貞元新定釋教目錄 8.3

Guanshiyin pusa shouji jing (Sūtra on the Prediction [of Buddhahood] for the Bodhisattva Avalokiteśvara), in one fascicle (also titled Guanshiyin shoujue jing; third translation, the same text as those produced by Dharmarakṣa and Daozhen of the Western Jin; seen in the catalogues of Wang Zong, Sengyou, Li Kuo, Fashang, and others, as well as the Gaoseng zhuan).
Total: one work, one fascicle, the text of which is currently extant.
Śramaṇa Shi Fayong, whose secular name was Tanmoxie [Dharmodgata], was originally of the Li clan and a native of Huanglong State in Youzhou. Having become a śrāmaṇera at a tender age, he immediately cultivated ascetic practices. He kept the precepts and recited sūtras, so that his master held him in unusual esteem. He had once heard that Faxian, Baoyun, and other monks had traveled in person to the Buddha lands; sighing deeply, he made a vow to disregard his own life. Consequently, in the first year of the Yongchu era of the Song dynasty [420 CE], he assembled fellow minded śramaṇas—the group of Sengdanlang and others, twenty-five persons in all. Bearing together banners, canopies, and offering implements, they set forth from the northern lands and traveled afar to the western regions. First reaching the Henan Kingdom, they proceeded out from Haixi Commandery, entered the Flowing Sands, and arrived at Gaochang Commandery. They passed through the various kingdoms of Kucha, Kashgar, and so forth. Forward they ascended the Onion Ranges and the Snow Mountains. The plank-paths were perilous and harsh, impassable to donkeys and horses. Layered ice towered lofty and steep, entirely devoid of grass and trees. The mountains had much pestilential vapour, and below was a great river flowing swifter than an arrow. Along the flanks of both the eastern and western mountains, ropes were tied to make a bridge. Far apart from one another, ten persons crossed at a time. Upon reaching the other bank, they would raise smoke as a signal; only when those behind saw the smoke and knew that the former had already crossed could they proceed. If no smoke was seen for a long time, it was known that a violent gale had blown the ropes and the people had fallen into the river. Having journeyed through the Onion Ranges for three days, they finally crossed, and then climbed the Snow Mountains again. The sheer cliffs stood vertically like walls, leaving no place to set foot. The rock faces all had old peg holes facing one another everywhere. Each person held four pegs: first pulling out the lower peg, they clutched the upper peg with their hands, and successively waited for one another. Only after three days did they pass through and reach flat ground. Waiting for and checking their companions, they had lost twelve persons. Advancing to the kingdom of Kashmīr, they paid homage to the Buddha's alms-bowl and stayed for over a year. After studying Indic script, [Fayong] readily understood the Indic language. He sought and obtained an Indic text of the Guanshiyin shouji jing in one work. The remaining thirteen śramaṇas traveling with Dharmodgata walked west to the Indus River (Sindhu Nadī; here translated as 'Lion's Mouth'). Following the river westward, they entered the Yuezhi Kingdom, where they paid homage to the Buddha's uṣṇīṣa-bone and saw the self-boiling wooden boat. Later, they reached the Shiliu Monastery south of Mount Daṇḍa. More than three hundred resident monks resided there, practicing a mixture of the three vehicles. Dharmodgata then halted at this monastery to receive the full ordination. The Indian śramaṇa Buddhatara (here translated as 'Awakened Saviour')—of whom the monks of that region said that he had already attained the fruits of the Way—was invited by Dharmodgata to be his upādhyāya; the Han śramaṇa Zhiding served as ācārya. He spent the three months of the summer retreat at the monastery. Then he journeyed north again to Central India. In desolate and remote places, he regularly carried rock honey for provisions. Eight of his companions died on the road. The five of them traveling together repeatedly experienced perils and thorns. Dharmodgata constantly concentrated his mind on mindful recitation of the Avalokiteśvara Sūtra he carried. Advancing into the kingdom of Śrāvastī, they encountered a herd of wild mountain elephants in the wilderness. Dharmodgata called upon the name and took refuge; instantly, a lion emerged from the forest, and the elephants fled in terror. Later, when crossing the Ganges, they again met a herd of wild buffaloes roaring as they charged, about to harm people. Dharmodgata took refuge as before, and immediately a great vulture flew down; the wild buffaloes scattered in panic, and thus they were able to escape harm. Such was the efficacy of his sincere heart, overcoming perils wherever encountered. Later, from South India, he boarded a ship, sailed the sea, and reached Guangzhou. The deeds and events he underwent are recorded separately in his biography. In the final years of the Yuanjia era, he reached the capital of Yang[zhou]. With his own hands, he personally proclaimed and translated the Guanshiyin shouji jing in one work, which now circulates in the world. Afterwards, it is not known where he ended his days.
Guan Mile shangsheng Doushuai tian jing (Sūtra on the Contemplation of Maitreya's Rebirth Above in Tuṣita Heaven), in one fascicle (also called Mile shangsheng jing; seen in Daohui's Song Qi lu and Sengyou's catalogue; Sengyou's catalogue says it was previously translated in Gaochang Commandery and brought back from there).
Jianwang jing (Sūtra on Admonishing the King), in one fascicle (first translation; also called Daxiao jianwang jing; same text as the Tang translations Sheng guangwang jing and Sheng guang tianzi jing; Fei Changfang says it is seen in the Bie lu).
Zhi chanbing miyao jing (Secret Sūtra on the Essentials for Curing Meditation Illnesses), in one fascicle (or titled Zhi chanbing miyao fa without the word jing, or Chan yao mimi zhibing jing; or in two fascicles; or extracted from the Saṃyuktāgama; translated on the eighth day of the ninth month in the second year of Xiaojian [455 CE] at the Zhuyuan Monastery, completed on the twenty-fifth day of that month; seen in the catalogues of Sengyou, Baochang, and others).
Jingfan wang niepan jing (Sūtra on King Śuddhodana's Nirvāṇa), in one fascicle (sometimes with the word bo [parinirvāṇa] added; second translation, the same text as the one translated by Faju; Fei Changfang says it is seen in the Bie lu).
Jinxue jing (Sūtra on Advancing in Study), in one fascicle (or called Quanjin xuedao jing; second translation, the same text as that translated by Zhi Qian and others; Fei Changfang says it is seen in the Bie lu).
Baguanzhai jing (Sūtra on the Eight Precepts of the Poṣadha), in one fascicle (a different translation text; Fei Changfang says it is seen in the Bie lu).
Wu wu fanfu jing (Sūtra on the Five Unrequited Deeds), in one fascicle (also titled Wu fanfu dayi jing; the character fu is sometimes written with the radical fu 附; Fei Changfang says it is seen in the Bie lu).
Fo da seng da jing (Sūtra on 'Is the Buddha Great or Is the Saṅgha Great?'), in one fascicle (the names of two boys; Fei Changfang says it is seen in the Bie lu).
Yeji jing, in one fascicle (Fei Changfang says it is seen in the Bie lu).
Moluowang jing (Sūtra on King Malla), in one fascicle (Fei Changfang says it is seen in the Bie lu).
Modaguo wang jing (Sūtra on the King of the Realm of Magadha), in one fascicle (Fei Changfang says it is seen in the Bie lu; sometimes without the characters guo wang [king of the realm]).
Zhanduoyue guowang jing (Sūtra on King Candapradyota [?]), in one fascicle (sometimes without the characters guo wang; Fei Changfang says it is seen in the Bie lu).
Wu kongbu shi jing (Sūtra on the Five Terrifying Ages), in one fascicle (or called Wu kongbu jing; Fei Changfang says it is seen in the Bie lu).
Dizi si fusheng jing (Sūtra on the Disciple Who Died and Returned to Life), in one fascicle (or called Siwang gengsheng jing; Fei Changfang says it is seen in the Bie lu).
Jaye jinjie jing (Sūtra on Kāśyapa's Prohibitions and Precepts), in one fascicle (also titled Mohe biqiu jing, and also Zhen wei shamen jing; second translation; Fei Changfang says it is seen in the Bie lu; the above are extant, the following are missing).
Pusa shi jing (Sūtra on the Bodhisattva's Vow), in one fascicle (fifth translation, the same text as the Zhangzhe zi zhi jing and others; Fei Changfang says it is seen in the Bie lu).
Zhongyin jing (Antarābhava-sūtra), in one fascicle (Fei Changfang says it is seen in the Bie lu).
Guanshiyin guan jing (Sūtra on Contemplating Avalokiteśvara), in one fascicle (previously translated in Gaochang Commandery and brought back from there; seen in Sengyou's catalogue).
Bosinang wang sangmu jing (Sūtra on King Prasenajit Mourning His Mother), in one fascicle (or called Bosinang wang jing; Sengyou calls it Boyenang wang jing; Fei Changfang says it is seen in the Bie lu; a variant translation of the eighteenth fascicle of the Ekottarikāgama).
Fomu ban nihuan jing (Sūtra on the Parinirvāṇa of the Buddha's Mother), in one fascicle (translated in the second year of Xiaojian [455 CE] at the Upper Dinglin Monastery on Mount Jianshan; also titled Da'aidao ban nihuan jing; seen in Sengyou's catalogue; a variant translation of the fiftieth fascicle of the Ekottarikāgama).
Dizi man wei Qiyu shu jing (Sūtra on the Disciple's Arrogance Related for Jīvaka), in one fascicle (also called Dizi wei Qiyu shu manjiezhe dizi xidan jing; fourth translation, the same text as the A'nan wen shi Fo jixiong jing and others; Fei Changfang says it is seen in the Bie lu).
Zhangzhe yinyue jing (Sūtra on the Elder Yinyue), in one fascicle (second translation, the same text as that translated by Zhi Qian; Fei Changfang says it is seen in the Bie lu).
Wu ku zhangju jing (Sūtra of Verses on the Five Sufferings), in one fascicle (second translation, the same text as that translated by Tanwulan; Fei Changfang says it is seen in the Bie lu).
Fenhetan wang jing (Sūtra on King Puṇyavanta), in one fascicle (second translation, the same text as Zhu Luyan's Sanmojie jing; Fei Changfang says it is seen in the Bie lu).
Dizi shi Fo jixiong jing (Sūtra on Disciples Serving the Buddha Bringing Good Fortune or Misfortune), in one fascicle (Sengyou calls it Dizi wen shi Fo jixiong jing; Fei Changfang says it is seen in the Bie lu).

Sūtra on the Transformation of Consciousness in Life and Death, in one fascicle (Now suspected to be an alternate title for the Jianzheng jing in the canon; [Fei Chang]fang states it appears in Bie lu).
Sūtra on the Five Precepts of Upāsakas, in one fascicle (Also called Wuxiang jing; second translation, of the same Indic original as the Wujiexiang jing; [Fei Chang]fang states it appears in Bie lu).
Sūtra on the Vinaya Decorum for Worthies, in one fascicle (Also called Weiyi; [Fei Chang]fang states it appears in Bie lu).
The twenty-eight works in twenty-eight fascicles above (The fifteen works in fifteen fascicles from the Jiaye jinjie jing on up are extant; the thirteen works in thirteen fascicles from the Pusa shi jing on down are missing texts).
The layman Juqu Jingsheng was the Marquis of Anyang and a paternal cousin of Mengxun, the King of Hexi under the Northern Liang. After the Wei annexed the Liang, he fled south to the Song. Concealing his ambition and humbling himself, he did not involve himself in mundane affairs. He frequently visited Shangta Monastery, passing his life as a layman. Meng Yi, the Governor of Danyang, met him and held him in high esteem; he invited him for an interview. After a single meeting, [Meng] deeply respected and cherished him, frequently providing feasts and offerings and generously supporting him. In the second year of Xiaojian (yīn-wèi, 455 CE) under Emperor Xiaowu, at Zhuyuan [Monastery] in the capital of Yang[zhou] and Upper Dinglin Monastery on Mount Zhong, Jingsheng translated twenty-eight works, including the Sūtra on Maitreya's Ascent. Having long been thoroughly conversant [with texts], his brush flowed without impediment. In his domestic life, Jingsheng kept away from wife and children, lacking any desire for honor or profit. Moving leisurely among his Dharma companions, he propagated the scriptural texts. Therefore, both clerics and laymen of Jianye revered and praised him. At the end of the Daming era, he fell ill and passed away. The Puming wang jing, the Fanmohuang jing (both of the above two sūtras are drawn from the Liudu ji jing),
the Sūtra on the Bhikṣu Mātṛceta (?), the Sūtra on the Five Dharmas of Upāsakas (both of the above two sūtras are drawn from the Madhyama-āgama), the Sūtra on Śākya Clansmen Inquiring of Upāsakas (drawn from the Saṃyukta-āgama), the Sūtra on the Upāsaka Ayishan (also called Ayishan chi fu jing; drawn from the Sheng jing),
and the Sūtra on the Five Hundred Parivrājakas (noted as doubtful in various catalogues): of the seven sūtras including the Puming wang jing, six are separate offshoots and one is a doubtful apocryphon. Since this is an authentic catalogue, they have all been deleted.
Sūtra on the Five Messengers of King Yama, in one fascicle (Also titled Tiecheng nili jing; appears in Changfang's catalogue; a variant translation drawn from the twelfth fascicle of the Madhyama-āgama).
Sūtra on the Prediction of the Fruit for Gautamī, in one fascicle (A variant translation drawn from the twenty-eighth fascicle of the Madhyama-āgama; appears in Changfang's catalogue).
Sūtra on the Elder's Son Leaving the Household Six Times, in one fascicle (A variant translation drawn from the twenty-seventh fascicle of the Ekottarika-āgama; appears in Changfang's catalogue).
Sūtra on the Parinirvāṇa of the Buddha's Mother, in one fascicle (A variant translation drawn from the fiftieth fascicle of the Ekottarika-āgama; appears in Changfang's catalogue).
Sūtra on the Impoverished Old Man, in one fascicle (Or called Pinlao jing; second translation; appears in Changfang's catalogue).
Sūtra on the Indolent Farmer, in one fascicle (The older catalogue calls it Xiedai genger jing; appears in Changfang's catalogue).
Ritual for Inviting Piṇḍola, in one fascicle (Sometimes has the character "jing" [sūtra] added; appears in Changfang's catalogue; second translation).
Sūtra on Sujāta, in one fascicle (Also called Yichu liuxiangbai jing; appears in Changfang's catalogue; a variant translation drawn from the thirty-third fascicle of the Madhyama-āgama).
Sūtra on the Bhikṣus after the Buddha's Parinirvāṇa, in one fascicle (Stated to be drawn from the Saṃyukta-āgama; appears in [Chang]fang's catalogue).
Avadāna-sūtra, in one fascicle (Appears in Changfang's catalogue).
The eleven works in eleven fascicles above (The seven works in seven fascicles from the Qing Bindulu fa on up are extant; the three works in three fascicles from the Shanshengzi jing on down are missing texts).
The śramaṇa Shi Huijian: it is not known where he was from. In the first year of Daming (dīng-yǒu, 457 CE) under Emperor Xiaowu, he translated ten works, including the Sūtra on the Five Messengers, at Luye Monastery.
The Sūtra on the Dharmas of Genuine and False Śramaṇas (Its phrasing is completely identical to the Jiaye jinjie jing produced by Jingsheng; it is simply an alternate title of the Shizhe jing, which cataloguers erroneously entered),
the Sūtra on the Lapis Lazuli Light of the Medicine Master (Also titled Guanding bachuguo zui shengsi dedu jing; drawn from the Da guanding jing; Sengyou's catalogue noted it as a doubtful sūtra, which is incorrect),
the Sūtra on Śākyamuni Exhausting His Retribution, the Sūtra on Sacrificing One's Body to Save Merchants (both of the above two sūtras are drawn from the Liudu ji jing),
the Sūtra on Ānanda Seeing the Auspicious Sign of Water Light (also called Shuiguang jing; an excerpted Mahāyāna sūtra),
the Sūtra on the Merchant Seeking Wealth, the Gautamī-sūtra (both of the above two sūtras are drawn from the Madhyama-āgama),
the Sūtra on the Person in the City of Śrāvastī Who Lost a Child and Went Mad,
the Sūtra on the Disciple Whose Mind Was Disturbed (also called Muzizuobiqi biqiuni luanyi jing; both of the above two sūtras are drawn from the Ekottarika-āgama),
the Sūtra on the Great Wrestler Leaving the Household and Attaining the Way (also called Lishi batuoji jing),
the Sūtra on the Two Elderly People, Man and Woman, Seeing the Buddha, Leaving the Household, and Attaining the Way (both of the above two sūtras are drawn from the Saṃyukta-āgama),
the Sūtra on Ciñcā-Māṇavikā's Slander of the Buddha (drawn from the Sheng jing),
the Sūtra on Illicitly Becoming a Śramaṇa, the Sūtra on Master He Leaving the Household to Learn the Way (both of the above two sūtras are drawn from the Chuyao jing),
and the Sūtra on Incantations and Vows (recorded by [Seng]you in his catalogue of apocrypha): these fifteen works, including the Zhenwei shamen fa jing, are all stated in Changfang's and other catalogues to have been produced by Huijian. Because most are separate offshoots and the like, they are now deleted and not retained.
Bodhisattva-buddhānusmṛti-samādhi-sūtra, in six fascicles (Or simply called Nianfo sanmei jing, or in five fascicles; first translation, of the same Indic original as that produced by Jñānagupta under the Sui; a separate section of the Mahāsaṃnipāta; appears in Daohui's Song and Qi catalogue and Sengyou's catalogue).
Anantamukha-nirhāra-dhāraṇī-sūtra, in one fascicle (Or simply called Pomo tuoluoni jing; seventh translation; appears in Sengyou's catalogue; of the same Indic original as Zhi Qian's Wuliangmen weimi chi jing and others).
The two works in seven fascicles above: their texts are both extant.
The śramaṇa Guṇabhadra (Gongdezhe) was a man from the Western Regions. His attainment of the Way was profound and his skillful guidance renewed each day. In the sixth year of Daming (rén-yín, 462 CE) under Emperor Xiaowu, he traveled to Jingzhou and lodged at Chanfang Monastery. The śramaṇa Xuanchang requested that he translate two works, including the Nianfo sanmei jing. Chang edited and corrected the text and meaning; its diction was elegant and profound. Moreover, Chang could stretch out his hand and produce fragrant scent, and water would flow from his palm, something no one could fathom. Later, he went to Chengdu and resided at Dashi Monastery, which was an Aśoka pagoda site. There he personally crafted sixteen images of deities, including Guhyapada-vajra, which have been handed down to the present. [Gongde]zhe remained in Jing[zhou] for several years, after which it is not known where he ended his days.
Essentials of Bhikṣu Karmavācanā of the Daśabhāṇavāra-vinaya, in one fascicle (Or called Lüeyao jiema fa; [Fei Chang]fang states two fascicles; [Seng]you states one fascicle; appears in Sengyou's catalogue).
The one work in one fascicle above: its text is presently extant.
The śramaṇa Shi Sengqu, surnamed Zhu, was a native of Wu. He left the household to become a disciple of Sengye. He had a comprehensive grasp of many scriptures and was especially lucid regarding the Daśabhāṇavāra-vinaya. He was also well versed in historical records and produced quite refined literary compositions. At first he resided on Mount Huqiu in Wu. Emperor Xiaowu, admiring what he had heard of his reputation, issued an imperial order summoning him to the capital of Yang[zhou] to serve as the Sangha Rector (Sengzheng) and guide the community; he resided at Zhongxing Monastery. In the seventh year of Daming (guǐ-mǎo, 463 CE), Sengqu compiled a work on the Daśabhāṇavāra karmavācanā.
Prātimokṣa of the Daśabhāṇavāra Bhikṣuṇī Vinaya, in one fascicle (Also called Shisong biqiuni boluotimucha jieben, or called Shisong biqiuni dajie; appears in the two catalogues of Sengyou and Baochang).
The one work in one fascicle above: its text is presently extant.
The śramaṇa Shi Xuanying, whose secular surname was Suo, was a native of Dunhuang. He left the household at the age of thirteen.

He became a disciple of Faxiang. He resided at Gongfu Monastery in Liangzhou, and together with his fellow student Fali, was well-known for his mastery of the Vinaya Piṭaka. After Ying submitted himself [as a disciple], he never needed to ask a question twice in his studies; he retained whatever he heard once, rigorously refined his understanding of the Vinaya divisions, and read widely in the sūtras and treatises. At the end of the Yuanjia era he came to Jianye and stayed at Xinting Monastery. Emperor Xiaowu, recognizing that Ying was accomplished in both learning and practice, issued an imperial edict appointing him as Metropolitan Rectifier of Monks (Sengzheng). Later he resigned the post and returned to Duobao Monastery, where he constantly practiced meditation in a quiet room and also occasionally opened a Vinaya lecture platform. Later he moved to stay at Changgan Monastery. During the first year of the Taishi era of Emperor Ming, he compiled and produced one work, the bhikṣuṇī precepts of the Sarvāstivāda Vinaya in ten recitations (Shisong ni jie), together with karmavācanā rituals, which circulated in the world.

Wujinyi jing (Akṣayamati-sūtra) in 10 fascicles (fifth translation, from the same Indic text as the Achamo jing, etc.; seen in the catalogues of Shixing, Sengyou, Baochang, and others).

Ashuda pusa jing (Aśokadattā-bodhisattva-sūtra) in 1 fascicle (fourth translation, from the same Indic text as the 'Abhayadattā' section of the Ratnakūṭa; translated in Guangzhou during the Taishi era; seen in the catalogues of Shixing, Baochang, and others).

Haiyi jing (Sāgaramati-sūtra) in 7 fascicles (seen in the catalogues of Shixing, Sengyou, Baochang, and others).

Rulai enzhi busiyiyi jing in 5 fascicles (seen in the catalogues of Shixing, Sengyou, and others).

Baoding jing in 5 fascicles (seen in the catalogues of Shixing, Baochang, and others).

Sanmidiye jing (Saṃmitīya-sūtra) in 1 fascicle (in Song language called 'Xianren yong lü jing'; seen in the catalogues of Shixing, Sengyou, Baochang, and others).

The above six works in 29 fascicles are all lost.

The śramaṇa Zhu Fajuan was an Indian. His character was extremely simple, and he took conversion and benefit [of others] as his duty. Also during the reign of Emperor Ming, or around the Taishi era, he translated six works including the Wujinyi jing in Guangzhou.

Rushou pusa wushang qingjing fenwei jing (Mañjuśrībodhisattva-paramaviśuddhabhaikṣya-sūtra) in 2 fascicles (also named Jueliao zhufa ruhuan sanmei jing; second translation; from the same Indic text as that translated by Yan Fodiao under Emperor Xian of the Han and the 'Nāgaśrī' section of the Mahāprajñāpāramitā; seen in the Shixing Catalogue).

The above one work in 2 fascicles is extant.

The śramaṇa Shi Xiang (also called Shuo) translated one work, the Rushou pusa jing, in Nanhai Commandery. The various catalogues simply state 'Song dynasty' without specifying the era name; it is unclear under which emperor.

Fozang dafangdeng jing in 1 fascicle (also named Wenming xian jing; an alternative translation of the 'Clarifying Difficulties' chapter; seen in the Shixing Catalogue and the Fashang Catalogue).

Yingluo benye jing in 2 fascicles (also named Pusa yingluo jing; third translation; seen in the Shixing Catalogue and the Fashang Catalogue).

The above two works in 3 fascicles are both lost.

The śramaṇa Shi Daoyan translated two works, including the Fozang dafangdeng jing, during the Song dynasty. The various catalogues simply state 'Song dynasty' without specifying the emperor or year.

Fannü shouyi jing in 1 fascicle (second translation; seen in the Shixing Catalogue, the Zhao Catalogue, and the Fashang Catalogue).

Kongjing sanmei jing in 1 fascicle (also called Kongjingtian ganying sanmei jing; second translation; seen in the Shixing Catalogue, the Zhao Catalogue, and the Fashang Catalogue).

Quanjin xuedao jing in 1 fascicle (also named Quanjin jing; third translation, produced together with Liangshi; seen in the Shixing Catalogue, the Zhao Catalogue, and the Fashang Catalogue).

The above three works in 3 fascicles are all lost.

The śramaṇa Shi Yong translated three works, including the Fannü shouyi jing, during the Song dynasty. Although the various catalogues say 'Song dynasty', they do not specify the emperor or year.

Chani jing (also named Chani benmo jing; excerpted from the Liudu ji; this is an alternative title for the Shijianbianwang jing. Although various catalogues claim it was produced by Yong Gong, because it is an extracted offshoot text, it has been expunged and omitted here).

Jidiaoyin suowen jing in 1 fascicle (also named Rulai suoshuo qingjing tiaofu jing; from the same Indic text as the Wenshu jinglü jing translated by Dharmarakṣa of the Western Jin; fourth translation; seen in the Shixing Catalogue and the Fashang Catalogue).

Le yingluo zhuangyan fangbian jing in 1 fascicle (also named Dacheng yingluo zhuangyan jing, and also named Zhuan nüshen pusa jing; fourth translation; from the same Indic text as the Shunquan fangbian jing translated by Dharmarakṣa of the Western Jin; seen in the Shixing Catalogue, Sengyou's catalogue, and the Fashang Catalogue).

The above two works in 2 fascicles (the former, Jidiaoyin, is extant; the latter, Le yingluo jing, is lost).

The śramaṇa Shi Fahai translated two works, including the Jidiaoyin, during the Song dynasty. The notes in the various catalogues state that they were translated during the Song dynasty; since the year is not indicated, it is unclear under which emperor.

Yuedeng sanmei jing (Candrapradīpasamādhi-sūtra) in 1 fascicle (also named Wenshushili pusa shishi xing jing, and also named Jianhui sanmei jing; an alternative translation from the seventh fascicle of the Da yuedeng jing; seen in the Zhao Catalogue and the Fashang Catalogue).

The above one work in 1 fascicle is extant.

The śramaṇa Shi Xian translated one work, the Yuedeng jing, during the Song dynasty. The notes in the various catalogues say 'Song dynasty', without indicating the translation year; it is unclear under which emperor.

Mishasai lü chao (Mahīśāsaka-vinaya Excerpts) in 1 fascicle (seen in Baochang's catalogue; also named Di'apodanuo juanshu bini jing).

The above one work in 1 fascicle is lost.

The śramaṇa Saṅghavarman was a man of Simhala (Sri Lanka). He translated one work, the Mishasai lü chao. In the Great Zhou Catalogue it refers to Baochang's catalogue, without mentioning the imperial era. Seeking its source in Baochang's catalogue, it was provisionally assigned to the Song catalogue so that there would be documentary evidence (Furthermore, relying on Sengyou's Fayuan, on the tenth day of the third month in the eighth year of the Yixi era of the Jin [412 CE], at the eastern vihāra of the Prajñā Platform on Mount Lu, the Juanshu lü chao was translated together with the Vinaya Master Saṅghavarman of Simhala, in an assembly of 120 monks. Having already compiled it into this catalogue, there has not yet been leisure to relocate it).