貞元新定釋教目錄 8.3.1

8.3.1

觀世音菩薩受記經一卷（一名觀世音受決經第三出與西晉法護道真出者
同本見王宗僧祐李廓法上等錄及高僧傳）
右一部一卷其本見在。
沙門釋法勇。名曇無竭。本姓李氏。幽州黃龍
國人也。幼為沙彌便修苦行。持戒誦經為師
所異。甞聞法顯寶雲諸僧躬踐佛國。慨然有
忘身之誓。遂以宋永初之元。招集同志沙門
僧曇朗之徒。二十五人。共齎幡蓋供養之
具。發跡北土遠適西方。初至河南國仍出海
西郡。進入流砂到高昌郡。經歷龜茲沙勒諸
國。前登蔥嶺雪山。棧路險惡驢馬不通。層
氷峨峨絕無草木。山多瘴氣。下有大江浚急
如箭。於東西兩山之脇繫索為橋。相去極遠
十人一過。到彼岸已舉煙為識。後人見煙知
前已度方得更進。若久不見煙。則知暴風吹
索人墮江中。行蔥嶺三日方過復上雪山。懸
崖壁立無安足處。石壁皆有故弋孔處處
相對。人各執四弋。先拔下弋手攀上弋展轉
相待。三日方過乃到平地。相待料撿同侶
失十二人。進至罽賓國禮拜佛鉢停歲餘。學
梵書竟便解梵語。求得觀世音受記經梵文
一部。無竭同行沙門餘十三人。西行到新頭
那提河（此云師子口）緣河西入月氏國。禮拜佛肉髻
骨。及覩自沸木船。後至檀特山南石留寺。
住僧三百餘人雜三乘學。無竭便停此寺受
具足戒。天竺沙門佛陀多羅（此云覺救）彼方眾僧
云。其已得道果。無竭請為和尚。漢沙門志
定為阿闍梨。於寺夏坐三月。日復北行至中
天竺。曠絕之處常齎石蜜為糧。其同侶八人
路亡。五人俱行屢經危棘。無竭所齎觀世
音經常專心繫念。進涉舍衛國中。野逢山象
一群。無竭稱名歸命。即有師子從林中出。
象驚怖奔走。後渡恒河復值野牛一群鳴吼
而來將欲害人。無竭歸命如初尋有大鷲飛
來。野牛驚散遂得免害。其誠心所感在險
克濟皆此類也。後於南天竺隨舶汎海達廣
州。所歷事迹別有記傳。元嘉末年達于楊都。
手自宣譯觀世音授記經一部。今見傳于世。
後不知所終。
觀彌勒上生兜率天經一卷（亦云彌勒上生經見道慧宋齊錄及
僧祐錄祐錄先在高昌郡譯出於彼齎還）
諫王經一卷（初出亦云大小諫王經與唐譯勝光王經及勝光天子經同本房云見別錄）
治禪病祕要經一卷（或云治禪病祕要法無經字或云禪要祕密治病經或二
卷或出雜阿含孝建二年九月八日於竺園寺出其月二十五日訖見僧祐寶唱等錄）
淨飯王涅槃經一卷（或加般字第二出與法炬出者同本房云見別錄）
進學經一卷（或云勸進學道經第二出與支謙等出者同本房云見別錄）
八關齋經一卷（異出本房云見別錄）
五無返復經一卷（一名五返覆大義經或作附字房云見別錄）
佛大僧大經一卷（二兒名房云見別錄）
耶祇經一卷（房云見別錄）
末羅王經一卷（房云見別錄）
摩達國王經一卷（房云見別錄或無國王字）
旃陀越國王經一卷（或無國王字房云見別錄）
五恐怖世經一卷（或云五恐怖經房云見別錄）
弟子死復生經一卷（或云死亡更生經房云見別錄）
迦葉禁戒經一卷（一名摩訶比丘經亦云真偽沙門經第二出房云見別錄已上
存已下闕）
菩薩誓經一卷（第五出與長者子制經等同本房云見別錄）
中陰經一卷（房云見別錄）
觀世音觀經一卷（先在高昌郡譯出於彼齎來見僧祐錄）
波斯匿王喪母經一卷（或云波斯匿王經祐云波耶匿王經房云見別錄出增
一阿含第十八卷異譯）
佛母般泥洹經一卷（孝建二年於建山定林上寺出一名大愛道般泥洹經見僧祐錄
出增一阿含第五十卷異譯）
弟子慢為耆域述經一卷（亦云弟子為耆域述慢戒羽弟子戲誕經第四出
與阿難問事佛吉凶經等同本房云見別錄）
長者音悅經一卷（第二出與支謙出者同本房云見別錄）
五苦章句經一卷（第二出與曇無蘭出者同本房云見別錄）
分惒檀王經一卷（第二出竺律炎三摩竭經同本房云見別錄）
弟子事佛吉凶經一卷（祐云弟子問事佛吉凶經房云見別錄）

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).