貞元新定釋教目錄 7.28.1

7.28.1

Five-Part Vinaya (Wufen lü), thirty fascicles (also called Mahīśāsaka-vinaya; thirty-four fascicles of precepts; the Detailed Catalogue states twenty-four fascicles, which is likely an error; recorded in Daohui's Song and Qi Catalogue and Sengyou's Catalogue).
Five-Part Bhikṣu Prātimokṣa (Wufen biqiu jieben), one fascicle (also called Mahīśāsaka Prātimokṣa; recorded in Zhu Daozu's Catalogue and Sengyou's Catalogue).
Mahīśāsaka Karmavācanā (Mishasai jiemo), one fascicle (recorded in Zhu Daozu's Catalogue and Sengyou's Catalogue).
The above three works in thirty-two fascicles (the vinaya and precepts are extant; the karmavācanā text is missing).
Śramaṇa Buddhajīva (in the language of the Song, Jueshou [Awakened Longevity]) was a native of the country of Kashmīr. In his youth, he received training in the Mahīśāsaka school, specializing in the sections of the vinaya and also mastering the essentials of dhyāna. In the seventh month of the first year of Jingping, a guihai year (423 CE), under the deposed Emperor [Liu] Yifu, he arrived in Yangdu. Previously, the śramaṇa Faxian had obtained an Indic text of the Mahīśāsaka Vinaya in the country of Siṃhala, but before he could translate it, Faxian passed away. The various monks of Jianye, hearing that Buddhajīva was skilled in this learning, thereupon requested him to produce it. Thus, in the eleventh month, winter of that year, they gathered at Longguang Monastery to translate it, naming it the Five-Part Vinaya. Buddhajīva held the Indic text; the Khotan śramaṇa Zhisheng transmitted the words into Chinese; and the śramaṇa Zhu Daosheng of Longguang Monastery and the śramaṇa Shi Huiyan of Dong'an Monastery jointly took up the brush and verified and corrected [the translation]. Wang Lian of Langye, Palace Attendant of the Song, served as the dānapati. It was only completed in the twelfth month of the following year. He subsequently also translated the Prātimokṣa summary and Karmavācanā texts, etc., which all circulated in the world. His end thereafter is unknown.
Sūtra on the Contemplation of the Buddha of Immeasurable Life (Guan wuliangshou fo jing), one fascicle (also called Sūtra on the Contemplation of Immeasurable Life; first translation; recorded in Daohui's Catalogue and Biographies of Eminent Monks).
Sūtra on the Contemplation of the Two Bodhisattvas Bhaiṣajyarāja and Bhaiṣajyasamudgata (Guan yaowang yaoshang er pusa jing), one fascicle (second translation; recorded in the Song and Qi Catalogue and Biographies of Eminent Monks).
The above two works in two fascicles are currently extant.
Śramaṇa Kālayaśas (in the Song [language] called Shicheng [Fame of the Times]) was a native of the Western Regions. By nature he was firm, upright, and free from desires; he was skilled at reciting the Abhidharma and was widely versed in the vinaya texts. He had comprehensively mastered many of the other sūtras as well. Although he was clear regarding all three baskets of the Tripiṭaka, he made the gate of dhyāna his specialty. Whenever he entered a contemplative absorption, he would sometimes not rise for seven days. He constantly transmitted and transformed various countries through samādhi and proper absorption. In the first year of Yuanjia, a jiazi year (424 CE), he braved the shifting sands from afar and gathered at Jianye. Emperor Wen (Liu Yilong) deeply admired and marvelled at him.
An imperial order directed him to reside at the Daolin Hermitage on Mount Zhong. The śramaṇa Baozhi revered his dhyāna teachings. The śramaṇa Senghan requested him to translate the Contemplation of Immeasurable Life and Bhaiṣajyarāja and Bhaiṣajyasamudgata; Senghan took down the translation with the brush. Because these two sūtras are great causes for the Pure Land and secret arts for overturning obstructions, he savored and reflected upon them, circulating them in the state of Song. Meng Yi of Pingchang heard of his renown, held him in deep veneration, and provided abundant material support. When Meng Yi departed to govern Kuaiji, he firmly invited him to accompany him, but he would not go. Later he moved and rested in Jiangling. In the nineteenth year of Yuanjia (442 CE), he traveled west to Min and Shu, propagating the Way everywhere so that students of dhyāna formed crowds. Later he returned to Jiangling and died there, aged sixty.
Dhāraṇī Sūtra of Ākāśagarbha Bodhisattva (Xukongzang pusa shenzhou jing), one fascicle (third translation; identical text to the Ākāśagarbha of the Later Qin translator [Dharma]yaśas and the Ākāśagarbha of the Sui translator Gupta; recorded in Li Kuo's Wei Dynasty Catalogue).
Sūtra on the Contemplation of Ākāśagarbha Bodhisattva (Guan xukongzang pusa jing), one fascicle (also named Sūtra on the Contemplation of Ākāśagarbha, or simply Sūtra of Ākāśagarbha Bodhisattva; recorded in Daohui's Song and Qi Catalogue and Sengyou's Catalogue).
Elephant Armpit Sūtra (Xiangye jing), one fascicle (fourth translation; identical text to the Sūtra of Having No Expectation, etc.; recorded in Li Kuo's Catalogue).
Heroic King of All Dharmas Sūtra (Zhufa yongwang jing), one fascicle (second translation; identical text to the Exalted King of All Dharmas Sūtra, etc.; recorded in Li Kuo's Catalogue).
Sūtra on Transforming the Female Body (Zhuan nüshen jing), one fascicle (fourth translation; identical text to the Vimalabhadrā Maiden Sūtra, etc.; recorded in Li Kuo's Catalogue).
Sūtra on the Method of Practicing the Contemplation of Bodhisattva Samantabhadra (Guan puxian pusa xingfa jing), one fascicle (the lower note states that it came from the Sūtra of Profound Merit; sometimes the words 'Method of Practice' are omitted; also called Sūtra on the Contemplation of Samantabhadra; third translation; recorded in Sengyou's Catalogue).
Essential Methods of the Five-Door Dhyāna Sūtra (Wumen chanjing yaoyong fa), one fascicle (second translation; identical text to the one translated by An Shigao; recorded in Sengyou's Catalogue and Baochang's Catalogue).
New Sūtra of Immeasurable Life (Xin wuliangshou jing), two fascicles (tenth translation; identical text to Shigao's Sūtra of Immeasurable Life and the Immeasurable Life Assembly of the Ratnakūṭa, etc.; recorded in the Zhenji Monastery Catalogue).
Sūtra on the Questions of the Elder Ugra (Youjia zhangzhe suowen jing), one fascicle (sixth translation; identical text to An Fajing's Sūtra and the Ugra Elder Assembly of the Ratnakūṭa, etc.; recorded in Li Kuo's Catalogue).
Sūtra on the Buddha Ascending to the Trāyastriṃśa Heaven to Preach the Dharma for His Mother (Fo sheng daolitian wei mu shuofa jing), one fascicle (third translation; identical text to Dharmarakṣa's Sūtra on the Buddha Ascending to the Trāyastriṃśa Heaven, etc.; recorded in Li Kuo's Catalogue).
Sūtra on the Contemplation of the Buddha of Immeasurable Life (Guan wuliangshou fo jing), one fascicle (second translation; identical text to that translated by Kālayaśas; recorded in Baochang's Catalogue).
Sūtra on the Secret Essentials of Dhyāna (Zhan miyao jing), five fascicles (sometimes without the character 'sūtra'; also named Essentials of Dhyāna Methods; translated in the eighteenth year of Yuanjia at Jetavana Monastery; sometimes in three fascicles; recorded in Sengyou's Catalogue; third translation; there is a current Sūtra on the Secret Essentials of Dhyāna in five fascicles whose text is extremely scrambled and cannot be circulated, as explained in the Catalogue Eliminating Redundancies).
The above twelve works in seventeen fascicles (the seven works in seven fascicles down to the Five-Door Dhyāna Sūtra are extant; the five works in ten fascicles from the Sūtra of Immeasurable Life down are missing texts).
Śramaṇa Dharmamitra (in the Song [language] called Faxiu [Excellence of the Dharma]) was a native of Kashmīr. When he was six or seven years old, his mind was clear and upright; whenever he witnessed a Dharma service, he was naturally delighted. His family loved him and marvelled at him, and subsequently allowed him to leave home. Kashmīr produced many holy and accomplished figures, and he frequently met luminous masters. He read and loved the various sūtras, held deep dhyāna teachings, and mastered the essentials to the ultimate degree of subtlety and profundity. As a person, he was profound, possessed wise understanding, and maintained rigorous demeanor and conduct. Having conjoined eyebrows from birth, the world called him the 'Conjoined Eyebrows Dhyāna Master'. In his youth he enjoyed traveling, vowing to disseminate the teachings. Passing through various countries, he eventually went to Kucha. One day before his arrival, the king dreamt that a deity declared to him: 'A person of great merit and virtue will enter your country tomorrow; you should make offerings to him.' The next morning the king ordered the foreign affairs officials: 'If an extraordinary person enters our borders, you must gallop to report it.' Soon afterward, Dharmamitra indeed arrived. The king personally went out to the suburbs to welcome him, inviting him into the palace. Thereupon he received the precepts from him and offered the full four kinds of provisions. Dharmamitra could dwell in peace but was also able to move on, not clinging to profit and offerings. After dwelling there several years, he had the intention to depart. The deity again sent a dream saying: 'The person of merit and virtue has left the king and departed.' The king awoke with a start of alarm. Though the lord and ministers firmly detained him, none could stop him. He then crossed the shifting sands and proceeded to Dunhuang. In an open wilderness, he established a hermitage, planting a thousand apple trees and opening a garden of one hundred mu. The rooms, pavilions, ponds, and groves were exceedingly ornate and pure. Shortly after, he went to Liangzhou, where he built additional halls and pavilions at an old monastery belonging to the government office. His students were numerous, and the practice of dhyāna flourished greatly. Because the region east of the Yangtze had a large population, he constantly harbored the aspiration to transmit the Dharma there. In the first year of Yuanjia (424 CE), by winding stages he reached Shu. Soon he emerged from the Gorges and stayed in Jingzhou, where he constructed a dhyāna hall at Changsha Monastery. With fervent devotion and earnest prayer, he sought relics. After ten-odd days, one was finally granted in response: striking the vessel, it emitted a sound and radiated light filling the room. Disciples and laypeople all increased in zeal, their determination multiplied a hundredfold. After dwelling there for a short while, he followed the river downstream to Jianye. At first he resided at the Central