貞元新定釋教目錄 7.28

Five-Part Vinaya (Wufen lü), thirty fascicles (also called Mahīśāsaka-vinaya; thirty-four fascicles of precepts; the Detailed Catalogue states twenty-four fascicles, which is likely an error; recorded in Daohui's Song and Qi Catalogue and Sengyou's Catalogue).
Five-Part Bhikṣu Prātimokṣa (Wufen biqiu jieben), one fascicle (also called Mahīśāsaka Prātimokṣa; recorded in Zhu Daozu's Catalogue and Sengyou's Catalogue).
Mahīśāsaka Karmavācanā (Mishasai jiemo), one fascicle (recorded in Zhu Daozu's Catalogue and Sengyou's Catalogue).
The above three works in thirty-two fascicles (the vinaya and precepts are extant; the karmavācanā text is missing).
Śramaṇa Buddhajīva (in the language of the Song, Jueshou [Awakened Longevity]) was a native of the country of Kashmīr. In his youth, he received training in the Mahīśāsaka school, specializing in the sections of the vinaya and also mastering the essentials of dhyāna. In the seventh month of the first year of Jingping, a guihai year (423 CE), under the deposed Emperor [Liu] Yifu, he arrived in Yangdu. Previously, the śramaṇa Faxian had obtained an Indic text of the Mahīśāsaka Vinaya in the country of Siṃhala, but before he could translate it, Faxian passed away. The various monks of Jianye, hearing that Buddhajīva was skilled in this learning, thereupon requested him to produce it. Thus, in the eleventh month, winter of that year, they gathered at Longguang Monastery to translate it, naming it the Five-Part Vinaya. Buddhajīva held the Indic text; the Khotan śramaṇa Zhisheng transmitted the words into Chinese; and the śramaṇa Zhu Daosheng of Longguang Monastery and the śramaṇa Shi Huiyan of Dong'an Monastery jointly took up the brush and verified and corrected [the translation]. Wang Lian of Langye, Palace Attendant of the Song, served as the dānapati. It was only completed in the twelfth month of the following year. He subsequently also translated the Prātimokṣa summary and Karmavācanā texts, etc., which all circulated in the world. His end thereafter is unknown.
Sūtra on the Contemplation of the Buddha of Immeasurable Life (Guan wuliangshou fo jing), one fascicle (also called Sūtra on the Contemplation of Immeasurable Life; first translation; recorded in Daohui's Catalogue and Biographies of Eminent Monks).
Sūtra on the Contemplation of the Two Bodhisattvas Bhaiṣajyarāja and Bhaiṣajyasamudgata (Guan yaowang yaoshang er pusa jing), one fascicle (second translation; recorded in the Song and Qi Catalogue and Biographies of Eminent Monks).
The above two works in two fascicles are currently extant.
Śramaṇa Kālayaśas (in the Song [language] called Shicheng [Fame of the Times]) was a native of the Western Regions. By nature he was firm, upright, and free from desires; he was skilled at reciting the Abhidharma and was widely versed in the vinaya texts. He had comprehensively mastered many of the other sūtras as well. Although he was clear regarding all three baskets of the Tripiṭaka, he made the gate of dhyāna his specialty. Whenever he entered a contemplative absorption, he would sometimes not rise for seven days. He constantly transmitted and transformed various countries through samādhi and proper absorption. In the first year of Yuanjia, a jiazi year (424 CE), he braved the shifting sands from afar and gathered at Jianye. Emperor Wen (Liu Yilong) deeply admired and marvelled at him.
An imperial order directed him to reside at the Daolin Hermitage on Mount Zhong. The śramaṇa Baozhi revered his dhyāna teachings. The śramaṇa Senghan requested him to translate the Contemplation of Immeasurable Life and Bhaiṣajyarāja and Bhaiṣajyasamudgata; Senghan took down the translation with the brush. Because these two sūtras are great causes for the Pure Land and secret arts for overturning obstructions, he savored and reflected upon them, circulating them in the state of Song. Meng Yi of Pingchang heard of his renown, held him in deep veneration, and provided abundant material support. When Meng Yi departed to govern Kuaiji, he firmly invited him to accompany him, but he would not go. Later he moved and rested in Jiangling. In the nineteenth year of Yuanjia (442 CE), he traveled west to Min and Shu, propagating the Way everywhere so that students of dhyāna formed crowds. Later he returned to Jiangling and died there, aged sixty.
Dhāraṇī Sūtra of Ākāśagarbha Bodhisattva (Xukongzang pusa shenzhou jing), one fascicle (third translation; identical text to the Ākāśagarbha of the Later Qin translator [Dharma]yaśas and the Ākāśagarbha of the Sui translator Gupta; recorded in Li Kuo's Wei Dynasty Catalogue).
Sūtra on the Contemplation of Ākāśagarbha Bodhisattva (Guan xukongzang pusa jing), one fascicle (also named Sūtra on the Contemplation of Ākāśagarbha, or simply Sūtra of Ākāśagarbha Bodhisattva; recorded in Daohui's Song and Qi Catalogue and Sengyou's Catalogue).
Elephant Armpit Sūtra (Xiangye jing), one fascicle (fourth translation; identical text to the Sūtra of Having No Expectation, etc.; recorded in Li Kuo's Catalogue).
Heroic King of All Dharmas Sūtra (Zhufa yongwang jing), one fascicle (second translation; identical text to the Exalted King of All Dharmas Sūtra, etc.; recorded in Li Kuo's Catalogue).
Sūtra on Transforming the Female Body (Zhuan nüshen jing), one fascicle (fourth translation; identical text to the Vimalabhadrā Maiden Sūtra, etc.; recorded in Li Kuo's Catalogue).
Sūtra on the Method of Practicing the Contemplation of Bodhisattva Samantabhadra (Guan puxian pusa xingfa jing), one fascicle (the lower note states that it came from the Sūtra of Profound Merit; sometimes the words 'Method of Practice' are omitted; also called Sūtra on the Contemplation of Samantabhadra; third translation; recorded in Sengyou's Catalogue).
Essential Methods of the Five-Door Dhyāna Sūtra (Wumen chanjing yaoyong fa), one fascicle (second translation; identical text to the one translated by An Shigao; recorded in Sengyou's Catalogue and Baochang's Catalogue).
New Sūtra of Immeasurable Life (Xin wuliangshou jing), two fascicles (tenth translation; identical text to Shigao's Sūtra of Immeasurable Life and the Immeasurable Life Assembly of the Ratnakūṭa, etc.; recorded in the Zhenji Monastery Catalogue).
Sūtra on the Questions of the Elder Ugra (Youjia zhangzhe suowen jing), one fascicle (sixth translation; identical text to An Fajing's Sūtra and the Ugra Elder Assembly of the Ratnakūṭa, etc.; recorded in Li Kuo's Catalogue).
Sūtra on the Buddha Ascending to the Trāyastriṃśa Heaven to Preach the Dharma for His Mother (Fo sheng daolitian wei mu shuofa jing), one fascicle (third translation; identical text to Dharmarakṣa's Sūtra on the Buddha Ascending to the Trāyastriṃśa Heaven, etc.; recorded in Li Kuo's Catalogue).
Sūtra on the Contemplation of the Buddha of Immeasurable Life (Guan wuliangshou fo jing), one fascicle (second translation; identical text to that translated by Kālayaśas; recorded in Baochang's Catalogue).
Sūtra on the Secret Essentials of Dhyāna (Zhan miyao jing), five fascicles (sometimes without the character 'sūtra'; also named Essentials of Dhyāna Methods; translated in the eighteenth year of Yuanjia at Jetavana Monastery; sometimes in three fascicles; recorded in Sengyou's Catalogue; third translation; there is a current Sūtra on the Secret Essentials of Dhyāna in five fascicles whose text is extremely scrambled and cannot be circulated, as explained in the Catalogue Eliminating Redundancies).
The above twelve works in seventeen fascicles (the seven works in seven fascicles down to the Five-Door Dhyāna Sūtra are extant; the five works in ten fascicles from the Sūtra of Immeasurable Life down are missing texts).
Śramaṇa Dharmamitra (in the Song [language] called Faxiu [Excellence of the Dharma]) was a native of Kashmīr. When he was six or seven years old, his mind was clear and upright; whenever he witnessed a Dharma service, he was naturally delighted. His family loved him and marvelled at him, and subsequently allowed him to leave home. Kashmīr produced many holy and accomplished figures, and he frequently met luminous masters. He read and loved the various sūtras, held deep dhyāna teachings, and mastered the essentials to the ultimate degree of subtlety and profundity. As a person, he was profound, possessed wise understanding, and maintained rigorous demeanor and conduct. Having conjoined eyebrows from birth, the world called him the 'Conjoined Eyebrows Dhyāna Master'. In his youth he enjoyed traveling, vowing to disseminate the teachings. Passing through various countries, he eventually went to Kucha. One day before his arrival, the king dreamt that a deity declared to him: 'A person of great merit and virtue will enter your country tomorrow; you should make offerings to him.' The next morning the king ordered the foreign affairs officials: 'If an extraordinary person enters our borders, you must gallop to report it.' Soon afterward, Dharmamitra indeed arrived. The king personally went out to the suburbs to welcome him, inviting him into the palace. Thereupon he received the precepts from him and offered the full four kinds of provisions. Dharmamitra could dwell in peace but was also able to move on, not clinging to profit and offerings. After dwelling there several years, he had the intention to depart. The deity again sent a dream saying: 'The person of merit and virtue has left the king and departed.' The king awoke with a start of alarm. Though the lord and ministers firmly detained him, none could stop him. He then crossed the shifting sands and proceeded to Dunhuang. In an open wilderness, he established a hermitage, planting a thousand apple trees and opening a garden of one hundred mu. The rooms, pavilions, ponds, and groves were exceedingly ornate and pure. Shortly after, he went to Liangzhou, where he built additional halls and pavilions at an old monastery belonging to the government office. His students were numerous, and the practice of dhyāna flourished greatly. Because the region east of the Yangtze had a large population, he constantly harbored the aspiration to transmit the Dharma there. In the first year of Yuanjia (424 CE), by winding stages he reached Shu. Soon he emerged from the Gorges and stayed in Jingzhou, where he constructed a dhyāna hall at Changsha Monastery. With fervent devotion and earnest prayer, he sought relics. After ten-odd days, one was finally granted in response: striking the vessel, it emitted a sound and radiated light filling the room. Disciples and laypeople all increased in zeal, their determination multiplied a hundredfold. After dwelling there for a short while, he followed the river downstream to Jianye. At first he resided at the Central

[... at ...-]xing Monastery, and later rested at the Jetavana Monastery. His reputation for the Way was long celebrated, and the entire capital flocked to pay him homage. From Emperor Wen of Song, Empress Yuan, down to the princes and princesses, none failed to host vegetarian feasts in the Cinnamon Palace or request precepts in the Pepper Chambers; messengers inquiring after his health arrived continually day after day. From the first year of the Yuanjia era, a jiazi year (424 CE), to the eighteenth year, a xinxi year (441 CE), [Dharmamitra] translated twelve works, including the Akāśagarbha Dhāraṇī Sūtra. He constantly instructed students in the Way of meditation; those who sought refuge with him thought nothing of traveling a thousand li. The fourfold assembly near and far all called him the Great Meditation Master. Meng Yi, the Governor of Kuaiji, deeply had faith in the True Truth and took the Three Jewels as his personal responsibility. Having long delighted in the taste of meditation, his reverence was profound and earnest. When he took up office by the Zhe River, he invited him to travel together, whereupon they founded a stūpa and monastery on the mountains of Mou County. The local customs of the eastern regions previously favoured shamans and diviners, but transformed by his wonderful conversion, house after house turned to orthodoxy; from west to east, none failed to submit wholeheartedly. Later he returned to Jianye and stayed at the Lower Dinglin Monastery. By nature tranquil and serene, the meditation master had an innate love for mountains and waters. Considering Mount Zhong to be a guardian peak rivaling Mount Song and Mount Hua, he often lamented that the foundation and structures of the Lower Monastery did not fully capture the scenic splendour. Thereupon, ascending the heights to survey the land and divine the mountain topography, he hewed stone and cleared timber to construct the Upper Monastery. Its halls, chambers, and meditation cells were solemn, deep, and secluded, truly resembling Vulture Peak and mirroring the Jeta Grove. Thereupon, those who calmed their minds gathered from ten thousand li away; their chanting was solemn and harmonious, and those who beheld his presence were transformed. From the Western Regions to the southern lands, wherever his feet trod, none failed to raise charitable gatherings and expound the teachings of the Dharma. When the meditation master initially departed from Kashmīr, the deity Kapila escorted and protected him. Reaching Kucha, [the deity] wished to turn back halfway, and so manifested his form to bid farewell. The meditation master said: “Your divine powers transform at will; in your roamings, would you not follow along with me to the southern regions?” As soon as the words ended, [the deity] withdrew his shadow and disappeared, and then followed from afar all the way to the capital of Yang[zhou]. Therefore, his image was subsequently painted on the wall of the Upper Monastery; down to the present day, there are still efficacious responses of sounds and shadows, and whoever prays for blessings with a pure heart has their wishes fulfilled. On the sixth day of the seventh month in the nineteenth year of the Yuanjia era (442 CE), he passed away at the Upper Monastery at the age of eighty-seven. The fourfold assembly of monastics and laity ran weeping toward each other, and he was buried in front of the Songxi Monastery on Mount Zhong.
Akṣayamati-bodhisattva-sūtra, in 6 fascicles (originally entitled “Chapter Thirty-Two: Inexhaustible Meanings Preached by Akṣayamati in the Mahāsaṃnipāta-sūtra”; also simply called Akṣayamati-sūtra, or named Achamo jing; fourth translation, identical original to Dharmarakṣa's Achamo [jing], etc.; see Li Kuo's catalogue).
Lotus Samādhi Sūtra, in 1 fascicle (an offshoot extract of the Lotus Sūtra; see Changfang's catalogue).
Expansive, Adorned, Pure, Irreversible Wheel Sūtra, in 4 fascicles (third translation; or in 6 fascicles; or simply called Expansive and Adorned Sūtra, or simply Irreversible Dharma Wheel Sūtra; identical original to Dharmarakṣa's Aweiyuezhizhe jing; translated in the fourth year of the Yuanjia era; see the Song-Qi Catalogue and Sengyou's catalogue).
Four Heavenly Kings Sūtra, in 1 fascicle (see Sengyou's catalogue and the Biographies of Eminent Monks).
Lalitavistara (Puyào jing), in 8 fascicles (third translation; or in 6 fascicles, or in 4 fascicles; identical original to the Shu Puyào jing, Zhu Dharmarakṣa's Puyào jing, and the Tang catalogue's Fangguang [da zhuangyan jing], etc.; see the Song-Qi Catalogue, Sengyou's catalogue, Biographies of Eminent Monks, etc.).
Pure Deliverance Samādhi Sūtra, in 1 fascicle (first translation; see Changfang's catalogue).
Bodhisattva Necklace Original Action Sūtra, in 2 fascicles (second translation; see Fang's catalogue).
Jātaka Sūtra, in 5 fascicles (second translation; identical original to the one translated by Dharmarakṣa; Fang states it is found in the Detailed Catalogue).
Bhadraśrī Upāsaka Sūtra, in 1 fascicle (see Changfang's catalogue).
Anāgāmin Sūtra, in 2 fascicles (see Changfang's catalogue).
The ten works above in 31 fascicles (the four works in 12 fascicles above the Four Heavenly Kings Sūtra are extant; the six works in 19 fascicles below the Lalitavistara are missing).
Śramaṇa Shi Zhiyan was a native of Xiliangzhou. Leaving home at capping age, he became renowned for his vigorous diligence. Wearing patched robes, sitting in peaceful meditation, and subsisting on a vegetarian diet for many years, he constantly desired to serve famous teachers broadly and seek sūtras and treatises far and wide. He subsequently traveled throughout the Western Regions and proceeded to Kashmīr. Entering the Matandara Hermitage, he sought and received meditation methods from the monk Buddhasena. Gradually steeped in study for three years, his achievement surpassed ten years of practice. Buddhasena saw that his meditation practice was coherent, his discipline profound, and his capacity extraordinary. When the monastics and laity there heard of it, they sighed in admiration, saying: “The land of Qin indeed has a śramaṇa who seeks the Way!” From then on, they no longer disparaged those of Qin origin and respectfully welcomed people from afar. At that time, there was the monk Buddhabhadra, who was also a meditation master of that country. Zhiyan then invited him to return east, wishing to transmit the Dharma to the central lands. Buddhabhadra appreciated his earnest sincerity and accordingly traveled east with him. After crossing time and seasons, they reached the region inside the passes (Guannei), constantly relying on each other and staying together in Chang'an. Shortly afterwards, Buddhabhadra was unjustly expelled by the monks of Qin. Zhiyan and the followers who had come from the west were all dispersed. Going outside the passes, he stayed at a hermitage in Shandong, sitting in meditation, reciting sūtras, and vigorously cultivating his study. In the thirteenth year of the Yixi era of the Jin dynasty (417 CE), Emperor Wu of the Song campaigned west against Yao Hong. Victorious, he turned his banners back, his route passing through Shandong. At that time, Wang Hui, Duke of Shixing, who accompanied the imperial retinue touring the mountains and rivers, came to Zhiyan's hermitage. He saw Zhiyan and his two like-minded fellow monks, three monks in total, each sitting on a rope-bed in serene meditation. Hui snapped his fingers; the three men opened their eyes, but shortly closed them again without speaking with him. Hui inwardly revered their extraordinary character and inquired of the local elders, who all said: “They have lived in seclusion for years and have never lightly ventured out.” Hui immediately reported to Emperor Wu of the Song, inviting them to return to the capital, but none was willing to go. After repeated requests were made, the three pushed Zhiyan to accompany him. Hui had long held affectionate regard for the Way and treated him with utmost propriety. Returning to the capital, Zhiyan resided at Shixing Monastery. Zhiyan’s nature was tranquil and quiet, his mind bent on avoiding the noise and dust. Hui thereupon built another hermitage on the outskirts of the eastern suburbs, which was the Zhiyuan Monastery. The Indic texts of various sūtras that Zhiyan had previously brought back from the Western Regions had not yet been translated and copied. In the fourth year of the Yuanjia era, a dingmao year (427 CE), he together with the śramaṇa Baoyun translated ten works, including the Akṣayamati-sūtra. At the monastery, Zhiyan did not accept individual invitations, sustaining himself through begging for alms (piṇḍapāta). The reach of his spiritual transformation moved both the unseen and the manifest. Zhiyan was pure, unadorned, and had few desires, giving away whatever he received. From his youth, he had roamed far without clinging to anything. Naturally aloof and unassuming, he did not speak of his own deeds; therefore, although he had many admirable practices, the world was unable to transmit them all. Formerly, before Zhiyan left home, he had once received the five precepts and committed some infraction. Later, entering the Way and receiving the full ordination, he constantly doubted whether he had truly obtained the precepts and was perpetually apprehensive about it. After years of meditation and contemplation, he was unable to resolve the matter himself. He thereupon took to the sea again, traveling to India to consult various clear-sighted authorities. Meeting an arhat monk, he questioned him fully on the matter. The arhat dared not make a judgment, and so entered samādhi on Zhiyan's behalf, journeying to Tuṣita Palace to inquire of Maitreya. Maitreya replied: “He has obtained the precepts.” Zhiyan was overjoyed. Thereupon, he walked back, and when he reached Kashmīr, he passed away without illness at the age of seventy-eight. In that country, ordinary persons and holy sages were cremated in different places. Although Zhiyan’s moral discipline was lofty and luminous, his actual attainment had not been verified. When they first moved the corpse toward the cemetery of ordinary monks, the corpse became heavy and could not be lifted; when they redirected it toward the cemetery of sages, it became light and moved effortlessly. Zhiyan’s disciples Zhiyu and Zhiyuan

...therefore came from the west. Having reported these portents, they returned together to foreign lands. From this it may be deduced that [Zhi]yan was truly a person who had attained the Way. It is merely unknown whether he was among the stages of fruition or the path, and whether his attainment was deep or shallow.

*Tiaofu zhongsheng ye jing* (Extracted from the *Mahāsaṃnipāta-sūtra*)
*Yiyin xian zhengfa jing* (Also called *Yiyin yan zhengfa jing*; extracted from the *Karuṇāpuṇḍarīka-sūtra*)
*Shande poluomen wen Tipodaduo jing* (Extracted from the *Mahāmegha-sūtra*)
*Bila sanmei jing*, 2 fascicles (Catalogues such as Sengyou's all note it as doubtful. The Great Zhou Catalogue recorded it as authentic. Now, examining the text, the phrasing is shallow and crude, and the doctrinal meaning loose and neglected; hence it is entered into the doubtful category so as to eliminate weeds and defilements.)

The four works above in five fascicles, including the *Tiaofu zhongsheng [ye jing]*. Catalogues such as Fei Changfang's all state that [Zhi]yan translated them. Now, because the first three are separate offshoots and the latter one is doubtful and spurious, they are both excised here for the sake of making an authentic catalogue.

*Buddhacarita*, 7 fascicles (Also called *Fo benxing zan*, reported to have been produced at Liuhe Shan Monastery; or said to be in 5 fascicles; seen in the catalogues of Sengyou, Baochang, and the Neidian lu; the *Gaoseng zhuan* calls it *Fo benxing zan jing*.)
*New Sukhāvatīvyūha-sūtra*, 2 fascicles (Produced at Daochang Monastery in the second year of Yongchu; one catalogue says produced at Liuhe Shan Monastery; ninth translation, identical original to the Sukhāvatī assembly of the *Ratnakūṭa*, etc.; seen in the catalogues of Daohui, Sengyou, etc.)
*Jingdu sanmei jing*, 2 fascicles (Second translation; seen in Zhu Daozu's *Zalu*.)
*Fu fazang jing*, 6 fascicles (First translation; seen in Li Kuo's catalogue.)

The 4 works above in 17 fascicles (The former 1 work in 7 fascicles is extant; the latter 3 works in 10 fascicles are missing texts).

Śramaṇa Shi Baoyun was a native of Liangzhou. He left home in his youth and was diligent, possessing scholarship and practice. His mind and bearing were firm and pure, not compromising with the world; hence in his youth he was renowned for his upright and uncorrupted conduct. In seeking the Dharma he was earnest and sincere, forgetting himself to pursue the Way, vowing to see the holy sites in person and broadly search for sūtras and teachings. At the beginning of the Long'an era of the Jin dynasty, he went far off to the Western Regions, travelling before and after Faxian and Zhiyan. Treading the drifting sands and crossing the snowy ranges, he did not consider extreme hardships and perils to be difficult. He then traversed various lands such as Khotan and India, fully witnessing holy wonders. He passed through the wilderness of rākṣasas, heard the sound of heavenly drums, and paid reverence to many of the shadow traces of Śākyamuni. Abroad, Yun extensively studied Sanskrit texts, becoming entirely versed in the pronunciations, characters, glosses, and meanings of the Indian lands. Later he returned to Chang'an and studied under the Dhyāna Master Buddhabhadra. Cultivating and studying the Dhyāna teachings, he was assiduous and untiring. When the Dhyāna Master was wrongfully expelled by the Qin monks, Yun also fled. It happened that Master Huiyuan of Mount Lu resolved the matter of his expulsion, and they together returned to Yangdu, residing at Daochang Monastery. Because Yun's resolve and strength were vigorous and bold, propagating the Way in remote lands, none among the monastic assembly failed to open their hearts to consult him, revering and loving him. At first he produced various sūtras together with Zhiyan; after Yan passed away, Yun promulgated and translated alone. During the Yuanjia era, he translated four works including the *Buddhacarita*. Yun held the Indic texts in his hands and orally promulgated the translations himself. Penetrating both Chinese and foreign tongues, his pronunciations and glosses were profoundly correct; all the assembly had faith in and submitted to what Yun established. Formerly, the śramaṇa Zhu Fonian of Guanzhong was skilled in oral translation, translating and producing various scriptures during the Fu and Yao eras; east of the Yangtze none surpassed Yun. Thus between the Jin and Song dynasties he propagated the Dharma treasury. Śramaṇa Huiguan and others all befriended and valued him. By nature Yun loved living in seclusion to preserve tranquility; he then went to Liuhe Shan Monastery. The mountain had many vagrants whose customs inclined toward banditry. Yun preached the Dharma to instruct and guide them, and many reformed their wickedness; nine out of ten households revered and made offerings [to the Three Jewels]. Before long, Huiguan of Daochang Monastery, approaching death, requested Yun to return to the capital to take charge of monastic duties. Yun, having no choice, returned to reside at Daochang, but then was permitted to return once more to Liuhe. In the twenty-sixth year of Yuanjia he passed away at the mountain monastery, at seventy-four years of age. There are separate accounts and biographies of his travels in foreign lands.

*Saṃyuktābhidharmahṛdaya-śāstra*, 13 fascicles (Third translation; seen in the *Gaoseng zhuan* and Sengyou's catalogue; or in 14 fascicles.)
The 1 work above in 13 fascicles is a missing text.

Śramaṇa Īśvara (translated in the Song as Zizai) was a native of the Western Regions. He had a wondrous command of the Tripiṭaka and clearly understood the four Āgamas. In the third year of Yuanjia, bingyin, he traveled to Pengcheng, where for Wang Zhongde of Taiyuan, the Inspector of North Xuzhou, he translated the *Saṃyuktābhidharmahṛdaya-śāstra*. Translating up to the "Investigation Chapter," he was obstructed by circumstances and did not complete it, whereupon it was halted, completing only ten fascicles; the Inspector personally recorded it by brush. In the eighth year, xinwei, Guṇavarman was further requested to continue the translation, making thirteen fascicles in total.

*Bodhisattva-bhadraśīla-sūtra*, 9 fascicles (Also named *Pusa di*; or in 10 fascicles; produced at Jetavana Monastery; seen in both catalogues of Zhu Daozu and Sengyou, and the *Gaoseng zhuan*. Catalogues such as Changfang's all state the *Shan jie jing* has 20 fascicles, and also say disciples further translated two chapters making 20 fascicles, both of which are incorrect.)
*Bodhisattva-bhadraśīla-sūtra*, 1 fascicle (Upāli inquiring about the Bodhisattva Precepts; seen in Baochang's catalogue. If relying solely on You's record, taking this as the initial fascicle together with the former nine fascicles to make ten fascicles, yet in the northern lands the scripture texts have long been mixed up and cannot be combined; for now follow the old determination.)
*Pusa neijie jing*, 1 fascicle (Seen in Fashang's catalogue.)
*Upāsaka-pañcaśīla-vidhi-sūtra*, 1 fascicle (Seen in Baochang's catalogue.)
*Śrāmaṇera-deportment*, 1 fascicle (Or called *Shami weiyi jing*; seen in Changfang's catalogue.)
*Dharmaguptaka Bhikṣuṇī Karmavācanā*, 1 fascicle (You calls it the *Dharmagupta Karmavācanā*, also called *Miscellaneous Karmavācanā*; produced in the eighth year of Yuanjia at Jetavana Monastery; seen in both catalogues of Sengyou and Baochang, the *Gaoseng zhuan*, etc.; also directly called *Four-Part Karmavācanā*.)
*Upāsaka-pañcaśīlā-lakṣaṇa-sūtra*, 1 fascicle (Also named *Upāsakapañcaśīla-saṃkṣipta-śāstra*; produced in the eighth year of Yuanjia at Jetavana Monastery; first translation; seen in both catalogues of Sengyou and Baochang, and the *Gaoseng zhuan*.)
*Verses on the Essentials of the Dharma Spoken by Bodhisattva Nāgārjuna for King Jantaka*, 1 fascicle (Seen in the old Tang catalogue.)
*Shanxin ershier jie*, 1 fascicle (Also called *Desire-Free Upāsikā Full Practice of the Twenty-Two Precepts Text*; also called *Upāsaka Precepts*; You calls it *Three Refuges and Upāsaka Thirty-Two Precepts*, or *Upāsaka Precepts*; seen in the *Gaoseng zhuan* and Sengyou's catalogue.)
*Jinglü fenyi ji*, 1 fascicle (Seen in Changfang's catalogue.)

The 10 works above in 18 fascicles (The eight works in sixteen fascicles above the *Verses Spoken for King Jantaka* by Nāgārjuna are extant; the two works in two fascicles below the *Shanxin ershier jie* are missing texts).

Śramaṇa Guṇavarman (translated in the Song as Gongdekai [Armor of Merit]) was originally of kṣatriya stock. For successive generations his ancestors were kings ruling in the land of Kashmīr. His grandfather Haribhadra (translated here as Lion of Goodness) was banished because of his unyielding uprightness. His father Saṅghānanda (translated here as Joy of the Assembly) consequently hid away in mountains and marshes. At the age of fourteen, Varman was keen and insightful, possessing profound and far-reaching vision. His benevolence was broad and universal; he exalted virtue and applied himself to good. His mother once needed wild game and ordered Varman to procure it. Varman addressed her, saying, 'Among sentient kinds, none does not covet life. To cut short their lives is not the conduct of a benevolent person.'

His mother said angrily, “Even if you incur sin, I will suffer it in your place.” On another day, while boiling oil, [Guṇa]varman accidentally spilled some on her finger, and thereupon said to his mother, “Endure the pain in my place.” His mother said, “The pain is in your own body; how could I bear it for you?” [Guṇa]varman said, “If you cannot even bear suffering that is right before your eyes, how much less could you bear the three evil destinies?” His mother then repented and had an awakening, and for the rest of her life abstained from killing. When he reached the age of eighteen, a physiognomist looked at him and said, “When you reach the age of thirty, you shall rule over a great kingdom, facing south as sovereign. If you take no pleasure in worldly glory, you will attain holy fruits.” When he reached the age of twenty, he left the household and received the precepts. He thoroughly understood the nine genres of scripture and was broadly versed in the four Āgamas. He recited more than a million words of sūtras, penetrated deeply into the vinaya divisions, and subtly entered into the essentials of meditation; at the time, people called him the Tripiṭaka Dharma Master. When he reached the age of thirty, the king of Kashmīr passed away without an heir. The populace all conferred, saying, “Varman is a scion of the imperial house, and furthermore his talents are brilliant and his virtue esteemed. We should invite him to return to lay life and succeed to the kingdom's throne.” Several hundred ministers repeatedly and firmly implored him, but Varman would not accept. He then took leave of his master, departed from the assembly, roosted in forests and drank from ravines, roaming alone through mountains and wilderness, hiding his traces from the mortal world. Later, he arrived in the Lion Country (Siṃhala), where he observed local customs and propagated the teaching. Those of the assembly who recognized the real all held that he had already attained the first fruit. His deportment moved all beings, and those who saw him brought forth the mind [of awakening]. Later he arrived in the country of Shepo (Java). The day before he arrived, the mother of the king of Shepo dreamt that she saw a Daoist practitioner flying on a ship into the kingdom. The next morning, it was indeed Varman who had arrived. The queen mother respectfully received him with holy rites and took the five precepts from him. The mother thereupon admonished the king, saying, “It is due to causes and conditions from past lives that we became mother and son. I have already received the precepts, yet you do not believe. I fear that the causes of future births will be severed forever from our present fruition.” Pressed by his mother's command, the king immediately obeyed and received the precepts. After prolonged practice, his single-minded dedication gradually deepened. Shortly thereafter, neighbouring troops invaded the borders. The king said to Varman, “The foreign bandits rely on their might and intend to encroach upon and mistreat us. If we do battle with them, injuries and killings will surely be numerous. If we do not resist them, danger and ruin will arrive immediately. Now I only take refuge in you, master; I do not know what plan to take.” Varman said, “When violent bandits attack, it is indeed proper to defend and resist. You need only arouse a mind of loving-kindness and compassion, and not give rise to harmful thoughts.” The king led the troops in person to confront them. As soon as the banners and drums engaged, the bandits scattered in retreat. The king was struck by a stray arrow, injuring his foot. Varman chanted incantations over water and washed it, and after two nights it was completely healed. The king’s reverence and faith became increasingly earnest, and he wished to leave the household to cultivate the Way. He thereupon announced to his ministers, “I wish to dwell personally within the Dharma gate; you gentlemen should choose another enlightened ruler.” The ministers all prostrated themselves, pleading with him: “If the King abandons the state, the common people will have nothing to rely upon. Furthermore, the hostile state is fierce and strong, relying on steep terrain to confront us. If we lose your compassionate protection, where will the black-haired people turn? With the Great King’s heavenly compassion, will you not pity our lives?” The king could not bear to firmly refuse them, and so he put three wishes to his ministers, stating that if they agreed, he would remain to govern the state: “First, I wish that all within the royal domain jointly venerate the upādhyāya. Second, I wish that within all my governance, killing be completely terminated. Third, I wish that all stored wealth be distributed to relieve the poor and the sick.” The ministers were joyful, and all respectfully agreed. Thereupon, the entire state took the precepts from him. Later, the king erected a monastery for Varman. While personally hauling timber, a log injured the king's toe. Varman again chanted incantations over it, and in a short while it was healed. The renown of his spiritual transformation spread near and far; hearing of his repute, neighbouring states all dispatched envoys to invite him. At that time, renowned and virtuous śramaṇas of the capital Yangdu, such as Huiguan and Huicong, having long admired his character from afar, wished to receive instruction from him. In the ninth month of the first year of the Yuanjia era, they personally petitioned Emperor Wen, requesting that Varman be invited. The Emperor immediately commanded the Regional Inspector of Jiaozhou to dispatch a ship to bring him, and Huiguan and the others also sent the śramaṇas Fachang, Daochong, Daojun, and others thither to entreat him, carrying letters to Varman and to King Po-duo-jia of Shepo, earnestly hoping that he would look favourably upon visiting the realm of the Song to propagate the Buddhist teachings. Since sacred transformation ought to be widespread, Varman did not shrink from travelling afar. He had already boarded the ship of the merchant Zhu Nandi intending to head to a small country; encountering a favourable wind, he happened to arrive in Guangzhou. Hence his post-mortem writings say: ‘Driven by the wind of karma and conduct, I ultimately came to the Song domain’—this refers to that. Emperor Wen learned that Varman had reached the Southern Seas, whereupon he again ordered the commanderies and prefectures to provide provisions to dispatch him to the capital. His route passed through Shixing, where he stayed for about a year. In Shixing there was Mount Huza; the mountain’s form was steep and craggy, its peaks loftily soaring. Varman regarded it as resembling Gṛdhrakūṭa, and so renamed it Vulture Peak (Lingjiu). Outside the mountain monastery, he established a separate meditation chamber, several li away from the monastery, where the sound of the stone chime could not be heard; yet whenever the wooden mallet was struck, Varman had already arrived. Sometimes when rain fell he did not get wet, or when walking through mud he was not soiled. At that time, the assembly of clergy and laity all became solemn and grew in reverence. In the monastery there was a Baoyue Hall. On the north wall of the hall, Varman personally painted images of Rāhula and the form of Dīpaṃkara and the young scholar spreading his hair; after the images were completed, they emitted light every night, ceasing only after a long time. Cai Maozhi, the Grand Administrator of Shixing, held him in deep reverence. Later, when Maozhi was about to die, Varman personally went to visit him, expounding the Dharma to comfort him. Later, his family dreamt that Maozhi was in the monastery expounding the Dharma with the monastic assembly; this was truly through the power of Varman's transformation and guidance. This mountain originally had many tiger perils. After Varman resided there, he walked about by day and night; sometimes, encountering a tiger, he pressed his staff upon its head, played with it, and went on his way. Thereupon, travellers in the mountains and on the waters came and went without obstruction. Those who were moved by his virtue and converted were seven or eight out of ten. Varman once entered meditation in a separate room and did not emerge for days on end. The monastery monks sent a novice to check on him; the novice saw a white lion standing leaning against a pillar, while blue lotus flowers grew filling the empty sky. The novice called out in great fright and went to chase the lion away, but in a sudden flash there was nothing to be seen. His limitless supernatural occurrences were mostly of this kind. Later, Emperor Wen again commanded Huiguan and the others to repeat their earnest invitation; Varman then sailed downstream to the capital, arriving in Jianye in the first month of the eighth year of the Yuanjia era. Emperor Wen granted him an audience and inquired after his welfare with solicitous warmth, and thereupon said, “I, your disciple, have always wished to observe the fasts and not kill, but pressed by my bodily duties to the world, I cannot attain my wish. Since the Dharma Master has not considered ten thousand li too far to come transform this land, how will you instruct me?” Varman said, “The Way lies in the mind, not in outer matters; the Dharma comes from oneself, not from others. Moreover, that which is cultivated by an emperor and by a common man are different. A common man’s status is humble and his fame lowly; his words and commands carry no majesty. If he does not discipline himself and subject his body to toil, by what means can he be of use? An emperor takes the four seas as his household and the ten thousand peoples as his children. If he utters a single fine word, men and women will all be pleased; if he spreads a single good policy, humans and spirits will be harmonized. When punishments do not cut short lives and corvée labours do not exhaust strength, then wind and rain will be timely and cold and heat will correspond to the seasons; the hundred grains will flourish abundantly and the mulberries and hemp will grow lush. Fulfilling the fast in this manner—such fasting is indeed grand! Not killing in this manner—those spared from death are also numerous! Would it really require skipping half a day's meal or sparing the life of a single fowl only then to be considered vast salvation?” The Emperor patted his armrest and sighed, saying, “Worldly people are deluded by distant principles, while śramaṇas are bogged down in literal teachings. Those deluded by distant principles make the ultimate Way into empty talk; those bogged down in literal teachings are bound by chapters and verses. As for someone like Varman—”

"What the Dharma Master says can truly be called enlightened, profound, and far-reaching; one could discuss with him the boundary between heaven and humanity." Thereupon, [the Emperor] decreed that he reside at Zhihuan Monastery, where provisions were supplied in abundance. Princes, nobles, and illustrious talents all revered and followed him. Soon afterwards, he began lecturing on the Lotus Sūtra and the Daśabhūmika at the monastery. On the days of his Dharma assemblies, canopied carriages filled the thoroughfares; onlookers came and went, shoulder to shoulder and heel to toe. Varman's spiritual capacity was natural, and his wondrous eloquence was divinely extraordinary. At times, relying on an interpreter, his questions and answers showed immediate comprehension. Varman then translated ten works, including the Bodhisattva-śīla-sūtra, at Zhihuan Monastery. (Regarding the Shan jie jing [Bodhisattvabhūmi-śīla-parivarta], catalogues such as Fei Changfang's all state that it had twenty scrolls, with a note saying that later his disciples produced two more chapters at Dinglin Monastery, bringing it to thirty scrolls; this is incorrect. It is now only nine scrolls, or, as some say, ten scrolls. This was a copyist's error that added the character "twenty" [er]. Sengyou's catalogue only mentions ten scrolls, so we know that the other catalogues contain copyists' errors. Furthermore, according to the Gaoseng zhuan: Huiyi of Zhihuan Monastery requested the translation of the Bodhisattva-śīla-sūtra, and at first only twenty-eight chapters were obtained; later, his disciples translated two chapters on his behalf, bringing it to thirty chapters. Changfang and others stating that it was continued to form thirty scrolls is a grave error. Moreover, the catalogues of Changfang and others also state that Varman translated the Za apitan xin [Saṃyuktābhidharmahṛdaya] in thirteen scrolls. Now, [as] Īśvara had translated ten scrolls, and Varman later supplemented it to twelve scrolls, this does not mean that Varman made a separate translation. Recording it in both places is also not correct. This has now been deleted here and recorded in the preceding catalogue.) Both the text and the meaning were detailed and accurate, with no discrepancies between the Indic and the Song [Chinese]. At that time, the nuns Huiguo, Jingyin, and others of Yingfu Monastery jointly petitioned Varman, saying: "Six years ago, eight nuns from the Lion Country [Siṃhala] arrived in the capital and said: 'The land of the Song has never previously had nuns. How could ordination have been received from both assemblies? We fear the precepts are not complete.'" Varman said: "The transmission of the precept ritual fundamentally arises from the assembly of great monks [mahābhikṣu]. Even if the origin did not follow [all standard procedures], this does not hinder the attainment of the precepts, just like the case of Mahāprajāpatī Gautami." The nuns still feared that their years and months [of ordination] were insufficient, and bitterly wished to receive them again. Varman commended them, saying: "Excellent! If you wish to augment their clarity, I greatly rejoice in this. However, the nuns from the Western Country have not yet attained sufficient standing [in years of ordination], and there are not ten of them. For the time being, let them learn the Song language. Separately, through a lay Buddhist of the Western Regions, we shall further invite foreign nuns to come and make up the full number of ten." In the summer of that year, he spent the rainy season retreat at the Lower Dinglin Monastery. At that time, a faithful devotee picked flowers and spread them upon the seats; only the flowers upon which Varman sat became even fresher in their coloration. The assembly all revered him with the rites accorded to a sage. When the retreat ended, he returned to Zhihuan Monastery. On the twenty-eighth day of the ninth month of that year, before his midday meal was finished, he stood up first and returned to his chamber. When his disciples arrived, he had suddenly passed away. His age was sixty-five. Before his passing, he had composed in advance a testamentary verse of thirty-six lines. Speaking of his own karmic causes and conditions, he stated that he had already attained the second fruit [of sakṛdāgāmin]. He sealed it with his own hand and gave it to his disciple Aṣāla, saying: "After my demise, you may take this text and show it to the monks of India; you may also show it to the monks of this land." After his demise, he was immediately supported sitting upright on a rope-bed; his countenance was unchanged, as though he had entered samādhi. More than a thousand clerics and laypeople rushed to attend, all smelling an intense fragrance. Everyone saw an object shaped like a dragon or snake, about one foot in length, rise up beside the corpse and shoot straight up into the sky; no one could name it. Thereupon, in front of the precept platform of Nanlin Monastery, he was cremated according to foreign custom. The fourfold assembly gathered like fish scales; fragrant firewood was piled into a pyre, and fragrant oil was poured over it to burn his physical remains. Five-coloured flames arose, and fragrant smoke wafted beautifully across the sky. At that time, the heavens were clear and serene; clerics and laypeople lamented and sighed. A white stūpa was subsequently erected on that spot. The nuns who had wished to receive the ordination again wept bitterly, their hopes shattered, unable to control their grief. Initially, when Varman arrived in the Song, Emperor Wen wished to receive the bodhisattva precepts from him, but before he could request them, [Varman] suddenly passed away. Because his original intention was unfulfilled, his grief and regret were all the deeper. He therefore commanded the assembly of monks to translate his testamentary verse (as the testamentary verse is recorded in the biographies, it is omitted here to avoid prolixity). Vinayamātṛkā, in ten scrolls (the first scroll states that the Sarvāstivāda Vinayamātṛkā was produced in the first month of the twelfth year of Yuanjia, an yihai year, at Pingle Monastery in Moling, and was completed on the twentieth day of the ninth month; see Daohui's Song-Qi Catalogue and Sengyou's catalogue). Saṃyuktābhidharmahṛdaya-śāstra, in eleven scrolls (sometimes without the word śāstra, or also called Saṃyuktābhidharma-sūtra; Changfang calls it Saṃyuktābhidharma-vibhāṣā; sometimes in fourteen scrolls; the fourth translation, produced in the ninth month of the eleventh year of Yuanjia, a jiaxu year, at Changgan Monastery, and completed after a full year; see Sengyou's catalogue and the preface to the sūtra). Essential Gāthās to Admonish Kings, in one scroll (composed by Bodhisattva Nāgārjuna; the second translation; see Sengyou's catalogue and the Biographies of Eminent Monks). A Brief Collection on the Distinctions of Karmic Retribution, in one scroll (composed by Bodhisattva Dàyǒng [Mahāvīra?]; sometimes called Bodhisattva Dàyǒng's Brief Collection on the Distinctions of Karmic Retribution; see Sengyou's catalogue and the Biographies of Eminent Monks). Text for Inviting Holy Monks to Bathe, in one scroll (see Sengyou's catalogue and the Biographies of Eminent Monks). The above five works comprise twenty-four scrolls (the former four works in twenty-three scrolls are extant; the latter one work in one scroll is missing). Śramaṇa Saṅghavarman, called Zhongkai in the Song, was an Indian. In his youth, he renounced secular life; he was pure, lofty, and endowed with the virtue of precepts. He thoroughly understood the Vinaya Piṭaka and was especially adept in the Saṃyuktābhidharmahṛdaya. In the tenth year of Yuanjia, a guiyou year, he journeyed on foot across the flowing sands and arrived in Jianye. His demeanour was vast and solemn; clerics and laypeople revered him with awe. All honoured and served him, addressing him as Tripiṭaka Dharma Master. Formerly, in the first year of Jingping, Xu Sang, the magistrate of Pinglu, gave up his residence to establish a monastery, which was consequently named Pinglu Monastery. Later, Huiguan of Daochang Monastery, seeing that Varman's practice of the Way was complete and consummate, invited him to reside at this monastery, increasing offerings to him to manifest his virtue. Varman, together with [Hui]guan, added three storeys to the stūpa; practices of the Way, chanting, and reciting continued day and night without cessation. The monastic assembly gathered, and the teachings of the Way spread abroad. Previously, the Tripiṭaka Dharma Master [Guṇavarman] was deeply knowledgeable about the grades of precepts, and was about to re-administer the full ordination to the nun Huiguo and others of Yingfu Monastery. At that time, the two assemblies were not yet complete, and the Tripiṭaka Master passed away. Soon after, the bhikṣuṇī Tessarā and others arrived from the Lion Country. The assembly then jointly invited [Saṅgha]varman to be their master, carrying on the tradition of the Tripiṭaka Master. Huiyi of Zhihuan Monastery, who was prominent throughout the capital of Yang, considered this to be anomalous; holding a different view, he personally engaged Varman in rigorous debate, back and forth. Varman set forth the tenets and illuminated the Dharma; his reasoning was proven to be clear and appropriate. Huiyi then relinquished his rigid obstinacy and bowed in deference and admiration. He then led his disciples to follow his guidance and receive the precepts. Several hundred monks and nuns received them. Prince Yikang of Pengcheng of the Song elevated his model of discipline and extensively provided vegetarian feasts. The fourfold assembly flourished, moving the entire capital. Soon afterwards, the senior monk of celebrated virtue Huiguan and others, considering that Varman had a wondrous understanding of the Saṃyuktābhidharmahṛdaya and recited it with complete fluency—and that although the late Tripiṭaka Master had translated it, it had not yet been copied out—in the ninth month of the eleventh year, gathered scholars at Changgan Monastery and requested that he translate it again. Baoyun translated the spoken words, and [Hui]guan personally recorded them in writing. They collated and examined it with great precision, completing it after a full year. He successively translated the Vinayamātṛkā and other texts, five works in total. Varman took wandering and conversion as his aim, not lingering in any single place. Once his work of transmitting the scriptures was completed, he was about to return to his homeland. The assembly all made earnest supplications, but none could detain him.