貞元新定釋教目錄 2.3.1

2.3.1

Guan yaowang yaoshang pusa jing (Sūtra on Contemplating the Bodhisattvas Bhaiṣajyarāja and Bhaiṣajyasamudgata), one fascicle (First translation; appears in Changfang lu).
Kongjing tian ganying sanmei jing (Sūtra on the Samādhi of Resonance with the Pure Void Devas), one fascicle (An old catalogue calls it Kongjing sanmei jing; first translation; appears in Changfang lu).
Cu feng zei jie yidai zhou jing (Incantation Sūtra on Tying One's Belt When Suddenly Encountering Bandits), one fascicle (Appears in Changfang lu).
Zhou zei jing (Incantation Sūtra Against Bandits), one fascicle (Also named Pichu zeihai [Warding Off Bandit Harm]; appears in Changfang lu; Sengyou's lost-translator catalogue lists two texts both named Zhou zei; here only one is retained).
Shisi yi jing (Sūtra of the Fourteen Conceptions), one fascicle (An old catalogue calls it Pusa shisi yi jing; appears in Sengyou lu).
Falü sanmei jing (Sūtra on the Samādhi of the Vinaya Dharma), one fascicle (First translation; appears in Fashang lu).
Daoyi faxing jing (Sūtra on the Practice of Arousing the Path Mind), two fascicles (Or one fascicle; appears in Dao'an and Sengyou lu; [Fei Chang]fang says it comes from the Dīrghāgama).
Da shi'ermen jing (Greater Sūtra of the Twelve Gates), two fascicles (Or one fascicle; comes from the Dīrghāgama; Master [Dao]'an annotated it and composed a preface; appears in Sengyou and Baochang lu).
Xiao shi'ermen jing (Lesser Sūtra of the Twelve Gates), two fascicles (Comes from the Dīrghāgama; Master [Dao]'an annotated it without composing a preface; appears in Sengyou and Baochang lu).
Qifa jing (Sūtra of the Seven Dharmas), one fascicle (An old catalogue calls it Apitan qifa xing jing, or simply Qifa xing jing; appears in Sengyou lu; [Fei Chang]fang says it comes from the Dīrghāgama).
Duozeng daozhang jing (Sūtra of Successive Sections on the Path), one fascicle (The old catalogue lacks the character dao ["path"] and calls it Yichu shifa [Alternate Translation of the Ten Dharmas]; appears in Fang lu, which says it comes from the Dīrghāgama).
Yijue lü jing (Sūtra of the Discerning Meaning of the Vinaya), one fascicle (Sometimes without the character jing; also called Yijue lü faxing jing; Master [Dao]'an says it comes from the Dīrghāgama; appears in Sengyou lu).
Za sishisi pian jing (Miscellaneous Sūtra in Forty-Four Sections), one fascicle (Also called Za jing sishisi pian; since the specific title is not clarified, it is unknown which sūtra it is; Master [Dao]'an says it comes from the Ekottarikāgama; appears in Sengyou lu).
Bai liushi pin jing (Sūtra in One Hundred and Sixty Chapters), one fascicle (An old catalogue calls it Chu Zengyi ahan bai liushi zhang jing [One Hundred and Sixty Sections Extracted from the Ekottarikāgama]; appears in Sengyou lu).
Shetoujian jing (Śārdūlakarṇa-sūtra), one fascicle (Appears in an old catalogue; second translation; called Shetoujian taizi ming ershiba xiu jing, also Taizi mingxing shiliu xiu jing, and also Hu'er jing [Vyāghrakarṇa-sūtra]).
Liuli wang jing (Sūtra of King Virūḍhaka), one fascicle (Sometimes written Liuli; [Fei Chang]fang says it comes from the Ekottarikāgama, but checking reveals none; appears in Changjing lu).
Taizi meng jing (Sūtra of the Prince's Dream), one fascicle (First translation; appears in Changfang lu).
Chan jing (Dhyāna-sūtra), two fascicles (Second translation; [Fei Chang]fang says it appears in the Bie lu).
Hengshui jing (Sūtra on the Ganges River), one fascicle (First translation; also called Hengshui bushuojie jing; appears in Fashang lu; Baochang lu calls it Hengshui jie jing).
Huiguo fa jing (Sūtra on the Method of Repentance), one fascicle (Appears in Changfang lu).
Wufa jing (Sūtra of the Five Dharmas), one fascicle (Appears in Sengyou lu).
Wuxing jing (Sūtra of the Five Practices), one fascicle (Appears in Changfang lu).
Xiao ban nihuan jing (Lesser Mahāparinirvāṇa-sūtra), one fascicle ([Fei Chang]fang says it appears in the Bie lu; You lu says it is also named Nihuan hou zhu biqiu jing, or Nihuan hou bianhua jing, or Nihuan hou biqiu shibian jing, or Fo ban nihuan hou biqiu shibian jing).
Zhengzhai jing (Sūtra on the Correct Fast), one fascicle (Appears in Changfang lu).
Fenbie zuifu jing (Sūtra Distinguishing Transgressions and Merits), one fascicle (Appears in Changfang lu).
Nantijia zuiqi jing (Sūtra on Nandika's Arising of Transgressions), one fascicle (Appears in Sengyou lu).
Chanding fangbian cidi jing (Sūtra on the Sequence of Expedients in Dhyāna), one fascicle (Appears in Changfang lu).
Chanfa jing (Sūtra on the Method of Dhyāna), one fascicle (Appears in Changfang lu).
Danglai bianmie jing (Sūtra on Future Degeneration and Extinction), one fascicle (Appears in Changfang lu).
Xiuxing daodi jing (Yogācārabhūmi-sūtra), seven fascicles (Or six fascicles; first translation; also called Shun daoxing jing; Zhi Mindu composed a preface in the first year of the Yongkang era of the Han dynasty; appears in Baochang lu and the Bie lu).
Wumen chanyao yongfa jing (Sūtra on the Essential Methods of the Five Gates of Dhyāna), one fascicle (First translation; appears in Changfang lu).
Siwei yaolüe jing (Sūtra on the Essentials of Contemplation), one fascicle (Or simply Siwei jing; first translation; appears in Sengyou lu).
Faju jing (Dharmapada), four fascicles (First translation; appears in Changfang lu).
Qing Bintou fa (Ritual for Inviting Piṇḍola), one fascicle (First translation; appears in Neidian lu).
Apitan jiushiba jie jing (Abhidharma Sūtra on the Ninety-Eight Bonds), one fascicle (Appears in Sengyou lu).
The ninety-five works and one hundred and fifteen fascicles above (From Apitan wufa up, fifty-four works and fifty-nine fascicles are extant; from Wuliangshou jing down, forty-one works and fifty-six fascicles are missing texts).
The śramaṇa An Qing, courtesy name Shigao, was the crown prince of the primary queen of the king of Parthia (Anxi).
From his youth he embraced pure filial piety, serving and supporting [his parents] with utmost devotion. His tender compassion extended even to the humblest creeping insects. His speech and actions were invariably in accord with propriety.
Moreover, his intellect was keen and his aspirations were devoted to dedicated learning. He thoroughly mastered the canonical writings of foreign lands. The phenomena of the seven celestial bodies and the five elements, the divinations of wind directions and cloud formations, the calculations of astronomical cycles—he exhausted their full subtleties.
He was also deeply versed in medicine and singularly skilled in acupuncture and pulse diagnostics; discerning illness from bodily complexion, his prescribed treatments never failed to heal. He could even understand the thoughts of birds and beasts upon hearing their calls.
Once, while walking, he saw a flock of swallows and suddenly said to his companion, "The swallows say someone should be bringing food." Shortly thereafter, [food] was indeed brought, and everyone was amazed by it.
His reputation for exceptional genius thus spread throughout the Western Regions, and both distant and neighbouring kingdoms revered and admired him.
Although he remained in secular life, his observance of the precepts was pure and rigorous. He continuously delivered assemblies of Dharma teachings over time.
Later, when his royal father passed away and he was about to succeed to the throne, he deeply contemplated suffering and emptiness, turning his mind away from prestigious rank and worldly power. Having completed the mourning period, he yielded the throne to his uncle, left secular life, and cultivated the Path.
He was extensively versed in the scriptural canon and especially mastered Abhidharma studies; chanting and upholding the Dhyāna-sūtras, he fully plumbed their subtleties.
Thereafter, he travelled to propagate the transformation [of beings], passing through various countries. At the beginning of the reign of Emperor Huan of the Han dynasty, he first arrived in the Eastern Land (China).
Shigao was sharp-witted and astute, understanding completely upon hearing something once. Not long after his arrival, he attained great fluency in the Chinese language. Lamenting that the True Dharma was profound and subtle, he widely engaged in translating and disseminating it.
Shigao comprehended principle and exhausted nature, and naturally knew his past karma. He possessed numerous miraculous signs beyond the measure of worldly understanding.
Initially, Shigao himself stated that in a previous life he had already been a Parthian prince and had renounced secular life together with the son of an elder from that country. During his rounds of alms-gathering (piṇḍapāta), whenever he encountered a donor who was not compliant, he would always resent them.
Shigao repeatedly admonished him, yet he never reformed. After more than twenty years like this, [Shigao] took leave of his fellow student, saying: "I must go to Guangzhou to settle a past karmic retribution. You, sir, are no less diligent than I in illuminating the sūtras, but your nature is prone to anger and wrath; upon the end of life, you must receive an evil form. If I attain the Path, I will surely deliver you."
Afterwards, he went to Guangzhou, where he encountered a great bandit rebellion. Walking along the road, he met a youth who spat on his hands, drew a blade, and said, "I have truly caught you!"
Shigao smiled and said, "In a past life I was indebted to you; hence I have come from afar to repay you. Your wrath is still your intention from that prior lifetime." He then stretched out his neck to receive the blade without the slightest fear on his face. The bandit thereupon killed him.
Those looking on filled the road, none failing to be shocked by this extraordinary event.
His consciousness was then reborn as the crown prince of Parthia—which is the present body of Shigao.
After Shigao had completed the task of preaching and translating sūtras throughout the central land, and when the end of Emperor Ling's reign brought turmoil to the Guan and Luo regions, he shook his mendicant staff toward Jiangnan, saying: "I shall visit Mount Lu to deliver my former fellow student."
Travelling, he reached the shrine at Lake Gongting. This shrine had long possessed spiritual power; when merchants prayed there, [the spirit] would divide the wind for both up- and downstream travel so that none were delayed.
Once, someone begged for the spirit's bamboo and took it before permission was granted; the boat immediately capsized, and the bamboo returned to its original place.