貞元新定釋教目錄 6.10

*Shizhu duanjie jing* (Sūtra on the Ten Abodes and Severing Fetters), 10 fascicles (The beginning reads *Zuisheng wen pusa shizhu chugou duanjie jing* [Sūtra of Supreme's Inquiry on Bodhisattvas' Ten Abodes, Cleansing Defilements, and Severing Fetters]; another name is *Shiqian riguang sanmei ding* [Ten-Thousand Sunlight Samādhi-absorption]; also called *Shidi duanjie* [Ten Stages and Severing Fetters]; sometimes in 11 or 14 fascicles; second translation; recorded in the *Two Qin Catalogue*, *Biographies of Eminent Monks*, and Sengyou's catalogue).
*Pusa yingluo jing* (Bodhisattva Garland Sūtra), 12 fascicles (Another name is *Xianzai bao* [Present Retribution]; second translation; sometimes in 12, 14, or 16 fascicles; produced in the seventh month of the twelfth year of Jianyuan of the Fu Qin; recorded in the *Two Qin Catalogue*, *Biographies of Eminent Monks*, and Sengyou's catalogue).
*Pusa chutai jing* (Sūtra on the Bodhisattva's Dwelling in the Womb), 5 fascicles (The beginning reads *Pusa cong doushu tian jiang shen mutai shuo guang pusa* [The Bodhisattva Descending from Tuṣita Heaven into the Mother's Womb, Expounding the Extensive Bodhisattva]; also simply called *Tai jing* [Womb Sūtra]; sometimes in 4 or 8 fascicles; recorded in the *Two Qin Catalogue*, *Biographies of Eminent Monks*, and Sengyou's catalogue).
*Zhongyin jing* (Antarābhava-sūtra), 3 fascicles (Recorded in the *Qin Catalogue*, *Biographies of Eminent Monks*, and Sengyou's catalogue).
*Pusa yingluo benye jing* (Bodhisattva Garland Original Actions Sūtra), 2 fascicles (Sometimes simply called *Yingluo benye jing*; first translation; recorded in [Fei] Zhangfang's catalogue).
*Binaiye lü* (Vinaya), 10 fascicles (Another name is *Shi yinyuan jing* [Sūtra on Testing Causes and Conditions]; also called *Binaiye jing*; also called *Jieguo yinyuan jing* [Sūtra on Precepts, Fruition, Causes and Conditions]; śramaṇa Tanjin recorded it in writing, [Zhu] Fonian translated; recorded in Master [Dao]an's sūtra preface; produced on the twelfth day of the first month, renwu year, the fourteenth year of Jianyuan of the Fu Qin).
*Chuyao jing* (Udānavarga), 20 fascicles (Also called *Chuyao lun*; sometimes in 19 fascicles; produced in the tenth year of Jianyuan of the Fu Qin; recorded in the *Two Qin Catalogue*, *Biographies of Eminent Monks*, Sengyou's, and Baochang's catalogues).
The above are extant; the following are missing.
*Chiren pusa jing* (Sūtra of the Bodhisattva Dharaṇīṃdhara), 3 fascicles (Second translation; same original text as [Dharmarakṣa's] *Chiren* and Kumārajīva's *Chishi*; recorded in [Fei] Zhangfang's catalogue).
*Da fangdeng wuxiang jing* (Mahāvaipulya Non-characteristics Sūtra), 5 fascicles (Also named *Dayun jing* [Mahāmegha-sūtra]; sometimes in 4 fascicles; same original text as Dharmakṣema's *Fangdeng dayun*; first translation; recorded in [Fei] Zhangfang's catalogue).
*Pusa puchu jing* (Sūtra on the Bodhisattva's Universal Abodes), 3 fascicles (Recorded in [Fei] Zhangfang's catalogue).
*Shisong biqiuni jie suo chu benmo* (Origins of the Sarvāstivāda Bhikṣuṇī Precepts), 1 fascicle (Third translation; Sengchun obtained the Indic text in the state of Wuyi; Fonian translated it, but the prose was verbose, so Zhu Fu later abridged, corrected, and wrote a preface for it; recorded in Baochang's catalogue).
*Wangzi fayi huaimu yinyuan jing* (Sūtra on the Causes and Conditions of Prince Dharmavardhana's Blinding), 1 fascicle (Sometimes called *Ayuwang xi huaimu yinyuan jing* [Sūtra on the Causes and Conditions of King Aśoka's Son's Blinding]; third translation; recorded in Sengyou's catalogue).
The above twelve works in 74 fascicles (the seven works in 61 fascicles above *Chuyao* are extant; the five works in 13 fascicles below *Chiren* are missing texts).
The śramaṇa Zhu Fonian was a native of Liangzhou. He left the household in his youth, with pure and firm aspiration and practice. Mild outwardly and bright inwardly, he possessed penetrating and quick-witted insight. He memorized and recited various sūtras, and dabbled generally in non-Buddhist texts. He was particularly proficient in the philological glossaries such as the *Cang[jie]* and *[Er]ya*. In his youth, he was fond of traveling widely to observe local customs. His family had resided for generations in Xihe, so he thoroughly understood regional dialects; whether Chinese or barbarian in sound and sense, there was nothing he could not explain. Thus, although he lacked renown for doctrinal scholarship, his reputation for erudition was prominent. During the Jianyuan era of the Fu clan, Dharmadhara, Kumārabodhi, Saṅghabhadra, Devanandi, and others came to Chang'an. Master Daoan, Zhao Zheng, and others requested the translation of various scriptures. None of the eminent and virtuous masters of the time were able to interpret and translate them. The assembly all recommended Fonian as a brilliant master. Since An Shigao and Zhi Qian, none had surpassed Fonian. Under the two dynasties of Fu [Qin] and Yao [Qin], he was the foremost of translators. Therefore, the monastic assembly in Guanzhong rejoiced together. During the two dynasties of Fu and Yao, Fonian himself translated twelve works, including the *Shizhu duanjie jing* (The entry in [Fei] Zhangfang's catalogue that separately records a *Shidi duanjie jing* in 11 fascicles is incorrect; between *zhu* [abodes] and *di* [stages] there is no difference in meaning, so we now preserve the *Shizhu* and delete the *Shidi*). Later he fell ill and passed away in Chang'an. Those far and near, lay and ordained, all lamented and grieved.
*Mohe bore boluomi jing* (Mahāprajñāpāramitā-sūtra), 40 fascicles (Also named *Dapin bore jing* [Larger Perfection of Wisdom Sūtra]; Sengyou calls it the *New Larger Perfection of Wisdom*; third translation; same original text as the *Fangguang*, etc.; sometimes in 30, 24, or 27 fascicles; begun on the thirteenth day of the fourth month, guimao year, the first year of Hongshi, and completed on the twenty-second day of the fourth month of the sixth year; preface by Sengrui; recorded in the *Two Qin* and Sengyou's catalogues).
*Xiaopin bore boluomi jing* (Aṣṭasāhasrikā Prajñāpāramitā-sūtra), 10 fascicles (Titled *Mohe bore boluomi* without the characters *xiaopin*; Sengyou calls it the *New Smaller Perfection of Wisdom*; same original text as the *Daoxing*, *Mingdu*, etc.; seventh translation; sometimes in 7 or 8 fascicles; begun on the sixth day of the second month of the tenth year of Hongshi, and completed on the third day of the fourth month; preface by Sengrui; recorded in the *Two Qin Catalogue* and Sengyou's catalogue).
*Jingang bore boluomi jing* (Vajracchedikā Prajñāpāramitā-sūtra), 1 fascicle (Also called *Jingang bore jing*; the one [expounded] when the Buddha was in Śrāvastī; first translation; same original text as that translated by [Bodhi]ruci of the Northern Wei, etc.; recorded in the *Two Qin Catalogue* and Sengyou's catalogue).
*Renwang huguo bore boluomi jing* (Humane King Prajñāpāramitā-sūtra on Protecting the State), 2 fascicles (Also called *Renwang bore jing*; sometimes in 1 fascicle; second translation; distinct translation from the same original text as those translated by Dharmarakṣa of the Jin and Paramārtha of the Liang dynasty; [Fei Zhang]fang states it appears in the *Detailed Catalogue*).
*Mohe bore boluomi damingzhou jing* (Great Spell of the Mahāprajñāpāramitā Sūtra), 1 fascicle (Also called *Mohe damingzhou jing*; first translation; same original text as the *Heart Sūtra* translated in the Tang, etc.; seen above the sūtra title).
*Pusazang jing* (Bodhisattvapiṭaka-sūtra), 3 fascicles (Another name is *Fulouna wen jing* [Sūtra of Pūrṇa's Inquiry]; also named *Dabeixin jing* [Great Compassion Mind Sūtra]; now compiled into the *Mahāratnakūṭa* as the seventeenth assembly, named the Pūrṇa Assembly; translated in the seventh year of Hongshi; sometimes in 2 fascicles; second translation; same original text as that translated by Dharmarakṣa; recorded in the *Two Qin Catalogue* and Sengyou's catalogue).
*Shanbi pusa jing* (Bahuprada-bodhisattva-sūtra), 2 fascicles (Now compiled into the *Mahāratnakūṭa* as the twenty-sixth assembly; recorded in Fashang's catalogue).
*Xumoti pusa jing* (Sumatidārikā-sūtra), 1 fascicle (Second translation; same original text as the *Miaohui* [Vimaladattā] in the *Mahāratnakūṭa*, etc.; recorded in [Fei] Zhangfang's catalogue).
*Zizaiwang pusa jing* (Īśvararāja-bodhisattva-sūtra), 2 fascicles (Sometimes without the word *pusa*; first translation; same original text as the *Fenxunwang jing*; translated in the ninth year of Hongshi at the residence of Yao Xian, the Prefect of the Masters of Writing; Sengrui recorded it in writing and composed the preface; recorded in the *Two Qin Catalogue* and Sengyou's catalogue).
*Zhuangyan putixin jing* (Sūtra on Adorning the Bodhicitta), 1 fascicle (Fourth translation; same original text as Dharmarakṣa's *Pusa shidi jing*, etc.; [Fei Zhang]fang states it appears in the *Detailed Catalogue*).
*Shizhu jing* (Daśabhūmika-sūtra), 4 fascicles (Sometimes in 5 fascicles; a different translation of the 'Ten Stages' chapter of the *Avataṃsaka*; translated jointly by Kumārajīva and Buddhayaśas; recorded in the *Two Qin Catalogue* and Sengyou's catalogue).
*Miaofa lianhua jing* (Saddharmapuṇḍarīka-sūtra), 8 fascicles (Sengyou's catalogue calls it the *New Lotus Sūtra*; initially produced in 7 fascicles and 27 chapters, later people added the 'Devadatta Chapter' making 28 chapters; produced in the summer of the eighth year of Hongshi at the Great Monastery; Sengrui recorded it in writing and composed the preface; fifth translation; recorded in the *Two Qin Catalogue* and Sengyou's catalogue).
*Weimojie suoshuo jing* (Vimalakīrtinirdeśa-sūtra), 2 fascicles (Another name is *Buke siyiyi jietuo* [Inconceivable Liberation]; also simply called *Weimojie jing*; Sengyou's catalogue calls it the *New Vimalakīrti*; produced in the eighth year of Hongshi at the Great Monastery; Sengzhao recorded it in writing and composed the preface; sixth translation; recorded in the *Two Qin Catalogue* and Sengyou's catalogue).
*Dashu jinnaluowang suowen jing* (Drumakiṃnararājaparipṛcchā-sūtra), 4 fascicles (Also named *Shuo buke siyi pin* [Expounding the Inconceivable Chapter]; also simply called *Dashu jinnaluo jing*; second translation; same original text as Lokakṣema's *Chun zhentuoluo jing*; recorded in [Fei] Zhangfang's catalogue).
*Ji yiqie fude sanmei jing* (Sarvapuṇyasamuccaya-samādhi-sūtra), 3 fascicles (Distinct translation of the same original text as Zhu Dharmarakṣa's *Ji zhongde jing*, etc.; second translation; recorded in the *Zhenji Monastery Catalogue*).

Siyi Fantian suowen jing (Viśeṣacintibrahmaparipṛcchā-sūtra), four fascicles (Also simply called Siyi jing; Sengyou calls it Siyi yi jing. Produced at Xiaoyao Garden on the first day of the twelfth month of the fourth year of Hongshi [402 CE]. Second translation; from the same original as the earlier translation by Chixin [Dharmarakṣa] and the translations by Liu Zhi [Bodhiruci] and Shengsilu [Jñānagupta]. Sengrui composed the preface. Found in the Two Qin Catalogues and Sengyou's Catalogue).
Chishi jing (Vasudhārā-sūtra), four fascicles (Also titled Fayin jing; or in three fascicles. Second translation; from the same original as Fahu's [Dharmarakṣa's] Chiren jing, etc. Found in the Two Qin Catalogues and Sengyou's Catalogue).
Zhufa wuxing jing (Sarvadharmāpravṛtti-sūtra), two fascicles (Or in one fascicle. First translation; from the same original as Sui Guptā's Zhufa benwu jing, etc. Found in the Two Qin Catalogues and Sengyou's Catalogue).
Amituo jing (Sukhāvatīvyūha-sūtra / Amitābha-sūtra), one fascicle (Also titled Wuliangshou jing. Translated on the eighth day of the second month of the fourth year of Hongshi [402 CE]. First translation; from the same original as the Tang translation Zan jingtu jing, etc. Found in the Two Qin Catalogues and Sengyou's Catalogue).
Miled chengfo jing (Maitreyavyākaraṇa), one fascicle (Second translation; from the same original as Fahu's [Dharmarakṣa's] Mile chengfo jing. Produced in the first year of Hongshi [399 CE]. Found in the Qin Catalogue and Sengyou's Catalogue).
Mile xiasheng jing (Sūtra on Maitreya's Descent), one fascicle (Also titled Mile shoujue jing; beginning with "The Greatly Wise Śāriputra". Fourth translation; from the same original as Mile laishi jing; also called Mile chengfo jing, also called Xiasheng chengfo, or Dang xiasheng chengfo. Found in the Two Qin Catalogues and Sengyou's Catalogue).
Wenshushili wen puti jing (Gāyāśīrṣa-sūtra), one fascicle (Also simply called Puti jing, also titled Gayashanding jing, and titled Puti wuxing jing. First translation; from the same original as Gayashanding jing, Xiangtou jingshe jing, etc. Found in Sengyou's Catalogue. It is an error that the Yijing tu separately lists a one-fascicle Puti jing).
Kongque wang zhou jing (Mahāmāyūrīvidyārājñī), one fascicle (Fourth translation; also titled Da jinse kongque wang jing. Produced at Xiaoyao Garden, fully equipped with the method of demarcating the ritual site. [Fei Chang]fang states it is found in the Bie lu).
Shoulengyan sanmei jing (Śūraṅgamasamādhi-sūtra), three fascicles (Or in two fascicles; also simply called Shoulengyan jing; Sengyou calls it Xin shoulengyan jing. Ninth translation; from the same original as Fangdeng shoulengyan yongfu ding jing, etc. Found in Sengyou's Catalogue).
Busiyiguang pusa suowen jing (Acintyaprabhāsanirdeśa), one fascicle (Also titled Busiyiguang pusa suoshuo jing; also called Wusiyiguang haitong pusa jing. Second translation; from the same original as Zhu Fahu's [Dharmarakṣa's] Wusiyi haitong jing. Found in Changfang's Catalogue).
Huashou jing (Kuśalamūlasaṃparigraha-sūtra), thirteen fascicles (Or Huashou; also titled She zhushangen jing; also titled She fude jing; or in eleven fascicles, or twelve fascicles. Translated in the eighth year of Hongshi [406 CE]. Found in the Two Qin Catalogues and Sengyou's Catalogue).
Fo chui ban niepan lueshuo jiaojie jing (Buddha's Bequeathed Teaching Sūtra), one fascicle (Also called Fo lin ban [niepan...]; also titled Yijiao jing. Found in Sengyou's Catalogue).
Qianfo yinyuan jing (Sūtra on the Causes and Conditions of the Thousand Buddhas), one fascicle (Found in Fashang's Catalogue).
Fanwang jing (Brahmajāla-sūtra), two fascicles (Also titled Xuanze zhufa jing; or in three fascicles, or two fascicles. Produced on the twelfth day of the sixth month of the seventh year of Hongshi [405 CE]. Found in the Two Qin Catalogues and Sengyou's Catalogue. For the Ten Precepts, Sengzhao served as scribe, as recorded in the preface preceding the sūtra).
Fozang jing (Buddhapiṭakaduḥśīlanirgraha-sūtra), four fascicles (Also titled Xuanze zhufa jing; or in three fascicles, or two fascicles. Produced on the thirteenth day of the sixth month of the seventh year of Hongshi [405 CE]. Found in the Two Qin Catalogues and Sengyou's Catalogue).
Qingjing bini fangguang jing (Vinayaviniścaya-upāliparipṛcchā), one fascicle (From the same original as Wenshu jinglü, etc. Third translation. Found in Fashang's Catalogue).
Da zhidu lun (Mahāprajñāpāramitopadeśa), one hundred fascicles (Also called Da zhidu jing lun; also called Mohe bore shilun; or in seventy fascicles, or one hundred and ten fascicles. Begun in the summer of the fourth year of Hongshi [402 CE] at Xiaoyao Garden, completed on the twenty-seventh day of the twelfth month of the seventh year [405 CE]. [Seng]rui composed the preface. Found in the Two Qin [Catalogues] and Sengyou's Catalogue).
Zhong lun (Mūlamadhyamakakārikā / Madhyamakaśāstra), four fascicles (Also called Zhongguan lun; or in eight fascicles. Produced at the Da Monastery in the eleventh year of Hongshi [409 CE]. Sengrui composed the preface. Found in the Two Qin Catalogues and Sengyou's Catalogue. Both this and the preceding Zhidu lun were composed by Bodhisattva Nāgārjuna).
Shi'ermen lun (Dvādaśamukha-śāstra), one fascicle (Composed by Bodhisattva Nāgārjuna. Produced at the Da Monastery in the eleventh year of Hongshi [409 CE]. Sengrui composed the preface. Found in Sengyou's Catalogue and Baochang's Catalogue).
Bai lun (Śata-śāstra), two fascicles (Composed by Bodhisattva Āryadeva. Produced in the sixth year of Hongshi [404 CE]. Sengzhao composed the preface. Found in the Two Qin Catalogues and Sengyou's Catalogue).
Shizhu piposha lun (Daśabhūmikavibhāṣā), fourteen fascicles (Or without the word lun. Composed by Bodhisattva Nāgārjuna; or in twelve fascicles, or fifteen fascicles. Found in Changfang's Catalogue).
Da zhuangyan lun (Kalpanāmaṇḍitikā / Mahālaṃkāra-śāstra), fifteen fascicles (Or without the word lun. Composed by Bodhisattva Aśvaghoṣa; or in ten fascicles. Found in Changfang's Catalogue).
Fa putixin lun (Bodhicittotpāda-śāstra), two fascicles (Or called Fa putixin jing; also called jing lun. Found in Li Kuo's Catalogue).
Fangniu jing (Sūtra on Tending Cattle), one fascicle (Also called Muniu jing; a variant translation of an extract from fascicle 46 of the Ekottarika-āgama. [Fei Chang]fang states it is found in the Bie lu).
Hai bade jing (Sūtra on the Eight Virtues of the Ocean), one fascicle (Third translation; from the same original as Fahai jing, etc. Found in Fashang's Catalogue).
Chan miyao jing (Sūtra of the Secret Essentials of Dhyāna), three fascicles (Also called Chan miyao fa without the character jing; or in four fascicles. From the same original as the version produced by Zhi Qian and others. Second translation. [Fei Chang]fang states it is found in the Bie lu).
Dengzhi yinyuan jing (Dīpāṅkura-nidāna-sūtra), one fascicle (Found in Li Kuo's Catalogue).
Shisong biqiu jieben (Daśabhāṇavāra Bhikṣu Prātimokṣa), one fascicle (Also called Shisong boluodimuxa jie. Third translation; from the same original as the version produced by Dharmakāla [or Dharmadhara] and others. Found in Sengyou's Catalogue).
Chengshi lun (Tattvasiddhi / Satyasiddhi-śāstra), twenty fascicles (Or in twenty-four, twenty-seven, sixteen, or fourteen fascicles. Requested by Miaoxian, Director of the Department of State Affairs, on the eighth day of the ninth month of the thirteenth year of Hongshi [411 CE], and completed on the fifteenth day of the ninth month of the fourteenth year [412 CE]. Dan’gui served as scribe. Composed by Harivarman nine hundred years after the Buddha. Found in Sengyou's Catalogue).
Zuochan sanmei jing (Dhyānasamādhi-sūtra), three fascicles (Also titled Pusa chanfa jing. First translation; or simply called Chan jing, or called Chanfa yao, or called Alanruo xichan fa: these three titles are all the same text. Begun on the fifteenth day of the first month of the fourth year of Hongshi [402 CE], and re-collated and corrected on the fifth day of the intercalary month of the ninth year [407 CE]. Preface by Sengrui. Found in the three catalogues of the Two Qin, Sengyou, and Baochang).
Pusa he seyu fa (Bodhisattva's Method of Rebuking Sensual Desires), one fascicle (Or called Pusa he seyu jing, or simply Pusa he seyu. First translation. Found in Sengyou's Catalogue).
Chanfa yaojie (Essential Explanations of Dhyāna Methods), two fascicles (Or called Chanyao jing. First translation. Found in Sengyou's Catalogue).
Siwei lueyao fa (Abbreviated Essentials of Contemplation), one fascicle (Or called Siwei yaolue fa jing, or simply Si jing. Second translation. Found in Changfang's Catalogue).
Za piyu jing (Miscellaneous Avadāna Sūtra), one fascicle (Compiled by Daolue in the tenth month of the seventh year of Hongshi [405 CE]).
Maming pusa zhuan (Biography of Bodhisattva Aśvaghoṣa), one fascicle (Found in Changfang's Catalogue).
Longshu pusa zhuan (Biography of Bodhisattva Nāgārjuna), one fascicle (Found in Changfang's Catalogue).
Tipo pusa zhuan (Biography of Bodhisattva Āryadeva), one fascicle (Found in Changfang's Catalogue).
Fajie tixing wufenbie jing (Dharmadhātuprakṛty-asaṃbheda-sūtra), two fascicles (From the same original as the assembly Dharmadhātuprakṛti of the Ratnakūṭa. First translation. Found in Fashang's Catalogue; lost from this point downward).
Da shanquan jing (Mahopāyakauśalya-sūtra), two fascicles (From the same original as the assembly Upāyakauśalya of the Mahāratnakūṭa, etc. Fourth translation. Found in Li Kuo's Catalogue).
Da fangdeng daji jing (Mahāvaipulya Mahāsaṃnipāta-sūtra), thirty fascicles (Sometimes with the character xin added; or in twenty-four fascicles. From the same original as the versions produced by Zhi Chen [Lokakṣema] and [Dharma]kṣema. Found in the Two Qin Catalogues and Li Kuo's Catalogue).

Dafangdeng dingwang jing, 1 fascicle (same text as the translation by Dharmarakṣa and others; second translation; seen in Changfang's Catalogue).
Ajashidai jing, 2 fascicles (same text as the translation by Lokakṣema and others; fifth translation; Fang says it is seen in the Bielu).
Shan benqi jing, 1 fascicle (also simply called Shan jing; an alternate translation from the Liudu ji jing; second translation; seen in Li Kuo's Catalogue).
Qing Guanshiyin jing, 1 fascicle (first translation; same text as the translation by Zhu Nandi; seen in Li Kuo's Catalogue).
Baowang jing, 1 fascicle (second translation; same text as the translation by Dharmarakṣa; seen in Li Kuo's Catalogue).
Chengyang zhofo gongde jing, 3 fascicles (also called Jihua jing; first translation; translated in the seventh year of Hongshi; seen in the Two Qin Catalogues and Sengyou's Catalogue).
Guan Puxian pusa jing, 1 fascicle (second translation; seen in Li Kuo's Catalogue).
Weicengyou yinyuan jing, 2 fascicles (first translation; seen in Fashang's Catalogue).
Xianjie jing, 7 fascicles (second translation; produced on the fifth day of the third month of the fourth year of Hongshi; same text as the translation by Dharmarakṣa; scribed by Dangong; seen in the Three Qin Catalogues and Sengyou's Catalogue; also called Xianjie sanmei jing; also called Xianjie dingyi jing, altogether three titles; You's catalogue calls it Xin Xianjie jing).
Shanxin mohe shenzhou jing, 2 fascicles (seen in Li Kuo's Catalogue).
Chidi jing, 1 fascicle (seen in Changfang's Catalogue).
Guanfo sanmei jing, 1 fascicle (seen in Changfang's Catalogue).
Pusa jieben, 1 fascicle (first translation; seen in Changfang's Catalogue; it is now suspected that this Pusa jieben is precisely the one-fascicle Fanwang).
Wenshu huiguo jing, 1 fascicle (second translation; seen in Changfang's Catalogue).
Shelifu huiguo jing, 1 fascicle (third translation; seen in Fashang's Catalogue).
Shizhu lun, 10 fascicles (composed by the Bodhisattva Nāgārjuna; translated in the Hongshi years, unfinished; the end of the tenth fascicle resembles the Liudu ji; seen in the Two Qin Catalogues and Sengyou's Catalogue; it is now suspected that this Shizhu lun is precisely the Shizhu piposha).
Jian zhu zuifu jing, 10 fascicles (Fang says it is seen in the Bielu).
Shi'er yinyuan guan jing, 1 fascicle (seen in Changfang's Bielu).
Posoupandou zhuan, 1 fascicle (first translation; seen in the Fanyi tu).
The above: 74 works in 384 fascicles (from the Dipo pusa zhuan upward, 52 works in 302 fascicles are extant; from the Fajie tixing jing downward, 22 works in 82 fascicles are missing texts).
Śramaṇa Kumārajīva, translated in Qin as Tongshou (also called Kumārajīva; foreign naming practices often take both father and mother as the basis; Jīva's father was Kumārāyana and his mother was named Jīvā, so he took names from both).
He was a native of India. His family were state chancellors for generations. Jīva's grandfather, Datta, was brilliant and peerless, heavily renowned in his state. His father, Kumārāyana, was intelligent, had noble integrity, and was about to inherit the chancellorship,
whereupon he declined, renounced worldly life, and crossed the Congling Mountains eastward. The King of Kucha heard that he had abandoned glory and renounced secular life, greatly revered and admired him, and personally went out to the suburbs to welcome him and invite him to be the State Preceptor. The king had a younger sister who was just twenty years old. Brilliant and perceptive, she was sure to master whatever passed before her eyes and could recite whatever she heard once. Moreover, she had a red mole on her body, indicating she would naturally give birth to a wise son. Various states sought to marry her, but she was never willing to go. When she saw Kumārāyana, her heart wished to have him. Hearing this, the king was overjoyed and compelled Kumārāyana to take her as his wife. Thus, Jīva was born.
While Jīva was in the womb, his mother's comprehension was twice as sharp as usual. When she went to the great Que-li Monastery to listen to sūtras, she suddenly understood Indian languages naturally; in questions and debates she would thoroughly exhaust every line of inquiry. Everyone marvelled at this as extraordinary. An arhat named Moqusha said, "She must be carrying a wise child," and related to her the proofs from when Śāriputra was in the womb. After Jīva was born, he was exceptionally precocious, like a divine spirit. After Jīva's birth, she again forgot her previous foreign language. Soon after, his mother renounced worldly life, practiced the Path, and attained the first fruit [of arhatship]. When Jīva was seven years old, he also renounced worldly life. Following his master, he received the scriptures, chanting a thousand gāthās daily. Each gāthā had thirty-two syllables, totaling thirty-two thousand words. When he chanted this Abhidharma after his master imparted it, he naturally comprehended its meaning, with nothing obscure remaining unelucidated. At that time, because his mother was a royal princess, the people of Kucha gave them many material offerings, so she took Jīva and departed. At age nine, he proceeded to Kashmīr,
where he met the master of eminent virtue, Bandhudatta, who was the younger brother of the King of Kashmīr's queen. He was profound and had great capacity; there were none of the three baskets and nine divisions of the teachings that he could not string together, and he also recited a thousand gāthās daily, his fame spreading to various kingdoms. After Jīva arrived, he served him as master, subsequently chanting the Samyuktābhidharmahṛdaya and the Dīrgha and Madhyama Āgamas, totaling four million words. Whenever Bandhudatta discussed doctrines with Jīva, he deeply deferred to him. His fame reached the king, and the king immediately invited him to enter and assemble the non-Buddhist disputants to cross-examine and challenge one another. Just as words began to be exchanged, the non-Buddhists belittled his youth, their words being rather discourteous. Jīva seized upon their flaws and defeated them; humbled and overwhelmed, the non-Buddhists were speechless with shame and remorse.
The king revered him even more as an extraordinary person, providing him daily with a pair of preserved geese, three dou each of non-glutinous rice and flour, and six chuan of clarified butter; this was the highest offering of foreign countries. The monks of the monastery where he stayed appointed five fully ordained monks and ten novices to attend to him and sweep, like disciples. He was held in such high esteem. When he was twelve, his mother took him back to Kucha. Arriving at the northern mountains of the Yuezhi, an arhat saw him, marveled at him, and said to his mother, "You must constantly protect him. If this novice reaches thirty-five without breaking the precepts, he will greatly propagate the Buddha-Dharma and liberate countless people, no different from Upagupta. If his precepts are not kept whole, he will be able to accomplish nothing; he will merely be a clever and talented master of the Dharma, and nothing more." Jīva proceeded to the kingdom of Shule, where he held the Buddha's alms-bowl upon his head. He thought to himself: "The shape of the bowl is so large; why is it so light?" Immediately it became overwhelmingly heavy, and he cried out and set it down. His mother asked him why, and he replied, "Because my mind generated distinctions, the bowl became light or heavy." In the kingdom of Shule, Jīva recited the Abhidharma six feet treatises, the various doors, and the Ekottarika Āgama. When he returned to Kucha, his fame covered all kingdoms. At that time, the monastic assembly of Kucha, numbering over ten thousand, suspected he was no ordinary mortal. All deferred to and revered him; none dared sit above him. For this reason, he did not participate in the order of burning incense. Thereupon, he broadly studied the four Vedas, the treatises of the five sciences, the non-Buddhist scriptures, yin-yang, and astrology, completely mastering all of them. He was subtly adept at fortune and misfortune, his words matching events like tally halves. By nature he was frank and unrestrained, not holding strictly to minor disciplines, which practioners somewhat criticized. Jīva was content in his own mind and never paid it any heed. He studied the Daśādhyāya-vinaya from Vimalākṣa, and inquired into and received the Mahāyāna from Sūryasoma.
Thereupon he sighed and said, "Formerly, studying the Hīnayāna was like a person who, not recognizing gold, considered brass to be wonderful." Thereupon, he broadly sought the essential meanings, reciting the Madhyamaka-kārikā, the Śata-śāstra, and the Dvādaśanikāya-śāstra, and so on. After a while, Jīva's mother bade farewell to go to India, saying to the King of Kucha, Bai Chun, "Your kingdom will soon decline; I am departing." She went to India and advanced to attain the third fruit [of arhatship]. As Jīva's mother was about to depart, she said to Jīva, "The profound teaching of the Vaipulya ought to be broadly proclaimed in China. Its transmission to the Eastern Land relies solely on your power. Yet, it brings no benefit to yourself; what will you do about that?" Jīva replied, "A great being—

…way in order to benefit others and sacrifice oneself. If this can indeed cause the great transformation to spread, cleansing and awakening the unenlightened worldly people, though my own body should suffer the torments of the caldron and furnace, I shall have no regret." Thereupon he remained in Kucha, residing at the Wangxin Monastery. Having obtained the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra, he began to read it. Māra came to obscure the text, so that he saw only blank tablets. Kumārajīva knew it was the work of Māra, and his resolve grew even firmer. Māra departed, the characters reappeared, and he continued to study and recite it. Later, while reading Mahāyāna sūtras at Quele Great Monastery, he suddenly heard a voice in the air saying: "You are a man of wisdom; why do you read this?" Kumārajīva said: "You are a petty māra; you should depart at once! My mind is like the earth, immovable." He stayed for three years, extensively reciting Mahāyāna sūtras and śāstras and thoroughly penetrating their secret profundities. The King of Kucha made a golden lion throne for him, covered it with a brocade cushion of Da Qin, and had Kumārajīva sit on it to expound the Dharma. Later, he went to Kashmīr and expounded in full the wondrous doctrine of the One Vehicle to his teacher Bandhudatta. His teacher was awakened and convinced in heart, and immediately bowed to Kumārajīva as his teacher, saying: "I was your master in the Hīnayāna, but you are my master in the Mahāyāna." The kingdoms of the Western Regions admired Kumārajīva's extraordinary talent and all looked up to him with reverence. Whenever he came to give lectures, the kings would kneel beside the throne, having Kumārajīva step on their knees to ascend it. Such was the reverence shown to him. Kumārajīva's reputation shook the Western Regions and his fame reached the Eastern Land. In the first month of the thirteenth year of the Jianyuan era of the Fu clan, a dingchou year, the Grand Astrologer memorialized: "A star has appeared in the sector of foreign kingdoms. A person of great virtue and wisdom is destined to enter and assist the Central Kingdom." Fu Jian had long heard of Kumārajīva's name, and realizing it, said: "We have heard that in the Western Regions there is Kumārajīva; could it not be he?" In the nineteenth year, Fu Jian dispatched General of Agile Cavalry Lü Guang and others, leading seventy thousand troops westward to attack Kucha, Karasahr, and other kingdoms. On the eve of departure, he said to Lü Guang: "We hear that they have Kumārajīva, who profoundly understands the marks of dharmas and is well versed in yin and yang, being the foremost authority of their learning. We deeply desire him. As soon as you conquer Kucha, dispatch an express courier to send Kumārajīva." Before Lü Guang's army arrived, Kumārajīva said to his king, Bai Chun: "The state's fortune is in decline; there will be a formidable enemy. Men from beneath the sun are coming from the east. You should respectfully receive them and not resist their spearhead." Bai Chun did not listen and fought; Lü Guang subsequently destroyed Kucha, killed Bai Chun, and captured Kumārajīva. Lü Guang was coarse and arrogant by nature, and did not fathom Kumārajīva's depth of wisdom. Seeing that he was still young, he treated him like an ordinary man and mocked him. Kumārajīva was forced to the utmost, and thus compromised his discipline. At times Lü Guang ordered him to ride an ox or a wild horse, wanting to make him fall off. Kumārajīva constantly harboured forbearance and never showed any sign of resentment. Lü Guang felt ashamed and ceased. On the return journey, Lü Guang stationed his army at the foot of a mountain. When the officers and soldiers were already resting, Kumārajīva said: "You cannot stay here; you will surely face disaster. The army should be moved up onto the ridge." Lü Guang did not heed him. When night came, it indeed rained, and a flash flood surged violently; the water reached several fathoms deep, and several thousand men died. Lü Guang respected him all the more as extraordinary. Kumārajīva said to Lü Guang: "This is a place of ominous ruin; you should not linger here. Calculating the numbers and observing fortune, you should quickly return. Midway there must be an auspicious land where you can dwell." Lü Guang followed his advice, and upon arriving in Liangzhou, heard that Fu Jian was already dead. He thereupon set up an independent regime in the land of Liang and exercised authority over that corner. Kumārajīva stayed in Liangzhou for many years. Several of his prognostications were fulfilled only later, but all came to pass as he said. Since Lü Guang and his son did not promote the Way, his scriptures and teachings remained stored away, with nowhere to propagate and transform. Fu Jian was already dead, so they never met after all. Yao Chang heard of his high reputation and sincerely invited him. The Lü clan, considering Kumārajīva full of wisdom, stratagems, and profound knowledge, feared he would devise plans for Yao and would not allow him to travel east. When Yao Chang died, his son Yao Xing succeeded to the throne with the posthumous title of Emperor Wenzu. He again sent envoys to earnestly invite him. In the third year of the Hongshi era, a xinchou year, in the third month, interlocking branches grew on trees in the ancestral temple courtyard, and scallions in the Xiaoyao Garden transformed into rue. Considering these auspicious omens, they said that a wise man was due to arrive. On the twentieth day of the twelfth month of that year, Kumārajīva arrived in Chang'an. Yao Xing treated him with the courtesy due to a National Preceptor and favoured him with deep affection and honour. When conversing and realizing truth together, they would linger for the entire day; probing subtlety and exhausting principles, they would pass years forgetting fatigue. Since the great Dharma was first transmitted east under Emperor Ming of the Han, and passed through the Wei and Jin dynasties, sūtras and śāstras gradually multiplied, but the translations produced by Lokakṣema and the Dharmarakṣa lineage mostly adhered rigidly to the text and matched concepts. From his youth, Yao Xing revered the Three Jewels and was keenly devoted to lectures and assemblies. Once Kumārajīva arrived, he invited him to enter the Ximing Pavilion and Xiaoyao Garden to translate various sūtras. Kumārajīva recited most texts from memory, penetrating them without exception. He rendered them into the Qin language, and his phonetic and semantic translations were fluent. Reviewing the old scriptures, he found many of their meanings to be erroneous and deviant, all because the earlier translators missed the purports and did not correspond to the Indic texts. Yao Xing ordered more than eight hundred śramaṇas, including Sengzhao, Sengqie, Sengmiao, and Sengrui, to receive instruction from Kumārajīva's purports, and further commissioned him to retranslate the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra. Kumārajīva held the Indic text, and Yao Xing held the old translation to collate against each other. Where the new text differed from the old, the meaning was thoroughly lucid in all respects. The assembly was completely satisfied and convinced, and everyone rejoiced and praised it. Yao Xing, regarding the Buddha's path as profound and solitary and its practice as purely good, trusted it as a bridge and ford out of suffering, and revered it as the great model of the world. Therefore, entrusting his intentions to the Nine Classics and turning his mind to the Twelve Divisions of the Canon, he composed the Treatise on Penetrating the Three Times to encourage and explain cause and effect. From the princes and dukes down, all admired and praised his standard. Yao Xing's kinsmen Duke Xian of Changshan and Marquis Song of Ancheng, both being devout believers in karmic conditions, repeatedly invited Kumārajīva to expound the new sūtras at the Great Monastery of Chang'an. From the fourth year of the Hongshi era, a renyin year, to the fourteenth year, a renzi year, Kumārajīva translated seventy-four works in more than three hundred and eighty fascicles, including the Pañcaviṃśatisāhasrikā, the Aṣṭasāhasrikā, and the Diamond Sūtra. All brilliantly revealed the spiritual source and unfolded the subtle mysteries. At that time, śramaṇas of doctrinal study from the four quarters did not consider ten thousand li too far; eminent and prominent figures of virtue such as the two masters Sengcai and Sengchang, along with Daoheng, Sengbiao, Huirui, Sengdun, Sengbi, Sengzhao, and more than three thousand other monks, sought instruction, investigated deeply, and made every effort to fathom the profound purport. Huiyuan of Mount Lu, whose practice of the Way was profound and pure, sent messengers to enquire of him. Master of the Way Daosheng of Longguang, whose wisdom and understanding penetrated the subtle, also entered the Pass to consult and receive instruction. This grand enterprise was enduring and great, and remains a model of veneration to this day. Earlier, śramaṇa Huirui, whose talent and insight were lofty and clear, regularly accompanied Kumārajīva in transcribing. Kumārajīva often discussed the Western styles of composition with Huirui, assessing similarities and differences, saying: "The custom of India values literary ornament very highly. Its musical tone and rhythm are considered best when fitted to string instruments. Whenever one has an audience with a king, there must be verses praising his virtues; the rite of seeing the Buddha takes singing praises as most venerable. The verses and gāthās in the sūtras are all of this pattern. But when changing Sanskrit into the Qin language, the lush elegance is lost. Although the general meaning is grasped, the literary style is entirely separated; it is like chewing food to give to someone: not only is the flavour lost, it even causes one to vomit." Kumārajīva once composed a hymn presented to śramaṇa Fahe, which said: "The mountain of the mind nurtures the fragrance of virtue, / its floating perfume extending for ten thousand yojanas. / The sorrowing luan sings in the solitary tung tree, / its clear resonance penetrating the nine heavens." In total there were ten stanzas; the diction and metaphors were all of this kind. Kumārajīva was especially fond of the Mahāyāna and aimed at propagating it. He once sighed, saying: "If I were to take up the brush to compose a Mahāyāna abhidharma, Kātyāyanīputra would be no match for me. Now, in the land of Qin, those of deep insight are few. With my wings broken here, what is there to expound?" He then sadly desisted. He only composed the two-fascicle Treatise on the True Mark for Yao Xing. His spoken words immediately formed literary compositions without any need for deletion or correction. The diction and metaphors…

Graceful and concise, none failed to be profound. Kumārajīva's natural disposition was lucid and penetrating; aloft and preeminent, he grasped principles in response to occasions, and few were his match. Moreover, by nature he was deeply humane and generous, holding universal love in his heart; emptying himself, he was good at guiding others, tirelessly throughout the day. At that time there was the śramaṇa Sengrui, who rejoiced in this exceedingly. In the scriptures translated by Kumārajīva, Sengrui assisted in editing and rectifying them all. Formerly, when Zhu Fahu produced the *Zheng fahua* (Saddharmapuṇḍarīka), the chapter on Receiving Predictions stated: 'Gods see humans; humans see gods.' When Kumārajīva reached this point while translating the scripture, he remarked: 'This phrasing has the same meaning as the Indic text, but the wording is overly plain.' Sengrui responded immediately: 'Would it not rather be: "Humans and gods interact, and both are able to see each other"?' Kumārajīva was delighted and said: 'Indeed it is so!' Sengrui and Kumārajīva enlightened each other throughout in just this manner. Kumārajīva once listened to the Qin monk Daorong lecturing on the *Lotus Sūtra*, and Kumārajīva sighed: 'The flourishing of the Buddha's Dharma rests on Rong!' Shortly thereafter, in the Lion Kingdom (Siṃhala), there was a brāhmaṇa, intelligent, eloquent, and erudite; of the worldly books of the Western Lands, there were few he had not read. As a patriarch of the non-Buddhists of that land, hearing that Kumārajīva was broadly propagating the Buddha's Dharma in Guanzhong, he indignantly said to his disciples: 'How can we let the ways of the Śākya clan alone spread to China, while the scriptures of our own orthodox transformation do not reach the Eastern Lands?' Thereupon, riding a camel and bearing books, he traveled from afar and entered Chang'an. Yao Xing, seeing his glibness and quick wit, was also somewhat misled by him. The brāhmaṇa then petitioned Yao Xing: 'The supreme Way has no single direction; each reveres their own cause. Having now come from afar, I request to compete in debating prowess with the Qin monks. Whichever side proves superior, their teachings shall be propagated.' Yao Xing assented. At that time, the monastic assembly of Guanzhong and the four quarters looked at one another in dismay, and none dared confront him. Kumārajīva said to Daorong: 'This non-Buddhist is exceptionally intelligent and will surely win in debate. How can the unsurpassed Great Way be made to yield to him on account of our fellows? This would truly be lamentable! If this non-Buddhist is allowed to give free rein to his desires and succeed, then the axle of our Wheel of the Dharma will be broken. How can this be permitted? As I see it, the matter rests on you alone.' Daorong reflected that his own abilities were not deficient, but he had not thoroughly read the scriptures and books of the non-Buddhists of the Western Regions. So he secretly had someone copy the titles and contents of the scriptures read by the brāhmaṇa, and upon reading them once, he memorized them immediately. Later, on the appointed day, they were to debate the doctrines. Yao Xing attended in person, the dukes and ministers all assembled, and the monastic community of Guanzhong and the four quarters gathered without fail. At that time, Daorong engaged the brāhmaṇa in mutual opposition. His sharp eloquence soared into the profound, beyond the other's reach. Although the brāhmaṇa himself realized that his words and reasoning were refuted, he still took pride in his extensive reading. Daorong then enumerated the books the brāhmaṇa possessed, and further discussed the names and scroll counts of the classics and histories of the land of Qin, exceeding the brāhmaṇa's by threefold. Kumārajīva took advantage of the momentum to mock him: 'Have you not heard of the extensive learning of the Great Qin? Why did you come so lightly from afar?' The brāhmaṇa felt ashamed and submitted in his heart, prostrating himself at Daorong's feet. Within ten days, he departed without further incident. That the turning of the semblance [Dharma] shone forth again was due to the efforts of Kumārajīva and Daorong. Furthermore, Bhikṣu Beidu, upon hearing in Pengcheng that Kumārajīva was in Chang'an, sighed: 'It has been more than three hundred years since I playfully parted with this boy. Vast and distant with no fixed meeting, we can only hope to meet in a future life.' When Kumārajīva was on the verge of death, he gathered his strength despite his illness and bid farewell to the monastic assembly, saying: 'Having met by virtue of the Dharma, our hearts' wishes are far from fulfilled. When we are separated by different lifetimes, what sorrow can words convey? Considering myself ignorant, I mistakenly filled the office of translator. If what I transmitted is without error, then after my body is burned, my tongue will not be scorched or decayed.' On the thirteenth day of the fourth month of the fifteenth year of the Hongshi era, he died at the Great Monastery at the age of seventy. In the Xiaoyao Garden, his corpse was cremated according to foreign methods. The firewood was consumed and his form dissolved, but his tongue alone remained unchanged. This is truly proof of his propagation of the Dharma! (The various records regarding the time of Master Kumārajīva's death are inconsistent. The *Gaoseng zhuan* states that he died in Chang'an on the twentieth day of the eighth month of the eleventh year of Hongshi, and some say at age seventy, while others say eighty; that biography took the eleventh year to be correct. This is not so. According to the afterword of the *Chengshi lun*, on the eighth day of the ninth month in the thirteenth year of Hongshi of the Great Qin, year-star in Shiwei, Minister of the Secretariat Yao Xian requested the translation of the treatise, which was completed on the fifteenth day of the ninth month of the following year. According to this, at the end of the fourteenth year Kumārajīva had still not died. Furthermore, according to Sengzhao's memorial presenting the *Niepan wuming lun* to Yao Xing, Lord of Qin, Sengzhao had been Kumārajīva's disciple for more than ten years. If Kumārajīva produced scriptures in the fourth year and died in the eleventh year, that would only be eight years, not yet ten full years; how then could he say 'more than ten years'? Now, according to the eulogy for Kumārajīva, he died on the thirteenth day of the fourth month in the year Guichou; that Guichou year is indeed the fifteenth year of Hongshi.) However, the various accounts of the scriptures, treatises, and scroll counts produced by Kumārajīva differ somewhat. In the *Changfang lu*, their number is even broader. Now, upon careful examination and verification, most are separate extracts, multiple titles for a single text, or erroneous entries. They are fully listed as follows, and are now entirely deleted: The *Sarvāstivāda-vinaya* (Shi song lü) in 61 scrolls (Sengyou's catalogue says it was translated by Kumārajīva. Now, because 58 scrolls were orally translated by Kumārajīva and not his regular translation, and the remaining 3 scrolls were later produced in succession by Vimalākṣa and placed after them, this has already been revised in other catalogues and is not retained here). The *Fangguang bore boluomi jing* (Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra) in 20 scrolls (second translation; appears in the Detailed Catalogue. Now, because the Indic text of the *Fangguang* is identical to the *Dapin*, when translating the *Dapin*, Yao Xing held the old scripture while Kumārajīva produced the new text. If one says that Kumārajīva translated the *Fangguang*, which one was the old scripture? Therefore, we know that the *Dapin* is the new and the *Fangguang* is the old; to record two texts repeatedly is a grave mistake). The *Bore jing lun ji* (Collection of Prajñā Sūtras and Treatises) in 20 scrolls (Changfang says it appears in the Wu Catalogue. Now, regarding this collection, Dharma Master Huiyuan of Mount Lu, finding the sentences of the *Da zhidu lun* cumbersome and difficult for beginners to study, abridged the redundancies and trimmed the disarray so that substance and style were balanced, compiling it into 20 scrolls; it is also called *Da zhi lun yaolüe* and *Shilun yaochao*. This was Master Huiyuan's condensation of the previous treatise, not a separate translation by Kumārajīva). The *Chan fayao* (Essentials of the Methods of Meditation) in 3 scrolls (the second text says it was translated earlier and re-collated in the ninth year of Hongshi, with a preface written by Sengrui. Since it is called an earlier translation re-collated, keeping two titles is improper; according to Sengrui's preface, this is indeed the *Zuochan sanmei jing*). The *Alanruo xichan fa jing* (Sūtra on the Method of Practicing Meditation in an Āraṇya) in 2 scrolls (Changfang says it appears in the Detailed Catalogue, or lacks the word 'jing', and is a different translation of the same text as the *Zuochan*. Now I say this is not so: this is simply an alternative title of the *Zuochan sanmei jing*. Examining its sentences, the beginning and end are textually identical; this is the first-translated text, not the collated and corrected one). The *Le yingluo zhuangyan jing* in 1 scroll (Changfang says it appears in Li Kuo's catalogue. Now, according to the afterword of the sūtra, it was translated by Dharmayaśas, not Kumārajīva; it is now transferred and appended to his catalogue). The *Baoxiang lun* in 1 scroll (the *Gaoseng zhuan* says 2 scrolls, translated by Kumārajīva for Yao Xing. Since it is not an Indic text transmission, it is omitted here). The *Wanggu xinghe foguo yuanxing fadian jing* (also written *Shenghe*; extracted from the *Wenshushi li fotu yanjing jing*). The *Fo qingke che shifang jing*; the *Fo qihua chu pusa jing*; the *Moye jing*; the *Guoqu wubian guangjing fotu jing*; the *Xukongzang pusa wenchi jing*.