貞元新定釋教目錄 6.32

Baoliang jing, two fascicles (now incorporated into the Ratnakūṭa as the forty-fourth assembly; appears in Zhu Daozu's Hexi Catalogue and Sengyou's catalogue);
Karuṇāpuṇḍarīka-sūtra (Beihua jing), ten fascicles (first translation; same text as Fahu's Xianju jing, the Dapei fentouli, and Dharmakṣema's Beihua jing; Changfang says it appears in Sengyou's catalogue and seems to be an earlier translation that Gong further revised; it is now suspected to be indeed the one produced by Dharmakṣema).
The above two works, twelve fascicles (the former, Baoliang jing, one work in two fascicles, is extant; the latter, Beihua jing, one work in ten fascicles, is missing).
Śramaṇa Shi Daogong. Opening his mind broadly, he took bringing benefit as the path. During the Yong'an era of the Northern Liang King of Hexi (Mengxun's usurped title), he translated two works including the Baoliang jing for Mengxun at Zhangye.
Da fangdeng tuoluoni jing, four fascicles (sometimes without the character "Da"; also titled Fangdeng dante tuoluoni jing, or simply Dante tuoluoni jing; appears in Zhu Daozu's Miscellaneous Catalogue of the Jin Era and Sengyou's catalogue).
The above one work, four fascicles; the text is extant.
Śramaṇa Shi Fazhong, a native of Gaochang Commandery. Also during the Yong'an era, at Zhangye, he translated one work, the Da fangdeng tuoluoni jing, for Mengxun, King of Hexi.
Baochang's catalogue says it was translated in Gaochang Commandery; it is not known which is correct.
Huishang pusa wen da shanquan jing, two fascicles (also titled Da shan jing, Huishang pusa, and Dacheng fangbian jing, four titles in all, with titles and texts being identical; fifth translation, same text as the Da shanquan jing produced by Fodiao of the Han and Fahu of the Jin, and the Dacheng fangbian of the Ratnakūṭa).
The above one work, two fascicles; the text is missing.
Śramaṇa Saṅghata, in Liang translated as "Abundant Goodness" (Raoshan), a native of the Western Regions. Having an intention to benefit all and harboring the desire to transform and guide, he also translated one work, the Da shanquan jing, for Mengxun at Zhangye during the Yong'an era (appears in the Shixing Catalogue and Fashang's catalogue).
Mahāparinirvāṇa-sūtra (Da banniepan jing), forty fascicles (or thirty-six fascicles; fifth translation; produced starting from the third year of Xuanshi until completion on the twenty-third day of the tenth month of the tenth year; the Indic text was complete with thirty-five thousand verses, but what was translated here amounts to only ten-odd thousand verses, barely one third of it; Daolang composed a preface; appears in Zhu Daozu's Liang Catalogue and Sengyou's catalogue);
Mahāvaipulya-mahāsaṃnipāta-sūtra (Da fangdeng daji jing), thirty fascicles (or simply Daji jing; third translation; same text as those produced by Lokakṣema of the Han dynasty and Kumārajīva of the Yao Qin; or in twenty-nine, thirty-one, thirty-two, or forty fascicles, which was truly due to its being copied and divided into different fascicles immediately upon initial translation; appears in Zhu Daozu's Liang Catalogue and Sengyou's catalogue);
Da fangguang sanjie jing, three fascicles (first translation; same text as the "Three Precepts Assembly" (San lüyi hui) in the Ratnakūṭa; appears in Fashang's catalogue);
Karuṇāpuṇḍarīka-sūtra (Beihua jing), ten fascicles (fourth translation; same text as the Dapei fentouli jing, etc.; appears in Zhu Daozu's Hexi Catalogue and Sengyou's catalogue; You says that a separate catalogue states it was produced above by Gong; it is now suspected that Daogong's and Dharmakṣema's are one and the same sūtra, and having them recorded in two places earlier was probably not the case);
Suvarṇaprabhāsa-sūtra (Jinguangming jing), four fascicles (first translation, eighteen chapters; appears in Zhu Daozu's Hexi Catalogue and Sengyou's catalogue; same text as the newly translated Jinguangming zuishengwang jing, etc.; now incorporated into the eight-fascicle combined sūtra; this four-fascicle text is in the catalogue of eliminated redundancies);
Da fangdeng dayun jing, six fascicles (also titled Da fangdeng wuxiang dayun jing, Dayun wuxiang jing, Dayun mizang jing, or Fangdeng dayun jing; or in four or five fascicles; translated at Neiyuan Monastery; second translation; appears in the three catalogues of Sengrui, Li Kuo, and Sengyou);
Fuzhong nü ting jing, one fascicle (also titled Bu zhuangjiao nü jing; third translation; same text as the Wugou xiannü jing, Zhuan nü shen jing, etc.; appears in Changfang's catalogue);
Bodhisattvabhūmi (Pusa dichi jing), ten fascicles (sometimes without the character "jing"; also called a śāstra, also titled Pusa jie jing, and also Pusa di jing; or in eight fascicles; extracted from the Bodhisattvabhūmi in the Basic Section (Maulībhūmi) of the Yogācārabhūmi; appears in Zhu Daozu's Hexi Catalogue and Sengyou's catalogue);
Upāsakaśīla-sūtra (Youposai jie jing), seven fascicles (sometimes without the character "jing"; that is, "the lay bodhisattva"; or in five, six, or ten fascicles; produced starting from the twenty-third day of the fourth month, a bingyin day, of the third year of Xuanshi, and completed on the twenty-third day of the seventh month; śramaṇa Daoyang recorded it with the brush; appears in the postscript of the sūtra and in Sengyou's catalogue);
Bodhisattva-prātimokṣa (Pusa jieben), one fascicle (extracted from the Śīlapaṭala of the Bodhisattvabhūmi; second translation; same text as the prātimokṣa produced by Master Xuanzang of the Great Tang; a separate catalogue says it was produced in Dunhuang; appears in Sengyou's catalogue);
Wentuojie wang jing, one fascicle (extracted from the eleventh fascicle of the Madhyamāgama; an alternate translation; appears in Changfang's catalogue);
Buddhacarita (Fo suoxing zan jingzhuan), five fascicles (or with "jing" without the character "zhuan", or with "zhuan" without the character "jing"; composed by Bodhisattva Aśvaghoṣa; also titled Benxing jing; appears in Changfang's catalogue);
Śrīmālādevī-sūtra (Shengman jing), one fascicle (also called Shengman shizihou yicheng da fangbian jing; first translation; appears in Changfang's catalogue; same text as the Shengman jing produced by Guṇabhadra of the Song and the "Lady Śrīmālā Assembly" of the Ratnakūṭa);
Luomojia jing, one fascicle (fourth translation; same text as that produced by An Faxian and others of the Cao Wei, differing only in extent; a small portion of the Gandavyūha / Dharmadhātu-praveśa chapter of the Avataṃsaka-sūtra; appears in Changfang's catalogue);
Laṅkāvatāra-sūtra (Lengqie jing), four fascicles (first translation; same text as those produced by Guṇabhadra of the Song, Bodhiruci of the Northern Wei, Śikṣānanda, and others; appears in Changfang's catalogue);
Xuzhen tianzi jing, one fascicle (second translation; same text as the one produced by Dharmarakṣa of the Western Jin; Changfang says it appears in the Wu Catalogue and also says Kumārajīva translated it, so it seems to be a retranslation);
Sāgaranāgarāja-paripṛcchā-sūtra (Hailongwang jing), four fascicles (sometimes with the character "Xin" added; second translation; same text as the one produced by Zhu Fahu; produced in the seventh year of Xuanshi; appears in Zhu Daozu's Hexi Catalogue and Sengyou's catalogue);
Gongde baoguang pusa jing, one fascicle (appears in Changfang's catalogue);
Bodhisattva Ordination Platform Text (Pusa jietan wen), one fascicle (also titled Upāsaka Ordination Platform Text; Sengyou calls it Bodhisattva Precepts and Upāsaka Precepts Ordination Platform Text; appears in the two catalogues of Sengyou and Baochang).
The above nineteen works, one hundred and thirty-one fascicles (the thirteen works in one hundred and eighteen fascicles down to the Buddhacarita are extant; the seven works in twelve fascicles from the Śrīmālādevī-sūtra down are missing).
Śramaṇa Dharmakṣema. Also called Tanmoxian, and also Tanmoxian (with slightly different characters), these differing forms being due to different phonetic renderings of the Indic pronunciation. In Liang translated as "Abundant Dharma" (Fafeng). A native of Central India and of brāhmaṇa stock. When Dharmakṣema was six years old his father died, and his mother supported him by working as a weaver. Seeing that the śramaṇa Dharmayaśas (here translated as "Fasheng") was venerated by both clerics and laity and was abundant in offerings, his mother envied this and so made Dharmakṣema his disciple. At the age of ten, chanting dhāraṇīs together with several fellow students, his intelligence surpassed the crowd, and he memorised ten thousand words of sūtras daily. He initially studied the Hīnayāna and also examined the various treatises of the five sciences. In lecturing and debate his precision was such that none could match him. Later he met a white-haired meditation master and debated with him. As their lines of study differed, they contended with each other for one hundred days. Dharmakṣema's sharp challenges arose like blade points, yet the meditation master never conceded. Dharmakṣema was impressed by his subtle principles and said to the meditation master: "Could there be

"[Do you have any] scriptures that could be shown to me?" The meditation master then handed him a birch-bark manuscript of the Nirvāṇa-sūtra. As Dharmakṣema read it through, he was startled into awakening and began to feel ashamed and regretful, considering that his knowledge had been like that of a frog in a well, long blind to the vast expanse. Thereupon he assembled the community to repent of his errors, and ultimately turned exclusively to the study of the Mahāyāna. By the age of twenty, he had recited over two million words of Mahāyāna and Hīnayāna scriptures.

His paternal cousin was skilled at taming and riding elephants, but he killed the king's white-eared great elephant. Enraged, the king executed him and issued an order: "Whoever dares to look upon him shall have three clans exterminated!" None of the relatives dared go, but Dharmakṣema wept and buried him. Enraged, the king wished to execute Dharmakṣema. Dharmakṣema said: "Your Majesty killed him according to the law; I buried him out of kinship. Neither violates great righteousness. Why be angry with me?" The bystanders froze with fear for him, but his demeanor remained composed. The king, marveling at his courage, spared him and provided him with offerings.

Dharmakṣema thoroughly understood spells and arts, which were efficacious wherever directed. In the Western Regions, he was called the "Great Spiritual Spell-Master." Later, he accompanied the king into the mountains. The king, parched with thirst, needed water but could find none. Dharmakṣema secretly incanted a stone and made water gush forth. He then praised the king, saying: "Moved by the great king's benevolence, a spring has emerged even from barren rock!" All who heard of it in neighboring states sighed in admiration at the king's virtue. At that time, the rains were well-timed and harmonious, and the common people sang praises. The king was delighted with his arts and favored him with deep respect. After a while, however, the king's regard gradually cooled, and he treated him more coldly. Resentful, Dharmakṣema said: "I shall take a jar of water, go to the dragon pool, incant the dragon into the jar, and cause a great drought throughout the land. The king will surely beg me to chant a spell; only then will I release the dragon to bring rain, and we shall see how I am treated then!" Carrying the jar, he went to the dragon. Someone secretly informed the king, who in rage sought to arrest Dharmakṣema. Fearing execution, Dharmakṣema fled to Kucha carrying the first section of the Mahānirvāṇa-sūtra in one pothi box, the Bodhisattva-śīla-sūtra (that is, the Bodhisattva-bhūmi), and the Bodhisattva Precept Manual.

In the kingdom of Kucha, most people studied the Hīnayāna and did not believe in the Nirvāṇa[-sūtra]. He then proceeded to Guzang and lodged in an inn. Fearing the loss of the manuscript, he used it as a pillow to sleep on. Someone pulled him down to the ground. Startled, Dharmakṣema thought it was a thief. This happened for three nights. Then he heard a voice in the air say: "This is the treasury of the Tathāgata's liberation; why do you use it as a pillow?" Dharmakṣema, ashamed and enlightened, placed it separately in a high spot. That night, a thief came to steal it but could not lift it. Though he tried to lift it several times, he could not budge it. The next morning, Dharmakṣema took the scripture and left, not finding it heavy. Seeing this, the thief took him for a holy man and came to bow and apologize.

Juqu Mengxun, King of Hexi, heard of Dharmakṣema's renown and summoned him for an audience, treating him with great generosity. Mengxun had long revered the Great Dharma and aimed to propagate it; he requested him to produce the translation of his manuscript. Because he was not yet versed in the local language and had no interpreter, Dharmakṣema feared that his words would deviate from the principle, and did not agree to translate immediately. Thereupon he studied the language for three years, and only then translated the first part in ten fascicles. At that time, the śramaṇas Huisong and Daolang were preeminent in Hexi. Encountering his propagation of the Dharma treasury, they esteemed him deeply; they translated the Indic text while Master Song served as scribe. Several hundred monks and laypersons raised complex difficulties and questions, but Dharmakṣema resolved the obscurities on the spot, never meeting an obstruction. Song, Lang, and others further requested him to translate other scriptures extensively—namely, the Mahāsaṃnipāta, Mahāmegha, Karuṇāpuṇḍarīka, Bodhisattva-bhūmi, and so forth, together with the Nirvāṇa-sūtra, totaling nineteen works.

Because the number of chapters in the manuscript of the Nirvāṇa-sūtra was incomplete, Dharmakṣema returned to his home country to search for them. Encountering the death of his mother, he stayed there for over a year. Later, he obtained further manuscripts in Khotan and returned to Guzang, where he continued translating them into four cases. Dharmakṣema first began translating in the first month of the third year of Xuanshi (jiayin) and completed them all by the fifteenth year (bingyin). (Fei Changfang says that it was completed in the tenth year of Xuanshi, but that was when the Nirvāṇa-sūtra was finished, not the other scriptures. According to the colophon of the Upāsakaśīla-sūtra, it was produced in the year bingyin, meaning he was still translating scriptures in the fifteenth year. Dharmakṣema did not die until the third month of the third year of Yihe (guiyou); in the six intervening years he must have translated more scriptures, but since the catalogues do not mention them, the matter remains unclear.)

Dharmakṣema once visited Mengxun and said: "Demons have entered the settlement; there will surely be many pestilences and disasters." Mengxun did not believe it and wished to see it for himself as proof. Dharmakṣema then cast an art upon Mengxun; Mengxun saw it and was terrified. Dharmakṣema said: "One should purify the mind with fasting and drive them away with spiritual spells." He recited spells for three days and then told Mengxun: "The demons have gone north." Soon after, tens of thousands died of pestilence beyond the northern border. Mengxun respected and feared him all the more, treating him with even higher honors.

It happened that Emperor Taiwu of the Wei heard of his arts and dispatched envoys to welcome him, warning Mengxun: "If you do not send Dharmakṣema, we will immediately send troops." Mengxun considered his own state too weak to defy the command; furthermore, he worried that Dharmakṣema was full of arts and might plot against him for the Wei. Hesitant and panicking, he secretly plotted to eliminate him. Earlier, when Dharmakṣema's translation of the Nirvāṇa[-sūtra] was finished in its fascicle count, the foreign śramaṇa Dharmakāma said that the chapters of this scripture were not yet complete. Dharmakṣema had sighed and vowed to search for them again. Taking advantage of his intent to travel, Mengxun pretended to fund his departure and gave him generous gifts of valuables. A few days before setting out, Dharmakṣema wept and said: "My karmic retribution is about to arrive, and all the sages cannot save me. Yet because of my original vow, righteousness does not permit me to halt." After traveling forty li, Mengxun secretly dispatched an assassin to murder him. He was forty-nine years old at the time. The multitude lamented and mourned him. Subsequently, Mengxun's attendants frequently saw ghosts and spirits striking Mengxun with swords in broad daylight. In the fourth month, he fell ill and died. (Mengxun murdered Dharmakṣema in the third month of the third year of Yihe, and in the fourth month of that same year fell ill and died. Truly, karmic retribution is not in vain, following just as a shadow follows a form! Fei Changfang's claim that Dharmakṣema died in the fourth year of Chenghe under Maoqian is incorrect. The third year of Yihe was the second year of Yanhe of the Wei, the year guiyou.)

Earlier, when Dharmakṣema was in Guzang, the śramaṇa Daojin from Zhangye wished to receive the bodhisattva precepts from him. Dharmakṣema said: "First repent your faults." Thereupon Daojin exerted his utmost sincerity for seven days and seven nights. On the morning of the eighth day, he went to Dharmakṣema seeking ordination, but Dharmakṣema suddenly flew into a great rage. Daojin reflected further: "It is only that my karmic obstacles have not yet been eliminated." He then exerted himself for three years, practicing both meditation and repentance. In the midst of absorption, he saw Śākyamuni Buddha together with the great beings conferring the precept methods upon him. That night, over ten people staying in the same quarters all had dreams matching what Daojin had seen. Daojin was about to go to Dharmakṣema to tell him; when he was still ten paces away, Dharmakṣema started up and exclaimed: "Excellent, excellent! You have already invoked the precepts. I shall witness it for you." He then explained the marks of the precepts before the Buddha image in succession. At that time, the śramaṇa Daolang was famed throughout the region west of the Pass. On the night Daojin invoked the precepts, Daolang also shared the dream; he humbly set aside his monastic seniority and asked to become his Dharma brother. Thereupon over a thousand people received the precepts from Daojin, and the transmission of this tradition down to the present day is entirely the legacy of Dharmakṣema.

A separate record states: "The Bodhisattvabhūmi-sūtra was likely transmitted to this land by the Bodhisattva Evale." In the end, it was indeed translated by Dharmakṣema; one wonders whether Dharmakṣema was no ordinary mortal.

Bodhisattva Precept Scripture, in eight fascicles. (The catalogues of Sengyou, Fei Changfang, and others all say this was translated by Dharmakṣema. Because it is another name for the Bodhisattva-bhūmi, it is not listed twice here.)
Ākāśagarbha-sūtra, in five fascicles. (The catalogues of Sengyou, Fei Changfang, and others say this was also translated by Dharmakṣema. Because it is an extract circulating separately from the Ākāśagarbha chapter of the Mahāsaṃnipāta, it is now included in the catalogue of separate offshoots and not retained here.)

Upāsaka-śīla-sūtra, one fascicle (Baochang's catalogue states it was translated by [Dharmakṣema], and also says it was extracted from the Upāsakāśīla-sūtra; it is now included in the catalogue of separate offshoot texts and is not preserved separately here);
Sūtra on Faithful Laywomen, two fascicles;
Sūtra on the Unconditioned Path, two fascicles;
Sūtra on the Householder's Inviting the Saṅgha for a Field of Merit, one fascicle;
Sūtra on the Definite Retribution of Faults and Merits, one fascicle (as for the above four sūtras, Changfang's and other catalogues all state they were by [Dharma]kṣema, and also note that the world marked them as doubtful; now following the old arrangement they are both attached to the doubtful texts and not recorded here);
Essential Explanations of Meditation Methods, two fascicles (second translation, same text as Kumārajīva's translation; see Changfang's catalogue).
The above constitutes one work in two fascicles; the text is missing.
Marquis of Anyang Juqu Jingsheng was the cousin of Juqu Mengxun, King of Hexi. By nature strong-willed, broad-minded, clever, and bright, he had intellectual discernment from youth, read widely across books and records, and was skilled in debate. From childhood he received the five precepts and devoted his mind to Buddhist scriptures. Whatever sūtras he read, he was immediately able to recite from memory. He always regarded dedicating himself to study and extensive learning as the magnificent endeavor of a great being (mahāsattva). In his youth he once crossed the shifting sands to Khotan. At the Great Gomati Monastery, he met the Indian master of the Dharma Buddhasona (translated into the Liang tongue as "Enlightened Commander"). Anyang consulted him and inquired into the principles of the Way. Sona originally studied the Mahāyāna, possessed outstanding natural talent, could recite fifty million verses, and was thoroughly conversant with meditation methods; therefore, the various western kingdoms called him a "lion among men." Anyang received from him various secret and essential techniques of meditation methods and recited the Indic text by mouth. Returning east to Liang, during the Chenghe era of [Juqu] Maoqian, he translated the one work Essential Explanations of Meditation Methods.
Abhidharma-vibhāṣā-śāstra, sixty fascicles (sometimes adding the words "Eight Chapters"; the first translation, the same text as the Tang translation of the Mahāvibhāṣā-śāstra; sometimes divided into eighty-four fascicles or one hundred and nine fascicles; composed by five hundred arhats more than six hundred years after the Buddha's parinirvāṇa; see Sengyou's and Baochang's two catalogues).
The above constitutes one work in sixty fascicles; its text is extant.
Śramaṇa Buddhavarman, also called Fotuobamo, translated into the Liang tongue as "Enlightened Armor," was a native of the Western Regions. From youth his conduct was upright and straightforward, and his intelligence surpassed the crowd. He studied the Tripiṭaka and was especially skilled in the Vibhāṣā. He constantly recited and retained this treatise, regarding it as the essential core. In the Chenghe era, he arrived in Guzang. Earlier, there had been the śramaṇa Daotai, whose resolve was firm and resolute; in his youth he traveled through the Hexi region and comprehensively visited various countries, obtaining an Indic text of the Vibhāṣā in ten thousand verses. Arriving at Guzang, he waited respectfully with open-minded humility for an enlightened master. Hearing that [Buddha]varman immersed his mind in this treatise, he requested him to translate it. At that time Mengxun had already died, and his son Maoqian had succeeded to the throne. In the fifth year of Maoqian's Chenghe era, the year dingchou, in the middle decade of the fourth month, at the Xianyu Palace Monastery in Liangzhou, he requested [Buddha]varman to translate it. [Dao]tai acted as scribe. The śramaṇas Huisong and Daolang, together with more than three hundred scholarly monks, verified and corrected the text and meaning. Not until the seventh month of the seventh year, jimao, was it completed, in a total of one hundred fascicles. The śramaṇa Daoting composed a preface for it. Soon thereafter, Emperor Taiwu of Wei campaigned west against Guzang; the Liang territory collapsed in turmoil, and the scriptures, books, and furnishings were all burnt and destroyed. Consequently, forty fascicles were lost; today only sixty remain. [Buddha]varman fled the turmoil and returned west; his final whereabouts are unknown (the preface states that the translation began in the year yichou, which is Mengxun's fourteenth year of Xuanshi, and concluded in the year dingmao, which is the sixteenth year of Xuanshi; this differs from the catalogues, and the reason is not clear).
Mahāparinirvāṇa-sūtra, twenty fascicles (see Daohui's Song and Qi Catalogues and Sengyou's Catalogue; the sixth translation, the same text as Dharmakṣema's Mahāparinirvāṇa-sūtra, etc.).
The above constitutes one work in twenty fascicles; the text is missing.
Śramaṇa Shi Zhimeng was a native of Xinfeng in Jingzhao. By nature upright and bright, he cultivated pure and stainless conduct. In youth he put on the monastic robes and cultivated his religious practice with single-minded devotion, the sound of his chanting continuing day and night. Whenever he heard foreigners speak of the traces left behind by Śākyamuni and heard of the Vaipulya sūtras distributed across the Western Regions, he was constantly stirred with emotion, sending his aspirations to distant lands, believing that ten thousand li were as close as a foot and that a thousand years could be retrieved. Thus, in the sixth year of the Hongshi era of the Later Qin, the year jiachen, he assembled fifteen like-minded companions, set out from Chang'an, crossed rivers and traversed valleys across thirty-six locations, and arrived at the city of Liangzhou. Thereafter, heading west out of Yangguan, he entered the shifting sands for more than two thousand li, where there was neither water nor grass and travel was cut off from wayfarers. In winter there was severe plague and in summer pestilential heat; heaps of bones of dead people served as markers for the road. Camels carried provisions with extreme hardship and obstruction. Traversing kingdoms such as Shanshan, Kucha, and Khotan, they observed all local customs. Traveling two thousand li southwest from Khotan, they first ascended the Congling (Pamir) mountains. Nine companions turned back. Zhimeng and the remaining companions proceeded for more than one thousand seven hundred li to the kingdom of Bolun. His companion Zhu Daosong died there; when they were about to cremate (jhāpeti) him, they suddenly lost track of where the corpse was. Zhimeng grieved, sighed, and marvelled. Thereupon, exerting himself, he went forward. Together with the other four people, he crossed the snowy mountains three times. The icy cliffs were vast and boundless, hundreds and thousands of fathoms high. Suspending flying ropes to serve as bridges, they crossed over the void: looking down one could not see the bottom, looking up one could not see the sky. The cold air was harsh and cruel; their shadows trembled and their souls shuddered. Moving south again for a thousand li, they arrived in the kingdom of Kashmīr. Again they crossed the Sindhu River. The snowy mountains stood steep like walls, far worse than before. Below there were many pestilential mists and evil spirits blocking the way, and many travelers died. Zhimeng's sincerity deeply penetrated the unseen world, so that in treading the perils he was able to cross over. Arriving at the city of Kashmīr, there were constantly five hundred arhats dwelling in this kingdom who frequently traveled back and forth to Lake Anavatapta. An elder arhat, seeing Zhimeng's arrival, rejoiced and praised him. Zhimeng inquired about the regions, and [the arhat] explained to him the matters of the four Sons of Heaven, which are fully recorded in Zhimeng's biography. Earlier, in the kingdom of Qisha, Zhimeng had seen the Buddha's patterned stone spittoon; also in this kingdom, he saw the Buddha's bowl, its radiant color purple-blue and its four borders distinct. Zhimeng made offerings with incense and flowers, placed it atop his head, and made a vow: if the bowl had responsiveness, it should be light or heavy accordingly. It then grew heavier until his strength could not bear it, but when he set it down, he felt no weight again. Such was the responsiveness of his aspiration for the Way. Traveling southwest again for three hundred li, he arrived in the kingdom of Kapilavastu. He saw the Buddha's tooth, the uṣṇīṣa bone, the Buddha's shadow, and the Buddha's footprints, all clearly preserved. He also beheld the Sala Grove of the Nirvāṇa and the Bodhi Tree of the subjugation of Māra. Zhimeng's mind was filled with joy within, and he made offerings for a day, also covering the image of the subjugation of Māra with a jeweled canopy and a monastic robe. The places he visited and the divine wonders he observed—such as the heavenly ladder and the dragon pool—were too numerous to count. Later he arrived in Pāṭaliputra, which was the old capital of King Aśoka. There was a brāhmaṇa of great wisdom named Luoyue (Rājavaṃśa?), whose entire clan propagated the Dharma and who was revered by the king; he had built a pure silver stupa thirty feet high. The śramaṇa Faxian had earlier obtained a six-fascicle Nirvāṇa[-sūtra] at his home. When he saw Zhimeng arrive, he asked, "Are there Mahāyāna practitioners in the land of Qin?" He answered, "All are Mahāyāna practitioners." Luoyue marveled and praised, "Rare indeed, rare indeed! Could it be that a bodhisattva has gone there to convert them?" Zhimeng obtained at his home one complete Indic text of the Nirvāṇa[-sūtra]. He also soon obtained one Indic text of the Mahāsāṃghika-vinaya as well as Indic texts of other sūtras, vowing to disseminate them. Thereupon he returned. Setting out from India in the year jiazi, the four fellow monks in his company were at

The roads were unpredictable. Only Zhimeng and Yunmo returned together to Liangzhou. During the Chenghe era of Juqu Maoqian, [Zhimeng] translated the *Nirvāṇa[-sūtra]* in twenty fascicles. Zhimeng died toward the end of the Yuanjia era of the Song. When consulting the records of itinerant monks through different eras, the routes listed are occasionally not the same, and the locations of the Buddha's alms-bowl and uṣṇīṣa-bone also vary. From this it may be known that travel to India did not follow a single road, and that the miraculous relocations of the uṣṇīṣa and alms-bowl reached different lands at different times; hence, the traces recorded from seeing and hearing can hardly be reduced to a single rule.

*Mahāpuruṣa-śāstra*, two fascicles (composed by the Bodhisattva Devīra [Sk. *Ārya-deva* / *Dharmatrāta*?], noted in the *Catalogue of Translating the Scriptures*);
*Introduction to the Mahāyāna* (*Mahāyānāvatāra*), two fascicles (composed by the Bodhisattva Sthiramati, recorded in the old Tang catalogue, and also seen in the *Neidian lu* and *Catalogue of Translating the Scriptures*).
Total: two texts, four fascicles. The texts are currently extant.

Śramaṇa Shi Daotai: His quick intelligence was naturally endowed, and his spirit was tranquil, open, and clear. Extensively informed on unusual matters, he delved into foreign languages from afar. In the past, since the Mahāyāna scriptures were already comprehensive in China and the subtle tenets generally elucidated, the only areas in which he was not yet proficient were the Tripiṭaka and nine divisions of the canon. Therefore, holding his staff and braving dangers, he traveled west of the Pamirs. Surveying Indic texts, he received profound tenets according to their meaning, obtained Indic manuscripts of the *Vibhāṣā* comprising over one hundred thousand gāthās along with various sūtras and śāstras, and returned east to Liang. He then met Buddhavarman, and together they translated the *Abhidharma-vibhāṣā-śāstra*. Later, Daotai himself translated:

*Mahāpuruṣa-śāstra*, two fascicles (Note: The *Changfang lu* and *Neidian lu* also say that in the Liang era, there was another śramaṇa, Tanjue, who translated a version of the *Sūtra of the Wise and the Foolish* in Qocho, corresponding to the twenty-second year of the Yuanjia era of the Song [445 CE]. Our present translation does not accept this: in the sixteenth year of Yuanjia [439 CE], the Liang state had already fallen, so how could there still be translation of scriptures in the twenty-second year? Thus we know the two catalogues are in error. Jingmai’s *Catalogue of Translating the Scriptures* placed it under the Northern Wei. Although the Wei and Song coexisted, the Song had its capital in Jianye, while the Wei was governed from Heng'an; considering geographical terms, it properly belongs to the Wei catalogue).
*Sūtra on the Causes and Conditions of the Bodhisattva Offering His Body to a Starving Tigress and the Erection of a Stūpa*, one fascicle (Sengyou’s catalogue calls it *Sūtra on Offering One's Body to a Starving Tigress*, seen in the postscript to the sūtra).
Total: one text, one fascicle. The text is currently extant.

Śramaṇa Shi Fasheng, a man of Qocho. He also translated the *Sūtra on Offering One's Body to a Starving Tigress* in one fascicle during the Liang era. Thus, at the end of the previous biography of the eminent monk Dharmakṣema, it is stated: "At that time there was the Qocho śramaṇa Fasheng who had also traveled abroad, and there is a biography in four fascicles." The postscript to the *Sūtra on Offering One's Body to a Starving Tigress* states: "At that time, after the king of the country heard the Buddha speak, he immediately erected a great stūpa on that spot, naming it the Stūpa of the Bodhisattva Offering His Body to a Starving Tigress; it is extant today. Beneath the mountain to the east of the stūpa are monastic quarters, a lecture hall, and a vihāra, where a community of fifty monks is constantly provided with the four requisites. Fasheng at that time saw that among the people of that country, those who had leprosy, madness, deafness, blindness, paralyzed limbs, lameness, and various kinds of illness all came to this stūpa to burn incense, light lamps, plaster the ground with scented clay, sweep and sprinkle, and prostrate in repentance; all their myriad illnesses were cured. Those who recovered departed, while newcomers arrived in succession, constantly numbering more than a hundred people, without distinction of high and low birth, without ever ceasing." Now, examining the text of the *Biographies of Eminent Monks* and reading the account in the scriptural postscript, Fasheng's travels to the Western Regions are indeed authentic. It also states that he saw the sacred shrine in person, so it must not be false. Were it not Fasheng’s own translation, how could it be recorded at the end of that sūtra? Since he could go to the West himself, how could he not have transmitted the teachings of the scriptures? Upon investigating it from beginning to end, the matter is clear. Now I record it in this catalogue under Fasheng's translations.

*Avaivartikacakra-sūtra*, four fascicles (also called *Sūtra on the Irreversible*; second translation, identical original to Dharmarakṣa’s *Aweiyuezhizhe jing*, etc.);
*Vajrasamādhi-sūtra*, two fascicles (or one fascicle);
*Great Sūtra on Forbearance*, ten fascicles;
*Golden Wheel-Turning King Sūtra*, one fascicle;
*Sūtra on the Names of the Five Hundred Buddhas of the Bhadrakalpa*, one fascicle.
Total: five texts, eighteen fascicles (the former two texts, six fascicles, are extant; the latter three texts, twelve fascicles, are missing).

The catalogues of Fei Changfang and others:
All state that these are unusual scriptures from the Liang region newly collected by Śramaṇa Sengyou from Shi Dao'an. They are now returned to the catalogue of the Liang era as texts of anonymous translators, so that their period may be known, their existence or absence revealed, their fascicle counts indicated, and their places of origin clarified. The following are newly attached to this catalogue:

*Upāsikā Viśuddha-caryā-dharmaparyāya-sūtra*, two fascicles (or without the character *jing*; also simply called *Jingxing jing*);
*Sūtra of the Wife of the Elder Fazhi*, one fascicle;
*Mahāprajāpatī-bhikṣuṇī-sūtra*, two fascicles (also called *Mahāprajāpatī Ordination Sūtra*; old catalogues call it *Mahāprajāpatī Sūtra*);
*Sūtra on the Three Wisdoms*, one fascicle;
*Sūtra on the Equal Practices of the Bodhisattva*, one fascicle (from here onward, missing);
*Sūtra on the Four Fearlessnesses*, one fascicle;
*Sūtra on Expedient Adaptations*, one fascicle (old catalogues call it *Mañjuśrī's Expedient Adaptation Samādhi Sūtra*, or simply *Expedient Adaptation Samādhi Sūtra*);
*Sūtra on the Ten Upāyas*, one fascicle;
*Sūtra on the Seven-Word Verses on the Benefit of Dhyāna*, one fascicle (old catalogues call it *Upāya Seven-Word Verses on the Benefit of Dhyāna Sūtra*);
*Sūtra on the Bodhisattva's Ten Upāyas*, one fascicle (now suspected to be the same as the preceding *Ten Upāyas*);
*Sūtra of King Bimbisāra*, one fascicle;
*Sūtra on Existence and Non-Existence*, one fascicle;
*Five-Hundred-Verse Sūtra*, one fascicle;
*Sūtra of the Poor Man in the Land of Xuyeyue*, one fascicle (old catalogues call it *Sūtra of the Poor Man in the Land of Xuyeyue Who Was Hired to Shave Heads*);
*Sūtra of the Floating Log*, one fascicle;
*Sūtra of the Cup Parable*, one fascicle;
*Sūtra on Portents*, one fascicle;
*Apange Nirvana Sūtra*, one fascicle (one version reads *Taosheji Nirvana Sūtra*);
*Sūtra on the Four Impermanences*, one fascicle;
*Sūtra on the Five Loss-Hindrances*, one fascicle;
*Sūtra on the Essential Truth*, one fascicle;
*Sūtra on Original Non-Being*, one fascicle;
*Sūtra on Exhorting Virtue*, one fascicle;
*Sūtra on the Fifteen Virtues*, one fascicle;
*Sūtra on the Causes and Conditions of Parents*, one fascicle (now suspected to be the same as the *Sūtra on the Causes and Conditions of Father and Son*);
*Sūtra on the Practice of Wisdom*, one fascicle;
*Sūtra on King Ajātaśatru*, one fascicle (now suspected to be the *Ajātaśatru Sūtra*);
*Sūtra on Internal and External Inaction*, one fascicle;
*Sūtra on Purity of the Way*, one fascicle;
*Sūtra on the Origin and End of Seven Matters*, one fascicle (old catalogues call it *Sūtra on the Fundamental Practice of Seven Matters*);
*Hundred-Jewel Samādhi Sūtra*, one fascicle;
*Three Vehicles Sūtra*, one fascicle;
*Jīvaka's Arts Sūtra*, one fascicle (old catalogues call it *Jīvaka's Four Arts Sūtra*);
*Sūtra on Miscellaneous Doubts Concerning the Five Hindrances*, one fascicle (now suspected to be the *Five Hindrances Doubt Sūtra on Lost Practices*);
*Sūtra on the Prince's Restraint of Knowledge*, one fascicle;
*Sūtra on the Chapters of the Virtue of the Way*, one fascicle;
*Sūtra on the Characteristics of Suffering*, one fascicle;
*Sūtra on Xufode's Attainment of Deliverance*, one fascicle;
*You Sūtra*, one fascicle;
*Sūtra of the Gṛhapati in the State of Fenranhuan*, one fascicle;
*Sūtra on the Matters of the Five Aggregates*, one fascicle;
*Sūtra on the Decisive Dharma Rituals*, one fascicle;
*Sūtra on the Ten Contemplations*, one fascicle;
*Sūtra on Differentiating the Six Sense Organs*, one fascicle;
*Sūtra on the Three Loss-Hindrances*, one fascicle;
*Buddha-Jewel Samādhi Sūtra*, one fascicle;
*Sūtra of the Daughter of Fazhi*, one fascicle.
Total: forty-seven texts, forty-nine fascicles (based on the first four texts, six fascicles, being extant, while the rest are missing).

Sengyou’s catalogue states: "Dao'an’s unusual scriptures from the Liang region." The catalogues of Changfang and others omitted them and did not record them. Now they are once again attached to the Liang catalogue as anonymous translations. Sengyou recorded that Dao'an’s unusual scriptures from the Liang region totaled fifty-nine texts. Among these, five texts have already been recorded in Changfang's catalogue. Now another forty-seven texts are presented here, making fifty-two texts including the previous ones. There remain seven texts in fourteen

fascicles. Upon careful inspection, the catalogues of Changfang and others all have sources to rely on, meaning that they are not anonymous translations; therefore, this catalogue deletes them and does not preserve them here. They are now listed individually as follows:

*Subhūti Chapter Sūtra*, seven fascicles (an alternative name for the *Extracts from the Prajñā-sūtra*, translated by Dharmamocikā under the Former Qin);
*Sūtra on Mañjuśrī Revealing the Treasure Store*, two fascicles (translated by Dharmarakṣa under the Western Jin);
*Sūtra on the Seven Knowledges*, one fascicle (or written as *Seven Wisdoms*, translated by Zhi Qian under the Wu);
*Sūtra of the Dragon King Nanda*, one fascicle (also called *Nanda Dragon Sūtra*, an alternative title for the *Dragon King Brothers Sūtra*, translated by Zhi Qian under the Wu);
*Ada Three Seasons Sūtra*, one fascicle (an alternative title for the *Ada Samādhi Sūtra*, already recorded among Dao'an's unusual scriptures among the missing texts);
*Sūtra of the Great Five Turbidities*, one fascicle (old catalogues call it *Great Five Turbid Worlds*; various catalogues call it apocryphal, and it is now compiled accordingly);
*Sūtra on the Fourteen Questions of Shouzhi*, one fascicle (old catalogues call it *Fourteen Intentions Asked of the Buddha by Shouzhi*, or *Fourteen Matters Asked by Shouzhi*; also attributed to Zhi Yao under the Later Han; now classified as an excerpted scripture and placed in the catalogue of derivative extracts);
*Mahāvaipulya Daśacakra-sūtra*, eight fascicles (first translation, from the same original as the Tang translation of the *Kṣitigarbha Daśacakra-sūtra*, being the thirteenth section of the *Mahāsaṃnipāta*; it seems to be a translation of the Liang era; since various catalogues omitted it, it is now appended here at the end of the Liang, so as to avoid leaving it uncompiled).

Combining the new and the old, there are fifty-three texts in total, comprising seventy-five fascicles, all designated as having anonymous origins under the Northern Liang.