貞元新定釋教目錄 4.3

Mile chengfo jing (Sūtra on Maitreya Attaining Buddhahood), one fascicle (First translation. Also titled Mile danglai xiasheng jing. Produced in the second year of Tai'an. Appears in Nie Daozhen's catalogue and Sengyou's catalogue).
Seventeen sheets.
Shier yinyuan jing (Sūtra on the Twelve Causes and Conditions), one fascicle (Fourth translation. Also called Beiduoshu xia siwei shier yinyuan. Appears in You's catalogue).
Wenshi xiyu zhongseng jing (Sūtra on Bathing the Monastic Assembly in the Bathhouse), one fascicle (Second translation. Also simply called Wenshi. Appears in Zhen's and You's catalogues).
Bai foming jing (Sūtra of the Names of One Hundred Buddhas), one fascicle (First translation. You's catalogue lacks the character jing. Appears in You's catalogue).
Guangshiyin Dashizhi shoujue jing (Sūtra on the Prediction Received by Avalokiteśvara and Mahāsthāmaprāpta), one fascicle (First translation. Produced in the Yuankang era. Also simply called Guanshiyin shouji jing. Appears in Zhen's and You's catalogues).
Yongfu ding jing (Sūtra on the Samādhi of Valiant Subjugation), two fascicles (Master Dao'an says: "Another translation of the Śūraṅgama. Produced on the ninth day of the fourth month of the first year of Yuankang, scribed by Nie Chengyuan; the sixth translation." Appears in Zhen's and You's catalogues. That You's and Fei Changfang's catalogues separately record a Shoulengyan in two fascicles is an error).
Wusiyi guang haitong pusa jing (Sūtra on the Bodhisattva Child of Inconceivable Light), one fascicle (Also called Wusiyi haitong jing, also called Wusiyi guang jing; old catalogues simply call it Haitong jing. First translation. Appears in You's catalogue).
Chaoriming sanmei jing (Sūtra on the Samādhi of the Light Transcending the Sun), two fascicles (Translated in the first month of the seventh year of Taishi. First translation. Sometimes in three fascicles, or simply called Chaoriming jing. Appears in Zhen's and You's catalogues).
Zhaoming sanmei jing (Sūtra on the Illuminating Samādhi), one fascicle (First translation. Appears in You's catalogue).
Weiming shier jie jing (Sūtra of Twelve Verses on Clear Discernment), one fascicle (Sometimes lacks the character jing. Third translation. Largely identical to that produced by Zhi Qian of the Wu dynasty. Appears in Fang's catalogue).
Fameijin jing (Sūtra on the Extinction of the Dharma), one fascicle (Also called Kongji pusa suowen jing. Second translation. From the same original text as that produced by Zhi Qian. Also called Famiëjin jing. Appears in You's catalogue).
Zhushenzhou jing (Sūtra of Various Divine Incantations), three fascicles (Appears in Sengyou's catalogue).
Wenshushili pusa jing (Sūtra on Mañjuśrī Bodhisattva), one fascicle (Appears in Fang's catalogue).
Xiao yuqie jing (Sūtra on the Lesser Ugra), one fascicle (Different from the Da yuqie jing. Sengyou's catalogue sometimes writes the character jia [迦]).
Zhufang foming gongde jing (Sūtra on the Names and Merits of the Buddhas of the Various Directions), one fascicle (You's catalogue lacks the characters gongde. Appears in You's and Fang's catalogues).
Shifang foming jing (Sūtra of the Names of the Buddhas of the Ten Directions), one fascicle (You's catalogue lacks the character jing. Appears in You's and Fang's catalogues).
Ciren wen bashi zhong hao jing (Sūtra on Maitreya's Inquiry regarding the Eighty Secondary Marks), one fascicle (Or simply called Bashi zhong hao jing. Appears in Dao'an's catalogue and Fang's catalogue).
Sanshier xiang yinyuan jing (Sūtra on the Causes and Conditions of the Thirty-Two Marks), one fascicle (Also called Pusa sanshier xiang jing. Appears in Dao'an's and Fang's catalogues).
Yanjingding jing (Sūtra on the Adorned and Pure Samādhi), one fascicle (Also titled Xushi jing. Appears in Sengyou's catalogue).
Baoshi nü jing (Sūtra on the Maiden Ratnadattā), one fascicle (Also titled Xumoti falü sanmei jing. Appears in You's and Zhen's catalogues).
Jinyi zhangzhezi jing (Sūtra on the Householder's Son Jinyi), one fascicle (Appears in You's catalogue).
Ligougai jing (Sūtra on Leaving Defilements and Hindrances Behind), one fascicle (Appears in You's catalogue).
Huiming jing (Sūtra on Huiming), one fascicle (Appears in You's catalogue).
Zhongyou jing (Sūtra on the Protector of Beings), one fascicle (Appears in You's catalogue).
Sanzhuan riming jing (Sūtra on the Threefold Turning of the Sun's Brightness), one fascicle (You's catalogue says Yueming [Moon's Brightness]. Appears in You's catalogue).
Shidengzang jing (Sūtra on the Ten Equal Treasuries), one fascicle (Appears in You's catalogue).
Jue daosu jing (Sūtra Resolving Matters of Clerics and Laypeople), one fascicle (Appears in You's catalogue).
Zhi zhongdeben jing (Sūtra on Planting the Roots of Many Merits), one fascicle (Appears in You's catalogue).
Xiao famiejin jing (Lesser Sūtra on the Extinction of the Dharma), one fascicle (Appears in You's catalogue).
Mengshi jing (Sūtra on Valiant Giving), one fascicle (Old catalogues call it Mengshi daodi jing. Appears in You's catalogue).
Moulian shang jingjutian jing (Sūtra on Maudgalyāyana Ascending to the Śuddhāvāsa Heavens), one fascicle (One edition lacks the character tian. Fang says it comes from the Fo benxing ji jing. Appears in You's catalogue).
Pusa zhaifa jing (Sūtra on the Bodhisattvas' Fasting Observance), one fascicle (Or lacks the character jing, or lacks the character fa. Also titled Pusa wang zhai jing, also titled Chizhai jing, also titled Xianshou pusa zhaifa jing. First translation. Appears in You's and Fang's catalogues. That they separately record a Pusa zhai jing is an error).
Shelifu huiguo jing (Sūtra of Śāriputra's Repentance), one fascicle (Second translation. Also simply called Huiguo jing. Appears in You's catalogue).
Fo huiguo jing (Sūtra on the Buddha's Repentance), one fascicle (Appears in You's catalogue).
Da liuxiangbai jing (Greater Sūtra on Bowing to the Six Directions), one fascicle (Old catalogues lack the character da. Translated in the first year of Tai'an. Also called Shijialuoyue liuxiangbai. An alternate translation of the eleventh text of the Dīrghāgama. Appears in the three catalogues of Zhi Mindu, Sengyou, and Baochang).
Liushier jian jing (Sūtra on the Sixty-Two Views), one fascicle (Also called Fanwang liushier jian jing. Appears in the three catalogues of Daozu, You, and [Baochang?]. An alternate translation of the fourteenth text of the Dīrghāgama).
Loutan jing (Sūtra on the Cosmic Formation and Destruction), six fascicles (Or in five fascicles, or eight fascicles. First translation. This is an alternate translation of the Jishi jing of the fourth section of the Dīrghāgama. Master Dao'an's statement that it comes from the Vaipulya section is incorrect).
Pufayi jing (Sūtra on the Universal Dharma Meanings), one fascicle (Also called Puyi jing. Second translation. Largely similar to that produced by An Shigao of the Han dynasty, with slight variations. Appears in Zhen's and You's catalogues).
Shelifu Moulian you zhuguo jing (Sūtra of Śāriputra and Maudgalyāyana Wandering through Various Lands), one fascicle (Also called Shelifu Mujianlian you zhusiqu jing. An alternate translation of the forty-first text of the Ekottarikāgama. Appears in You's catalogue).
Nainü Qiyu jing (Sūtra on Āmrapālī and Jīvaka), one fascicle (Also called Nainü jing. Translated in the Tai'an era. Second translation. Appears in Zhen's and You's catalogues).
Qi nü ben jing (Sūtra on the Past Lives of the Seven Maidens), one fascicle (Second translation. Largely identical to that translated by Zhi Qian of the Wu dynasty. Appears in Fang's catalogue).
Wugai yijie shixing jing (Sūtra on the Five Hindrances and Doubtful Fetters Causing Failure in Practice), one fascicle (Produced on the twelfth day of the fourth month of the second year of Yongning; the first translation. Master Dao'an says it does not resemble the output of Master Dharmarakṣa. Appears in Zhen's and You's catalogues).
Fo wei pusa wumeng jing (Sūtra on the Buddha Explaining the Five Dreams to the Bodhisattva), one fascicle (Translated in the fifth month of the second year of Tai'an. Second translation. Also titled Fo wumeng jing, also titled Taizi wumeng jing, also titled Xianren wumeng jing. Appears in old catalogues and in Zhen's and You's catalogues).
Mo Mujianlian ben jing (Sūtra on the Original Deeds of Mahāmaudgalyāyana), one fascicle (One title has the character he [呵] and lacks the character jian [揵]. Appears in You's catalogue).
Wufu shi jing (Sūtra on the Giving of the Five Blessings), one fascicle (Appears in You's catalogue).
Guanxing buyi sishi jing (Sūtra on the Contemplative Practice Immovable in the Four Matters), one fascicle (Appears in You's catalogue).
Si fu yu jing (Sūtra on the Parable of the Four Wives), one fascicle (Appears in You's catalogue).
Luyihuan jing (Luyihuan Sūtra), one fascicle (Appears in You's catalogue).
Aluowang jing (Sūtra on King Aluowang), one fascicle (Appears in You's catalogue).
Tanruo jing (Tanruo Sūtra), one fascicle (Appears in You's catalogue).
Longshi jing (Sūtra on Nāgadatta), one fascicle (Now suspected to be the Longshi pusa benqi jing. Appears in You's catalogue).
Geigudu mingde jing (Sūtra on the Illustrious Virtue of Anāthapiṇḍada), one fascicle (Old catalogues call it Geigudushi jing. Appears in You's catalogue).
Longwang xiongdi Tuoda jie wang jing (Sūtra on the Dragon King Brothers Advising King Tuoda), one fascicle (Appears in You's catalogue).
Quanhuawang jing (Sūtra on Admonishing and Converting the King), one fascicle (Appears in You's catalogue).
Yanwang jing (Sūtra on the Goose King), one fascicle (Appears in You's catalogue).
Yanwang wubai yan ju jing (Sūtra on the Goose King Accompanied by Five Hundred Geese), one fascicle (Appears in You's catalogue).
Jie wuchang jing (Sūtra on Explaining Impermanence), one fascicle (Appears in You's catalogue).
Chengyu jing (Sūtra on the Parable of the City), one fascicle (Appears in You's catalogue).
Xianglong jing (Sūtra on Subduing the Dragon), one fascicle (Appears in You's catalogue).
Xiefa jing (Sūtra on Heterodox Dharmas), one fascicle (Appears in You're catalogue).
Fanzui jing (Sūtra on Transgressions), one fascicle (Appears in You's catalogue).
Kuying jing (Sūtra on the Karmic Retribution of Suffering), one fascicle (Appears in You's catalogue).
Sanpin xiuxing jing (Sūtra on the Three Grades of Practice), one fascicle (Also called Sanpin huiguo jing. Master Dao'an says: "People of recent times combined it into the Da xiuxing jing." Appears in You's and Fang's catalogues. That they separately retain a Sanpin huiguo jing is an error).
Funaluo jing (Funaluo Sūtra), one fascicle (Appears in You's catalogue).
Jiake jing (Sūtra on the Merchants), one fascicle (Appears in Fang's catalogue).
Shamon guozheng jing (Sūtra on the Realisation of the Fruits of Śramaṇaship), one fascicle (Appears in You's catalogue. Now suspected to be from the same original text as the Jizhiguo jing).

Pinnü wei guowang furen jing, one fascicle (seen in Fang's catalogue);
Jiewang jing, one fascicle (seen in You's catalogue);
Jieju jing, one fascicle (seen in You's catalogue);
Jieluoyun jing, one fascicle (seen in You's catalogue);
Bikuni jie, one fascicle (You's catalogue states: "Bhikuṇī Prātimokṣa Sūtra, extracted from the Sarvāstivāda-vinaya, slightly different from that produced by Dharmadhara; first translation; seen in You's catalogue");
Jiaye jieji zhuan jing, one fascicle (sometimes without the character zhuan; older catalogues call it Jiaye jiejing or Jieji jiejing; You calls it Jiaye jijie jing; second translation; seen in Zhen's and You's catalogues);
Qishegushan jie, one fascicle (seen in You's catalogue);
Za piyu sanbai wushi shou jing, twenty-five fascicles (You calls it Piyu sanbaishou jing; seen in You's catalogue; Fang states it is seen in the Detailed Catalogue).
The above one hundred and seventy-five works in three hundred and fifty-four fascicles (from the Faguan jing above, ninety works in two hundred and eight fascicles are extant; from the new Daoxing jing down, eighty-four works in one hundred and forty-six fascicles are missing texts).
Śramaṇa Zhu Dharmarakṣa. In Jin, this means Fahu. His ancestors were originally from the Yuezhi country.
His original clan name was Zhi. His family had resided in Dunhuang Commandery for generations. At the age of eight, he left household life, serving foreign śramaṇa Zhu Gaozuo as his teacher, and thereupon adopted the surname Zhu. (Before the Qin and Jin dynasties, śramaṇas mostly took their master's surname. Later, thanks to Mitian Dao'an, all generally took the surname Shi).
He could chant ten thousand words of scripture a day, mastering them at a glance. By nature he was pure and good, and his conduct was dedicated and austere. Earnest of purpose and fond of learning, he traveled myriad li seeking teachers. He widely perused the Six Classics and immersed his mind in the Seven Treatises. Though embroiled in worldly affairs, praise and blame never concerned him. At this time, during the reign of Emperor Wu of the Jin, although temples and icons were revered in the capital, the profound Vaipulya sūtras remained sequestered beyond the Pamirs (Congling).
Dharmarakṣa was indignant and impassioned, resolving to propagate the Great Way. He then accompanied his teacher to the Western Regions, journeying through various lands. The foreign tongues were of thirty-six kinds, as were their scripts. Dharmarakṣa studied them all and synthesized them thoroughly; there was not an interpretation, meaning of sound, or script form that he did not master completely. He thereupon took a great collection of Indic sūtras and returned to the Eastern Xia (China). From Dunhuang to Chang'an, and later to Luoyang and on to Jiangzuo, along the way he transmitted and translated them, rendering them into the Jin language. Beginning in the second year of Taishi of Emperor Wu (bingxu) and ending in the first year of Jianxing of Emperor Min (guiyou), he produced one hundred and seventy-five works, including the Guangzan bore jing. The pure-faith laymen Nie Chengyuan and his son Daozhen, Zhu Fashou, Chen Shilun, Sun Bohu, Yu Sheya, and others together received Dharmarakṣa's instructions, taking up the brush and examining the texts carefully. Dharmarakṣa's sole diligent concern was propagating the teaching. Throughout his life he copied and translated, never tiring of his labors. That the scriptural Dharma flowed so widely throughout the Eastern Xia was entirely due to Dharmarakṣa's efforts. Toward the end of his life, he lived as a hermit in the deep mountains. In the mountains there was a clear stream where he would constantly bathe and rinse his mouth. Later, woodcutters defiled the banks of the water, and in a moment it dried up. Dharmarakṣa paced about and sighed, saying, "Because I lack virtue, this clear spring has ceased to flow. If the water is forever exhausted, I truly will have no means to support myself, and ought rightly to move away." As soon as he finished speaking, the spring flowed and filled the ravine. Such was the efficacy of his profound sincerity. Thus Zhi Dun composed an icon panegyric for him, saying: "Lord Hu was serene and quiet, his virtue and Dao profound and lovely. Softly chanting in the deep gorge, a parched spring refreshed him with water. How lofty! Lord Hu was naturally endowed with vast excellence. Washing his feet in the shifting sands, he extracted and brought forth the mysterious import." Later, he established a monastery outside the Qingmen Gate of Chang'an, vigorously practicing the Way. Thereupon, the influence of his virtue spread far and wide, and his renown covered all directions. Monks numbered in the thousands, all honoring and serving him together. When Emperor Hui of Jin traveled west to Chang'an, the Guanzhong region was desolated, and the common people were displaced. Dharmarakṣa and his disciples avoided the turmoil by fleeing eastward. Reaching Mianchi, he fell ill and passed away. His age was seventy-eight. (Dharmarakṣa still translated sūtras during the reigns of Emperors Huai and Min. The biography stating that when Emperor Hui went west to Chang'an, Lord Hu fled the unrest eastward, arrived at Mianchi, and died, might not be so. Dharmarakṣa's family had lived in Dunhuang for generations, yet his teaching of the Dao was all-encompassing; the people of his time all called him the Dunhuang Bodhisattva. Various catalogues sometimes call him the Yuezhi Bodhisattva, or the Tianzhu Bodhisattva, all respecting his virtue and praising his name. As for Fahu, that is the translation of his name in this land; Dharmarakṣa is the Western Indic designation. Yet Sengyou's catalogue of the Liang and Fajing's catalogue of the Sui set them up as two different people, claiming they translated sūtras separately, which was somewhat lacking in careful examination. Now, carefully examining the various catalogues, the sūtras translated by Dharmarakṣa vary in number; in Changfang's catalogue, their number is even larger. Now, examining them in detail, titles that are separate extractions and the like are not translations produced by Lord Hu and cannot be counted among the authentic translations. Now, for the sake of an authentic record, they have all been eliminated as described below.)
Shizi yue fo bensheng jing (sometimes without the character ben; Fang and various other catalogues say it was translated by Lord Hu; upon examining the text, it is not, so it is now recorded as an anonymous translation and catalogued in the Qin record);
Fashe jing (popularly noted as doubtful; I once saw its manuscript, which was composed by a person; now catalogued in the catalogue of doubtful works);
Baonü wen hui jing, Fanwang bianshen jing (the above two sūtras extracted from the Daji jing);
Si zizai shentong jing (extracted from the Zizaiwang jing);
Jingangzang pusa xing jing (extracted from the Jianbei jing);
Guangshiyin jing (extracted from the Zheng fahua jing);
Baori guangming pusa jing (also called Baori guangming pusa wen lianhua guo xiangmao jing; extracted from the Beihua jing);
Pushou tongzhen jing (sometimes written with the character bo; extracted from the Puchao jing);
Suilan ben jing, Mawang jing, Mile wei nü shen jing, Motiaowang jing (the four sūtras including Suilan and others are all extracted from the Liudu ji);
Pusa huiguo fa jing (sometimes without the character jing; extracted from Nāgārjuna's Daśabhūmika-vibhāṣā);
Ren cong suolai jing (also called Ren suo conglai; extracted from the Ren ben yusheng jing);
Pinqiong jing, Heku jing (the two sūtras Pinqiong and the other are both extracted from the Madhyamāgama);
Qibao jing (extracted from the Ekottarikāgama);
Yiwang jing, Xipili tianzi yi fo shuo ji jing, Sixian ren jing (the three sūtras including Yiwang and others are all extracted from the Saṃyuktāgama);
Xianju jing, Zongchi jing (also called Foxin zongchi), Fushi jing, Miju jing, Zazan jing (the five sūtras including Xianju and others are all extracted from the Shengjing);
Nüren yuchi huangmi jing, Duowen jing, Wuyi jing (the above three sūtras extracted from the Chuyao jing);
The twenty-seven sūtras below Baonü are all separate offshoots and excerpted scriptures taken from larger collections; they are now eliminated. Zhongjing mulu, one fascicle (compiled by Lord Hu himself; it is not a translation of an Indic text, and having been listed in the introductory remarks of the catalogue, it is no longer preserved here).
Shi'eryou jing, one fascicle (first translation).
The above one work in one fascicle has a missing text.
Śramaṇa Kālaruci. In Jin, this means Zhenxi. A person from the Western Regions, he had an expansive and open disposition, harboring the aspiration to broadly propagate the teachings. In the second year of Taikang of Emperor Wu (xinchou), he translated one work, the Shi'eryou jing, in Guangzhou. Seen in the Shixing Catalogue and Baochang's Catalogue.

Daoshenzu wuji bianhua jing (Sūtra on the Inexhaustible Transformations of the Supernormal Powers of the Way), 4 fascicles (Second translation; also titled He daoshenzu jing; or in 2 fascicles, or 3 fascicles; same original but different translation from the Fo sheng Daolitian wei mu shuofa jing translated by Dharmarakṣa; appears in Zhu Daozu's catalogue).
Ayuwang zhuan (Biography of King Aśoka), 7 fascicles (Sometimes with "Da" [Great] added, also called Da Ayuwang jing, or in 5 fascicles; first translation; same original as the Liang translation Yuwang jing; translated during the Guangxi reign era; appears in Zhu Daozu's catalogue).
Wenshushili xian baozang jing (Sūtra on Mañjuśrī's Manifestation of the Treasure Store), 2 fascicles (First translation; also called Xian baozang jing; or in 3 fascicles; same original as the Baoxie jing and others; translated during the Da'an reign era; appears in Zhu Daozu's catalogue).
Ajashiyewang jing (Ajātaśatru-rāja-sūtra), 2 fascicles (Translated during the Taikang reign era; appears in Zhu Daozu's catalogue; third translation; same original as the Puchao jing and others).
Ananmouquluo jing (Ānandamukha-sūtra), 1 fascicle (Third translation; same original but different translation from the Weimi shi jing and others; appears in Zhu Daozu's catalogue).
The above five works in sixteen fascicles (The first two works in eleven fascicles are extant; the latter three works in five fascicles are missing).
Śramaṇa An Faxin was a man of the Arsacid Kingdom (Parthia). His learning encompassed numerous scriptures, and his profound discernment was without impediment. From the second year of the Taikang era of Emperor Wu, xinchou [281 CE], to the first year of the Guangxi era of Emperor Hui, bingyin [306 CE], he translated five works, including the Daoshenzu [jing], in Luoyang.
Guang boreboluomi jing (Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra), 30 fascicles (Second translation; same original as the Guangzan and the Dapin; or in 20 fascicles; also called Fangguang mohe bore jing; also called Mohe bore fangguang jing; translated in the first year [of Yuankang]; appears in the colophon to the sūtra).
The above one work in thirty fascicles is extant. Śramaṇa Moksala (the colophon to the sūtra calls him Wuchaluo) was a man of Khotan. On the fifteenth day of the fifth month in the first year of the Yuankang era of Emperor Hui, xinhai [291 CE], he translated one work, the Fangguang jing, at Shuinan Monastery in Cangheng (written as Canghuan in the sūtra colophon), Chenliu, completing it on the twenty-fourth day of the twelfth month. The Henan lay practitioner Zhu Shulan transmitted it orally, and Zhu Taixuan and Zhou Xuanming received it with the brush. The Indic text of this scripture was originally brought by the śramaṇa Zhu Shixing of Yingchuan. He had once lectured on the Daoxing jing in Luoyang, but whenever he reached its profound meanings, they were often impassable. He constantly lamented that this sūtra was the essential teaching of the Mahāyāna, yet the principles in its translation were incomplete. He vowed to sacrifice his life and resolved to go search for it. Thereupon, in the fifth year of the Ganlu era of Cao Wei, gengchen [260 CE], he departed from Yongzhou and crossed the flowing sands to the west. Arriving in Khotan, he obtained and transcribed the Indic text of the authentic chapters, consisting of ninety chapters and over 600,000 words. In the third year of the Taikang era of the Jin, renyin [282 CE], he dispatched ten disciples, including Furudan (translated into Jin Chinese as Fajing), to send it back. Before their departure from Luoyang—rather, from Khotan—the Hīnayāna followers of Khotan reported to the king, saying: 'The śramaṇa of the Han lands intends to use Brāhmaṇa books to confuse and disrupt the orthodox scriptures. Your Majesty is the lord of this land; if you do not forbid it, the Great Dharma will be severed, and the spiritual blindness of the Han lands will be Your Majesty's fault.' The king thereupon would not permit him to transport the scripture. Shixing, indignant, asked to burn the scripture as proof. The king, wishing to put it to the test, piled firewood in the palace courtyard and set fire to it. Shixing stood at the steps and took an oath, saying: 'If the Great Dharma is destined to circulate in the Han lands, the scripture shall not burn; if there is no response, what can be done about fate?' Having spoken, he cast the scripture into the flames, and not a single character was damaged; the birch-bark slips were just as before, appearing even more lustrous. The great assembly was awed into submission and praised his divine resonance. The text was thereupon sent to Luoyang, where it remained for three years. It then stayed in Xuchang for two years, and later reached Shuinan Monastery in Chenliu, where the assembly requested Moksala and others to translate it. However, the various catalogues of Zhu Daozu, Sengyou, Wang Zongbao, Chang Li Kuo, Fashang, Lingyou, and others all state that Zhu Shixing produced it; this is merely attributing the merit to the one who originally sought it out. Basing ourselves now on the colophon to the sūtra, Zhi Mindu's catalogue, and miscellaneous indices, it was indeed translated collaboratively by Moksala, Zhu Shulan, and others. As for Zhu Shixing, he stayed in Khotan and died at the age of eighty. According to the Western method of cremation (jhāpita), when the firewood was exhausted and the fire extinguished, his corpse remained entirely intact. The assembly was amazed and uttered an incantation: 'If you have truly attained the Way, according to the Dharma it should disintegrate.' In response to their words, it shattered to pieces. They then gathered his bones and erected a stūpa. Since he died in Khotan, the translation of this scripture was certainly not his.
Yi Pimaluojie jing (Different Vimalakīrti-sūtra), 3 fascicles (You's catalogue gives Yi Weijie jing; sometimes written with the character si; or in 2 fascicles; translated in the sixth year of Yuankang; third translation; same original but different text from those produced by Fodiao, Zhi Qian, and others; appears in the two catalogues of Daozu and Sengyou).
Shoulengyan jing (Śūraṅgama-sūtra), 2 fascicles (Produced in the first year of Yuankang; seventh translation; same original but different text from those produced by Lokakṣema, Bai Yan, Dharmarakṣa, and others; appears in the Zhen and You catalogues).
The above two works in five fascicles are both missing.
Upāsaka Zhu Shulan (According to Zhu Shixing's biography and Zhu Shulan's biography in Sengyou's catalogue, the colophon to the Fangguang jing, and Zhi Mindu's Collation Note to the Śūraṅgama-sūtra, all state that Shulan was a white-robed lay practitioner; the statements in Changfang's and the Neidian catalogues claiming he was a śramaṇa are errors).
He was originally a native of Tianzhu (India). His grandfather Louduo was devoted to learning, pure, simple, and principled. At that time, the king of the country was unprincipled, and the common people contemplated rebellion. A treacherous minister commanding troops committed an offense, and fearing execution, he called upon the country's prominent figures, [including Louduo], to join him in rebellion. Louduo angrily said: 'You arose from low and humble origins to hold an essential post. Unable to repay favors with virtue, would you conversely plot rebellion? I would rather preserve loyalty and die than rebel and live.' The rebel, fearing the plot would leak, killed him and initiated the revolt. Louduo's son Dharmasīla (translated into Jin Chinese as Fashou) had previously been in another country. His wife's two brothers were both śramaṇas. Hearing that his father had been murdered and that the country was in rebellion, he fled to Jin along with the two śramaṇas and settled in Henan, where Shulan was born. From childhood, Shulan was intelligent and eloquent. He consulted his two maternal uncles and received the scriptures and Dharma from them; hearing them once, he understood. He was skilled in both Indic and Jin languages and scripts, and was also well-versed in diverse literature and histories. However, his nature was rather frivolous and rash, and he engaged in hunting without restraint. He once pursued a deer on a single horse, encountered a tiger, and fell from his horse, breaking his right arm, which took a long time to heal. Afterward, he rode and galloped without stopping. His mother repeatedly scolded and admonished him, but he could never change; only when she adopted a vegetarian diet on his behalf did he cease. By nature he was fond of wine, feeling cheerful only after drinking five or six dǒu. He was once heavily intoxicated and lay beside the road; he then entered the gates of Henan Commandery shouting aloud. The officers arrested him and sent him to the Henan prison. At that time, Yue Guang, the Governor of Henan, was drinking with his guests and was already intoxicated. He said to Lan: 'You are an immigrant guest; why do you imitate people in drinking wine?' Shulan said: 'Du Kang brewed wine for everyone in the world to drink; what distinction is there between immigrant and native?' Guang also asked: 'Drinking wine is well and good, but why be wild and disorderly?' He replied: 'Though I am wild, I am not disorderly, just as Your Honor is drunk but not wild.' Guang cheered loudly. A guest seated there said: 'How is it that a foreigner has a white face?' Shulan said: 'People of Henan have black faces, yet no one doubts them; what is so strange about my white face?' Thereupon the host and guests praised his quick wit and released him. Soon afterward, he died suddenly without illness. After three days he revived and recounted that he had entered a vermilion gate with halls made of gold and silver, where he saw...

One man said of himself that he was [Shulan's] grandfather, and told Shulan, "I cultivated good for many years and now enjoy this reward. You are a sinner, how could you come here?" Then the gatekeeper drove him with a stick into a bamboo grove, where he saw his hunting companions being bitten and pecked by hounds and hawks, bleeding and crying out to Shulan for help. Running a few dozen paces away, he met an ox-headed being who wanted to pitchfork him. Shulan said, "For successive generations I have been a Buddhist disciple and have constantly made offerings to two śramaṇas. What sin is being punished?" The ox replied, "Though you receive blessings for this, it does not cancel out the sin of hunting." Soon he saw his two uncles arrive, who told the ox-headed being, "We two constantly receive his offerings. His evils are few and his good deeds are many; he may be exempted." He then followed the men of the Way back, and shortly thereafter revived. Thereupon he altered his conduct, cultivated compassion, and devoted his mind to the scriptures and teachings. In the first year of the Yuankang era of Emperor Hui of the Jin, together with Moksala, he produced the Fangguang jing. Later, in Luoyang, he personally translated two works, including the Yi Weimojie jing. Since his learning encompassed both the Indic and the Jin languages, his translated senses were precise and faithful. Later he encountered difficulties and after three months intended to reinter [his mother]. A neighbour told him, "The current year and month are inauspicious; you might wait until next year." Shulan said, "Those who live must certainly die; those who die do not come to life again. It is in the nature of things that humans and spirits walk different paths. If my deceased mother's spirit finds a resting place, my filial devotion like that of crows will be fulfilled. If I wait until next year, I fear there will be nowhere left to flee, so when would there be leisure to attend to a grave?" He thereupon completed the burial immediately. The following year Shi Le indeed caused rebellion, and brigands ran rampant, so he fled the area to Jingzhou to seek refuge. Later, without any sickness or suffering, he suddenly told his acquaintances, "I am going to die." He passed away a few days later. Those with discernment regarded him as having foreknown his destiny.

Pusa shi jing, in one fascicle (third translation; also called Shi tongzi jing, or simply Shi jing; same text as the Zhangzhezi zhi jing and others; found in Changfang's catalogue).
Pusa xiuxing jing, in one fascicle (third translation; also called Weishi zhangzhe wen guanshen jing, or Zhangzhe xiuxing jing; found in Changfang's catalogue).
Fo bannihuan jing, in two fascicles (drawn from the Dīrghāgama, an alternate translation of the first section, Youxing jing; also simply called Nihuan jing; found in Changfang's catalogue).
Da'aidao bannihuan jing, in one fascicle (drawn from the Ekottarikāgama, fascicle 50, an alternate translation; also called Niepan; found in Changfang's catalogue).
Xianzhe wufu jing, in one fascicle (found in Changfang's catalogue; the above are extant, the below are missing).
Yan jing fotu jing, in two fascicles (second translation; also called Jingtu jing; same text as the Wenshu fotu yanjing jing and others; found in Changfang's catalogue).
Yujialuoyue wen pusa jing, in one fascicle (fifth translation; same text as the Fajing jing produced by An Xuan under the Han and others; found in Changfang's catalogue).
Dengji sanmei jing, in one fascicle (second translation; found in Changfang's catalogue).
Wuliang pomo tuoluoni jing, in one fascicle (fourth translation; same text, alternate translation of the Weimichi jing and others; found in Changfang's catalogue).
Da fangdeng rulai zang jing, in one fascicle (second translation; found in Changfang's catalogue).
Weijian pusa jing, in one fascicle (found in the Gaoseng zhuan and Sengyou's catalogue).
Tanchi tuoluoni jing, in one fascicle (found in Changfang's catalogue).
Rulai xingxian jing, in one fascicle (found in Changfang's catalogue).
Shanquan jing, in one fascicle (found in Changfang's catalogue).
Hailongwang jing, in one fascicle (found in Changfang's catalogue).
Chixin fanzhi jing, in one fascicle (found in Changfang's catalogue).
The above are sixteen works in eighteen fascicles (the five works in six fascicles up to the Xianzhe wufu jing are extant; the eleven works in twelve fascicles from the Yan jing fotu jing down are missing texts).

Śramaṇa Bo Yuan, courtesy name Fazu, was originally surnamed Wan and was a native of Henei. His father, Weida, was well known for his classical refinement and scholarship; summons and appointments from provincial and commandery offices were all declined by him. Zu gave rise to the aspiration for the Way at an early age. When he appealed to his father to allow him to leave home, his words and reasoning were earnest and pressing. His father could not dissuade him, so he changed his robes and followed the Way. Zu's talent and intellect were brilliant and penetrating, sharp and unmatched. He recited eight to nine thousand words of scripture daily. Pondering the profound flavor of the Vaipulya teachings, he subtly comprehended their abstruse subtleties, while also extensively mastering secular classics and ancient writings. He then constructed a monastery in Chang'an and made lecturing and study his vocation; both monastic and lay followers who took him as their model numbered nearly a thousand. Toward the end of the reign of Emperor Hui of the Jin, the Grand Tutor and Prince of Hejian, Sima Yong, held military command over Guanzhong. With a humble mind he venerated Fazu, treating him with the respect due to a teacher and friend. Whenever leisure hours and quiet evenings arrived, they would discuss and lecture on the Way and virtue. At that time, when the Western Headquarters was newly established, eminent talents were abundant, yet all articulate scholars submitted to Fazu's far-reaching vision. Since Zu was widely learned, broadly experienced, and well versed in both the Indic and the Jin languages, he translated sixteen works, including the Pusa shi jing, during the reign of Emperor Hui. Later he suddenly said to his disciples and the men of the Way, "My karmic retribution from previous lives will arrive in a few days." He then said his farewells, gathered his writings, and finished distributing his scriptures, images, and property. At that time, Zhang Fu was Inspector of Qinzhou, and Zu accompanied him. The next morning he went to Fu to converse; he unexpectedly crossed Fu's intentions and was promptly executed by him. People of that time considered that he had foreknown his past-life destiny. A short time later, there was a man named Li Tong who died and revived again, saying that he saw Master Fazu in King Yama's presence preaching the Śūraṅgamasamādhi-sūtra to the King, and saying that after preaching he was to go to the Trāyastriṃśa Heaven. He also saw the Libationer Wang Fu and the Daoist Master Ji wearing manacles and fetters, seeking repentance from Zu. In earlier days, Zu and Fu had frequently debated orthodoxy and heterodoxy; Fu was repeatedly defeated, and being unable to restrain his rage, he composed the Laozi huahu jing to slander and defame the Buddha Dharma. Retribution had its due destination, which was why he only thought of repentance after death. Furthermore, catalogues such as Changfang's also list seven scriptures as translated by Zu; now, as these are all extracts from other works, they have been removed:

Namely, Fo wen si tongzi jing;
Tiaofu wangzi daoxin jing (the above two scriptures are both drawn from the Mahāsaṃnipāta);
Wubai wangzi zuo jingtu yuan jing (drawn from the Karuṇāpuṇḍarīka-sūtra);
San youtong jing (or written You tong; drawn from the Puchao jing);
Er tongzi jian fo shuo jie gongyang jing (drawn from the Saṃyuktāgama);
Wubai youtong jing (also called Tongzi);
Shouda jing (also called Weixianshoudao; the above two scriptures are both drawn from the Sheng jing).

Zhu de futian jing, in one fascicle (first translation; also called Zhu futian jing, or simply Futian jing; produced jointly by Fali and Faju; found in Sengyou's catalogue).
Loutan jing, in six fascicles (second translation; also called Da loutan jing; drawn from the Dīrghāgama, same text, alternate translation of the fourth section, Jishi jing; slightly different from the five-fascicle text produced by Dharmarakṣa; in five or eight fascicles; found in Sengyou's catalogue).
Da fangdeng rulai zang jing, in one fascicle (older catalogues call it Fozang fangdeng jing; first translation; found in Sengyou's catalogue).
The above are four works in twelve fascicles (the former three works in eleven fascicles are extant; the latter one work in one fascicle is a missing text).

Śramaṇa Shi Fali was of unknown origin. His wisdom and way were exalted, and awakening beings was his priority. During the reign of Emperor Hui, he and Faju and others translated four works, including the Zhu futian jing, in Luoyang.

Youtian wang jing, 1 fascicle (First translation; same text as the Assembly of King Udayana in the Ratnakūṭa; see Fei Changfang's catalogue)
Qianshi sanzhuan jing, 1 fascicle (First translation; same text as the Yinse nü jing; see Fei Changfang's catalogue)
Ajashiyewang shoujue jing, 1 fascicle (First translation; same text as the Cailian wei wang jing; see Fei Changfang's catalogue)
Guanxi fo xingxiang jing, 1 fascicle (First translation; also called Siyue bariri guan jing, or simply Guan jing; same text as the Mohe chatou jing; see Fei Changfang's catalogue)
Hengshui jing, 1 fascicle (Also called Henghe yu jing; an alternate translation extracted from fascicle 9 of the Madhyama-āgama; see Fei Changfang's catalogue)
Dingshengwang gushi jing, 1 fascicle (Also simply called Dingshengwang jing; an alternate translation extracted from fascicle 11 of the Madhyama-āgama; see Fei Changfang's catalogue)
Qiuyu jing, 1 fascicle (An alternate translation extracted from fascicle 22 of the Madhyama-āgama; see Fei Changfang's catalogue)
Kuyin yinshi jing, 1 fascicle (An alternate translation extracted from fascicle 25 of the Madhyama-āgama; see Fei Changfang's catalogue)
Zhanpo biqiu jing, 1 fascicle (Or written Zhanpo; an alternate translation extracted from fascicle 29 of the Madhyama-āgama; see Fei Changfang's catalogue)
Fuyin jing, 1 fascicle (An alternate translation extracted from fascicle 30 of the Madhyama-āgama; see Fei Changfang's catalogue)
Shu jing, 1 fascicle (An alternate translation extracted from fascicle 35 of the Madhyama-āgama; see Fei Changfang's catalogue)
Bosiniquang taihou beng chentu fenshen jing, 1 fascicle (An alternate translation extracted from fascicle 18 of the Ekottarika-āgama; see Fei Changfang's catalogue. There is also the Bosiniquang sangmu jing, which is this same Chentu fenshen jing; it is not redundantly recorded here)
Pinbisuolowang yi fo gongyang jing, 1 fascicle (Also called Pinpo; an alternate translation extracted from fascicle 26 of the Ekottarika-āgama; see Fei Changfang's catalogue)
Yangjueji jing, 1 fascicle (Largely identical with Zhu Fahu's Zhiji jing, with minor differences; an alternate translation extracted from fascicle 31 of the Ekottarika-āgama; see Fei Changfang's catalogue)
Nantishi jing, 1 fascicle (An alternate translation extracted from fascicle 30 of the Saṃyukta-āgama; see Fei Changfang's catalogue)
Xiangying xiangke jing, 1 fascicle (An alternate translation extracted from the single-fascicle Saṃyukta-āgama; see Fei Changfang's catalogue)
Manfa jing, 1 fascicle (Third translation; same text as the Anan fenbie jing and others; see Fei Changfang's catalogue)
Fahai jing, 1 fascicle (Second translation; same text as the Hai bade jing; see Fei Changfang's catalogue)
Ajashiyewang wen wuni jing, 1 fascicle (Second translation; see Fei Changfang's catalogue)
Luoyun renru jing, 1 fascicle (Or simply called Renru jing; see Fei Changfang's catalogue)
Fo wei nianshao biqiu shuo zhengshi jing, 1 fascicle (See Fei Changfang's catalogue)
Shahe biqiu gongde jing, 1 fascicle (Fei Changfang states it is seen in the old catalogues)
Qunniu pi jing, 1 fascicle (See Fei Changfang's catalogue)
Biqiu bi nü eming yu zisha jing, 1 fascicle (See Fei Changfang's catalogue. The above are extant; the following are lost)
Futian jing, 1 fascicle (Also called Zhude futian jing; second translation; slightly different from the translation by Fali; see Zhu Daozu's Jin Catalogue)
Zhu jing pusa ming jing, 1 fascicle (See Fei Changfang's catalogue)
Zhengyi jing, 1 fascicle (See Fei Changfang's catalogue, where an interlinear note says: "Second translation, but it is not yet clear which is the first translation")
Ming Dishishi jing, 1 fascicle (See Fei Changfang's catalogue)
Loutan jing, 8 fascicles (Third translation; an alternate translation of the Jishi jing in the fourth section of the Dīrgha-āgama; largely identical with the version produced by Fali. He initially translated it together with Fali, but because the meaning was not yet fully grasped, it was expanded; see the two catalogues of Zhi Mindu and Sengbao)
Jingfanwang ban nihuan jing, 1 fascicle (First translation; see Fei Changfang's catalogue)
Pinqiong laogong jing, 1 fascicle (First translation; see Fashang's catalogue)
Weicui jing, 1 fascicle (See Fei Changfang's catalogue)
Dashe piyu jing, 1 fascicle (Or simply called Dashe jing; Fei Changfang states it is seen in the old catalogues)
Luohan Jialiutuoyi jing, 1 fascicle (Or without the word Luohan; see Fei Changfang's catalogue)
Zhaojia qingtu pi jing, 1 fascicle (Also called Zhaojia qutu jing; Fei Changfang states it is seen in the old catalogues)
Shuaili jing, 1 fascicle (See Fei Changfang's catalogue)
Zhongsheng weiran sannan jing, 1 fascicle (See Fei Changfang's catalogue)
Yuqiu shuofa jing, 1 fascicle (See Fei Changfang's catalogue)
Luoxun yu jing, 1 fascicle (Now suspected to be an alternate title of the Luomishou jing among the extracted sutras; see Fei Changfang's catalogue)
Yijiao falü jing, 3 fascicles (One title is Yijiao falü sanmei jing, another is Yijiao sanmei jing; or in 2 fascicles; see the Shixing Catalogue)
The 40 works and 50 fascicles above (the 24 works and 24 fascicles ending with the Biqiu bi nü are extant; the 16 works and 26 fascicles beginning with the Futian jing are lost texts).
Śramaṇa Shi Faju. His clan name and lineage are also unknown. His character and capacity stood high and lofty, and he cherished travelling and teaching. During the era of Emperor Hui, he initially translated scriptures together with Fali. After Fali passed away, Faju then personally translated 40 works of scriptures such as the Youtian wang jing. Furthermore, Fei Changfang and other catalogues have various other scriptures, all claiming they were translated by Faju. At present, because these are all extracted sutras and were mistakenly entered by the cataloguers, they are now all deleted, as explained below:
Shi feishi jing (Also simply called Shi jing; based on the colophon of the scripture, it was not translated by Faju, as detailed below)
Monü wen fo shuofa de nanshen jing (Extracted from the Mahāsaṃnipāta-sūtra)
Dabei biqiu benyuan jing (Extracted from the Karuṇāpuṇḍarīka-sūtra)
Wanggu zaoxing jing
Jubo jing (The above two scriptures are both extracted from the Puchao sanmei jing)
Yi jin gong Taishan shuzui jing
Tiaoda jiao ren wei e jing (The above two scriptures are both extracted from the Liudu ji jing)
Fo xiang Yangjuemo renmin huanxi jing
Yangjuemo guihua jing (Or says 'wife died', which must be an error; the above two scriptures are both extracted from the Aṅgulimāla-sūtra)
Weitixizi yueye wen furen jing (Or has 'tianren' [deva]; extracted from the Dīrgha-āgama)
Fuxing jing; Edao jing (Also called Eyi jing; the variant eyi must be an error; the catalogue's entry of both edao and eyi together is incorrect)
Xihui jing; Rouruan jing; Shouchi jing; Mingcheng jing; Fumi jing (The seven scriptures from Fuxing jing onward are all extracted from the Madhyama-āgama)
Feiniao yu jing; Jimu shaoran jing (Also called Daku shu jing)
Bosiniquang yi fo you wu weiyi jing; Zengyi ahan jing (The four scriptures including the Feiniao yu jing are all extracted from the Ekottarika-āgama)
Pushi jing; Chamo biqiu yu zhongbing jing; Fo wei biqiu shuo shaotou yu jing; Youdayi zuo shuxia jij 静 tiaofu jing; Fo wei biqiu shuo dali jing; Sida seshen sheng yanli jing; Yixin yiyu jing; Fo wei biqiu shuo sanfa jing; Yeyu duoshao jing; Fo wei biqiu shuo jishen xiannan chu jing; Fo wei biqiu shuo mo siwei shijian jing (Or says Mo siwei shijian siwei jing); Zhongsheng shenhui jing; Yanse xiangxi jing; Biqiu yu se yanli jing; She zhu shiwu jing; Yinger yu jing; Zhuanlun