貞元新定釋教目錄 4.3.2

4.3.2

Pinnü wei guowang furen jing, one fascicle (seen in Fang's catalogue);
Jiewang jing, one fascicle (seen in You's catalogue);
Jieju jing, one fascicle (seen in You's catalogue);
Jieluoyun jing, one fascicle (seen in You's catalogue);
Bikuni jie, one fascicle (You's catalogue states: "Bhikuṇī Prātimokṣa Sūtra, extracted from the Sarvāstivāda-vinaya, slightly different from that produced by Dharmadhara; first translation; seen in You's catalogue");
Jiaye jieji zhuan jing, one fascicle (sometimes without the character zhuan; older catalogues call it Jiaye jiejing or Jieji jiejing; You calls it Jiaye jijie jing; second translation; seen in Zhen's and You's catalogues);
Qishegushan jie, one fascicle (seen in You's catalogue);
Za piyu sanbai wushi shou jing, twenty-five fascicles (You calls it Piyu sanbaishou jing; seen in You's catalogue; Fang states it is seen in the Detailed Catalogue).
The above one hundred and seventy-five works in three hundred and fifty-four fascicles (from the Faguan jing above, ninety works in two hundred and eight fascicles are extant; from the new Daoxing jing down, eighty-four works in one hundred and forty-six fascicles are missing texts).
Śramaṇa Zhu Dharmarakṣa. In Jin, this means Fahu. His ancestors were originally from the Yuezhi country.
His original clan name was Zhi. His family had resided in Dunhuang Commandery for generations. At the age of eight, he left household life, serving foreign śramaṇa Zhu Gaozuo as his teacher, and thereupon adopted the surname Zhu. (Before the Qin and Jin dynasties, śramaṇas mostly took their master's surname. Later, thanks to Mitian Dao'an, all generally took the surname Shi).
He could chant ten thousand words of scripture a day, mastering them at a glance. By nature he was pure and good, and his conduct was dedicated and austere. Earnest of purpose and fond of learning, he traveled myriad li seeking teachers. He widely perused the Six Classics and immersed his mind in the Seven Treatises. Though embroiled in worldly affairs, praise and blame never concerned him. At this time, during the reign of Emperor Wu of the Jin, although temples and icons were revered in the capital, the profound Vaipulya sūtras remained sequestered beyond the Pamirs (Congling).
Dharmarakṣa was indignant and impassioned, resolving to propagate the Great Way. He then accompanied his teacher to the Western Regions, journeying through various lands. The foreign tongues were of thirty-six kinds, as were their scripts. Dharmarakṣa studied them all and synthesized them thoroughly; there was not an interpretation, meaning of sound, or script form that he did not master completely. He thereupon took a great collection of Indic sūtras and returned to the Eastern Xia (China). From Dunhuang to Chang'an, and later to Luoyang and on to Jiangzuo, along the way he transmitted and translated them, rendering them into the Jin language. Beginning in the second year of Taishi of Emperor Wu (bingxu) and ending in the first year of Jianxing of Emperor Min (guiyou), he produced one hundred and seventy-five works, including the Guangzan bore jing. The pure-faith laymen Nie Chengyuan and his son Daozhen, Zhu Fashou, Chen Shilun, Sun Bohu, Yu Sheya, and others together received Dharmarakṣa's instructions, taking up the brush and examining the texts carefully. Dharmarakṣa's sole diligent concern was propagating the teaching. Throughout his life he copied and translated, never tiring of his labors. That the scriptural Dharma flowed so widely throughout the Eastern Xia was entirely due to Dharmarakṣa's efforts. Toward the end of his life, he lived as a hermit in the deep mountains. In the mountains there was a clear stream where he would constantly bathe and rinse his mouth. Later, woodcutters defiled the banks of the water, and in a moment it dried up. Dharmarakṣa paced about and sighed, saying, "Because I lack virtue, this clear spring has ceased to flow. If the water is forever exhausted, I truly will have no means to support myself, and ought rightly to move away." As soon as he finished speaking, the spring flowed and filled the ravine. Such was the efficacy of his profound sincerity. Thus Zhi Dun composed an icon panegyric for him, saying: "Lord Hu was serene and quiet, his virtue and Dao profound and lovely. Softly chanting in the deep gorge, a parched spring refreshed him with water. How lofty! Lord Hu was naturally endowed with vast excellence. Washing his feet in the shifting sands, he extracted and brought forth the mysterious import." Later, he established a monastery outside the Qingmen Gate of Chang'an, vigorously practicing the Way. Thereupon, the influence of his virtue spread far and wide, and his renown covered all directions. Monks numbered in the thousands, all honoring and serving him together. When Emperor Hui of Jin traveled west to Chang'an, the Guanzhong region was desolated, and the common people were displaced. Dharmarakṣa and his disciples avoided the turmoil by fleeing eastward. Reaching Mianchi, he fell ill and passed away. His age was seventy-eight. (Dharmarakṣa still translated sūtras during the reigns of Emperors Huai and Min. The biography stating that when Emperor Hui went west to Chang'an, Lord Hu fled the unrest eastward, arrived at Mianchi, and died, might not be so. Dharmarakṣa's family had lived in Dunhuang for generations, yet his teaching of the Dao was all-encompassing; the people of his time all called him the Dunhuang Bodhisattva. Various catalogues sometimes call him the Yuezhi Bodhisattva, or the Tianzhu Bodhisattva, all respecting his virtue and praising his name. As for Fahu, that is the translation of his name in this land; Dharmarakṣa is the Western Indic designation. Yet Sengyou's catalogue of the Liang and Fajing's catalogue of the Sui set them up as two different people, claiming they translated sūtras separately, which was somewhat lacking in careful examination. Now, carefully examining the various catalogues, the sūtras translated by Dharmarakṣa vary in number; in Changfang's catalogue, their number is even larger. Now, examining them in detail, titles that are separate extractions and the like are not translations produced by Lord Hu and cannot be counted among the authentic translations. Now, for the sake of an authentic record, they have all been eliminated as described below.)
Shizi yue fo bensheng jing (sometimes without the character ben; Fang and various other catalogues say it was translated by Lord Hu; upon examining the text, it is not, so it is now recorded as an anonymous translation and catalogued in the Qin record);
Fashe jing (popularly noted as doubtful; I once saw its manuscript, which was composed by a person; now catalogued in the catalogue of doubtful works);
Baonü wen hui jing, Fanwang bianshen jing (the above two sūtras extracted from the Daji jing);
Si zizai shentong jing (extracted from the Zizaiwang jing);
Jingangzang pusa xing jing (extracted from the Jianbei jing);
Guangshiyin jing (extracted from the Zheng fahua jing);
Baori guangming pusa jing (also called Baori guangming pusa wen lianhua guo xiangmao jing; extracted from the Beihua jing);
Pushou tongzhen jing (sometimes written with the character bo; extracted from the Puchao jing);
Suilan ben jing, Mawang jing, Mile wei nü shen jing, Motiaowang jing (the four sūtras including Suilan and others are all extracted from the Liudu ji);
Pusa huiguo fa jing (sometimes without the character jing; extracted from Nāgārjuna's Daśabhūmika-vibhāṣā);
Ren cong suolai jing (also called Ren suo conglai; extracted from the Ren ben yusheng jing);
Pinqiong jing, Heku jing (the two sūtras Pinqiong and the other are both extracted from the Madhyamāgama);
Qibao jing (extracted from the Ekottarikāgama);
Yiwang jing, Xipili tianzi yi fo shuo ji jing, Sixian ren jing (the three sūtras including Yiwang and others are all extracted from the Saṃyuktāgama);
Xianju jing, Zongchi jing (also called Foxin zongchi), Fushi jing, Miju jing, Zazan jing (the five sūtras including Xianju and others are all extracted from the Shengjing);
Nüren yuchi huangmi jing, Duowen jing, Wuyi jing (the above three sūtras extracted from the Chuyao jing);
The twenty-seven sūtras below Baonü are all separate offshoots and excerpted scriptures taken from larger collections; they are now eliminated. Zhongjing mulu, one fascicle (compiled by Lord Hu himself; it is not a translation of an Indic text, and having been listed in the introductory remarks of the catalogue, it is no longer preserved here).
Shi'eryou jing, one fascicle (first translation).
The above one work in one fascicle has a missing text.
Śramaṇa Kālaruci. In Jin, this means Zhenxi. A person from the Western Regions, he had an expansive and open disposition, harboring the aspiration to broadly propagate the teachings. In the second year of Taikang of Emperor Wu (xinchou), he translated one work, the Shi'eryou jing, in Guangzhou. Seen in the Shixing Catalogue and Baochang's Catalogue.