貞元新定釋教目錄 7.28.3

7.28.3

...therefore came from the west. Having reported these portents, they returned together to foreign lands. From this it may be deduced that [Zhi]yan was truly a person who had attained the Way. It is merely unknown whether he was among the stages of fruition or the path, and whether his attainment was deep or shallow.

*Tiaofu zhongsheng ye jing* (Extracted from the *Mahāsaṃnipāta-sūtra*)
*Yiyin xian zhengfa jing* (Also called *Yiyin yan zhengfa jing*; extracted from the *Karuṇāpuṇḍarīka-sūtra*)
*Shande poluomen wen Tipodaduo jing* (Extracted from the *Mahāmegha-sūtra*)
*Bila sanmei jing*, 2 fascicles (Catalogues such as Sengyou's all note it as doubtful. The Great Zhou Catalogue recorded it as authentic. Now, examining the text, the phrasing is shallow and crude, and the doctrinal meaning loose and neglected; hence it is entered into the doubtful category so as to eliminate weeds and defilements.)

The four works above in five fascicles, including the *Tiaofu zhongsheng [ye jing]*. Catalogues such as Fei Changfang's all state that [Zhi]yan translated them. Now, because the first three are separate offshoots and the latter one is doubtful and spurious, they are both excised here for the sake of making an authentic catalogue.

*Buddhacarita*, 7 fascicles (Also called *Fo benxing zan*, reported to have been produced at Liuhe Shan Monastery; or said to be in 5 fascicles; seen in the catalogues of Sengyou, Baochang, and the Neidian lu; the *Gaoseng zhuan* calls it *Fo benxing zan jing*.)
*New Sukhāvatīvyūha-sūtra*, 2 fascicles (Produced at Daochang Monastery in the second year of Yongchu; one catalogue says produced at Liuhe Shan Monastery; ninth translation, identical original to the Sukhāvatī assembly of the *Ratnakūṭa*, etc.; seen in the catalogues of Daohui, Sengyou, etc.)
*Jingdu sanmei jing*, 2 fascicles (Second translation; seen in Zhu Daozu's *Zalu*.)
*Fu fazang jing*, 6 fascicles (First translation; seen in Li Kuo's catalogue.)

The 4 works above in 17 fascicles (The former 1 work in 7 fascicles is extant; the latter 3 works in 10 fascicles are missing texts).

Śramaṇa Shi Baoyun was a native of Liangzhou. He left home in his youth and was diligent, possessing scholarship and practice. His mind and bearing were firm and pure, not compromising with the world; hence in his youth he was renowned for his upright and uncorrupted conduct. In seeking the Dharma he was earnest and sincere, forgetting himself to pursue the Way, vowing to see the holy sites in person and broadly search for sūtras and teachings. At the beginning of the Long'an era of the Jin dynasty, he went far off to the Western Regions, travelling before and after Faxian and Zhiyan. Treading the drifting sands and crossing the snowy ranges, he did not consider extreme hardships and perils to be difficult. He then traversed various lands such as Khotan and India, fully witnessing holy wonders. He passed through the wilderness of rākṣasas, heard the sound of heavenly drums, and paid reverence to many of the shadow traces of Śākyamuni. Abroad, Yun extensively studied Sanskrit texts, becoming entirely versed in the pronunciations, characters, glosses, and meanings of the Indian lands. Later he returned to Chang'an and studied under the Dhyāna Master Buddhabhadra. Cultivating and studying the Dhyāna teachings, he was assiduous and untiring. When the Dhyāna Master was wrongfully expelled by the Qin monks, Yun also fled. It happened that Master Huiyuan of Mount Lu resolved the matter of his expulsion, and they together returned to Yangdu, residing at Daochang Monastery. Because Yun's resolve and strength were vigorous and bold, propagating the Way in remote lands, none among the monastic assembly failed to open their hearts to consult him, revering and loving him. At first he produced various sūtras together with Zhiyan; after Yan passed away, Yun promulgated and translated alone. During the Yuanjia era, he translated four works including the *Buddhacarita*. Yun held the Indic texts in his hands and orally promulgated the translations himself. Penetrating both Chinese and foreign tongues, his pronunciations and glosses were profoundly correct; all the assembly had faith in and submitted to what Yun established. Formerly, the śramaṇa Zhu Fonian of Guanzhong was skilled in oral translation, translating and producing various scriptures during the Fu and Yao eras; east of the Yangtze none surpassed Yun. Thus between the Jin and Song dynasties he propagated the Dharma treasury. Śramaṇa Huiguan and others all befriended and valued him. By nature Yun loved living in seclusion to preserve tranquility; he then went to Liuhe Shan Monastery. The mountain had many vagrants whose customs inclined toward banditry. Yun preached the Dharma to instruct and guide them, and many reformed their wickedness; nine out of ten households revered and made offerings [to the Three Jewels]. Before long, Huiguan of Daochang Monastery, approaching death, requested Yun to return to the capital to take charge of monastic duties. Yun, having no choice, returned to reside at Daochang, but then was permitted to return once more to Liuhe. In the twenty-sixth year of Yuanjia he passed away at the mountain monastery, at seventy-four years of age. There are separate accounts and biographies of his travels in foreign lands.

*Saṃyuktābhidharmahṛdaya-śāstra*, 13 fascicles (Third translation; seen in the *Gaoseng zhuan* and Sengyou's catalogue; or in 14 fascicles.)
The 1 work above in 13 fascicles is a missing text.

Śramaṇa Īśvara (translated in the Song as Zizai) was a native of the Western Regions. He had a wondrous command of the Tripiṭaka and clearly understood the four Āgamas. In the third year of Yuanjia, bingyin, he traveled to Pengcheng, where for Wang Zhongde of Taiyuan, the Inspector of North Xuzhou, he translated the *Saṃyuktābhidharmahṛdaya-śāstra*. Translating up to the "Investigation Chapter," he was obstructed by circumstances and did not complete it, whereupon it was halted, completing only ten fascicles; the Inspector personally recorded it by brush. In the eighth year, xinwei, Guṇavarman was further requested to continue the translation, making thirteen fascicles in total.

*Bodhisattva-bhadraśīla-sūtra*, 9 fascicles (Also named *Pusa di*; or in 10 fascicles; produced at Jetavana Monastery; seen in both catalogues of Zhu Daozu and Sengyou, and the *Gaoseng zhuan*. Catalogues such as Changfang's all state the *Shan jie jing* has 20 fascicles, and also say disciples further translated two chapters making 20 fascicles, both of which are incorrect.)
*Bodhisattva-bhadraśīla-sūtra*, 1 fascicle (Upāli inquiring about the Bodhisattva Precepts; seen in Baochang's catalogue. If relying solely on You's record, taking this as the initial fascicle together with the former nine fascicles to make ten fascicles, yet in the northern lands the scripture texts have long been mixed up and cannot be combined; for now follow the old determination.)
*Pusa neijie jing*, 1 fascicle (Seen in Fashang's catalogue.)
*Upāsaka-pañcaśīla-vidhi-sūtra*, 1 fascicle (Seen in Baochang's catalogue.)
*Śrāmaṇera-deportment*, 1 fascicle (Or called *Shami weiyi jing*; seen in Changfang's catalogue.)
*Dharmaguptaka Bhikṣuṇī Karmavācanā*, 1 fascicle (You calls it the *Dharmagupta Karmavācanā*, also called *Miscellaneous Karmavācanā*; produced in the eighth year of Yuanjia at Jetavana Monastery; seen in both catalogues of Sengyou and Baochang, the *Gaoseng zhuan*, etc.; also directly called *Four-Part Karmavācanā*.)
*Upāsaka-pañcaśīlā-lakṣaṇa-sūtra*, 1 fascicle (Also named *Upāsakapañcaśīla-saṃkṣipta-śāstra*; produced in the eighth year of Yuanjia at Jetavana Monastery; first translation; seen in both catalogues of Sengyou and Baochang, and the *Gaoseng zhuan*.)
*Verses on the Essentials of the Dharma Spoken by Bodhisattva Nāgārjuna for King Jantaka*, 1 fascicle (Seen in the old Tang catalogue.)
*Shanxin ershier jie*, 1 fascicle (Also called *Desire-Free Upāsikā Full Practice of the Twenty-Two Precepts Text*; also called *Upāsaka Precepts*; You calls it *Three Refuges and Upāsaka Thirty-Two Precepts*, or *Upāsaka Precepts*; seen in the *Gaoseng zhuan* and Sengyou's catalogue.)
*Jinglü fenyi ji*, 1 fascicle (Seen in Changfang's catalogue.)

The 10 works above in 18 fascicles (The eight works in sixteen fascicles above the *Verses Spoken for King Jantaka* by Nāgārjuna are extant; the two works in two fascicles below the *Shanxin ershier jie* are missing texts).

Śramaṇa Guṇavarman (translated in the Song as Gongdekai [Armor of Merit]) was originally of kṣatriya stock. For successive generations his ancestors were kings ruling in the land of Kashmīr. His grandfather Haribhadra (translated here as Lion of Goodness) was banished because of his unyielding uprightness. His father Saṅghānanda (translated here as Joy of the Assembly) consequently hid away in mountains and marshes. At the age of fourteen, Varman was keen and insightful, possessing profound and far-reaching vision. His benevolence was broad and universal; he exalted virtue and applied himself to good. His mother once needed wild game and ordered Varman to procure it. Varman addressed her, saying, 'Among sentient kinds, none does not covet life. To cut short their lives is not the conduct of a benevolent person.'