貞元新定釋教目錄 8.3.2

8.3.2

Sūtra on the Transformation of Consciousness in Life and Death, in one fascicle (Now suspected to be an alternate title for the Jianzheng jing in the canon; [Fei Chang]fang states it appears in Bie lu).
Sūtra on the Five Precepts of Upāsakas, in one fascicle (Also called Wuxiang jing; second translation, of the same Indic original as the Wujiexiang jing; [Fei Chang]fang states it appears in Bie lu).
Sūtra on the Vinaya Decorum for Worthies, in one fascicle (Also called Weiyi; [Fei Chang]fang states it appears in Bie lu).
The twenty-eight works in twenty-eight fascicles above (The fifteen works in fifteen fascicles from the Jiaye jinjie jing on up are extant; the thirteen works in thirteen fascicles from the Pusa shi jing on down are missing texts).
The layman Juqu Jingsheng was the Marquis of Anyang and a paternal cousin of Mengxun, the King of Hexi under the Northern Liang. After the Wei annexed the Liang, he fled south to the Song. Concealing his ambition and humbling himself, he did not involve himself in mundane affairs. He frequently visited Shangta Monastery, passing his life as a layman. Meng Yi, the Governor of Danyang, met him and held him in high esteem; he invited him for an interview. After a single meeting, [Meng] deeply respected and cherished him, frequently providing feasts and offerings and generously supporting him. In the second year of Xiaojian (yīn-wèi, 455 CE) under Emperor Xiaowu, at Zhuyuan [Monastery] in the capital of Yang[zhou] and Upper Dinglin Monastery on Mount Zhong, Jingsheng translated twenty-eight works, including the Sūtra on Maitreya's Ascent. Having long been thoroughly conversant [with texts], his brush flowed without impediment. In his domestic life, Jingsheng kept away from wife and children, lacking any desire for honor or profit. Moving leisurely among his Dharma companions, he propagated the scriptural texts. Therefore, both clerics and laymen of Jianye revered and praised him. At the end of the Daming era, he fell ill and passed away. The Puming wang jing, the Fanmohuang jing (both of the above two sūtras are drawn from the Liudu ji jing),
the Sūtra on the Bhikṣu Mātṛceta (?), the Sūtra on the Five Dharmas of Upāsakas (both of the above two sūtras are drawn from the Madhyama-āgama), the Sūtra on Śākya Clansmen Inquiring of Upāsakas (drawn from the Saṃyukta-āgama), the Sūtra on the Upāsaka Ayishan (also called Ayishan chi fu jing; drawn from the Sheng jing),
and the Sūtra on the Five Hundred Parivrājakas (noted as doubtful in various catalogues): of the seven sūtras including the Puming wang jing, six are separate offshoots and one is a doubtful apocryphon. Since this is an authentic catalogue, they have all been deleted.
Sūtra on the Five Messengers of King Yama, in one fascicle (Also titled Tiecheng nili jing; appears in Changfang's catalogue; a variant translation drawn from the twelfth fascicle of the Madhyama-āgama).
Sūtra on the Prediction of the Fruit for Gautamī, in one fascicle (A variant translation drawn from the twenty-eighth fascicle of the Madhyama-āgama; appears in Changfang's catalogue).
Sūtra on the Elder's Son Leaving the Household Six Times, in one fascicle (A variant translation drawn from the twenty-seventh fascicle of the Ekottarika-āgama; appears in Changfang's catalogue).
Sūtra on the Parinirvāṇa of the Buddha's Mother, in one fascicle (A variant translation drawn from the fiftieth fascicle of the Ekottarika-āgama; appears in Changfang's catalogue).
Sūtra on the Impoverished Old Man, in one fascicle (Or called Pinlao jing; second translation; appears in Changfang's catalogue).
Sūtra on the Indolent Farmer, in one fascicle (The older catalogue calls it Xiedai genger jing; appears in Changfang's catalogue).
Ritual for Inviting Piṇḍola, in one fascicle (Sometimes has the character "jing" [sūtra] added; appears in Changfang's catalogue; second translation).
Sūtra on Sujāta, in one fascicle (Also called Yichu liuxiangbai jing; appears in Changfang's catalogue; a variant translation drawn from the thirty-third fascicle of the Madhyama-āgama).
Sūtra on the Bhikṣus after the Buddha's Parinirvāṇa, in one fascicle (Stated to be drawn from the Saṃyukta-āgama; appears in [Chang]fang's catalogue).
Avadāna-sūtra, in one fascicle (Appears in Changfang's catalogue).
The eleven works in eleven fascicles above (The seven works in seven fascicles from the Qing Bindulu fa on up are extant; the three works in three fascicles from the Shanshengzi jing on down are missing texts).
The śramaṇa Shi Huijian: it is not known where he was from. In the first year of Daming (dīng-yǒu, 457 CE) under Emperor Xiaowu, he translated ten works, including the Sūtra on the Five Messengers, at Luye Monastery.
The Sūtra on the Dharmas of Genuine and False Śramaṇas (Its phrasing is completely identical to the Jiaye jinjie jing produced by Jingsheng; it is simply an alternate title of the Shizhe jing, which cataloguers erroneously entered),
the Sūtra on the Lapis Lazuli Light of the Medicine Master (Also titled Guanding bachuguo zui shengsi dedu jing; drawn from the Da guanding jing; Sengyou's catalogue noted it as a doubtful sūtra, which is incorrect),
the Sūtra on Śākyamuni Exhausting His Retribution, the Sūtra on Sacrificing One's Body to Save Merchants (both of the above two sūtras are drawn from the Liudu ji jing),
the Sūtra on Ānanda Seeing the Auspicious Sign of Water Light (also called Shuiguang jing; an excerpted Mahāyāna sūtra),
the Sūtra on the Merchant Seeking Wealth, the Gautamī-sūtra (both of the above two sūtras are drawn from the Madhyama-āgama),
the Sūtra on the Person in the City of Śrāvastī Who Lost a Child and Went Mad,
the Sūtra on the Disciple Whose Mind Was Disturbed (also called Muzizuobiqi biqiuni luanyi jing; both of the above two sūtras are drawn from the Ekottarika-āgama),
the Sūtra on the Great Wrestler Leaving the Household and Attaining the Way (also called Lishi batuoji jing),
the Sūtra on the Two Elderly People, Man and Woman, Seeing the Buddha, Leaving the Household, and Attaining the Way (both of the above two sūtras are drawn from the Saṃyukta-āgama),
the Sūtra on Ciñcā-Māṇavikā's Slander of the Buddha (drawn from the Sheng jing),
the Sūtra on Illicitly Becoming a Śramaṇa, the Sūtra on Master He Leaving the Household to Learn the Way (both of the above two sūtras are drawn from the Chuyao jing),
and the Sūtra on Incantations and Vows (recorded by [Seng]you in his catalogue of apocrypha): these fifteen works, including the Zhenwei shamen fa jing, are all stated in Changfang's and other catalogues to have been produced by Huijian. Because most are separate offshoots and the like, they are now deleted and not retained.
Bodhisattva-buddhānusmṛti-samādhi-sūtra, in six fascicles (Or simply called Nianfo sanmei jing, or in five fascicles; first translation, of the same Indic original as that produced by Jñānagupta under the Sui; a separate section of the Mahāsaṃnipāta; appears in Daohui's Song and Qi catalogue and Sengyou's catalogue).
Anantamukha-nirhāra-dhāraṇī-sūtra, in one fascicle (Or simply called Pomo tuoluoni jing; seventh translation; appears in Sengyou's catalogue; of the same Indic original as Zhi Qian's Wuliangmen weimi chi jing and others).
The two works in seven fascicles above: their texts are both extant.
The śramaṇa Guṇabhadra (Gongdezhe) was a man from the Western Regions. His attainment of the Way was profound and his skillful guidance renewed each day. In the sixth year of Daming (rén-yín, 462 CE) under Emperor Xiaowu, he traveled to Jingzhou and lodged at Chanfang Monastery. The śramaṇa Xuanchang requested that he translate two works, including the Nianfo sanmei jing. Chang edited and corrected the text and meaning; its diction was elegant and profound. Moreover, Chang could stretch out his hand and produce fragrant scent, and water would flow from his palm, something no one could fathom. Later, he went to Chengdu and resided at Dashi Monastery, which was an Aśoka pagoda site. There he personally crafted sixteen images of deities, including Guhyapada-vajra, which have been handed down to the present. [Gongde]zhe remained in Jing[zhou] for several years, after which it is not known where he ended his days.
Essentials of Bhikṣu Karmavācanā of the Daśabhāṇavāra-vinaya, in one fascicle (Or called Lüeyao jiema fa; [Fei Chang]fang states two fascicles; [Seng]you states one fascicle; appears in Sengyou's catalogue).
The one work in one fascicle above: its text is presently extant.
The śramaṇa Shi Sengqu, surnamed Zhu, was a native of Wu. He left the household to become a disciple of Sengye. He had a comprehensive grasp of many scriptures and was especially lucid regarding the Daśabhāṇavāra-vinaya. He was also well versed in historical records and produced quite refined literary compositions. At first he resided on Mount Huqiu in Wu. Emperor Xiaowu, admiring what he had heard of his reputation, issued an imperial order summoning him to the capital of Yang[zhou] to serve as the Sangha Rector (Sengzheng) and guide the community; he resided at Zhongxing Monastery. In the seventh year of Daming (guǐ-mǎo, 463 CE), Sengqu compiled a work on the Daśabhāṇavāra karmavācanā.
Prātimokṣa of the Daśabhāṇavāra Bhikṣuṇī Vinaya, in one fascicle (Also called Shisong biqiuni boluotimucha jieben, or called Shisong biqiuni dajie; appears in the two catalogues of Sengyou and Baochang).
The one work in one fascicle above: its text is presently extant.
The śramaṇa Shi Xuanying, whose secular surname was Suo, was a native of Dunhuang. He left the household at the age of thirteen.