in Baochang's catalogue; sometimes without the word "spirit"; identical text with the Hua ju tuoluoni and others).

Chiju shenzhou jing, one fascicle (First translation; found in Changfang's catalogue; identical text with the Tuoliniba jing and others; also called Tuoluoni ju).

Sīha-samādhi-sūtra, one fascicle (Second translation; sometimes called Sihe; also titled Bodhisattva Daoshu; also titled Daoshu sanmei; found in the three catalogues of Daoan, Zhi Mindu, and Sengyou; Sengyou states that this sūtra is indeed the Pusa daoshu).

Pusa shengdi jing, one fascicle (Also titled Chama jie jing; first translation; found in Zhu Daozu's Wu catalogue and Sengyou's catalogue).

Bei jing, one fascicle (Also called Bei chao jing; Sengyou states that the present one-fascicle Bei jing is this text; second translation; found in Sengyou's catalogue and the Bie lu).

Yueming pusa jing (Candraprabha-bodhisattva-sūtra), one fascicle (Sometimes adds the word "samādhi"; also titled Yueming tongzi jing; also titled Yueming tongnan jing; found in Sengyou's catalogue).

Three Grades of Disciples Sūtra, one fascicle (Also titled Dizi xue you sanbei jing; found in Changfang's catalogue).

Falu sanmei jing, one fascicle (Also simply titled Falu jing; third translation; found in Changfang's catalogue).

Brahmacārin Ambaṣṭha Sūtra, one fascicle (Also titled Aba mona jing; Daoan's catalogue simply calls it Aba jing; also titled Fo wen fanzhi aba jing; an alternate translation extracted from the thirteenth fascicle of the Dīrgha-āgama; found in Changfang's catalogue).

Brahmajāla Sixty-two Views Sūtra, one fascicle (Also titled Fanwang jing; Changfang says it is found in the Bie lu; an alternate translation extracted from the fourteenth fascicle of the Dīrgha-āgama).

Seven Cognitions Sūtra, one fascicle (Sometimes written as Seven Wisdoms; found in Changfang's catalogue; an alternate translation extracted from the first fascicle of the Madhyama-āgama).

Shimohan ben jing [Mahānāma-sūtra], in one fascicle (The Sengyou Catalogue lacks the word "ben" [Origin]; also named Wuyin yinshi jing [Sūtra on the Causes and Circumstances of the Five Aggregates]; the Dao'an Catalogue states that it is an alternate translation of chapter 25 of the Madhyama-āgama; appears in Zhu Daozu's Wu Catalogue);
Zhu fa ben jing [Sūtra on the Root of All Phenomena], in one fascicle (an alternate translation of chapter 28 of the Madhyama-āgama; appears in Fei Changfang's catalogue);
Bimo shi Muliang jing [Sūtra on the Evil Māra Testing Maudgalyāyana], in one fascicle (also named Mo raoluan jing [Sūtra on Māra's Disturbances]; Changfang states that it appears in the Old Catalogue; an alternate translation of fascicle 30 of the Madhyama-āgama);
Laitahuoluo jing [Rāṣṭrapāla-sūtra], in one fascicle (also called Luohan Laitahuoluo jing [Arhat Rāṣṭrapāla-sūtra]; differs slightly from that produced by Zhi Yao under the Later Han; an alternate translation of chapter 31 of the Madhyama-āgama; Sengyou states that it is recorded in the Detailed Catalogue and is absent from Master Dao'an's catalogue);
Fanmoyu jing [Brahmāyu-sūtra], in one fascicle (sometimes written with the character "yu" [渝]; appears in the two catalogues of Daozu and Sengyou; an alternate translation of chapter 31 of the Madhyama-āgama);
Zhai jing [Sūtra on the Uposatha], in one fascicle (also named Chi zhai jing [Sūtra on Observing the Uposatha]; appears in the Detailed Catalogue and the Sengyou Catalogue; an alternate translation of chapter 55 of the Madhyama-āgama);
Xumoti nü jing [Sūtra on the Maiden Sumagadhā], in one fascicle (an alternate translation of chapter 22 of the Ekottarika-āgama; appears in Fei Changfang's catalogue);
Bu zishou yi jing [Sūtra on Not Guarding the Mind], in one fascicle (sometimes without the character "yi" [mind]; or called Zishou yi bu zishou jing; an alternate translation of fascicle 11 of the Saṃyukta-āgama; appears in Fei Changfang's catalogue);
Wu mu zi jing [Sūtra on the Five Mothers and Sons], in one fascicle (appears in Fei Changfang's catalogue; first translation; same text as the Shamiduo jing);
Taizi ruiying benqi jing [Sūtra on the Origin of the Auspicious Portents of the Crown Prince], in two fascicles (translated in the Huangwu era; fourth translation; also called Taizi benqi ruiying; also simply called Ruiying benqi; differs slightly from that produced by Meng Xiang; scribed by Xie Qiang of Chen Commandery, Zhang Xi of Wu Commandery, and others; critically edited by [Cao] Zhi of Dong'a in Wei; appears in the two catalogues of Shixing and Sengyou);
Longwang xiongdi jing [Sūtra on the Dragon King Brothers], in one fascicle (also named Nan longwang jing [Sūtra on the Dragon King Nanda]; or without the character "wang" [King]; also named Xiang longwang jing [Sūtra on Subduing the Dragon King]; first translation; appears in Fei Changfang's catalogue);
Zhangzhe Yinyue jing [Sūtra on the Elder Yinyue], in one fascicle (also named Zhangzhe Yinyue Bulan Jiaye jing [Sūtra on the Elder Yinyue and Pūraṇa Kāśyapa]; also simply called Yinyue jing; first translation; appears in Fei Changfang's catalogue);
Qi nü jing [Sūtra on the Seven Daughters], in one fascicle (also called Qi nü ben jing [Sūtra on the Origin of the Seven Daughters]; Master Dao'an states that it comes from the Abhidharma; first translation; appears in the Sengyou Catalogue);
Ba shi jing [Sūtra on the Eight Teachers], in one fascicle (appears in Zhu Daozu's Wu Catalogue and the Sengyou Catalogue; first translation);
Pingsha wang wu yuan jing [Sūtra on King Bimbisāra's Five Vows], in one fascicle (sometimes written with the character "ping" [瓶]; also named Fushajia wang jing; appears in Fei Changfang's catalogue; first translation; Master Dao'an's catalogue states that it comes from the Madhyama-āgama, but upon checking it is not there);
Yizu jing [Arthapada-sūtra], in two fascicles (appears in Zhu Daozu's Wu Catalogue and the two catalogues of Sengyou and Baochang; first translation; contains sixteen sūtras);
Xumoti zhangzhe jing [Sūtra on the Elder Sumati], in two fascicles (also named Hui zhufo qian [Gathering Before the Buddhas]; also named Rulai suoshuo shixian zhongsheng [Revealing Sentient Beings Spoken by the Tathāgata]; appears in Fei Changfang's catalogue);
Anan si shi jing [Sūtra on Ānanda's Four Matters], in one fascicle (appears in the Sengyou Catalogue and the Detailed Catalogue);
Weishengyuan jing [Ajātaśatru-sūtra], in one fascicle (appears in Fei Changfang's catalogue);
Si yuan jing [Sūtra on the Four Vows], in one fascicle (appears in Zhu Daozu's Wu Catalogue and the Sengyou Catalogue);
Heishi fanzhi jing [Sūtra on the Blackish Brahman], in one fascicle (Fei Changfang's catalogue states that it appears in the Detailed Catalogue);
Zhigou jing [Sūtra on the Mad Dog], in one fascicle (appears in Fei Changfang's catalogue);
Sunduoyezhi jing [Sundarika-sūtra], in one fascicle (or called Fanzhi Sunduoyezhi jing [Sūtra on the Brahman Sundarika]; appears in Fei Changfang's catalogue; Master Dao'an states that it comes from the Madhyama-āgama, but upon checking it is not there);
Jie xiaozai jing [Sūtra on the Precepts Dispelling Disasters], in one fascicle (also called Jie xiaofu zai jing [Sūtra on the Precepts Dispelling and Subduing Disasters]; appears in the Old Catalogue);
Zhuanji baiyuan jing [Avadānaśataka], in ten fascicles (appears in the Neidian Catalogue);
Pusa benyuan jing [Sūtra on the Bodhisattva's Original Circumstances], in three fascicles (also called Pusa benyuan ji jing; or in two fascicles; or in four fascicles; composed by the Indian śramaṇa Saṅghasena; appears in Fei Changfang's catalogue);
Weiri zanan jing [Sūtra on Miscellaneous Inquiries by *Vairocanaraśmi], in one fascicle (appears in Fei Changfang's catalogue);
Mohe boreboluomi zhou jing [Sūtra of the Mahāprajñāpāramitā Spell], in one fascicle (sometimes without the word "Mohe" [Mahā]; appears in the Baochang Catalogue);
Fajing jing [Ugraparipṛcchā-sūtra], in two fascicles (or in one fascicle; second translation; Sengyou states that it appears in the Detailed Catalogue and is absent from Dao'an's catalogue; furthermore, Fei Changfang's catalogue additionally has a two-fascicle Youjia zhangzhe jing [Ugraparipṛcchā-sūtra], also stated to be translated by Zhi Qian, which is in fact this sūtra and should not be entered twice);
Ajieshi wang nü Ashuda pusa jing [Sūtra on Bodhisattva Acyutā, Daughter of King Ajātaśatru], in one fascicle (first translation; appears in Fei Changfang's catalogue);
Achamo pusa jing [Akṣayamati-bodhisattva-sūtra], in four fascicles (appears in the Wu Catalogue; second translation; identical text with different wording compared to the translation by Vighna);
Xiao Achamo jing [Lesser Akṣayamati-sūtra], in two fascicles (appears in the Detailed Catalogue and the Sengyou Catalogue with the added word "Xiao" [Lesser]; it must not be the same text as the preceding sūtra);
Da banniwan jing [Mahāparinirvāṇa-sūtra], in two fascicles (third translation; this is an abridged text, making the introductory section and the Mourning and Lamentation Chapter into two fascicles; the last three sheets differ; appears in Zhu Daozu's Wu Catalogue; Dao'an states that it comes from the Dīrgha-āgama; Sengyou states that the Dīrgha-āgama differs from this);
Fo yi siju huan jing [Sūtra on the Buddha Calling with the Three Carts], in one fascicle (appears in Fei Changfang's catalogue, which states that it comes from the Lotus Sūtra; it should correspond to the Simile Chapter in the second fascicle);
Bu zhuangjiao nü jing [Sūtra on the Unadorned Maiden], in one fascicle (first translation; appears in the Baochang Catalogue);
Xulai jing [Ratnajālīparipṛcchā / Surataparipṛcchā], in one fascicle (or called Xulai pusa jing; third translation; same text as that translated by Bai Yan and others; appears in Zhu Daozu's Wu Catalogue and the Sengyou Catalogue);
Pusa xiuxing jing [Sūtra on the Bodhisattva's Practice], in one fascicle (first translation; appears in the Baochang Catalogue);
Yan daosu ye jing [Sūtra Expounding the Karmic Deeds of Monastics and Laypeople], in one fascicle (first translation; appears in the Old Catalogue; sometimes without the character "ye" [Deeds]);
Fangdeng shoulengyan jing [Vaipulya-śūraṃgamasamādhi-sūtra], in two fascicles (translated in the Huangwu era; second translation; same text as that translated by Lokakṣema and others under the Later Han; appears in Zhu Daozu's Wu Catalogue; absent from Dao'an's catalogue; Sengyou states that it lacks the characters "Fangdeng" [Vaipulya] and appears in the Detailed Catalogue);
Weiming ershi ji jing [Sūtra of the Twenty Gāthās on Bright Wisdom], in one fascicle (first translation; sometimes without the character "jing" [Sūtra]; appears in the Sengyou Catalogue);
Fa miejin jing [Sūtra on the Total Extinction of the Dharma], in one fascicle (first translation; also called Fa mojin [Sūtra on the Complete Sinking of the Dharma]; or called Kongji pusa suowen jing [Sūtra Questioned by Bodhisattva Śūnyatāśānta]; appears in Fei Changfang's catalogue);
Qi fo shenzhou jing [Sūtra of the Divine Incantations of the Seven Buddhas], in one fascicle (one edition lacks the character "jing" [Sūtra]; appears in Fei Changfang's catalogue);
Mohe jingjin jing [Sūtra on Great Exertion], in one fascicle (also called Da jingjin jing; appears in Fei Changfang's catalogue);
Shier men da fangdeng jing [Twelve Doors Vaipulya-sūtra], in one fascicle (absent from Dao'an's catalogue; Sengyou states that it appears in the Detailed Catalogue);
Fo congshang suoxing sanshi ji jing [Sūtra on the Thirty Gāthās on the Buddha's Past Deeds], in one fascicle (sometimes without the character "jing" [Sūtra]; appears in the Sengyou Catalogue);
Sishier zhang jing [Sūtra in Forty-Two Sections], in one fascicle (second translation; differs slightly from the one translated by Kāśyapa Mātaṅga; the literary style and meaning lack correct phrasing, but the lines are pleasant to behold; appears in the Detailed Catalogue);
Zhan miyao jing [Sūtra on the Secret Essence of Dhyāna], in four fascicles (sometimes without the character "jing" [Sūtra]; first translation; appears in the two catalogues of Wu and Detailed);
Jianyi jing [Sūtra on the Resolute Mind], in one fascicle (or called Jianxin jing; second translation; appears in Fei Changfang's catalogue);
Quan jin xuedao jing [Sūtra Exhorting Progress in Studying the Path], in one fascicle (one edition lacks the character "quan" [Exhorting]; first translation; appears in Fei Changfang's catalogue);
Hengshui jie jing [Sūtra on the Precepts of the Ganges River], in one fascicle (sometimes without the character "jie" [Precepts]; second translation; appears in the Old Catalogue);
Qi lou jing [Sūtra on the Seven Outflows], in one fascicle (Changfang states that it appears in the Detailed Catalogue);
Huiguo fa jing [Sūtra on the Method of Repentance], in one fascicle (sometimes without the character "fa" [Method]; also named Xiang shifang libai huiguo wen [Text of Bowing to the Ten Directions and Repenting]; appears in the Sengyou Catalogue);
Xianzhe de jing [Sūtra on the Virtue of the Worthy One], in one fascicle (appears in the Sengyou Catalogue);
Fanzhi jiejing jing [Sūtra on the Brahman Fastidious about Purity], in one fascicle (appears in Fei Changfang's catalogue);
Azhi guowang jing [Sūtra on the King of *Ajita / Acyuta], in one fascicle (appears in Fei Changfang's catalogue);
Weilou wang shizi tong piyu jing [Sūtra of the Parable of King Weilou and the Lion Boy], in one fascicle (one edition lacks the characters "piyu" [Parable]; appears in Fei Changfang's catalogue);
Landa wang jing [Sūtra on King Landa], in one fascicle (also called Muliang gongde jing [Sūtra on Maudgalyāyana's Merit]; also called Muliang yinyuan gongde jing [Sūtra on the Merit of Maudgalyāyana's Causes and Conditions]; appears in the Wu Catalogue).

Baiyu jing (Sūtra of a Hundred Parables), one fascicle (recorded in Changfang's catalogue).
Wuyin shi jing (Sūtra on the Matter of the Five Aggregates), one fascicle (recorded in Changfang's catalogue).
Mo hua zuo biqiu jing (Sūtra on Māra Transforming into a Bhikṣu), one fascicle (recorded in Changfang's catalogue).
Youduoluo mu jing (Sūtra on Uttara's Mother), one fascicle (one copy lacks the word "Mother"; recorded in Sengyou's catalogue).
Renmin qiu yuan jing (Sūtra on People Seeking Vows), one fascicle (recorded in Changfang's catalogue).
Xiuxing fangbian jing (Sūtra on Expedients for Practice), two fascicles (also called Xiuxing fangbian chan jing; recorded in the Wu Catalogue).
Faju jing (Dharmapada-sūtra), two fascicles (second translation; also called Faju ji; recorded in the Bie lu and Sengyou's catalogue).
The above eighty-eight works in one hundred eighteen fascicles. (The fifty-one works in sixty-nine fascicles above the Weiri zanan jing are extant; the thirty-seven works in forty-nine fascicles below the Mohe bore zhou are missing texts.)
Upāsaka Zhi Qian, whose courtesy name was Gongming, was also called Yue. He was a person of the Da Yuezhi.
His grandfather, Fadu, during the reign of Emperor Ling of the Han, led several hundred of his countrymen to submit [to the dynasty], and was appointed Leader of the Court Gentlemen Who Lead the Good.
When Yue was seven years old, he was riding a hobby-horse playing at a neighbour's house, and was bitten by a dog, which crushed his shinbone.
The neighbour wanted to kill the dog and take its liver to apply to the wound. Yue said:
"Heaven gave birth to this creature to guard and bark for people. If I had not gone to your house, the dog would never have bitten me. This fault lies with me, not with the dog. Even if killing it could cure me, it still should not be done, let alone that it brings me no benefit and would only incur great sin. Moreover, a beast has no understanding; how can one hold it to reason?"
Because of this, the neighbour was moved by his earnest words and did not kill it.
At age ten he studied Chinese books, and at thirteen he studied Brahmanical books, achieving subtle mastery in both. In addition, he was fluent in the languages of six countries.
Earlier, during the reigns of Emperors Huan and Ling, Lokakṣema had translated scriptures. There was Zhi Liang, whose courtesy name was Jiming, who received instruction under Lokakṣema. Qian, in turn, received instruction under Liang. He read widely in the sūtras and books, mastering and thoroughly comprehending them all. He was also broadly versed in worldly arts.
In person, he was tall, slender, dark, and lean, with eyes that were mostly white and yellow pupils. People of the time had a saying about him: "Zhi Lang, Zhi Lang, with yellow in his eyes! Although his frame is slender, he is a sack of wisdom!"
He fundamentally revered the Great Teaching and was well-versed in the import of the sūtras. At the end of Emperor Xian's reign, the Han house fell into great turmoil, and together with several tens of fellow townsmen he fled to Wu.
On the day they first departed, he had only a single quilt. A guest followed them, who was freezing without a quilt; Yue called him over to sleep together.
Towards midnight, the guest snatched his quilt and ran off. The next morning, his companions asked where the quilt was. Yue said, "Last night it was stolen by the guest."
The companions all said, "Why did you not tell us?"
He answered, "If I had informed you, you would certainly have punished him for robbery. How could it be fitting to kill a man over a single quilt?"
Those far and near who heard of this all sighed in admiration.
Later, Sun Quan, ruler of Wu, heard of his broad learning and talented wisdom, and summoned him for an audience. He questioned him about the deep and hidden meanings in the scriptures; Yue resolved difficulties in response to the moment, leaving no doubt unanalysed.
Quan was greatly pleased, appointed him an Erudite (boshi), and had him tutor the Crown Prince, treating him with great favour and rank.
Yue considered that although the Great Teaching was circulating, the scriptures were mostly in Indic texts, which no one understood. Having mastered both Chinese and barbarian tongues, he collected various copies and translated them into the language of Wu.
From the second year of Quan's Huangwu era (guimao) to the second year of Liang's Jianxing era (guiyou), a period of more than thirty years, he translated eighty-eight works including the Da mingdu jing. He subtly grasped the holy meanings, with an elegant style and intent.
Furthermore, based on the Wuliangshou jing and the Zhong benqi jing, he composed three suites of rhymed Sanskrit hymns (fanbai) praising the Bodhisattva, and annotated the Liaoben shengsi jing, all of which circulated in the world.
Later, when the Crown Prince ascended the throne, [Qian] retired to Qiongaishan, cutting himself off from worldly affairs. Under the monk Zhu Falan, he further cultivated the five precepts. All his companions were solely śramaṇas.
Later he died in the mountains, at the age of sixty.
Sun Liang, ruler of Wu, wrote to the saṅgha: "Zhi Gongming could not be saved from his illness. His conduct and practice were detached and pure; from beginning to end he is worthy of esteem. My grief over him cannot be contained."
He was held in such regret by his contemporaries.
Accounts vary regarding the number of works and fascicles translated by Qian. Sengyou's Sanzang ji records only thirty-six works; Sengyou's catalogue, in Qian's biography, says thirty-seven sūtras; Huijiao's Gaoseng zhuan has forty-nine sūtras; and Changfang's catalogue records one hundred twenty-nine works.
Now, because what Changfang's catalogue records are mostly separate extractions or duplicate entries under different titles, they are now deleted in order, as recounted below:
Luzi jing (whose text is identical with the Lumu jing translated by Zhu Fahu of the Western Jin).
Shenri jing (also identical with the Yueguang tongzi jing translated by Fahu).
Chujia gongde jing (now there are three versions: one is a Qin translation, appended to the Qin catalogue; two are excerpts from the Xianyu jing, now appended to the catalogue of separate extractions).
Jingang qingjing jing (also called Jingang sanmei benxing qingjing bumie buhuai jing; recorded again in the catalogue of anonymous translations of the Later Han. Upon examining its text, it is not translated by Zhi Qian; it is now moved and appended to the Qin catalogue).
Daci wujian jing.
Baonü wen sanshier xiang jing.
Monü wen fo shuofa de nanshen jing. (The three sūtras including Wujian jing are all extracted from the Daji jing.)
Baohai fanzhi chengjiu dabi jing (extracted from the Beihua jing).
Puguang pusa jing (namely the separately circulating Suiyuan wangsheng jing, extracted from the Guanding jing).
Modiao wang jing (extracted from the Liudu ji jing).
Fo wei Hedao kuangye gui shuofa jing (or Hedao is written Heli; extracted from the Madhyamāgama).
Kushu jing (or with the word "Da" added above).
Yingyao lie jing.
Chinian shi jing. (The three sūtras including Kushu jing are all extracted from the Ekottarikāgama.)
Se wuchang jing.
Zhu lou jin jing (or lacking the word "lou").
Xueshan wu mihou jing (or written wu yuanhou, or lacking the word "wu").
Wu muzi jing.
Bujing guan jing.
Sanzhong ma jing.
Sizhong liangma jing.
Shouming cu jing.
Hezhong caogui jing.
Guowang chengjiu wufa jiucun yushi jing.
Fo wei waidao Xushen shuo liyu jing. (The eleven sūtras including Se wuchang jing are all extracted from the Saṃyuktāgama.)
Shi wosuo jing.
Fanzhi jing. (The above two sūtras are both extracted from the Sheng jing.)
Jietan wang jing (extracted from the Yizu jing).
Waidao Xianni shuo du fanzhi jing. (The above two sūtras are excerpts from Hīnayāna scriptures.)
Xiabie jing.
Fanzhi wen fo shijian zengjian jing.
Sanyu shi shui jing.
Ganlu dao jing.
Xiang qian fanzhi jing.
Fanzhi zi si dao bai jing.
Hu kou yi jing.
Fanzhi wen fo shi jing.
Fashi sheng jing.
Shuishang pao jing. (The ten sūtras including Xiabie jing are all extracted from the Chuyao jing.)
Xiuxing ci jing (extracted from the Xiuxing daodi jing).
Dutuo gouzi jing (extracted from the Za piyu).
The above thirty-eight works in thirty-eight fascicles, including the Daci wujian jing and others, are all stated by Changfang and other catalogues to be translations by Qian. Now, upon examining the two catalogues of various scriptures from the Sui dynasty as well as the newly arranged list of separate extractions and excerpts, these are all excerpts from various scriptures.

… issued, not qualifying for inclusion among the count of translations; to maintain a true record now, they have been excised.
Liudu ji jing (Scripture of the Collection of the Six Perfections), eight fascicles (also in nine fascicles; also called Liudu wuji jing, or Wuji ji, or Za wuji jing; found in Zhu Daozu's Wu Catalogue and Sengyou's catalogue).
Jiu za piyu jing (Old Scripture of Miscellaneous Parables), two fascicles (Neidian has the word Jiu; Fei Changfang's catalogue lacks it; also called Za piyu ji jing, or without the word ji; found in the Gaoseng zhuan and Changfang's catalogue).
Wu pin jing (Wu Chapter Scripture), five fascicles (Sengyou's catalogue lacks the word jing and states that there are ten chapters in total; this is the third translation; Changfang says it is the Xiaopin banruo; taken from Sengyou's catalogue).
Pusa jingxing jing (Scripture on the Bodhisattva's Pure Conduct), two fascicles (an alternate translation of the "Ratnacūḍa Chapter" of the Mahāsaṃnipāta; or simply called Jinglü jing; produced during the Chiwu era; found in Zhu Daozu's Wu Catalogue).
Quan fangbian jing (Scripture on Skill in Means), one fascicle (same original as the Shunquan fangbian jing and others; first translation; found in the Wu Catalogue and the records of the Bielu).
Pusa erbai wushi fa jing (Scripture on the Bodhisattva's Two Hundred and Fifty Dharmas), one fascicle (or two fascicles; that which was shown to Sun Hao praising the 250 precepts of fully ordained monks is this; found in the Gaoseng zhuan and Changfang's catalogue).
Zuohan jing (Scripture on Seated Meditation), one fascicle (found in Changfang's catalogue).
The above seven works in twenty fascicles (two works including the Liudu in ten fascicles are extant; five works including the Wu pin in ten fascicles are missing).
Śramaṇa Kang Senghui: His ancestors were people of the country of Kangju (Sogdiana) who had lived for generations in India. His father moved to Jiaozhi for commerce. When Senghui was a little over ten years old, both of his parents died. Being of extreme filial piety by nature, after completing the mourning period he went forth from household life, maintaining very strict practice. As a person, he was magnanimous, elegant, and possessed discernment and capacity. Dedicated and fond of learning, he clearly understood the Tripiṭaka and read widely in the Six Classics. He thoroughly studied astronomical and geographical diagrams and apocrypha. He was articulate and resourceful in pivotal discussions, and also excelled in literary composition. At that time, Sun Quan ruled the region south of the Yangtze (Jiangzuo), but Buddhism had not yet spread there. Previously, the upāsaka Zhi Qian had proclaimed and translated scriptures, but as they were only newly touched by the great teaching, the transformation of customs was not yet complete. Senghui wished to make the Way flourish in Jiangzuo and erect monasteries and stupas. Leaning on his monk's staff, he traveled east and arrived in Jianye in the tenth year of the Chiwu era of Wu (247 CE). He built a thatched hut, set up an image, and practiced the Way. At that time, because the people of Wu were seeing a śramaṇa for the first time, seeing his appearance but not yet knowing his Way, they suspected him of being strange and deceitful. An official submitted a memorial saying: "There is a Hu barbarian who has entered the borders calling himself a śramaṇa. His appearance and clothing are unusual; the matter should be investigated." Sun Quan said: "I have heard that Emperor Ming of the Han dreamed of a deity called the Buddha. Could what he serves be the remnants of that tradition?" He immediately summoned Senghui and questioned him: "What miraculous efficacy do you have?" Senghui said: "Since the Tathāgata passed into the other world, over a thousand years have swiftly elapsed. His relic bones (śarīra) possess boundless divine radiance. Formerly, King Aśoka erected as many as 84,000 stupas. Indeed, the erection of stupas and temples serves to display his lingering transformation." Sun Quan considered this boastful and extravagant, and said to Senghui: "If you can obtain a relic, I shall build a stupa for it. If it is false, the state has standard punishments." Senghui requested a limit of seven days, and then said to his followers: "The rise or fall of the Dharma rests on this single deed. If we are not utterly sincere now, how can we make amends later?" Together they purified themselves, fasted, and placed a bronze vase on a small table in a quiet room, burning incense and making reverent prayer. When the period of seven days was complete, there was silence and no response. He asked for an extension of another seven days, and it was also like this. Sun Quan said: "This is indeed deceitful; I shall impose punishment." He again requested a third seven days, and Sun Quan specially granted it. Senghui said to his Dharma followers: "Confucius said: 'With King Wen dead, does not culture reside here?' The cloud of Dharma ought to descend, yet we have evoked no response; why wait for the king's laws? We must make death our sworn limit!" On the evening of the twenty-first day, still seeing nothing, they were all terrified. When the fifth watch arrived, suddenly a ringing sound was heard within the vase. Senghui went himself to look, and indeed obtained a relic. The next morning he presented it to Sun Quan, and the entire court gathered to view it. Flames of five-colored light illuminated the vase. Sun Quan took the vase in his own hands and poured it out onto a bronze tray. Wherever the relic struck, the tray was shattered. Sun Quan arose in reverent awe and said: "A rare and auspicious sign!" Senghui stepped forward and said: "How could the divine majesty of the relic be merely its radiant appearance? Even the fire of the cosmic kalpa cannot burn it, and the diamond pestle cannot shatter it." Sun Quan ordered that it be tested. Senghui vowed again: "The cloud of Dharma is now spreading, and the living beings look up to its moisture. May you deign to manifest further divine miracles to broadly display your majesty!" He then placed the relic on an iron anvil and had a strongman strike it. Thereupon the anvil and the hammer both were indented, but the relic was undamaged. Sun Quan sighed in great admiration and submission, and immediately built a stupa for it. Because it was the first Buddhist temple, it was named Jianchu Monastery ("Monastery of the Founding of the First"), and the land was consequently named Fotuoli ("Buddha Quarter"). From this, the Great Dharma flourished in Jiangzuo. When Sun Hao took power, the laws became harsh and cruel, and he abolished illicit shrines; reaching even Buddhist temples, he wished to demolish them all. Sun Hao said: "From what did this arise? If its doctrinal teachings are authentic and correspond to the sage scriptures, we shall preserve and uphold its Way. If they are without reality, we shall burn them all." The ministers all said: "The majestic power of the Buddha is unlike other deities. Kang Senghui moved auspicious portents, and the Great Emperor (Sun Quan) founded the temple. If we lightly destroy it now, we fear it may bequeath future regret." Sun Hao sent Zhang Yu to the temple to question Senghui. Yu was refined and articulate, and raised cross-examinations in every direction. Senghui responded according to the circumstances, expressing words with sharp literary style and principle from morning to night. Yu was unable to overcome him. When he withdrew, Senghui saw him off at the gate. At that time there were illicit shrines beside the temple. Yu asked: "Since the profound transformation has gained faith, why are these people nearby not reformed?" Senghui said: "A thunderclap shatters a mountain, yet the deaf do not hear it—not because the sound is faint. If reason connects, then thousands of miles respond across space; if it is obstructed, even the liver and gall are as distant as Chu and Yue." Yu returned and praised Senghui's talent and brilliance as beyond his ability to fathom, requesting the Emperor to examine it. Sun Hao assembled the worthy officials of the court and sent a horse carriage to welcome Senghui. When Senghui took his seat, Sun Hao asked: "What is the retributive response to good and evil explained in the Buddhist teachings?" He replied: "When an enlightened ruler instructs the world with filial piety and compassion, the red crow soars and the old man star appears; when benevolence and virtue nurture things, sweet springs bubble up and auspicious grain sprouts. Since good has auspicious omens, evil is also like this. Therefore, if one does evil in secret, ghosts have the power to execute him; if one does evil in the open, men have the power to execute him. The Yijing states that accumulating good leaves surplus blessings; the Shijing sings of seeking blessings without turning back. Although these are maxims of the Confucian scriptures, they are the clear instructions of Buddhism." Sun Hao said: "If so, the Duke of Zhou and Confucius have already made it clear; what use is Buddhism?" Senghui said: "What the Duke of Zhou and Confucius spoke of merely showed proximate traces; as for the Buddha's teachings, they exhaustively plumb the hidden and subtle. Therefore, doing evil leads to the long suffering of the hells, and cultivating good leads to the everlasting joy of the heavenly palaces. Setting these forth to make clear encouragement and dissuasion—is that not magnificent?" Sun Hao had nothing with which to rebut his words at the time. Although Sun Hao heard the true Dharma, his benighted and violent nature could not overcome his cruelty. Later he dispatched imperial guards to enter the inner palace to work on the garden. In the earth they found a golden statue several feet high and presented it to Sun Hao. Sun Hao ordered it placed in an impure place, and on the eighth day of the fourth month poured foul sewage over it, making sport of it and laughing with all his ministers. In an instant, his whole body swelled greatly, his groin was in extreme pain, and his cries reached to the heavens. The Grand Astrologer divined it and said: "This was caused by offending a great deity."

[Sun] Hao then prayed at various shrines, but the agonizing pain grew ever more severe. Among the palace maidens, there were some who previously venerated the Dharma. One of them inquired, asking, "Has Your Majesty sought blessings in the Buddhist sanctuary?" Hao raised his head and asked, "Is the Buddha-spirit great?" The maiden said, "The Buddha is a great sage, revered by heavenly deities." As Hao's heart awakened to the meaning of her words, the maiden immediately fetched the statue and placed it in the hall, washing it with fragrant water dozens of times, burning incense, and repenting. Hao knocked his head against his pillow, confessing his transgressions. After a short while, the pain subsided. He dispatched an envoy to the monastery to inquire after the monks and invite [Kang Seng]hui to expound the Dharma. Hui thereupon followed him into [the palace], and Hao thoroughly questioned him regarding the origins of retribution for sins and merits. Hui expounded and analyzed it for him with words exceedingly precise and essential. Since Hao had natural talent and understanding, he was greatly pleased and delighted. Thereupon he asked to see the monastic precepts of the śramaṇas. Considering that the text of the precepts contains secret prohibitions that must not be lightly divulged, Hui took the one hundred and twenty-five vows of the *Original Deeds* and divided them into two hundred and fifty matters, wishing for the welfare of sentient beings in walking, standing, sitting, and lying down. Seeing that these compassionate vows were so vast and universal, Hao's good intentions grew all the more. He thereupon received the five precepts from Hui, and within ten days his illness was cured. He then had Hui's residence further adorned and renovated, naming it the Monastery of the Son of Heaven, and proclaimed to the imperial clan that none should fail to venerate it. Hui frequently expounded the true Dharma at the Wu court; because Hao's nature was fierce and crude, incapable of reaching the wondrous meaning, Hui only recounted proximate matters of cause and effect to open his mind. In the fourth year of the Tianji reign of Wu (280 CE), in the third month, Hao surrendered to the Jin. In the ninth month, Hui contracted an illness and passed away. This was the first year of the Taikang reign of Emperor Wu of the Jin. During the Xianhe reign of Emperor Cheng of the Jin, Su Jun rebelled and burned down the stupa built by Hui. The Minister of Works He Chong rebuilt it again. The General Pacifying the West Zhao You's family had never venerated the Dharma and utterly despised the Three Jewels. Entering this monastery, he said to the monks, "I have long heard that this stupa repeatedly emits radiant light; this is empty falsehood and absurdity, which I have been unable to believe. If I see it for myself, it would be another matter!" As soon as he finished speaking, the stupa immediately emitted five-coloured light, illuminating the hall and spire. In solemn awe, You's hair stood on end. From then on he had faith and reverence, and built another small stupa to the east of the monastery. In the distant perspective, this was due to the spiritual efficacy of the Great Sage; in the immediate perspective, it was also the power of Kang [Seng]hui. Therefore, portraits of him were painted and transmitted down to the present. Sun Chuo composed a eulogy for him:
'Venerable Hui was solitary and refined,
Truly possessing an admirable nature.
His mind bore no worldly entanglements;
His spirit possessed abundant leisure.
He roused this murky night;
He rescued those fallen into severe error.
Transcendent, he reached far;
Eminent, he soared high.'
In the first year of the Dayuan reign of [Sun] Quan, a xinwei year (251 CE), at the Jianchu Monastery that he had established, Hui translated seven works including the *Liudu ji jing*, all exquisitely capturing the essence of the scriptures, with phrasing and meaning fully upright. He also transmitted the chanting style of the *Parinirvāṇa*, pure, elegant, sorrowful, and clear—a model for a generation. Furthermore, the catalogues of [Fei Chang]fang and others also contain the *Anan nianmi jing*, the *Jingmian wang jing*, the *Chawei wang jing*, and the *Fanhuang wang jing*. Although the above four sūtras are said to have been translated by Hui, they all derive from the *Liudu ji*, and should not be counted among the authentic translations; they are now recorded in the Detailed Catalogue. There are also the *Fajing jing zhujie* in two fascicles, the *Daoshu jing zhujie* in one fascicle, and the *Anban jing zhujie* in one fascicle. For the above three scriptures, Hui also composed prefaces. Although Hui annotated these three scriptures, they were originally not translated by this monk; therefore, they are also not counted as Hui's translations. Together with the former seven works, they are now all eliminated [from the count of independent translations].
*Fahua sanmei jing* in six fascicles (One text has the character *Zheng*; a first translation; same text as the *Zheng fahua* translated by Dharmarakṣa; seen in Zhu Daozu's *Wei lu*; also seen in the *Shixing lu*.)
The one work above in six fascicles is lacking the text.
Śramaṇa Zhi Jiangliangjie, translated into Wu [Chinese] as Zhengwuwei ("Righteous Fearless"), was a person from the Western Regions. In the second year of the Wufeng reign of Sun Liang, a yihai year (255 CE), he translated the *Fahua sanmei jing* in Jiaozhou. Śramaṇa Zhu Daoxin transcribed the translation. The two catalogues of [Fei Chang]fang and the *Neidian [lu]* recorded it under the Cao Wei dynasty; following the records of Jiaozhou and Shixing, it is now determined to belong to the Wu catalogue.
*Busiyi gongde zhufou suo hunian jing* in two fascicles (Extracted from the *Jiejing lu*; also titled *Busiyi gongde* or simply *Gongde jing*.)
*Qifo fumu xingzi jing* in one fascicle (The Old Catalogue calls it *Qifo xingzi jing*; a variant translation of an extract from the forty-fifth chapter of the *Ekottarika-āgama*.)
*Za ahan jing* in one fascicle (Seen in the Old Catalogue; a variant translation of an extract within the *Saṃyuktāgama*.)
*Apitan ganluwei lun* in two fascicles (Or without the word *lun*; also called *Ganluwei apitan*, or called *Ganluwei jing*; composed by the Venerable Ghoṣa. The above are extant; the below are lacking.)
*Shu puyou jing* in eight fascicles (Likely produced in the region of Shu.)
*Wuduandi chi jing* in one fascicle (The Old Catalogue calls it *Wuduandi zongchi jing*; a second translation.)
*Shu shoulengyan jing* in one fascicle (Seen in the Old Catalogue; noted as produced in the region of Shu; a third translation.)
*Houchu shoulengyan jing* in two fascicles (Seen in the Old Catalogue; noted to have ten verses; a fourth translation.)
*Aweiyuezhi zhuan jing* in eighteen fascicles (Seen in the Old Catalogue.)
*Mohecheng jing* in fourteen fascicles (Also titled *Moheyan*.)
*Moheyan youpotishe jing* in five fascicles ([Seng]you calls it *Mohecheng*.)
*Sanmei wang jing* in five fascicles
*Fanwang qingwen jing* in five fascicles
*Fo cong doushuai jiang zhongyin jing* in four fascicles (Extracted from the *Wangzong jing*.)
*Sitianwang jing* in four fascicles (Suspected to be one text in four copies.)
*Mowang qingwen jing* in four fascicles
*Shitihuan'yin suo wen jing* in three fascicles
*Dafantianwang qing zhuanfalun jing* in three fascicles
*Fahua guangrui pusa xianshou jing* in three fascicles (Now suspected to be an extract from the *Zheng fahua jing*.)
*Puxian pusa danan erqian jing* in three fascicles (Now suspected to be an extract from the *Dushi pin*.)
*Fantianwang qing fo qianshou jing* in two fascicles (Also, the fascicle of the *Dafantianwang jing* resembles this.)
*Pusa changxing jing* in one fascicle (Seen in the Old Catalogue.)
*Yinghuo liudu jing* in one fascicle (The Old Catalogue has the *Mingdu jing* in one fascicle, alternatively titled *Yinghuo mingdu jing*.)
*Neichan boluomi* in one fascicle (Seen in the Old Catalogue.)
*Liu boluomi jing* in one fascicle (Seen in the Old Catalogue.)
*Da zongchi shenzhou* in one fascicle (The Old Catalogue calls it *Zongchi zhou jing*.)
*Aweiyuezhi pusa jie jing* in one fascicle (The Old Catalogue does not have the word *pusa*.)
*Zashu jing* in twenty fascicles (Seen in the Old Catalogue.)
*Naxian piyu jing* in four fascicles (Seen in the Old Catalogue.)
*Zhangzhezi shi jing* in one fascicle (Seen in the Old Catalogue; a second translation.)
*Taizi shiyi benqi jing* in two fascicles
*Shenduanlian jing* in two fascicles
*Mohemujianlian yu fo jiaoneng jing* in one fascicle (Seen in the Old Catalogue.)
*Anan dedao jing* in one fascicle (Seen in the Old Catalogue.)
*Anan ban nihuan jing* in one fascicle (Seen in the Old Catalogue.)
*Analü nian fusheng jing* in one fascicle (Seen in the Old Catalogue.)
*Shamen fenwei jian guaiyi jing* in one fascicle (Seen in the Old Catalogue.)
*Dizi benxing jing* in one fascicle (Seen in the Old Catalogue; the *Gaoseng zhuan* states that it was translated by Bo Fazu.)
*Wei shoujin tianzi shuofa jing* in one fascicle (The Old Catalogue calls it *Mingjin tianzi jing*.)
*Mo shi fo jing* in one fascicle (Seen in the Old Catalogue.)