貞元新定釋教目錄 6.32.4

6.32.4

The roads were unpredictable. Only Zhimeng and Yunmo returned together to Liangzhou. During the Chenghe era of Juqu Maoqian, [Zhimeng] translated the *Nirvāṇa[-sūtra]* in twenty fascicles. Zhimeng died toward the end of the Yuanjia era of the Song. When consulting the records of itinerant monks through different eras, the routes listed are occasionally not the same, and the locations of the Buddha's alms-bowl and uṣṇīṣa-bone also vary. From this it may be known that travel to India did not follow a single road, and that the miraculous relocations of the uṣṇīṣa and alms-bowl reached different lands at different times; hence, the traces recorded from seeing and hearing can hardly be reduced to a single rule.

*Mahāpuruṣa-śāstra*, two fascicles (composed by the Bodhisattva Devīra [Sk. *Ārya-deva* / *Dharmatrāta*?], noted in the *Catalogue of Translating the Scriptures*);
*Introduction to the Mahāyāna* (*Mahāyānāvatāra*), two fascicles (composed by the Bodhisattva Sthiramati, recorded in the old Tang catalogue, and also seen in the *Neidian lu* and *Catalogue of Translating the Scriptures*).
Total: two texts, four fascicles. The texts are currently extant.

Śramaṇa Shi Daotai: His quick intelligence was naturally endowed, and his spirit was tranquil, open, and clear. Extensively informed on unusual matters, he delved into foreign languages from afar. In the past, since the Mahāyāna scriptures were already comprehensive in China and the subtle tenets generally elucidated, the only areas in which he was not yet proficient were the Tripiṭaka and nine divisions of the canon. Therefore, holding his staff and braving dangers, he traveled west of the Pamirs. Surveying Indic texts, he received profound tenets according to their meaning, obtained Indic manuscripts of the *Vibhāṣā* comprising over one hundred thousand gāthās along with various sūtras and śāstras, and returned east to Liang. He then met Buddhavarman, and together they translated the *Abhidharma-vibhāṣā-śāstra*. Later, Daotai himself translated:

*Mahāpuruṣa-śāstra*, two fascicles (Note: The *Changfang lu* and *Neidian lu* also say that in the Liang era, there was another śramaṇa, Tanjue, who translated a version of the *Sūtra of the Wise and the Foolish* in Qocho, corresponding to the twenty-second year of the Yuanjia era of the Song [445 CE]. Our present translation does not accept this: in the sixteenth year of Yuanjia [439 CE], the Liang state had already fallen, so how could there still be translation of scriptures in the twenty-second year? Thus we know the two catalogues are in error. Jingmai’s *Catalogue of Translating the Scriptures* placed it under the Northern Wei. Although the Wei and Song coexisted, the Song had its capital in Jianye, while the Wei was governed from Heng'an; considering geographical terms, it properly belongs to the Wei catalogue).
*Sūtra on the Causes and Conditions of the Bodhisattva Offering His Body to a Starving Tigress and the Erection of a Stūpa*, one fascicle (Sengyou’s catalogue calls it *Sūtra on Offering One's Body to a Starving Tigress*, seen in the postscript to the sūtra).
Total: one text, one fascicle. The text is currently extant.

Śramaṇa Shi Fasheng, a man of Qocho. He also translated the *Sūtra on Offering One's Body to a Starving Tigress* in one fascicle during the Liang era. Thus, at the end of the previous biography of the eminent monk Dharmakṣema, it is stated: "At that time there was the Qocho śramaṇa Fasheng who had also traveled abroad, and there is a biography in four fascicles." The postscript to the *Sūtra on Offering One's Body to a Starving Tigress* states: "At that time, after the king of the country heard the Buddha speak, he immediately erected a great stūpa on that spot, naming it the Stūpa of the Bodhisattva Offering His Body to a Starving Tigress; it is extant today. Beneath the mountain to the east of the stūpa are monastic quarters, a lecture hall, and a vihāra, where a community of fifty monks is constantly provided with the four requisites. Fasheng at that time saw that among the people of that country, those who had leprosy, madness, deafness, blindness, paralyzed limbs, lameness, and various kinds of illness all came to this stūpa to burn incense, light lamps, plaster the ground with scented clay, sweep and sprinkle, and prostrate in repentance; all their myriad illnesses were cured. Those who recovered departed, while newcomers arrived in succession, constantly numbering more than a hundred people, without distinction of high and low birth, without ever ceasing." Now, examining the text of the *Biographies of Eminent Monks* and reading the account in the scriptural postscript, Fasheng's travels to the Western Regions are indeed authentic. It also states that he saw the sacred shrine in person, so it must not be false. Were it not Fasheng’s own translation, how could it be recorded at the end of that sūtra? Since he could go to the West himself, how could he not have transmitted the teachings of the scriptures? Upon investigating it from beginning to end, the matter is clear. Now I record it in this catalogue under Fasheng's translations.

*Avaivartikacakra-sūtra*, four fascicles (also called *Sūtra on the Irreversible*; second translation, identical original to Dharmarakṣa’s *Aweiyuezhizhe jing*, etc.);
*Vajrasamādhi-sūtra*, two fascicles (or one fascicle);
*Great Sūtra on Forbearance*, ten fascicles;
*Golden Wheel-Turning King Sūtra*, one fascicle;
*Sūtra on the Names of the Five Hundred Buddhas of the Bhadrakalpa*, one fascicle.
Total: five texts, eighteen fascicles (the former two texts, six fascicles, are extant; the latter three texts, twelve fascicles, are missing).

The catalogues of Fei Changfang and others:
All state that these are unusual scriptures from the Liang region newly collected by Śramaṇa Sengyou from Shi Dao'an. They are now returned to the catalogue of the Liang era as texts of anonymous translators, so that their period may be known, their existence or absence revealed, their fascicle counts indicated, and their places of origin clarified. The following are newly attached to this catalogue:

*Upāsikā Viśuddha-caryā-dharmaparyāya-sūtra*, two fascicles (or without the character *jing*; also simply called *Jingxing jing*);
*Sūtra of the Wife of the Elder Fazhi*, one fascicle;
*Mahāprajāpatī-bhikṣuṇī-sūtra*, two fascicles (also called *Mahāprajāpatī Ordination Sūtra*; old catalogues call it *Mahāprajāpatī Sūtra*);
*Sūtra on the Three Wisdoms*, one fascicle;
*Sūtra on the Equal Practices of the Bodhisattva*, one fascicle (from here onward, missing);
*Sūtra on the Four Fearlessnesses*, one fascicle;
*Sūtra on Expedient Adaptations*, one fascicle (old catalogues call it *Mañjuśrī's Expedient Adaptation Samādhi Sūtra*, or simply *Expedient Adaptation Samādhi Sūtra*);
*Sūtra on the Ten Upāyas*, one fascicle;
*Sūtra on the Seven-Word Verses on the Benefit of Dhyāna*, one fascicle (old catalogues call it *Upāya Seven-Word Verses on the Benefit of Dhyāna Sūtra*);
*Sūtra on the Bodhisattva's Ten Upāyas*, one fascicle (now suspected to be the same as the preceding *Ten Upāyas*);
*Sūtra of King Bimbisāra*, one fascicle;
*Sūtra on Existence and Non-Existence*, one fascicle;
*Five-Hundred-Verse Sūtra*, one fascicle;
*Sūtra of the Poor Man in the Land of Xuyeyue*, one fascicle (old catalogues call it *Sūtra of the Poor Man in the Land of Xuyeyue Who Was Hired to Shave Heads*);
*Sūtra of the Floating Log*, one fascicle;
*Sūtra of the Cup Parable*, one fascicle;
*Sūtra on Portents*, one fascicle;
*Apange Nirvana Sūtra*, one fascicle (one version reads *Taosheji Nirvana Sūtra*);
*Sūtra on the Four Impermanences*, one fascicle;
*Sūtra on the Five Loss-Hindrances*, one fascicle;
*Sūtra on the Essential Truth*, one fascicle;
*Sūtra on Original Non-Being*, one fascicle;
*Sūtra on Exhorting Virtue*, one fascicle;
*Sūtra on the Fifteen Virtues*, one fascicle;
*Sūtra on the Causes and Conditions of Parents*, one fascicle (now suspected to be the same as the *Sūtra on the Causes and Conditions of Father and Son*);
*Sūtra on the Practice of Wisdom*, one fascicle;
*Sūtra on King Ajātaśatru*, one fascicle (now suspected to be the *Ajātaśatru Sūtra*);
*Sūtra on Internal and External Inaction*, one fascicle;
*Sūtra on Purity of the Way*, one fascicle;
*Sūtra on the Origin and End of Seven Matters*, one fascicle (old catalogues call it *Sūtra on the Fundamental Practice of Seven Matters*);
*Hundred-Jewel Samādhi Sūtra*, one fascicle;
*Three Vehicles Sūtra*, one fascicle;
*Jīvaka's Arts Sūtra*, one fascicle (old catalogues call it *Jīvaka's Four Arts Sūtra*);
*Sūtra on Miscellaneous Doubts Concerning the Five Hindrances*, one fascicle (now suspected to be the *Five Hindrances Doubt Sūtra on Lost Practices*);
*Sūtra on the Prince's Restraint of Knowledge*, one fascicle;
*Sūtra on the Chapters of the Virtue of the Way*, one fascicle;
*Sūtra on the Characteristics of Suffering*, one fascicle;
*Sūtra on Xufode's Attainment of Deliverance*, one fascicle;
*You Sūtra*, one fascicle;
*Sūtra of the Gṛhapati in the State of Fenranhuan*, one fascicle;
*Sūtra on the Matters of the Five Aggregates*, one fascicle;
*Sūtra on the Decisive Dharma Rituals*, one fascicle;
*Sūtra on the Ten Contemplations*, one fascicle;
*Sūtra on Differentiating the Six Sense Organs*, one fascicle;
*Sūtra on the Three Loss-Hindrances*, one fascicle;
*Buddha-Jewel Samādhi Sūtra*, one fascicle;
*Sūtra of the Daughter of Fazhi*, one fascicle.
Total: forty-seven texts, forty-nine fascicles (based on the first four texts, six fascicles, being extant, while the rest are missing).

Sengyou’s catalogue states: "Dao'an’s unusual scriptures from the Liang region." The catalogues of Changfang and others omitted them and did not record them. Now they are once again attached to the Liang catalogue as anonymous translations. Sengyou recorded that Dao'an’s unusual scriptures from the Liang region totaled fifty-nine texts. Among these, five texts have already been recorded in Changfang's catalogue. Now another forty-seven texts are presented here, making fifty-two texts including the previous ones. There remain seven texts in fourteen