貞元新定釋教目錄 5

English (machine translation) 5

Language: English

5.22 — 9 parts

5.1

Compiled by the śramaṇa Yuanzhao of Ximing Monastery in the Western Capital

5.2

General Collection of the Multitude of Scriptures: Catalogue, Part One of Five

5.3

The Sima clan of the Eastern Jin, reigning at Jiankang (also called Southern Jin).

From the first year of Jianwu under Emperor Yuan (dingchou) to the second year of Yuanxi under Emperor Gong (gengshen), spanning eleven emperors and 104 years. There were sixteen persons, both ordained and lay. The sūtras, vinayas, and śāstras translated by them, together with the various newly and previously collected scriptures with lost translations, total 168 works in 468 fascicles (eighty-five works in 336 fascicles are extant; eighty-three works in 132 fascicles are missing texts).

5.5

Śramaṇa Bo Śrīmitra of the Eastern Jin (three works in fourteen fascicles: sūtras)

5.6

Śramaṇa Zhi Daogen (two works in seven fascicles: sūtras)

5.7

Śramaṇa Zhu Tanwulan (sixty-one works in sixty-three fascicles: sūtras, precepts, and anthologies)

5.8

Śramaṇa Gautama Saṅghadeva (five works in 118 fascicles: sūtras, śāstras, and instructional rituals)

5.9

Śramaṇa Kālodaka (one work in one fascicle: anthology of sages and saints)

5.10

Śramaṇa Kang Daohe (one work in three fascicles: sūtras)

5.11

Śramaṇa Buddhabhadra (thirteen works in 125 fascicles: sūtras, vinayas, śāstras, and anthologies)

5.12

Śramaṇa Tanmo (one work in two fascicles: vinaya essentials)

5.13

Śramaṇa Vimalākṣa (two works in five fascicles: miscellaneous vinaya matters)

5.14

Śramaṇa Śākya Faxian (seven works in twenty-six fascicles: sūtras, precepts, treatises, and anthologies)

5.15

Śramaṇa Jñānamitra (twenty-three works in forty-five fascicles: sūtras)

5.16

Lay Buddhist Zhu Nandi (three works in five fascicles: sūtras)

5.17

Śramaṇa Zhu Fali (one work in one fascicle: sūtra)

5.18

Śramaṇa Śākya Songgong (three works in three fascicles: sūtras and anthologies)

5.19

Śramaṇa Śākya Tuigong (one work in one fascicle: sūtra)

5.20

Śramaṇa Śākya Fayong (one work in one fascicle: sūtra)

5.21

Various newly and previously lost-translator sūtras (forty works in forty-eight fascicles: two works in three fascicles from the earlier compilation; twenty-eight works in forty-five fascicles newly appended)

5.22.1

Da guanding jing in twelve fascicles (sometimes without the word "Da"; the catalogue says nine fascicles, which is not yet clear; this Guanding comprises twelve works in total, which later people divided into separate fascicles, one per work; [Fei Chang]fang states it appears in the Miscellaneous Catalogue).
Da kongque wang shenzhou jing in one fascicle (recorded in Zhu Daozu's catalogue and Sengyou's catalogue; the first translation).
Kongque wang za shenzhou jing in one fascicle (recorded in Zhu Daozu's catalogue and Sengyou's catalogue; the third translation).
The three works in fourteen fascicles above (the first work in twelve fascicles is extant; the latter two works in two fascicles are missing texts).
Śramaṇa Śrīmitra, called Jizhi in the language of Jin, was a man of the Western Regions. The son of a king, he was due to inherit the lineage of rule, but he yielded the kingdom to his younger brother, covertly taking Taibo as his model. Having shortly thereafter awakened his mind through heavenly inspiration, he consequently became a śramaṇa. Mitra’s natural disposition was noble and lucid, and his demeanor transcended the ordinary. Merely facing him, one found him preeminent above all, let alone his keen discernment, eloquence, and comprehension of speech! During the Yongjia era of the Western Jin, he first arrived in this land; he then crossed to the region east of the Yangtze and stayed at Jianchu Monastery. Chancellor Wang Dao took a single look at him and marvelled at him, considering him one of his own kind. Because of this, his fame became illustrious. Taiwei Yu Yuangui, Guanglu Zhou Boren, Taichang Xie Youyu, and Tingwei Huan Maolun were all celebrated gentlemen of their era; they met with him all day long, praising him repeatedly, opening their hearts, and forging friendships. Wang Dao once paid a visit to Mitra; Mitra loosened his belt, reclined, and engaged in conversation with an intuitive understanding. At that time, Bian Wangzhi, Director of the Department of State Affairs, was also on good terms with Mitra. Shortly thereafter, Wangzhi arrived; Mitra then adjusted his lapels, straightened his demeanor, and sat upright to receive him. When someone asked the reason for this, Mitra said: "Lord Wang expects people to follow the way of free spirit, whereas Director Bian governs things by normative rules. That is why I do so." The various gentlemen thereupon marveled at his natural spirit being so free and unconstrained, each meeting with what was proper. Huan the Tingwei once wished to frame a character appraisal for Mitra, but for a long time could not find the words. Someone said: "Śrīmitra may truly be called lofty and bright." Huan then exclaimed in immense admiration, taking it to be the utmost appraisal. Generalissimo Wang Chuchong was in the southern regions. Hearing that the various gentlemen such as Wang and Zhou all held Mitra in high esteem, he suspected they were deficient in discernment. When he saw Mitra himself, he was thrilled and invigorated, rushing over and showing the utmost devotion on first meeting. Lord Wang once said to Mitra: "Foreign lands have only you alone, sir." Mitra smiled and replied: "If I were like you gentlemen, how could I be here today?" People at the time considered this an excellent retort. Mitra’s disposition was noble and simple; he did not learn the Jin language. Whenever he conversed with the gentlemen, though it was done through interpretation, his intuitive grasp and mental comprehension fully conveyed the meaning, appearing natural. His unfettered manner was not something ordinary sentiments could measure. Mitra was adept at holding incantations and arts, and wherever he turned, they were efficacious. People of the time called him Master of the High Seat. During the reign of Emperor Yuan, he translated three works of sūtras, including the Guanding. He also transmitted high-pitched Indic chanting to his disciple Mili, the resonance of which has been passed down to this day. Over eighty years of age, he died during the Xiankang era. When the gentlemen heard of it, they grieved and wept bitterly. Mitra had often practiced dhūta to the east of Shizigang; after his death, he was buried there accordingly. Emperor Cheng, cherishing his spirit, erected a stūpa at his burial place. Later, a śramaṇa from west of the Pass came traveling to Jiankang and thereupon founded a monastery at the burial site. Xie Hun of Chen Commandery assisted in completing this enterprise, commemorating the past; it was consequently named Gaozuo Monastery.
Achu fochai zhu pusa xue chengpin jing in two fascicles (translated in the Taikang era, the second translation; largely identical with minor differences from the translation by Lokakṣema of the Han; recorded in Zhu Daozu's Miscellaneous Catalogue of the Jin Era).
Fangdeng fahua jing in five fascicles.
The two works in seven fascicles above are both missing texts.
Śramaṇa Zhi Daogen, savoring the taste [of the Dharma] and traveling about, cherished the Way and benefited living beings. In the first year of the Xiankang era of Emperor Cheng, the yiwei year [335 CE], he translated two works of sūtras, including the Achu fochai (The catalogues of [Fei Chang]fang and others all say the Achu fo jing was translated in the Taikang era, which was during the reign of Emperor Wu of Western Jin; nearly sixty years separate it from Xiankang. For one person to have translated sūtras in two dynasties is likely a great error; this must be a clerical error in transmission, most likely being Xiankang).
Cailianwei wang shang fo shoujue hao miaohua jing in one fascicle (also simply called Cailianwei wang jing; the second translation, the same text as the Asheshiwang shoujue jing).
Tuolinnibo jing in one fascicle (also called Tuolinbo zhou jing; the second translation, the same text as the Chiju shenzhou jing and others; Fang’s catalogue preserves the Chiju shenzhou jing in addition to the Tuolinbo jing, which is mistaken).
Moniluotan jing in one fascicle (also called Moniluotan shenzhou jing).
Xuanshi Batuo suoshuo shenzhou jing in one fascicle (the catalogue has "Huanshi" and lacks the words "suoshuo", or writes "ba" 拔; also called Tuobatuo; ancient catalogues call it Huanwang batuojing).
Jizhi guo jing in one fascicle (extracted from the seventeenth fascicle of the Dīrgha-āgama; an alternate translation).
Tiecheng nili jing in one fascicle (extracted from the twelfth fascicle of the Dīrgha-āgama; the same text as the Wu tianshi jing).
Anoufeng jing in one fascicle (in the Jin language: "In Accordance with Order"; extracted from the twenty-seventh fascicle of the Madhyama-āgama; an alternate translation).
Fanzhi Aluoyan wen zhongzun jing in one fascicle (also called Aluoyan; extracted from the thirty-seventh fascicle of the Madhyama-āgama; an alternate translation).
Nili jing in one fascicle (sometimes called Zhong ahan nili jing; extracted from the fifty-third fascicle of the Madhyama-āgama; an alternate translation).
Jiede xiang jing in one fascicle (sometimes called Jiede jing; extracted from the thirteenth fascicle of the Ekottarika-āgama; an alternate translation of the fifty-first fascicle).
Shuimo suo piao jing in one fascicle (also named Hezhong daju mo jing, also named Jumo pi jing; the same text as the Wuyin piyu jing; extracted from the tenth fascicle of the Saṃyukta-āgama; an alternate translation).
Yuya jing in one fascicle (also named Zhangzhe yi fo shuo zifu wujing jing, or called Yuya nü jing; the second translation, the same text as the Asuda jing and others).
Wu ku zhangju jing in one fascicle (the first translation; also named Zhutian wu ku jing, also named Wudao zhangju jing, also named Jingchu zuigai yule fofa jing).
Ziai jing in one fascicle (sometimes called Ziai bu ziai jing; [Fei Chang]fang says it appears in the old catalogue).
Zhongxin jing in one fascicle (sometimes called Zhongxin zhengxing jing; the old catalogue calls it Da zhong jing, also called Xiao zhongxin jing; Fang’s catalogue states it is extracted from the Liudu ji, but now examining it, it is not found).
Jianzheng jing in one fascicle (also named Shengsid bianzhi jing).
Da yu shi jing in one fascicle.
Anan qi meng jing in one fascicle (or simply called Qi meng jing).
He diao anahan jing in one fascicle (also named Hediao 荷鵰, or written with the character ke 苛).
Xinsui jing in one fascicle.
Biqiu ting shi jing in one fascicle (also named Tingshi biqiu jing).
Fo ban nihuan Mohejiaye fu fo jing in one fascicle (also named Jiaye fu fo ban niepan jing).
Duniu jing in one fascicle (one source calls it Duzi jing; the second translation, the same text as the Ruguang jing and others).
Kongque wang zhou jing in one fascicle (the third translation, the same text as that translated by Jizhi).
Qifo suojie mayoushu jing in one fascicle ([Seng]you’s lost-translator catalogue records two texts repeatedly, one stating it is a variant text).

5.22.2

Dashenmu jie shi zhou jing, 1 fascicle;
Yihuan fayuan shenzhou jing, 1 fascicle;
Jie ri'e shenzhou jing, 1 fascicle;
Liushen ming shenzhou jing, 1 fascicle;
Tanchiluo mayou shu zhou jing, 1 fascicle;
Mayou shu zhou jing, 1 fascicle;
Moniluodan shenzhou anmo jing, 1 fascicle;
Yiwang weilouyan shenzhou jing, 1 fascicle (also called Anan suowen yiwang weilouyan shenzhou jing);
Longwang zhou shui yu jing, 1 fascicle;
Shiba longwang shenzhou jing, 1 fascicle;
Qingyu zhou jing, 1 fascicle;
Zhiyu zhou jing, 1 fascicle;
Chenshui jing, 1 fascicle;
Huanshi ayizou shenzhou jing, 1 fascicle;
Zhoushui jing, 1 fascicle;
Yaozhou jing, 1 fascicle;
Zhoudu jing, 1 fascicle;
Zhou shiqi bing jing, 1 fascicle;
Zhou xiao'er jing, 1 fascicle;
Zhou chi jing, 1 fascicle (Sengyou's Catalogue of Lost Translations records another text with the same title, noted as a variant version; one says chongchi [worm-tooth/decayed tooth], the other says chu [caries]);
Zhou yatong jing, 1 fascicle (Sengyou's Catalogue of Lost Translations records another text with the same title, noted as a variant version, or titled Chitong);
Zhou yantong jing, 1 fascicle;
Wu yan wen jing, 1 fascicle (now suspected to be an alternate title for the Qiu wuyan fa translated by Nie Daozhen);
Liyu youpose youpoyi jie wen, 1 fascicle (also called Juxing ershi'er jie wen);
Zuiye baoying jing, 1 fascicle (same text as the Zuiye yingbao jiaohua diyu jing);
Bashi jie jing, 1 fascicle (second translation);
Pingsha wang wu yuan jing, 1 fascicle (also titled Foshajia wang jing, second translation);
Yizu jing, 2 fascicles (Fei Changfang states it appears in the Wu Catalogue, also said to be an alternate translation, second translation);
Shishan shi'e jing, 1 fascicle (second translation; the Wu Catalogue says it is an alternate version);
Zhi chanfa jing, 1 fascicle;
Fantian ceshu jing, 1 fascicle (older catalogues call it Zhutian shi jing);
Zhu tiandi jing, 1 fascicle;
Shisong biqiu jieben, 1 fascicle (in the sixth year of Dayuan, the three editions of Sengchun, Dharmarakṣa [Tanmote], and Zhu Sengshu were combined to form this single fascicle; appears in Baochang's catalogue, should be the second translation);
Erbailiushi jie sanbu heyi, 2 fascicles (the preface adds the characters "Da biqiu"; collated again on the twentieth day of the sixth month in the sixth year of Dayuan at the Xiezhenxi Monastery with the assembly of monks; appears in older catalogues and Baochang).
The sixty-one works in sixty-three fascicles above (the twenty-four works in twenty-four fascicles from Fo banniuan upwards are extant; the thirty-seven works in thirty-nine fascicles from the Duniu jing downwards are missing texts).
The śramaṇa Dharmarakṣa (Tanwulan), translated in Jin as Fazheng, was a native of the Western Regions. From the xinsi year, the sixth year of the Dayuan era of Emperor Xiaowu, to the yihai year, the twentieth year of Dayuan, at the Xiezhenxi Monastery in the capital of Yang[zhou], he translated sixty-one works, including the Cailian wei wang jing and others; appears in Changfang's catalogue.
Furthermore, Changfang and other catalogues list another forty-eight sūtras also said to have been translated by Fazheng. Because these are all offshoot extracts or suspected apocrypha, they have now all been deleted, as explained below:
Jiuhu shenming jing (also called Jiuhu shenming ji ren bingku'e jing; the same catalogue compiles it into the canonical scriptures, while older catalogues say it is apocryphal; it is now arranged according to the older ones);
Zhutian wen rulai jingjie bukesiyi jing;
Jianshui shijie jing (the two sūtras above both derive from the Daji jing);
Longwang jieyuan wu long shenzhou jing; Dajiangjun shenzhou jing (the two sūtras above derive from the Guanding jing);
Wu wuwo jing (derives from the Puchao jing);
Milan jing (also written Milian or Milian); Motian guowang jing; Anan nianmi jing (the three sūtras including the Milan jing derive from the Liudu ji);
Xianjie qianfo ming jing (derives from the Xianjie jing; the preface states that the Xianjie jing speaks of the two thousand one hundred transcendent perfections beginning with Krakucchanda Buddha; this Qianfo ming jing has another translation that begins with Kurukuta Buddha);
Sanshiqi pin jing (Master Dao'an says it derives from a vinaya sūtra; Sengyou's catalogue states: compiled and produced in the sixth month, the bingshen year, the twentieth year of Dayuan of the Jin dynasty, at Xiezhenxi Monastery);
Sanshisantian yuanguan jing; Biqiu chengjiu wufa ru diyu jing;
Xueren luanyi jing (the three sūtras above derive from the Ekottarika-āgama);
Fo wei biqiu shuo da re diyu jing; Shidihuanyin yi M Shellian fangguang jing; Mulian jian dashen zhongsheng rantie chanshen jing; Jian yi zhongsheng jutis fenhui tushen jing; Zhongsheng ding you tiemo shenghuo ran jing; Luopo niao wei ying suo zhuo jing; Shifa chengjiu e'ye ru diyu jing; Shexing fa jing; Biqiu su yu tianzi fangguang jing; Tian yu xiuluo yu douzhan jing; Tiandi Shi shoujie jing; Biqiu wen fo Shidihuanyin yuan jing; Sitianwang anxing shijian jing; Fo jian fantian ding jing; Dishi cixin zhansheng jing; Tianshen jinbao jing; A'yu wang gongyang daochangshu jing; Quanxing youzheng jing; Jie xiangying fa jing; Chansi manzu jing (the twenty sūtras from Fo wei biqiu shuo downwards all derive from the Saṃyuktāgama);
Yeji jing; Bie mihou jing; Chong hu wu jing (sometimes with the character niao); Dizi mingguo jing; Lu tuo jing; Jusaluoguo wu wang jing (sometimes without the character luo); Kongque jing; Fufu jing (the eight sūtras including Yeji jing all derive from the Sheng jing);
Qunniu qiantou jing; Ji xiuxing tu jing; Baowu jing (the three sūtras including Qunniu all derive from the Chuyao jing);
Diyu zhongsheng xianghai jing (derives from the Xiuxing daodi jing);
Chipi wu yu jing; Anan duohuan luoyun mu jing (the two sūtras including Chipi wu derive from the Za piyu chao);
Madhyama-āgama (Zhong ahan jing), 60 fascicles (second translation, or in 58 fascicles; produced at the Dongjingting Monastery on the tenth day of the eleventh month in the first year of Long'an; recorded on the twenty-fifth day of the sixth month in the second year; same text as the one translated by Dharmanandin; śramaṇa Tongdao and others recorded it with brush, and Daoci composed the preface; appears in Daozu's catalogue);
Ekottarika-āgama (Zengyi ahan jing), 51 fascicles (second translation, produced in the first month of the first year of Long'an, slightly different from Nandin's edition; Zhu Daozu recorded it with brush; sometimes in 42 or 33 fascicles without a fixed count, and there is also an edition completed in 60 fascicles; appears in the catalogues of Daozu and Baochang);
Abhidharmahṛdaya-śāstra (Apitanxin lun), 4 fascicles (also called Apitanxin, without the word lun; composed by the venerable Dharmaśreṣṭhin; translated for Master Huiyuan at Mount Lu in the sixteenth year of Dayuan; Daoci recorded it with brush and Master Yuan composed the preface; appears in Sengyou's catalogue);
Tridharmaka-śāstra (Sanfadu lun), 2 fascicles (translated for Master Yuan at Mount Lu in the sixteenth year of Dayuan; Master Yuan composed the preface; second translation, broadly similar with minor differences compared to the translation by Nandin; or

5.22.3

three fascicles (The Detailed Catalogue says one fascicle; or simply called Tridharmaka-śāstra without the character 'śāstra'; or called sūtra; or called sūtra-śāstra; see Sengyou's catalogue);
Rules for Instructing Bhikṣuṇīs, one fascicle (Fei Changfang says it is found in the Detailed Catalogue, also stating that it was produced at Mount Lu).
The five works above in one hundred and eighteen fascicles (the texts of the first four works in one hundred and seventeen fascicles are extant; the text of the latter one work in one fascicle is missing).
Śramaṇa Gautama Saṅghadeva, rendered in Jin as Zhongtian ('Multitude of Gods'), or called Tihe, which is due to phonetic corruption. A native of the country of Kashmīr. Having entered the Way and pursued training, he sought enlightened masters from afar. Learned and proficient in the Tripiṭaka, he recited and held much of it. He was particularly adept in the Abhidharmahṛdaya, penetrating its subtle principles. He constantly chanted the Tridharmaka day and night, savoring it and regarding it as the treasury of the Way. In character he was exceptional and bright, possessing deep insight. His deportment was warm and courteous, and he dedicated himself to teaching others, inquiring diligently without weariness.
During the Jianyuan era of Fu Qin, he arrived in Chang'an, spreading the transformation of the Dharma and translating two treatises, which are fully recorded in the Qin catalogue. Later, in the sixteenth year of Taiyuan, xinmao (391), under Emperor Xiaowu of the Jin, he traveled to preach south of the Yangtze River. Prior to this, Dharma Master Huiyuan of Mount Lu had been diligently seeking wondrous scriptures and extensively amassing the canon of sūtras, humbly reserving a seat in anticipation of distant guests. Hearing of his arrival, Huiyuan immediately invited him to Mount Lu. In that very year, he requested him to produce the Abhidharmahṛdaya, the Tridharmaka, and other works. Saṅghadeva then, at the Prajñā Platform, held the Indic text in hand and proclaimed it orally in the Jin language, stripping away flowery rhetoric to preserve substance and striving to fully convey the fundamental meaning. What is transmitted today is indeed that version. In the first year of Long'an, dingyou (397), under Emperor An, he traveled to Jiankang. Among the princes, dukes, and refined luminaries of the Jin court, none failed to approach his seat to pay homage. At that time, the Prefect of the Masters of Writing, General of the Guard, and Marquis of Dongting, Wang Xun of Langya (According to the Biographies of Eminent Monks, Sengyou's catalogue, Fei Changfang's catalogue, etc., all say Wang Xun; the preface to the Madhyama-āgama says Wang Yuanlin, Yuanlin being Xun's courtesy name),
possessed an innate faith and wisdom. Upholding the true Dharma, he established a vihāra and widely assembled students. After Saṅghadeva arrived, Xun promptly invited him and thereupon had him expound the Abhidharma in his residence. Renowned monks gathered completely. Since Saṅghadeva's doctrinal tenets were refined and his phrasing clear and distinct, bringing to light profound meanings, the assembly was all delighted and enlightened. In the winter of that year, Xun assembled over forty doctrinal monks including Shi Huichi and further requested Saṅghadeva to translate the Madhyama-āgama and Ekottarika-āgama in the monastery. The Kashmiri śramaṇa Saṅgharakṣa held the Indic text, and Saṅghadeva translated it into the Jin language, completing it by the following summer. The śramaṇa Daoci of Yuzhou acted as scribe, and Li Bao and Tang Hua of the state of Wu transcribed it together. In the two locations of Mount Lu and Jiankang, Saṅghadeva produced a total of five works in one hundred and eighteen fascicles. Saṅghadeva had traveled extensively among both Chinese and border peoples, fully understanding customs. Composed, alert, and skilled in witty conversation, there was none who had not heard of his preaching and renown. It is not known where he died.
Twelvefold Wandering Sūtra, one fascicle (Second translation; slightly different from the one translated by Kāla; found in Zhu Daozu's Miscellaneous Records of the Jin Period; see Baochang's catalogue).
The one work above in one fascicle; its text is extant.
Śramaṇa Kāludaka, rendered in Jin as Shishui ('Timely Water'). A native of the Western Regions. With skillful means in propagation, he harbored the Way and journeyed among states. In the seventeenth year of Taiyuan, renchen (392), under Emperor Xiaowu, he translated the one work, Twelvefold Wandering Sūtra.
Sūtra on Increasing Intention, three fascicles (Second translation; found in Zhu Daozu's Miscellaneous Records of the Jin Period; Zhu Shixing's Han Catalogue states two fascicles and does not indicate the translator).
The one work above in three fascicles; the text is missing.
Śramaṇa Kang Daohu. In precept virtue, he possessed decorum, serving as a model for all beings. In the twenty-first year of Taiyuan, bingshen (396), under Emperor Xiaowu, he translated the one work, Sūtra on Increasing Intention.
Mahāvaipulya-buddhāvataṃsaka-sūtra, sixty fascicles (First translation; originally fifty fascicles, later divided into sixty by later generations; śramaṇa Zhi Faling obtained the Indic text in Khotan and brought it; produced at Daochang Monastery on the tenth day of the third month of the fourteenth year of Yixi, and completed on the tenth day of the sixth month of the second year of Yuanxi; Faye acted as scribe; see the catalogues of Zhu Daozu and Sengyou);
Sūtra on Entering the Immeasurable Gates of Dhāraṇī, one fascicle (Or called New Secret Dhāraṇī Sūtra; translated at Mount Lu; fifth translation; same text as Zhi Qian's Immeasurable Gates Secret Sūtra, etc.; see the catalogues of Zhu Daozu, Sengyou, Fei Changfang, etc.; separately listing New Secret Dhāraṇī is an error);
Mahāvaipulya Tathāgatagarbha Sūtra, one fascicle (Or simply called Tathāgatagarbha-sūtra; third translation; translated at Daochang Monastery in the second year of Yuanxi; see Zhu Daozu's Miscellaneous Records of the Jin Period and Sengyou's catalogue);
Sūtra on the Ocean of Samādhi through the Contemplation of the Buddha, ten fascicles (Or called Sūtra on the Contemplation of the Buddha's Samādhi, or in eight fascicles; found in Zhu Daozu's Jin Records, also in Sengyou's catalogue; or said to have been produced in the Song period);
Mahāsāṃghika Vinaya, forty fascicles (Or said to be thirty fascicles; the Indic text was brought by Faxian from Magadha; produced together with Faxian at Douchang Monastery in the eleventh month of the twelfth year of Yixi; seen in Zhu Daozu's catalogue; Sengyou places it in Faxian's catalogue because it was a collaborative translation);
Bhikṣu Prātimokṣa of the Mahāsāṃghika, one fascicle (Also called Mahāsāṃghika Prātimokṣa; second translation; translated at Daochang Monastery; seen in Baochang's catalogue; Sengyou includes it under Faxian and Buddhabhadra's collaborative translations, with dates fully consistent);
Dharmatrāta Dhyāna Sūtra, two fascicles (Also named Yogācārabhūmi, which translates as Stages of Spiritual Practice; produced at Mount Lu; also named Impurity Contemplation; also named Dhyāna Sūtra of Skillful Means in Spiritual Practice; Sengyou states it has seventeen names in all, such as Skillful Means in Spiritual Practice; Master Huiyuan composed the preface; seen in Sengyou's catalogue);
Mañjuśrī's Aspiration Sūtra, one fascicle (Or with the word 'gāthā' added; produced at Douchang Monastery in the second year of Yuanxi; seen in the two catalogues of Sengyou and Baochang; the postscript states that when the fourfold assembly in foreign lands worships the Buddha, they often recite this scripture to make vows seeking the Buddha Way);
New Sūtra on Immeasurable Life, two fascicles (Produced at Daochang Monastery in the second year of Yongchu of the Song; seen in the two catalogues of Sengyou and Baochang; eighth translation; same text as those produced by An Shigao, Lokakṣema, Zhi Qian, Sengyi, and others);
Sūtra on the Original Actions of the Bodhisattva, one fascicle (Also simply called Sūtra on Original Actions; this is the 'Pure Conduct Chapter' of the Avataṃsaka; seen in the two catalogues of Sengyou and Changfang; included in the Great Zhou Canon, but currently missing; provisionally retained);
Sūtra on Purifying the Six Pāramitās, one fascicle (Seen in the two catalogues of Sengyou and Changfang);
Treatise on the Core of Expedient Means, one fascicle (Produced together with Faye; seen in the Biographies of Eminent Monks; first translation);
Past and Present Sūtra of Cause and Effect, four fascicles (Fei Changfang says it is seen in the Detailed Catalogue; fifth translation).
The thirteen works above in one hundred and twenty-five fascicles (the eight works above Mañjuśrī's Aspiration in one hundred and sixteen fascicles are extant; the five works below the New Sūtra on Immeasurable Life in nine fascicles are missing).
Śramaṇa Buddhabhadra, rendered in Jin as Juexian ('Enlightened Sage'). His original clan was the Śākyas. A native of the state of Kapilavastu, he was a descendant of King Amṛtodana. His grandfather Dharmadeva (here translated as Fatian, 'Dharma Heaven') once traded as a merchant in Northern India and consequently settled there. His father Dharmasūrya (here translated as Fari, 'Dharma Sun') died young. The Tripiṭaka Master Buddhabhadra was orphaned and lived with his mother; after five years he lost his mother as well and was raised by his maternal relatives. His great-uncle Kumāri heard of his cleverness and, mourning his

5.22.4

[Buddhabhadra was] orphaned and helpless, so [his uncle] brought him back and ordained him as a śrāmaṇera. By the age of seventeen, together with several fellow students, he devoted himself solely to recitation as his study. What took the others a full month, [Buddhabhadra, also known as] Xian, finished reciting in a single day. His master sighed and said, 'In one day, Xian matches thirty men!' When he received full ordination, he cultivated his practice with zeal and diligence. Widely read in the sūtras, he comprehended a great deal. From his youth, he was renowned for dhyāna and vinaya. He once travelled to Kashmīr with his fellow student Saṃghadatta, where they lived together for years. Although Datta admired his talent and brilliance, he had not yet gauged his true stature. Later, while sitting in dhyāna behind closed doors in a secluded chamber, [Datta] suddenly saw Xian arrive. Startled, he asked where he had come from. [Xian] replied, 'I briefly went to Tuṣita to pay homage to Maitreya.' Having finished speaking, he disappeared. Datta knew he was a sage, though he could not fathom the depths [of his attainment]. Later, repeatedly witnessing Xian's divine transformations, Datta felt respect in his heart and inquired reverently; only then did he learn that [Xian] had attained the fruit of an anāgāmin. [Xian] had always wished to travel abroad to propagate the transformation and observe the customs everywhere. It happened that the Qin monk Zhiyan travelled west to Kashmīr. Beholding the purity and excellence of the monastic assembly, he sighed deeply, turned toward the east, and said, 'My fellows possess the aspiration for the Way, but having met no true master, they have no means to achieve awakening.' He then inquired among the assembly of that country as to who might spread the teaching to the eastern lands. Everyone said, 'There is Buddhabhadra, who was born in the city of Nagarī in India. His clan has for generations revered the study of the Way. Having left the household life while still a young child, he has already thoroughly understood the sūtras and śāstras. In his youth, he studied under the great dhyāna master Buddhasena. Sena is also in Kashmīr at present.' [Buddhasena] then said to Zhiyan, 'The one who can uphold the monastic assembly and propagate the teachings of dhyāna is this Buddhabhadra.' Since Zhiyan made his earnest request with the utmost sincerity, Xian took pity and consented. Thereupon he took leave of the community, bade farewell to his master, packed provisions, and departed for the east. Travelling on foot for three years, he passed through many seasons of cold and heat. Once he crossed the Congling (Pamir Mountains), he passed through six kingdoms along the way. The rulers of these kingdoms, pitying his distant journey to transform others, all joyfully provided him with provisions and expenses until he reached Jiaozhi. He then boarded a merchant ship and travelled along the sea, passing by an island. Xian pointed to the mountain with his finger and said, 'We may stop here.' The ship's captain said, 'Travellers cherish their time; favorable winds are hard to come by, so we cannot stop.' After sailing for more than two hundred li, the wind suddenly shifted and blew the ship back toward the island. Only then did everyone realize his divine power; they all treated him as their master and deferred to him on whether to proceed or halt. Later, when they encountered a favorable wind, all the other ships set sail. Xian said, 'We must not move.' The captain accordingly stayed. Soon after, those who had departed first were all shipwrecked at once. Later, in the pitch-dark night, [Xian] suddenly ordered all the ships to set sail together. None were willing to follow. Xian himself arose, drew in the hawser, and his ship alone set sail. In a short while, pirates arrived, and all those who had stayed behind were pillaged and slaughtered. Shortly thereafter, he reached Donglai Commandery in Qingzhou. Hearing that Kumārajīva was in Chang'an, he went to join him. Kumārajīva was delighted and discussed the characteristics of dharmas with him. They illuminated the profound and subtle, from which much awakening and benefit were gained. [Buddhabhadra] then said to Kumārajīva, 'Your explanations do not surpass what ordinary minds expect, yet you have attained such high renown—why is that?' Kumārajīva said, 'It is only because of my advanced age; how could it be that I truly match such praise?' Whenever Kumārajīva had doubtful points, he would always consult and settle them with [Xian]. At that time, the Qin ruler Yao Xing was dedicated to the sūtra teachings and supported more than three thousand monks. They frequented the palace and extensively cultivated worldly affairs. Only Xian maintained his quietude and did not mingle with the crowd. Later, he said to his disciples, 'Yesterday I saw five ships set sail together from my homeland.' Soon after, a disciple informed outsiders. The elder monks of the Guanzhong region all considered this to be a display of anomalous feats to delude the masses. Furthermore, Xian was greatly propagating the practice of dhyāna in Chang'an, and those from all quarters who delighted in quietude came upon hearing of his renown. However, people's engagement in learning varied in depth, and their grasp of the Dharma varied in degree; corrupt and insincere persons took advantage of this to act deceitfully. One disciple, on account of a minor contemplative practice, claimed that he had attained the fruit of an anāgāmin. Xian did not immediately examine and interrogate him, which led to rumours. He was severely slandered, and unforeseen disasters were imminent. Thereupon, disciples either concealed their names and secretly departed, or leaped over the walls and fled by night; within half a day, the community had dispersed almost entirely. Xian, however, remained serene and unperturbed. At that time, the elder monks Sengqi, Daoheng, and others said to Xian, 'The Buddha did not even permit one to speak of one's own attained dharmas. Your earlier claim that five ships would arrive was empty and unfounded. Moreover, your disciples deceive and delude, creating disharmony among themselves. Since this violates the vinaya, it is unreasonable for us to reside together. You should depart at once and not linger here.' Xian said, 'My body is like floating duckweed; leaving or staying is quite easy. I only regret that my inner aspirations have not been realized, which is a cause for sorrow.' Thereupon, together with over forty disciples including Huiguan, he set out. His composure was calm, and his expression showed no trace of disturbance. Those who recognized the truth all sighed with regret. Several thousand people, both monastics and laymen, saw him off. Hearing of his departure, Yao Xing was filled with regret and said to Daoheng, 'The śramaṇa Buddhabhadra came travelling with the Way in order to propagate the bequeathed teachings. To have his words suppressed before they could be uttered is truly deeply regrettable! How could the fault of a single word cause myriad men to lose their guide?' He then ordered an envoy to pursue him. Xian said to the envoy, 'I truly know the ruler's gracious intention, but I am not in a position to obey the command.' Thereupon, leading his companions, he traveled by night, heading south toward Mount Lu. The śramaṇa Huiyuan had long admired his virtue and character, so he had sent a messenger into the Guan region with a letter to invite him. When [Buddhabhadra] arrived at Mount Lu, they rejoiced as old friends. Huiyuan held that Xian's expulsion was caused by the fault of his disciples, and that foretelling the five ships was merely spoken among like-minded companions, which did not violate the vinaya. He then sent his disciple Tanyong with a letter to Ruler Yao and the monastic assembly in Guanzhong to explain and resolve the matter of his expulsion. Huiyuan then invited him to translate various texts on dhyāna and meditation practices. Xian's aspiration lay in travelling and transforming others; he did not seek a comfortable dwelling. After staying on the mountain for about a year, he went west to Jiangling, where he met a foreign ship captain. Upon inquiry, it turned out that these were indeed the five Indian ships he had previously seen. Gentry and commoners throughout the region vied with one another to pay homage and make offerings to him, but he accepted none of their gifts. Carrying his bowl, he begged for alms without regard to whether people were noble or lowly. At that time, Yuan Bao of Chen Commandery was serving as chief clerk to the Grand Commandant of the Song Emperor Wu. When Emperor Wu marched south to punish Liu Dun, Yuan Bao accompanied the military administration to Jiangling. Xian took his disciple Huiguan to Yuan Bao's residence to beg for food. Yuan Bao had never been respectful or devout, and treated them very shabbily. Before they had eaten their fill, [Xian] took his leave. Yuan Bao said, 'It seems you have not had enough; pray stay a little longer.' Xian said, 'The dānapati's intention to give is limited, so what has been provided is already exhausted.' Yuan Bao immediately called his attendants to add more rice, but the rice was indeed gone. Yuan Bao felt great shame. Soon after, he asked Huiguan, 'What kind of man is this śramaṇa?' Huiguan said, 'His virtue and capacity are lofty and vast, beyond what ordinary minds can measure.' Yuan Bao sighed in deep amazement and reported this to the Grand Commandant. The Grand Commandant requested an audience with him, revered him exceedingly, and provided him with all necessities. Soon, when the Grand Commandant returned to the capital, he invited [Xian] to return with him and reside at Daochang Monastery. Xian's deportment was unadorned and simple, unlike Chinese customs, yet his intent and spirit were clear and lofty, possessing profound elegance. Master Sengbi of Yangdu wrote in a letter to the eminent and virtuous śramaṇa Baolin, 'The dhyāna master of Douchang possesses a truly great mind; he is just like an Wang-He style figure of refined elegance from India!' Such was the esteem in which he was held. Prior to this, the śramaṇa Zhi Faling had obtained an Indic text of the Avataṃsaka in thirty-six thousand verses in Khotan, which had not yet been translated. In the fourteenth year of the Yixi era, Meng Yi, Administrator of Wu Commandery, and the General of the Right Guards

5.22.5

…[Commander of the] Army Chu Shudu then invited [him] to be the translation master. Holding the Indic text in hand, he translated it at Daochang Monastery together with over a hundred śramaṇas including Faye, Huiyan, and Tanyi. They determined the purport of the text, harmonised Chinese and foreign expressions, and exquisitely captured the scripture's essence; for this reason Daochang Monastery still has an Avataṃsaka Hall. Furthermore, for the Indic text of the Mahāsāṃghika[-vinaya] that the śramaṇa Faxian had obtained in India, [Faxian] also invited [Buddhabhadra] to translate it. From the second year of Longan (wuxu) under Emperor An of the Jin to the second year of Yongchu (xinyou) under the Song, at the two locations of the capital of Yang[zhou] and Mount Lu, [Buddhabhadra] translated thirteen works in all, including the Avataṃsaka-sūtra, fully plumbing their subtle meanings and exquisitely exhausting the text's sense. [Buddhabhadra] entered nirvāṇa in the sixth year of Yuanjia under the Song, at the age of seventy-one. (Also, the two catalogues of Sengyou and Changfang say that Buddhabhadra produced the *Xin weimi chi jing, which is the Chusheng wuliangmen chi jing; it should not be listed twice—the word "Xin" [New] was merely added in contrast to Zhi Qian's earlier translation. There are also the Pusa shizhu [Bodhisattva Ten Stages] and the Benye jing; both of these two scriptures are separate chapters of the Avataṃsaka. Since Juexian already translated the complete major scripture, these scriptures should not be listed separately. The one scripture Benye is entered together in the canon catalogues, but its text has not yet been seen, so it is temporarily preserved; the one scripture Shizhu is deleted and not retained.)

Za wen lüshi (Miscellaneous Inquiries into Vinaya Matters), two fascicles (First translation; see Changfang's catalogue).
Right: one work, two fascicles; text missing.
Śramaṇa Tanmo, translated into Jin as "Fa" (Dharma), was skilled in vinaya studies. On the second day of the third month of the fourth year of Longan (gengzi) under Emperor An, at the monastery of Master of Writing Wang Fadu in the capital of Yang[zhou], śramaṇa Shi Sengzun and more than twenty other virtuous [monks] requested him to translate the Za wen lüshi. The preface at the head of the fascicle fully clarifies how the properties of the Buddha, Dharma, and Saṃgha intersect with each other and their precise boundaries; the distinctions are critical and must be carefully guarded.

Shisong lü pini xu (Preface to the Vinaya of the Daśādhyāya-vinaya), three fascicles (Also called Shisong lü xu; it is now incorporated as the final three fascicles of the Shisong lü. Changfang calls it the Pini song, noting: "This is the Shan song after the Shisong; that Shan song has four fascicles, being the tenth recitation in the Shisong," as seen in the two Qin catalogues).
Za wen lüshi (Miscellaneous Inquiries into Vinaya Matters), two fascicles.
Right: two works, five fascicles (The former, the Pini xu in three fascicles, is extant; the latter, the Za wen shi in two fascicles, is missing).
Śramaṇa Vimalākṣa, translated into Jin as "Wugouyan" (Spotless Eye), was a native of Kashmīr. He was calm, focused, resolute, and capable. Having entered the monastic life to practice the path, he achieved success through ascetic discipline. He had blue eyes, and people at the time called him the "Blue-Eyed Vinaya Master". Previously, he propagated the Vinayapiṭaka in Kucha, and scholars from all directions competed to go and study under him; Kumārajīva was also among them at that time. When Kucha fell, he took refuge in Udyāna. Shortly thereafter, hearing that Kumārajīva was greatly propagating the scriptural canon in Chang'an, and also wishing to let the superior chapters of the vinaya spread into the eastern land, he took up his monk's staff, braved the drifting sands, and entered the east at great risk. In the eighth year of Hongshi of the Yao Qin, he arrived from Guanzhong. Kumārajīva treated him with the respect due to a teacher and was delighted at this reunion from afar. When Kumārajīva passed away, [Vimalākṣa] then travelled east of the pass during the Yixi era under Emperor An, staying at Shijian Monastery in Shouchun. Vinaya followers gathered like clouds, and he vigorously propagated the vinaya. In the Daśādhyāya-vinaya of fifty-eight fascicles translated by Kumārajīva, the final recitation expounded the procedures for receiving the precepts and various matters concerning wholesome dharmas; according to its essential meaning, it was named the Shan song (Good Recitation). Later, the Shan song was renamed the Pini song (Vinaya Recitation); hence both names remain preserved. He also produced a three-fascicle vinaya preface and placed it at the end, making sixty-one fascicles in all. (The Gaoseng zhuan and Changfang's catalogue state that he expanded the earlier fifty-eight fascicles into sixty-one fascicles, which is slightly inaccurate. As for these three fascicles of the Pini xu, some recent editions of the scriptures place them after the ninth recitation and before the tenth recitation, corresponding to fascicles 55, 56, and 57, which is incorrect. An examination of the ancient copies of the Daśādhyāya[-vinaya] shows that they are placed after the tenth recitation, corresponding to fascicles 59 through 61. We now follow the ancient copies as correct.) Shortly after, he travelled south to Jiangling, where he gave summer lectures on the Daśādhyāya[-vinaya] at Xin Monastery. Having mastered the Jin language, he was adept at grasping and conveying [the meanings]. The subtle foundation of unmanifest [action] was widely propagated at that time; those who analysed the texts and sought the principles gathered like a forest, and those who clearly understood the articles and knew the prohibitions were also very numerous. That the Vinayapiṭaka was so greatly propagated was due to the efforts of [Vimalākṣa]. Later, he produced the Za wen lüshi in two fascicles, transcribed by Huiguan of Daochang [Monastery]. (The Gaoseng zhuan states: "Huiguan of Daochang deeply investigated the tenets, noted what [Vimalākṣa] established regarding the relative gravity of the internal prohibitions, and compiled it into two fascicles. When he sent it back to the capital, monks and nuns vied with one another to copy and study it. At the time, a popular saying in the neighbourhoods went: 'Vimalākṣa's rustic speech, Huiguan's talented record; when the capital's people copy it, paper becomes as precious as jade.' We now consider that the Za wen lüshi was merely Huiguan of Daochang consulting [Vimalākṣa] on specific matters whenever he had doubts about the teaching; Vimalākṣa resolved them, and [Huiguan] recorded them upon hearing, compiling them into two fascicles to circulate in the world. It was not that there was a separate Indic text that Vimalākṣa translated. The one attributed to Tanmo is also this very work, which cataloguers mistakenly recorded separately.) In winter he returned to Shijian [Monastery] in Shouchun and passed away at the monastery, at the age of seventy-seven.

Da banniwean jing (Great Parinirvāṇa Sūtra), six fascicles (The scriptural records say: Fangdeng da banniwean jing; or ten fascicles. Fourth translation. Produced on the first day of the tenth month of the thirteenth year of Yixi at Daochang Monastery together with Juexian, transcribed by Baoyun, and completed on the second day of the first month of the fourteenth year; see the two catalogues of Daozu and Sengyou).
Da boreniepan jing (Mahāparinirvāṇa-sūtra), three fascicles (Or two fascicles. A variant translation of the Youxing jing [Journey Chapter] in the first division of the Dīrghāgama. The various catalogues all say that Faxian translated the Fangdeng niwean, which is incorrect—that was the previous Da niwean jing with the word Fangdeng added; this Hīnayāna Nirvāṇa text resembles Faxian's translation, hence it is recorded in the two catalogues of Sengyou and Baochang).
Zazang jing (Kṣudraka-piṭaka Sūtra), one fascicle (Second translation; the same text as the Gui wen Mulian egui baoying jing and others; see the two catalogues of Sengyou and Baochang).
Sengqi biqiuni jieben (Bhikṣuṇī Prātimokṣa of the Mahāsāṃghika), one fascicle (Also called Biqiuni boluodimucha sengqi jieben; translated together with Juexian; see Changfang's catalogue).
Liyou Tianzhu ji zhuan (Record of Travels in India), one fascicle (Also called Faxian zhuan; Faxian's own account of his journeys to and from India; see Changfang's catalogue).
Za apitan xin (Saṃyuktābhidharmahṛdaya), thirteen fascicles (Second translation; the same text as that produced by Saṃghadeva and others under the Fu Qin; see Sengyou's catalogue; Changfang says Faxian translated it together with Juexian).
Fo you Tianzhu ji (Record of the Buddha's Travels in India), one fascicle (See Sengyou's catalogue).
Right: seven works, twenty-six fascicles (The former five works in twelve fascicles are extant; the latter two works in fourteen fascicles are missing).
Śramaṇa Shi Faxian's original surname was Gong, and he was a native of Pingyang. Faxian had three elder brothers who died one after another in childhood. His father was terrified, and when Faxian was a few years old, he had him leave home [to be a monk]. After living at home for several years, he became critically ill and was on the brink of death; he was thereupon sent back to the monastery, and after staying two nights he recovered. He was unwilling to return home again. His mother wished to see him but could not; she built a small hut outside the gate to accommodate his coming and going. At the age of ten he suffered the loss of his father. Because his mother was a solitary widow unable to support herself, his uncle pressured him to return to lay life. Faxian said: "It was not because I had a father that I left home. It was precisely because I wished to distance myself from the dust and leave the secular world that I entered the Path." His uncle praised his words and dropped the matter. Shortly after…

5.22.6

His mother passed away, and his filial nature surpassed that of ordinary men. Once the funeral was over, he immediately returned to the monastery. He was once reaping grain in the fields with several tens of his fellow students when starving bandits came intending to seize their grain. All the novices fled, but Faxian alone remained and addressed the bandits, saying: 'If you need the grain, take as you please. It is only because in former lives you did not practice giving that you are poor and hungry in this life; if you rob others again now, I fear your suffering in future lives will be even worse. I, a poor monk, am speaking to you out of concern for you in advance.' Having said this, he returned, and the bandits abandoned the grain and departed. None among the several hundred monks failed to admire him. When he received the full precepts, his aspirations and conduct were pure and unblemished, and his decorum was solemn. Constantly lamenting the defects and omissions in the sūtras and vinayas, he vowed to seek them out. In the third year of Long'an under Emperor An [399 CE], together with his fellow students Huijing, Daozheng, Huiying, Huiwei, and others, he departed from Chang'an and crossed the desert to the west. Above there were no flying birds, and below there were no running beasts. Looking around, the vast expanse was boundless, with no way to tell where to go; they guided their direction only by observing the sun and marked their path only by human bones. There were frequent heat winds and evil demons, meeting which meant certain death; yet Faxian entrusted himself to karma and surrendered his life, passing straight through the perils. Before long, he reached the Congling Mountains, where snow accumulates winter and summer. There were vicious dragons spewing poisonous wind, rain, sand, and gravel. The mountain roads were treacherous and steep, with sheer cliffs rising thousands of cubits. In ancient times, people had cut into the rock to open a path and installed ladders along the sides; in all, he traversed over seven hundred ladders. He also stepped along suspended ropes to cross rivers more than several tens of times, none of which had been reached by Zhang Qian or Ganfu during the Han dynasty. Next, he crossed the Little Snow Mountains, where a sudden freezing wind arose. Huijing trembled with cold and could go no further, and said to Faxian: 'I shall surely die; you should go on in time, and must not perish together with me!' When his words ended, he passed away. Faxian caressed him, weeping: 'Our original plan is not fulfilled; it is fate, what can be done?' Straining his own strength, he proceeded alone and eventually crossed the mountain passes. In all, he passed through more than thirty kingdoms, reaching Northern India and then proceeding to the Central Country [Madhyadeśa]. When he was over thirty li from Rājagṛha, there was a monastery where, as dusk was falling, he stayed. The next morning, Faxian wished to visit Gṛdhrakūṭa Mountain. The monastery monks admonished him: 'The path is extremely hazardous, and moreover there are many black lions that have often eaten people; how can you reach it?' Faxian said: 'I have traveled tens of thousands of li from afar, vowing to reach Vulture Peak. Life cannot be guaranteed, and an outgoing breath is not assured; how could I let the sincere dedication of many years be abandoned just when I have arrived? Though there be hazards and perils, I am not afraid.' None of them could stop him, so they sent two monks to escort him. When Faxian arrived in the mountains, the sun was about to set, so he wished to stay overnight. The two monks, in fear and trembling, abandoned him and left. Faxian remained alone in the mountains. He burned incense, bowed in worship, and gazed with deep feeling at the ancient sites, as if beholding the holy countenance. At night, three black lions came, crouched before Faxian, licked their lips, and wagged their tails. Faxian chanted the sūtras without ceasing and single-mindedly recollected the Buddha. The lions then lowered their heads, dropped their tails, and lay prostrate before Faxian's feet. Faxian stroked them with his hand and commanded them with a spell: 'If you wish to harm me, wait until I finish reciting. If you are here to test me, you may leave now.' After a long while, the lions departed. The next morning he returned; the road was profoundly secluded and deep, with dense tangles of brambles and wild animals crisscrossing, with only a single track passable. When he was a little less than a li away, he suddenly encountered a Daoist practitioner about ninety years of age, whose appearance and clothing were coarse and simple, yet whose spiritual bearing was lofty and far-reaching. Although Faxian perceived his elevated demeanor, he did not realize who the man was. A moment later, proceeding forward, he met a young Daoist practitioner. Faxian asked: 'Who was that elder just now?' He answered: 'The ascetic disciple Mahākāśyapa.' Faxian was struck with wonder and sorrow for a long time. When he arrived in front of the mountain, a large rock blocked the mouth of the cavern, so he could not enter. Faxian wept, paid his respects, and departed. (I now remark: the place Faxian visited was Mount Kukkuṭapāda, where Mahākāśyapa entered nirrvāṇa, not Vulture Peak, the former dwelling place of the Buddha.) He also arrived at the kingdom of Kāśī; within a monastery there was a white-eared dragon that made an agreement with the monks to bring bumper harvests to the kingdom, all with verified efficacy. The śramaṇas built a dragon shrine for it and provided merit offerings. At the end of every summer retreat, the dragon would transform into a small snake with both ears completely white. Everyone recognized it as the dragon, filled a bronze bowl with curds, and placed it inside. It walked from the senior seats down to the junior seats as if paying respects, and when finished it transformed and left, emerging once each year. Faxian also personally saw this dragon. Afterward he returned to Central India. At the Aśoka Stūpa in Pāṭaliputra in Magadha, at the Southern Devarāja Monastery, he obtained the Mahāsāṃghika-vinaya. He also obtained the Sarvāstivāda-vinaya extract, the Miscellaneous Abhidharmahṛdaya, the sūtra cords [sūtra texts], and the Vaipulya Mahāparinirvāṇa-sūtra. (This Vaipulya Nirvāṇa is the Indic text of the six-fascicle Mahāparinirvāṇa-sūtra; according to the postscript of the sūtra, it is titled Fangdeng da banniehuan jing, and does not refer to the two-fascicle Fangdeng nihuan.) Faxian stayed for three years, studying the Indic script and language, and copying them by hand himself. Thereupon, taking the sūtras and images, he took passage with merchants to the Lion Country [Siṃhala/Sri Lanka]. Of more than ten companions of Faxian, some had stayed behind and some had died; looking at his shadow, he was all alone, constantly filled with grief and sorrow. Suddenly, before a jade statue, he saw a merchant making an offering of a white round fan from the Jin lands, and involuntarily wept with grief. Staying for two years, he further obtained the Mahīśāsaka-vinaya, the Dīrgha-āgama, the Saṃyukta-āgama, and the Kṣudraka-piṭaka text, all of which were not available in the Han land. In that Lion Country there is a tooth of the Buddha. Every year in the third month, the king of that country ten days in advance adorns a white elephant and sends a high-ranking, eloquent, and wise minister dressed in royal attire atop the elephant to beat a drum and proclaim in a loud voice: 'The Tathāgata was in the world for forty-five years, preaching the Dharma and liberating countless billions of people. When the karmic affinities of sentient beings were exhausted, he entered parinirvāṇa. From then until now, it has been 1,497 years. The world is in long darkness, and sentient beings are pitiable. Ten days from now, the Buddha's tooth will be brought out to the Abhayagiri Monastery; prepare incense and flowers, and come each to make offerings.' At that time, it was the first year of Yixi under the Jin [405 CE]; calculating from the yisi year [405 CE], the first year of Yixi, to the present gengwu year [730 CE], the eighteenth year of Kaiyuan, it amounts to 1,822 years. Thereafter, Faxian boarded a large merchant ship and returned eastward by sea. There were about two hundred people on the ship. Encountering a great gale, the ship was damaged and water entered; in terror, the people tossed miscellaneous cargo overboard. Fearing that the merchants would throw out his sūtras and images, Faxian single-mindedly recollected Avalokiteśvara and entrusted his life to the monastic saṃgha of the Han lands. The ship drifted with the wind and avoided destruction. Traveling for ninety days, it reached the kingdom of Yavadvīpa, where he stayed for five months. He again followed other merchant companions heading east toward Guangzhou. Raising sail for over a month, suddenly day and night a great wind arose, and everyone on the ship was terrified. They consulted together, saying: 'Carrying this śramaṇa has brought us disaster; we cannot let everyone perish for the sake of one man!' and wished to push him overboard. Faxian's dānapati berated the merchants in a stern voice: 'If you put this śramaṇa ashore, you should also put me ashore; if not, you will have to kill me! The emperors and kings of the Han land revere the Buddha and respect the monks; when I arrive there and report to the king, he will surely punish you!' The merchants looked at each other in dismay and reluctantly desisted. When the water was exhausted and provisions were gone,

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貞元新定釋教目錄 — 圓照, Classical Chinese