貞元新定釋教目錄 6.32.3

6.32.3

Upāsaka-śīla-sūtra, one fascicle (Baochang's catalogue states it was translated by [Dharmakṣema], and also says it was extracted from the Upāsakāśīla-sūtra; it is now included in the catalogue of separate offshoot texts and is not preserved separately here);
Sūtra on Faithful Laywomen, two fascicles;
Sūtra on the Unconditioned Path, two fascicles;
Sūtra on the Householder's Inviting the Saṅgha for a Field of Merit, one fascicle;
Sūtra on the Definite Retribution of Faults and Merits, one fascicle (as for the above four sūtras, Changfang's and other catalogues all state they were by [Dharma]kṣema, and also note that the world marked them as doubtful; now following the old arrangement they are both attached to the doubtful texts and not recorded here);
Essential Explanations of Meditation Methods, two fascicles (second translation, same text as Kumārajīva's translation; see Changfang's catalogue).
The above constitutes one work in two fascicles; the text is missing.
Marquis of Anyang Juqu Jingsheng was the cousin of Juqu Mengxun, King of Hexi. By nature strong-willed, broad-minded, clever, and bright, he had intellectual discernment from youth, read widely across books and records, and was skilled in debate. From childhood he received the five precepts and devoted his mind to Buddhist scriptures. Whatever sūtras he read, he was immediately able to recite from memory. He always regarded dedicating himself to study and extensive learning as the magnificent endeavor of a great being (mahāsattva). In his youth he once crossed the shifting sands to Khotan. At the Great Gomati Monastery, he met the Indian master of the Dharma Buddhasona (translated into the Liang tongue as "Enlightened Commander"). Anyang consulted him and inquired into the principles of the Way. Sona originally studied the Mahāyāna, possessed outstanding natural talent, could recite fifty million verses, and was thoroughly conversant with meditation methods; therefore, the various western kingdoms called him a "lion among men." Anyang received from him various secret and essential techniques of meditation methods and recited the Indic text by mouth. Returning east to Liang, during the Chenghe era of [Juqu] Maoqian, he translated the one work Essential Explanations of Meditation Methods.
Abhidharma-vibhāṣā-śāstra, sixty fascicles (sometimes adding the words "Eight Chapters"; the first translation, the same text as the Tang translation of the Mahāvibhāṣā-śāstra; sometimes divided into eighty-four fascicles or one hundred and nine fascicles; composed by five hundred arhats more than six hundred years after the Buddha's parinirvāṇa; see Sengyou's and Baochang's two catalogues).
The above constitutes one work in sixty fascicles; its text is extant.
Śramaṇa Buddhavarman, also called Fotuobamo, translated into the Liang tongue as "Enlightened Armor," was a native of the Western Regions. From youth his conduct was upright and straightforward, and his intelligence surpassed the crowd. He studied the Tripiṭaka and was especially skilled in the Vibhāṣā. He constantly recited and retained this treatise, regarding it as the essential core. In the Chenghe era, he arrived in Guzang. Earlier, there had been the śramaṇa Daotai, whose resolve was firm and resolute; in his youth he traveled through the Hexi region and comprehensively visited various countries, obtaining an Indic text of the Vibhāṣā in ten thousand verses. Arriving at Guzang, he waited respectfully with open-minded humility for an enlightened master. Hearing that [Buddha]varman immersed his mind in this treatise, he requested him to translate it. At that time Mengxun had already died, and his son Maoqian had succeeded to the throne. In the fifth year of Maoqian's Chenghe era, the year dingchou, in the middle decade of the fourth month, at the Xianyu Palace Monastery in Liangzhou, he requested [Buddha]varman to translate it. [Dao]tai acted as scribe. The śramaṇas Huisong and Daolang, together with more than three hundred scholarly monks, verified and corrected the text and meaning. Not until the seventh month of the seventh year, jimao, was it completed, in a total of one hundred fascicles. The śramaṇa Daoting composed a preface for it. Soon thereafter, Emperor Taiwu of Wei campaigned west against Guzang; the Liang territory collapsed in turmoil, and the scriptures, books, and furnishings were all burnt and destroyed. Consequently, forty fascicles were lost; today only sixty remain. [Buddha]varman fled the turmoil and returned west; his final whereabouts are unknown (the preface states that the translation began in the year yichou, which is Mengxun's fourteenth year of Xuanshi, and concluded in the year dingmao, which is the sixteenth year of Xuanshi; this differs from the catalogues, and the reason is not clear).
Mahāparinirvāṇa-sūtra, twenty fascicles (see Daohui's Song and Qi Catalogues and Sengyou's Catalogue; the sixth translation, the same text as Dharmakṣema's Mahāparinirvāṇa-sūtra, etc.).
The above constitutes one work in twenty fascicles; the text is missing.
Śramaṇa Shi Zhimeng was a native of Xinfeng in Jingzhao. By nature upright and bright, he cultivated pure and stainless conduct. In youth he put on the monastic robes and cultivated his religious practice with single-minded devotion, the sound of his chanting continuing day and night. Whenever he heard foreigners speak of the traces left behind by Śākyamuni and heard of the Vaipulya sūtras distributed across the Western Regions, he was constantly stirred with emotion, sending his aspirations to distant lands, believing that ten thousand li were as close as a foot and that a thousand years could be retrieved. Thus, in the sixth year of the Hongshi era of the Later Qin, the year jiachen, he assembled fifteen like-minded companions, set out from Chang'an, crossed rivers and traversed valleys across thirty-six locations, and arrived at the city of Liangzhou. Thereafter, heading west out of Yangguan, he entered the shifting sands for more than two thousand li, where there was neither water nor grass and travel was cut off from wayfarers. In winter there was severe plague and in summer pestilential heat; heaps of bones of dead people served as markers for the road. Camels carried provisions with extreme hardship and obstruction. Traversing kingdoms such as Shanshan, Kucha, and Khotan, they observed all local customs. Traveling two thousand li southwest from Khotan, they first ascended the Congling (Pamir) mountains. Nine companions turned back. Zhimeng and the remaining companions proceeded for more than one thousand seven hundred li to the kingdom of Bolun. His companion Zhu Daosong died there; when they were about to cremate (jhāpeti) him, they suddenly lost track of where the corpse was. Zhimeng grieved, sighed, and marvelled. Thereupon, exerting himself, he went forward. Together with the other four people, he crossed the snowy mountains three times. The icy cliffs were vast and boundless, hundreds and thousands of fathoms high. Suspending flying ropes to serve as bridges, they crossed over the void: looking down one could not see the bottom, looking up one could not see the sky. The cold air was harsh and cruel; their shadows trembled and their souls shuddered. Moving south again for a thousand li, they arrived in the kingdom of Kashmīr. Again they crossed the Sindhu River. The snowy mountains stood steep like walls, far worse than before. Below there were many pestilential mists and evil spirits blocking the way, and many travelers died. Zhimeng's sincerity deeply penetrated the unseen world, so that in treading the perils he was able to cross over. Arriving at the city of Kashmīr, there were constantly five hundred arhats dwelling in this kingdom who frequently traveled back and forth to Lake Anavatapta. An elder arhat, seeing Zhimeng's arrival, rejoiced and praised him. Zhimeng inquired about the regions, and [the arhat] explained to him the matters of the four Sons of Heaven, which are fully recorded in Zhimeng's biography. Earlier, in the kingdom of Qisha, Zhimeng had seen the Buddha's patterned stone spittoon; also in this kingdom, he saw the Buddha's bowl, its radiant color purple-blue and its four borders distinct. Zhimeng made offerings with incense and flowers, placed it atop his head, and made a vow: if the bowl had responsiveness, it should be light or heavy accordingly. It then grew heavier until his strength could not bear it, but when he set it down, he felt no weight again. Such was the responsiveness of his aspiration for the Way. Traveling southwest again for three hundred li, he arrived in the kingdom of Kapilavastu. He saw the Buddha's tooth, the uṣṇīṣa bone, the Buddha's shadow, and the Buddha's footprints, all clearly preserved. He also beheld the Sala Grove of the Nirvāṇa and the Bodhi Tree of the subjugation of Māra. Zhimeng's mind was filled with joy within, and he made offerings for a day, also covering the image of the subjugation of Māra with a jeweled canopy and a monastic robe. The places he visited and the divine wonders he observed—such as the heavenly ladder and the dragon pool—were too numerous to count. Later he arrived in Pāṭaliputra, which was the old capital of King Aśoka. There was a brāhmaṇa of great wisdom named Luoyue (Rājavaṃśa?), whose entire clan propagated the Dharma and who was revered by the king; he had built a pure silver stupa thirty feet high. The śramaṇa Faxian had earlier obtained a six-fascicle Nirvāṇa[-sūtra] at his home. When he saw Zhimeng arrive, he asked, "Are there Mahāyāna practitioners in the land of Qin?" He answered, "All are Mahāyāna practitioners." Luoyue marveled and praised, "Rare indeed, rare indeed! Could it be that a bodhisattva has gone there to convert them?" Zhimeng obtained at his home one complete Indic text of the Nirvāṇa[-sūtra]. He also soon obtained one Indic text of the Mahāsāṃghika-vinaya as well as Indic texts of other sūtras, vowing to disseminate them. Thereupon he returned. Setting out from India in the year jiazi, the four fellow monks in his company were at