貞元新定釋教目錄 4.3.3

4.3.3

Daoshenzu wuji bianhua jing (Sūtra on the Inexhaustible Transformations of the Supernormal Powers of the Way), 4 fascicles (Second translation; also titled He daoshenzu jing; or in 2 fascicles, or 3 fascicles; same original but different translation from the Fo sheng Daolitian wei mu shuofa jing translated by Dharmarakṣa; appears in Zhu Daozu's catalogue).
Ayuwang zhuan (Biography of King Aśoka), 7 fascicles (Sometimes with "Da" [Great] added, also called Da Ayuwang jing, or in 5 fascicles; first translation; same original as the Liang translation Yuwang jing; translated during the Guangxi reign era; appears in Zhu Daozu's catalogue).
Wenshushili xian baozang jing (Sūtra on Mañjuśrī's Manifestation of the Treasure Store), 2 fascicles (First translation; also called Xian baozang jing; or in 3 fascicles; same original as the Baoxie jing and others; translated during the Da'an reign era; appears in Zhu Daozu's catalogue).
Ajashiyewang jing (Ajātaśatru-rāja-sūtra), 2 fascicles (Translated during the Taikang reign era; appears in Zhu Daozu's catalogue; third translation; same original as the Puchao jing and others).
Ananmouquluo jing (Ānandamukha-sūtra), 1 fascicle (Third translation; same original but different translation from the Weimi shi jing and others; appears in Zhu Daozu's catalogue).
The above five works in sixteen fascicles (The first two works in eleven fascicles are extant; the latter three works in five fascicles are missing).
Śramaṇa An Faxin was a man of the Arsacid Kingdom (Parthia). His learning encompassed numerous scriptures, and his profound discernment was without impediment. From the second year of the Taikang era of Emperor Wu, xinchou [281 CE], to the first year of the Guangxi era of Emperor Hui, bingyin [306 CE], he translated five works, including the Daoshenzu [jing], in Luoyang.
Guang boreboluomi jing (Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra), 30 fascicles (Second translation; same original as the Guangzan and the Dapin; or in 20 fascicles; also called Fangguang mohe bore jing; also called Mohe bore fangguang jing; translated in the first year [of Yuankang]; appears in the colophon to the sūtra).
The above one work in thirty fascicles is extant. Śramaṇa Moksala (the colophon to the sūtra calls him Wuchaluo) was a man of Khotan. On the fifteenth day of the fifth month in the first year of the Yuankang era of Emperor Hui, xinhai [291 CE], he translated one work, the Fangguang jing, at Shuinan Monastery in Cangheng (written as Canghuan in the sūtra colophon), Chenliu, completing it on the twenty-fourth day of the twelfth month. The Henan lay practitioner Zhu Shulan transmitted it orally, and Zhu Taixuan and Zhou Xuanming received it with the brush. The Indic text of this scripture was originally brought by the śramaṇa Zhu Shixing of Yingchuan. He had once lectured on the Daoxing jing in Luoyang, but whenever he reached its profound meanings, they were often impassable. He constantly lamented that this sūtra was the essential teaching of the Mahāyāna, yet the principles in its translation were incomplete. He vowed to sacrifice his life and resolved to go search for it. Thereupon, in the fifth year of the Ganlu era of Cao Wei, gengchen [260 CE], he departed from Yongzhou and crossed the flowing sands to the west. Arriving in Khotan, he obtained and transcribed the Indic text of the authentic chapters, consisting of ninety chapters and over 600,000 words. In the third year of the Taikang era of the Jin, renyin [282 CE], he dispatched ten disciples, including Furudan (translated into Jin Chinese as Fajing), to send it back. Before their departure from Luoyang—rather, from Khotan—the Hīnayāna followers of Khotan reported to the king, saying: 'The śramaṇa of the Han lands intends to use Brāhmaṇa books to confuse and disrupt the orthodox scriptures. Your Majesty is the lord of this land; if you do not forbid it, the Great Dharma will be severed, and the spiritual blindness of the Han lands will be Your Majesty's fault.' The king thereupon would not permit him to transport the scripture. Shixing, indignant, asked to burn the scripture as proof. The king, wishing to put it to the test, piled firewood in the palace courtyard and set fire to it. Shixing stood at the steps and took an oath, saying: 'If the Great Dharma is destined to circulate in the Han lands, the scripture shall not burn; if there is no response, what can be done about fate?' Having spoken, he cast the scripture into the flames, and not a single character was damaged; the birch-bark slips were just as before, appearing even more lustrous. The great assembly was awed into submission and praised his divine resonance. The text was thereupon sent to Luoyang, where it remained for three years. It then stayed in Xuchang for two years, and later reached Shuinan Monastery in Chenliu, where the assembly requested Moksala and others to translate it. However, the various catalogues of Zhu Daozu, Sengyou, Wang Zongbao, Chang Li Kuo, Fashang, Lingyou, and others all state that Zhu Shixing produced it; this is merely attributing the merit to the one who originally sought it out. Basing ourselves now on the colophon to the sūtra, Zhi Mindu's catalogue, and miscellaneous indices, it was indeed translated collaboratively by Moksala, Zhu Shulan, and others. As for Zhu Shixing, he stayed in Khotan and died at the age of eighty. According to the Western method of cremation (jhāpita), when the firewood was exhausted and the fire extinguished, his corpse remained entirely intact. The assembly was amazed and uttered an incantation: 'If you have truly attained the Way, according to the Dharma it should disintegrate.' In response to their words, it shattered to pieces. They then gathered his bones and erected a stūpa. Since he died in Khotan, the translation of this scripture was certainly not his.
Yi Pimaluojie jing (Different Vimalakīrti-sūtra), 3 fascicles (You's catalogue gives Yi Weijie jing; sometimes written with the character si; or in 2 fascicles; translated in the sixth year of Yuankang; third translation; same original but different text from those produced by Fodiao, Zhi Qian, and others; appears in the two catalogues of Daozu and Sengyou).
Shoulengyan jing (Śūraṅgama-sūtra), 2 fascicles (Produced in the first year of Yuankang; seventh translation; same original but different text from those produced by Lokakṣema, Bai Yan, Dharmarakṣa, and others; appears in the Zhen and You catalogues).
The above two works in five fascicles are both missing.
Upāsaka Zhu Shulan (According to Zhu Shixing's biography and Zhu Shulan's biography in Sengyou's catalogue, the colophon to the Fangguang jing, and Zhi Mindu's Collation Note to the Śūraṅgama-sūtra, all state that Shulan was a white-robed lay practitioner; the statements in Changfang's and the Neidian catalogues claiming he was a śramaṇa are errors).
He was originally a native of Tianzhu (India). His grandfather Louduo was devoted to learning, pure, simple, and principled. At that time, the king of the country was unprincipled, and the common people contemplated rebellion. A treacherous minister commanding troops committed an offense, and fearing execution, he called upon the country's prominent figures, [including Louduo], to join him in rebellion. Louduo angrily said: 'You arose from low and humble origins to hold an essential post. Unable to repay favors with virtue, would you conversely plot rebellion? I would rather preserve loyalty and die than rebel and live.' The rebel, fearing the plot would leak, killed him and initiated the revolt. Louduo's son Dharmasīla (translated into Jin Chinese as Fashou) had previously been in another country. His wife's two brothers were both śramaṇas. Hearing that his father had been murdered and that the country was in rebellion, he fled to Jin along with the two śramaṇas and settled in Henan, where Shulan was born. From childhood, Shulan was intelligent and eloquent. He consulted his two maternal uncles and received the scriptures and Dharma from them; hearing them once, he understood. He was skilled in both Indic and Jin languages and scripts, and was also well-versed in diverse literature and histories. However, his nature was rather frivolous and rash, and he engaged in hunting without restraint. He once pursued a deer on a single horse, encountered a tiger, and fell from his horse, breaking his right arm, which took a long time to heal. Afterward, he rode and galloped without stopping. His mother repeatedly scolded and admonished him, but he could never change; only when she adopted a vegetarian diet on his behalf did he cease. By nature he was fond of wine, feeling cheerful only after drinking five or six dǒu. He was once heavily intoxicated and lay beside the road; he then entered the gates of Henan Commandery shouting aloud. The officers arrested him and sent him to the Henan prison. At that time, Yue Guang, the Governor of Henan, was drinking with his guests and was already intoxicated. He said to Lan: 'You are an immigrant guest; why do you imitate people in drinking wine?' Shulan said: 'Du Kang brewed wine for everyone in the world to drink; what distinction is there between immigrant and native?' Guang also asked: 'Drinking wine is well and good, but why be wild and disorderly?' He replied: 'Though I am wild, I am not disorderly, just as Your Honor is drunk but not wild.' Guang cheered loudly. A guest seated there said: 'How is it that a foreigner has a white face?' Shulan said: 'People of Henan have black faces, yet no one doubts them; what is so strange about my white face?' Thereupon the host and guests praised his quick wit and released him. Soon afterward, he died suddenly without illness. After three days he revived and recounted that he had entered a vermilion gate with halls made of gold and silver, where he saw...