貞元新定釋教目錄 9

English (machine translation) 9

Language: English

9.16 — 3 parts
9.34 — 6 parts

9.1

Compiled by the śramaṇa Yuanzhao of Ximing Monastery in the Western Capital

9.2

General Compilation of Catalogues of All Scriptures, Part One, Section Nine

9.3

Xiao Clan of the Liang, Capital at Jianye (also called the Former Liang)

From the first year of the Tianjian era of Emperor Wu, *renwu*, to the second year of the Taiping era of Emperor Jing, *dingchou*, spanning four rulers and fifty-six years, nine persons, both ordained and lay, translated sūtras, vinayas, śāstras, and various biographies, etc., together with newly collected anonymous translations of various scriptures, totaling forty-seven works in two hundred and seventeen fascicles.

9.5

(Among them, forty-one works in two hundred and seven fascicles are presently extant; six works in ten fascicles are lost texts.)

9.6

Śramaṇa Shi Sengyou of the Liang (three works in thirty-nine fascicles, collections of various catalogues)

9.7

Śramaṇa Mandrasena (3 works in 11 fascicles; sūtras)

9.8

Śramaṇa Saṅghapāla (10 works in 32 fascicles; sūtras, śāstras, and biographies)

9.9

Śramaṇa Shi Baochang (2 works in 54 fascicles; sūtra anthology and biographies of nuns)

9.10

Śramaṇa Shi Minghui (1 work in 1 fascicle; precepts for nuns)

9.11

Prince Yaśogupta (1 work in 1 fascicle; sūtra)

9.12

Śramaṇa Paramārtha (11 works in 24 fascicles; sūtras and śāstras)

9.13

Śramaṇa Shi Huijiao (1 work in 14 fascicles; biographies of monks)

9.14

Anonymous (1 work in 16 fascicles; anthology of sūtras on the names of Buddhas)

9.15

Newly compiled anonymous translations of various scriptures (14 works in 25 fascicles; sūtras, śāstras, and anthologies)

9.16.1

Shijia pu, ten fascicles (composed during the Qi dynasty; there is another version in five fascicles, which differs from this in being more concise or expanded; [Fei Chang]fang states it is in four fascicles, which is likely an error; seen in Sengyou's catalogue and Changfang's Neidian Catalogue, etc.; it ought to belong to the Qi catalogue, but is appended here under the Liang according to the author).
Chu sanzang jiji, fifteen fascicles (You's catalogue itself says ten fascicles; there are now extant [versions in] fifteen and in ten fascicles; both Changfang's and the Neidian catalogues say fourteen fascicles; seen in Sengyou's, Changfang's, and the Neidian catalogues, etc.; also composed during the Qi period).
Hongming ji, fourteen fascicles (the three catalogues of You and others all say ten fascicles; now seen in fourteen fascicles; [seen in] Sengyou's, Changfang's, and the Neidian catalogues, etc.).
The above three works in thirty-nine fascicles are all extant.
Śramaṇa Shi Sengyou was a monk of Jianchu Monastery in the capital of Yang[zhou].
His original surname was Yu. His ancestors were people of Xiapi in Pengcheng. His father's family had resided in Jianye for generations.
When You was several years old, he entered Jianchu Monastery to worship. Thereupon, leaping with joy, he delighted in the Path and refused to return home. His parents, pitying his resolve, temporarily permitted him to enter the Path. He served the Daoist master Sengfan as his teacher.
At the age of fourteen, his family secretly sought a marriage for him. You learned of this and fled to Dinglin [Monastery] to take refuge with Dharma Master Fada. Da's observance of the precepts and moral virtue were meticulous and strict; he was a pillar and beam of the Dharma gate. You served his master with utter devotion. When he reached full age, he received the full precepts, and his adherence to moral conduct was resolute and clear. He initially received instruction from Śramaṇa Faying. Ying was an outstanding master of the era and the authority of Vinaya studies. You thereupon exhausted his mind in diligent research day and night. Consequently, he became profoundly versed in the Vinaya division, encouraging future generations. Emperor Wu, Xiao Yan, treated him with profound courtesy and respect. Whenever there were grave doubts concerning monastic affairs, an imperial edict would always order him to deliberate and decide.
When he grew old and infirm with an ailment of the feet, an imperial edict permitted him to ride in a palanquin to enter the palace interior to administer the precepts to the imperial consorts of the six palaces. He was respected to such an extent. When Xiao Ziliang, Prince Wenxuan of Jingling under the Qi; Xiao Hong, Prince of Linchuan under the Liang; Xiao Wei, Prince of Nanping and Grand Master of Equivalence; Yuan Ang, Duke Ding of Yongkang from Chen Commandery; the Noble Consort Ding; and others all venerated his model of discipline, showing him the ultimate respect of disciples toward their teacher.
His monastic and lay disciples numbered more than ten thousand. You had a penetrating comprehension of the Vinaya piṭaka and was also skilled in literary composition. He searched, collected, and recorded, compiling them into volumes, in the hope that those who consulted them would expend little effort yet achieve broad understanding. Indeed, [these works are] essential principles of the Dharma gate and the primal source of the house of Śākya. From the end of the Xiao Qi down to the Liang dynasty, he compiled three works, including the Shijia pu. Apart from these, works such as the Fayuan ji, Shijie ji, and Shizi zhuan, being not included in the canon, are therefore omitted and not discussed here. All are fully described in the Sanzang ji and elsewhere.
Mañjuśrīparipṛcchā-mahāprajñāpāramitā-sūtra, two fascicles (or in one fascicle; also simply called the Wenshu bore boluomi jing; first translation, identical to the text translated by Saṅghapāla; same text as the seventh assembly, 'Mañjuśrī Section', of the Mahāprajñāpāramitā-sūtra; incorporated into the Mahāratnakūṭa-sūtra as the forty-sixth assembly; seen in Li Kuo's catalogue and the Sequel to the Biographies of Eminent Monks).
Dharmadhātuprakṛty-asambheda-sūtra, two fascicles (second translation; now incorporated into the Mahāratnakūṭa-sūtra as the eighth assembly; seen in the two catalogues of Li Kuo and Baochang, and the Sequel to the Biographies of Eminent Monks).
Ratnamegha-sūtra, seven fascicles (first translation; a different translation of the same original text as the Dacheng baoyun jing of Subhūti of the Chen dynasty and the Baoyu jing of Dharmaruci of the Tang dynasty, etc.; seen in the Chen catalogue and the Sequel to the Biographies of Eminent Monks).
The above three works in eleven fascicles are all extant.
Śramaṇa Mandrasena (translated in the Liang as 'Weak Voice', also called Hongruo) was a native of Funan. His spiritual comprehension was transcendent and insightful; he perceived the concealed and the manifest alike. Undaunted by level or perilous paths, his resolve was set on preaching and converting. Carrying a great collection of Indic scriptures, he came from afar to present them as tribute. In the second year of Tianjian of Emperor Wu, guangwei (503), he arrived at the capital of Yang[zhou]. [The Emperor] decreed that Saṅghapāla should translate together with him. Thereupon, he produced three works of scriptures, including the Wenshu bore jing. Although he was engaged in translation, he was not proficient in the language of Liang; hence the sentences in the scriptures he produced are obscure and unadorned.
Mañjuśrīparipṛcchā-prajñāpāramitā-sūtra, one fascicle (second translation; same original text as the version produced earlier by Mandra[sena] and the 'Mañjuśrī Section' of the Mahāprajñāpāramitā-sūtra; [Fei Chang]fang states it is slightly superior to the two-fascicle version produced earlier by Mandrasena).
Daśadharmaka-mahāyāna-sūtra, one fascicle (first translation; same original text as the Shifa jing produced by Jueding of the Northern Wei; translated in the Putong era).
Sarvabuddhaviṣayāvatārajñānālokālaṅkāra-sūtra, one fascicle (second translation; same original text as the Ru fo jingjie jing of Dharmaruci of the Northern Wei).
Aṣṭamaṅgalaka-sūtra, one fascicle (if a person hears the names of these eight Buddhas, they will not be afflicted by the disasters caused by any hordes of ghosts and spirits; fourth translation; same original text as the Bamixiang zhou and the Bayang shenzhou jing, etc.).
Mahāmāyūrīvidyārājñī, two fascicles (also called the Kongque wang tuoluoni jing; tenth translation; same original text as the Da kongque zhouwang jing, etc., of Yijing of the Tang).
Śāriputradhāraṇī-sūtra, one fascicle (this dhāraṇī possesses spiritual power: if one can uphold it, eight yakṣa kings of the Snowy Mountains will constantly come to protect them, fulfilling their desires as their mind wishes; first translation; same original text as the Wuliangmen weimi chi jing, etc., produced by Zhi Qian).
Mañjuśrīparipṛcchā-sūtra, two fascicles (also simply called the Wenshu wen jing; translated in the seventeenth year of Tianjian at Zhanyun Pavilion; Yuan Tanyun transcribed the text, and Śramaṇa Fayun of Guangzhai Monastery verified and finalized it).
Bodhisattvapiṭaka-sūtra, one fascicle.
Vimuttimagga, twelve fascicles (also said to be thirteen fascicles; translated in the fourteenth year of Tianjian at Zhanyun Pavilion).
Aśokāvadāna, ten fascicles (sometimes with the word 'Great' added; second translation; a different translation of the same original text as the Ayu wang zhuan by An Qin of the Jin; translated on the second day of the sixth month of the eleventh year of Tianjian at Shouguang Hall in the capital of Yang[zhou]; seen in Baochang's catalogue).
The above ten works in thirty-two fascicles are all extant (all seen in Changfang's catalogue and the Sequel to the Biographies of Eminent Monks, where the number of fascicles and titles are recorded in full, so they are not enumerated here).
Śramaṇa Saṅghapāla (translated in the Liang as 'Armor of the Saṅgha', also called Sengyang) was a native of Funan. Quick-witted from his youth, he early on attached himself to the Dharma and Vinaya. Although he thoroughly explored sūtras and treatises, he was especially devoted to the Abhidharma. His fame gradually spread, bestowing renown throughout the southern seas. After receiving the full precepts, he became extensively versed in the Vinaya piṭaka. With courageous resolve to observe different lands, he took joy in upholding the doctrine to guide and transform. Hearing that the Qi state was propagating the Dharma, he followed a ship to the capital. He resided at Zhengguan Monastery and became a disciple of the Indian śramaṇa Guṇabhadra. He also studied the Mahāyāna under Bhadra with utmost devotion. Before a year had passed, he became widely read and versatile, comprehending the scripts and languages of several kingdoms. When the Qi dynasty collapsed and the Buddhist teachings declined, Saṅghapāla kept his body and mind pure and tranquil, cutting off external associations. Shutting himself in his room to dwell in leisure, he cultivated simplicity and sustained his practice. When the Great Liang ruled the realm, [the Emperor] sought out talented and capable men. In the fifth year of Tianjian, he was summoned by imperial decree to translate at five places: Shouguang Hall, Hualin Park, Zhengguan Monastery, Zhanyun Pavilion, and Funan Pavilion in the capital of Yang[zhou]. From the fifth year of Tianjian, bingxu (506), to the first year of Putong, gengzi (520), he translated ten works, including the Wenshu bore jing (the Indic texts were all presented by Mandra[sena]; Changfang's catalogue also says that [Saṅgha]pāla separately produced the Ayu wang zhuan in five fascicles, which is incorrect; the aforementioned Ayu wang jing is that very biography, so it should not be listed redundantly).
On the first day of translation, Emperor Wu personally attended the Dharma seat in Shouguang Hall and transcribed the text with his own hand.

9.16.2

text. Only then did [the emperor] hand it over to the translators to complete the scriptural text.
An imperial decree ordered the śramaṇas Baochang, Huichao, Sengzhi, Fayun, and Yuan Tanyun and others to write down the translation in facing lines. The ornate and the plain were well arranged, not departing from the principles of translation. The Son of Heaven received [Saṅghapāla] with exceeding courtesy, inviting him to be a court monk. The provisions supplied by the relevant authorities made both the monastic and lay communities look upon him with renewed respect. Saṅghapāla kept no private wealth, but used his donations and alms to establish temple compounds. The Grand Defender, King Hong of Linchuan, treated him with great esteem. In the fifth year of the Putong reign period, he died of illness at Zhengguan Monastery, at the age of sixty-five.
Jinglü yixiang (Extraordinary Aspects of the Sūtras and Vinayas), fifty fascicles. (Compiled by imperial order in the fifteenth year of Tianjian. The catalogue states that together with the table of contents it is fifty-five fascicles; now the table of contents is missing, leaving only fifty fascicles. Its table of contents merely gathered chapter titles and likely contained no separate matters; see Baochang's catalogue and Changfang's catalogue.)
Biqiuni zhuan (Biographies of Bhikṣuṇīs), four fascicles. (Accounts of the deeds of nuns across the four dynasties of Jin, Song, Qi, and Liang; newly entered into the catalogue.)
The two works above, comprising fifty-four fascicles, are both extant.
The śramaṇa Shi Baochang was a monk of Zhuangyan Monastery in the capital of Yangdu. His secular surname was Feng, and he was a native of Wujun. He was an eminent disciple of the Vinaya Master Sengyou. His broad learning and thorough knowledge of literature had few equals. Emperor Wu held him in high esteem and veneration. Throughout the Tianjian reign period, he repeatedly received imperial decrees to compile collections, all of which met with the imperial approval. In the fifteenth year, bing-shen, he was again decreed to compile one work, the Jinglü yixiang. Baochang also compiled the Biqiuni zhuan in four fascicles. In Changfang's catalogue, there are additionally seven works, including the Mingseng zhuan (Biographies of Famous Monks). Because they are not admitted into the Canon, they are omitted and not discussed here. The rest are fully recorded in the Xu gaoseng zhuan (Continued Biographies of Eminent Monks).
Wufen biqiuni jieben (Mahīśāsaka Bhikṣuṇī Prātimokṣa), one fascicle. (Also titled Mixasai lü; some call it the Śrāmaṇerī Prātimokṣa; see Baochang's catalogue.)
The one work above, in one fascicle, is currently extant.
The śramaṇa Shi Minghui was a monk of Jianchu Monastery in the capital of Yangdu. His monastic practice was pure and austere, and he studied the Mahīśāsaka school. Because when Juqu Jingshou translated the Mahīśāsaka Vinaya during the Song period, he only produced the Bhikṣu Prātimokṣa and lacked a Bhikṣuṇī Prātimokṣa, Minghui accordingly, in the third year of Emperor Wu's Putong reign period, ren-yin, extracted one fascicle of the Bhikṣuṇī Prātimokṣa from the great vinaya. This is precisely the version circulating today. (The compiler of the catalogue observes: Examining this prātimokṣa, following the rules on training there are no seven dharmas for settling disputes. Although the vinaya text was abridged, according to the principle it ought to be included. How could it be that if the community of nuns has a dispute, it is not resolved? In the root text of the vinaya, it is present just as it is for the monks; hence fascicle forty of that vinaya says: 'Among the rules on training, only dirty grass and water are excluded; the seven dharmas for settling disputes and the conforming dharmas are all the same as for the bhikṣus.' That master's failure to include them is logically untenable.)
Dasheng dingwang jing (Mahāyāna King of the Summit Sūtra), one fascicle. (Also titled Weimor jing; third translation. Dharmarakṣa of the Western Jin titled it Dengwang; it shares the same original as the Sui duo shan'e tongzi jing and others; see Changfang's catalogue and the Xu gaoseng zhuan.)
The one work above, in one fascicle, is currently extant.
Prince Upasūna was the son of the king of Ujjayinī in Central India. (Some say this kingdom of Ujjayinī is in South India, and some say it is in West India, which cannot yet be determined; or it may be that this country is situated at the corner of Central India, extending west and bordering the south, which accounts for the conflicting accounts in the traditions rather than a fixed region.) He was intelligent and bright from birth, with a profound understanding of the abstruse and subtle. He focused his studies on the Buddhist scriptures and was especially skilled in doctrinal principles. He thoroughly understood phonetics and was also well-versed in regional languages. Previously, during the Xinghe reign period of the Eastern Wei, he translated three works of scriptures. During the Datong reign period of the Liang, he traveled from the Wei to the Liang, where Emperor Wu retained him. An imperial decree dispatched him to oversee diplomatic missions to foreign states. In the course of this, he translated one work, the Dingwang jing.
Jin guangming jing (Suvarṇaprabhāsa-sūtra), seven fascicles. (Or six fascicles, in twenty-two chapters. Produced in the first year of Chengsheng at Zhengguan Monastery and the residence of Yang Xiong. The four-fascicle version produced by Dharmakṣema in the Liang era had eighteen chapters; Paramārtha translated an additional four chapters, supplementing the previous ones to make twenty-two, divided into seven fascicles; it is now in the Catalogue of Abridged Redundancies.)
Wushang yi jing (Anuttarāśraya-sūtra), two fascicles. (Translated on the eighth day of the ninth month in the third year of Shaotai of the Liang, ding-chou, at Pingguo county, requested by the Administrator of Nankang, Liu Wentuo; see the postscript to the sūtra. Changfang's claim that it was produced during the Chen dynasty is incorrect; the calendars of various lineages have no third year of Shaotai, as explained in the Detailed Catalogue.)
Niepan jing ben you jin wu ji lun (Treatise on the Gāthā 'Originally Existent, Now Non-existent' of the Nirvāṇa-sūtra), one fascicle. (Changfang says it was produced in the fourth year of Taiqing; but checking the chronological records, the Taiqing era did not reach a fourth year; the same applies below.)
Jueding zang lun (Treatise on the Determining Basket), three fascicles. (It contains words of the Liang language and was translated in the Liang dynasty; examining its phrasing, it was produced by Paramārtha.)
Dasheng qixin lun (Treatise on the Awakening of Faith in the Mahāyāna), one fascicle. (First translation, sharing the same original text with the version translated by Śikṣānanda of the Tang. Produced on the tenth day of the ninth month in the second year of Chengsheng, gui-you, at Hengzhou, initially at Jianxing Monastery; Upasūna and others served as interpreters, and the śramaṇa Zhizheng and others took down the brushes and composed the preface; see the preface to the treatise.)
Rushi lun (Treatise on Accordance with Reality), one fascicle. (The initial title reads Rushi lun ji zhinan pin; Changfang says it was produced in the fourth year of Taiqing.)
Renwang bore jing (Benevolent Kings Prajñā Sūtra), one fascicle. (Translated in the third year of Chengsheng at Baotian Monastery in Yuzhang; third translation, sharing the same original with the version translated by Dharmarakṣa of the Western Jin and others.)
Miling xiasheng jing (Sūtra on Maitreya's Descent), one fascicle. (Translated in the third year of Chengsheng at Baotian Monastery in Yuzhang; fifth translation, sharing the same original with the version translated by Kumārajīva.)
Shiba di lun (Treatise on the Seventeen Stages), five fascicles. (Sharing the same original text with the Yogācārabhūmi-śāstra translated in the Tang; five fascicles were translated before work was halted due to political turmoil; see the Xu gaoseng zhuan. Translated in the fourth year of Taiqing at the residence of Lu Yuanzhe, Magistrate of Fuchun, for twenty eminent figures including the śramaṇa Baoqiong.)
Zhong lun (Mūlamadhyamakakārikā), one fascicle. (Changfang says it was produced in the fourth year of Taiqing.)
Sanshi fenbie lun (Treatise on the Discrimination of the Three Times), one fascicle. (Changfang says it was produced in the fourth year of Taiqing; all the above are recorded in Changfang's catalogue, the Neidian lu, and others.)
The eleven works above, comprising twenty-four fascicles. (The six works of fifteen fascicles from the Rushi lun upwards are extant; the five works of nine fascicles from the Renwang jing downwards are missing texts.)
The śramaṇa Paramārtha—in the language of the Liang, 'Zhendi'; also called Kulanātha, which means 'Protector of the Family'—both being his Sanskrit names. He was originally a native of the kingdom of Ujjayinī in Western India. A Brahmin by caste, of the Bhāradvāja lineage, his conduct was luminous and pure, and his demeanor tranquil and serene. His spirit was noble and elevated, leisurely and detached from the mundane. There were none of the vast collections of canonical texts that he had not held in mind. In arts and extraordinary skills, he was especially accomplished. Although he revered and integrated Buddhist principles, he was celebrated for his mastery of the Dao. He journeyed through distant and difficult lands, undaunted by level terrain or danger. Having traveled through many kingdoms, he eventually settled in Central India.
During the Datong reign period of Emperor Wu of the Liang, an imperial decree directed the Palace Attendant Zhang Si and others to escort the tributary envoys of Funan back to their country, and additionally sent an embassy to Magadha in Central India to invite an eminent Tripiṭaka master of renown and virtue, and to seek Mahāyāna treatises and the Gaṇḍavyūha-sūtra and others. Paramārtha had heard from afar of [the emperor's] transforming guidance, monastic codes, and saintly sages, and of his seeking out famous masters to benefit the common people. That kingdom therefore prevailed upon Paramārtha to take texts of sūtras and śāstras and reverently respond to the imperial decree. Since this had long been his cherished wish, he joyfully complied upon hearing the command.
On the fifteenth day of the eighth month in the twelfth year of Datong, he arrived in Nanhai. Traveling along perilous and vast expanses, he was delayed for two springs. It was only in the intercalary eighth month of the second year of Taiqing that he reached the capital. Emperor Wu personally extended his respects, settled him in the Baoyun Hall, and provided for him with the utmost sincerity. The emperor wished to transmit and translate the scriptural teachings so as not to be outdone by the Qin dynasty, producing new texts that would surpass the Qi.

9.16.3

[Paramārtha's] days met with the decline of the Liang dynasty, when rebel barbarians encroached and overran, so that the Dharma collapsed in the times. Unable to preach and explain, he then journeyed on foot into the eastern regions. He further proceeded to Fuchun, where Magistrate Lu Yuanzhe began by reverently requesting vinaya teachings and was about to undertake translation work. He invited and gathered over twenty eminent figures, including the śramaṇa Baoqiong. Translating the *Śaptadaśabhūmi-śāstra*, they had just produced five scrolls when the national turmoil had not yet subsided, so it was only informally circulated. In the Dabao era, he was invited by Hou Jing to return and receive offerings at the palace towers. At this time, war and famine occurred back-to-back, and the Dharma almost fell into ruin. It happened that Emperor Yuan founded his reign and the Chengsheng era brought clarity and peace. He then resided at Zhengguan Monastery in Jinling, where together with Dhyāna Master Yuan and over twenty others he translated the *Suvarṇaprabhāsa-sūtra*. In the second month of the third year, he returned to Yuzhang, and then went to Xinxu and Shixing. Later, following Grand Protection Xiao, he crossed the mountain pass and arrived in Nankang; thus, drifting from place to place without any secure refuge, he translated wherever he went. The sūtras and śāstras produced by Paramārtha during the Liang dynasty totaled eleven works. At the end of the Liang, he entered the Chen dynasty, where he translated further sūtras and śāstras as described below. Catalogues such as Changfang's and the Neidian Lu list the *Aṣṭādaśanikāya-śāstra* in one scroll as also being translated by Paramārtha. Now, examining its phrasing, it was not translated by Paramārtha. Since it is identical to the text of the *Samayabhedoparacanacakra*, it should not be listed again. It is now excised here, as explained in the Detailed Catalogue. Furthermore, there are six works in twenty-six scrolls, including the *Commentary on the Suvarṇaprabhāsa*, which were all composed by Paramārtha; these are also all excised here. (Catalogues such as Changfang's and the Neidian Lu also state that in the fifteenth year of the Tianjian era, the Indian Zhu Daoxian presented the *Uruvilvā-sūtra* in one scroll; stating merely that it was presented without detailing the circumstances, it was tentatively placed in the catalogue of doubtful works, and is now deleted and not recorded here.)
*Gaoseng zhuan* (Biographies of Eminent Monks), fourteen scrolls (consisting of one scroll of introductory catalogue and thirteen scrolls of biographies, making fourteen scrolls in total; compiled in the eighteenth year of the Tianjian era; seen in the two catalogues of Changfang and the Neidian Lu).
The one work above in fourteen scrolls is currently extant. The śramaṇa Shi Huijiao was a native of Shangyu in Kuaiji, whose family clan is unknown. His learning encompassed both internal and external texts, and he was broadly erudite in the sūtras and vinaya. Residing at Jiaxiang Monastery, he propagated the Dharma in spring and summer and wrote works in autumn and winter. He composed commentaries on the *Mahāparinirvāṇa-sūtra* and the *Brahmajāla-sūtra*. Furthermore, considering that the famous monks recorded by Master Baochang were overly verbose and redundant, he thereupon established criteria and broadly composed the *Gaoseng zhuan* in one work. It begins in the tenth year of the Yongping era of Emperor Ming of the Han and ends in the eighteenth year of the Tianjian era of the Liang, spanning 453 years and covering 257 principal figures, with an additional 239 figures mentioned in passing, making 496 figures in total. He organized their virtues and deeds into ten major categories. His preface states in brief: 'Earlier authors, perhaps disliking excessive length, abridged the matters, but many of the remarkable feats of noble conduct were omitted and deleted. One thinks that when a renunciant resides as a guest of monarchs within a state, he should remain proudly aloof and uniquely lofty; seeking to renounce worldly honour and abandon love, his original intent is to inspire worldly people to goodness. If such deeds are not discussed, what should be recorded?' It also states: 'Compilations of earlier eras were mostly called *Mingseng* (Renowned Monks). I humbly submit that there is a distinction of superior and inferior between "fame" (ming) and "eminence" (gao). When genuine conduct hides its light, one is eminent without being renowned; when meagre virtue meets the times, one is renowned without being eminent. Those renowned without being eminent were fundamentally not worth recording; those eminent without being renowned are fully included in the present record. Hence I omit the term "renowned" and replace it with the character "eminent".' Examining this biography with care, its principles are clear and distinct, and its literary phrasing is elegant and concise; it can truly be transmitted without decay to serve forever as an exemplary mirror.
*Da foming jing* (Great Sūtra of the Names of the Buddhas), sixteen scrolls (the inner title is simply *Foming jing*; also in thirty-two scrolls or fourteen scrolls).
The one sūtra above was popularly known as the *Horse-Headed Rākṣasa Buddha-Name Tradition*. Produced during the Liang dynasty, the compiler's name and surname are unknown. The Kaiyuan Catalogue states: 'It seems to be a recent compilation, fashioned by interweaving the twelve-scroll translation by Bodhiruci. In it, the names of various sūtras were taken, followed by the names of pratyekabuddhas, bodhisattvas, and the arhats of various sūtras, arranging them in the sequence of the Three Jewels, with thirty-two items in all. After paying homage to the Three Jewels, there are always repentances; under the repentances, the apocryphal *Horse-Headed Rākṣasa Sūtra* is still cited and inserted. At the end, vulgar and base language is mingled with the sacred words. Although the base sūtra was authentic, because it was mixed with apocrypha, through such evaluation it was compiled into the catalogue of apocryphal and heterodox works corrupting orthodoxy and was not permitted into the canon.' Because of this, its acceptability remained disputed for several hundred years. His Sacred Majesty, whose literary thought is brilliant and insightful, far inherited the transmission of the teachings; venerating and expounding the Buddhist doctrine, he guided and proclaimed the True Vehicle. Personally inspecting its text, he permitted it to be incorporated into the canon. On the twenty-third day of the tenth month of the fifteenth year of the Zhenyuan era, an imperial decree was promulgated, stating: 'Regarding the *Da foming jing* in one work and sixteen scrolls, Ma Chengqian, General of the Left and Right Gate Guards and Administrator of the Palace Domestic Service, presented a memorial stating that the aforementioned sūtra has not yet been entered into the canonical catalogue. It is imperially decreed that the competent authorities should append it to the catalogue.' Furthermore, the old catalogue states: 'Examining its compiler, he was thoroughly mediocre and foolish. For instance, in the fourth scroll, reciting "Homage to the *Faxian zhuan* (Account of Faxian)" is listed under the Jewel of the Dharma. This is a travelogue and was originally not a sūtra; placing it in the Jewel of the Dharma is an extreme error. An ancient saying goes: "Though versed in the Tripiṭaka, when faced with practical affairs one is still confused, mistaking an account for a sūtra." This exemplifies that matter. Because it compiles an account into a sūtra, it is requested to be removed.' Furthermore, the old catalogue states: 'For instance, the ninth scroll says: "Homage to Pūrṇa (in Chinese: Fully Complete); Homage to Maitrāyaṇī (in Chinese: Son of the Compassionate Mother)." Xuanzang, Tripiṭaka Master of Great Universal Enlightenment of the Great Tang, translated it as Maitrāyaṇīputra. In the sūtra it is split into two; now it is requested to combine them into one invocation. It also says: "Homage to Ānanda-Rāhula"; these are two persons, yet the sūtra combined them into one; now it is requested to split them into two. What harm could there be in this? We humbly request that all instances such as these be corrected, so as to accord with the hopes of the people below and fulfill the heavenly intent above.' It is incorporated into the *Zhenyuan Newly Determined Catalogue of Buddhist Teachings* (traditionally said to have emerged in the Liang dynasty, it is appended to the Liang dynasty).

9.17

Newly Collected Sūtras with Lost Translators

9.18

*Marīcī-sūtra*, one scroll (also called the *Lesser Marīcī-sūtra*; it is a slightly variant translation of the beginning of the *Marīcī-sūtra* in the tenth scroll of the *Dhāraṇī-samuccaya*).
*Ṣaḍakṣara-vidyārāja-sūtra*, one scroll (the second translation; identical text to the *Six-Mantra-King Sūtra*).
*Sūtra of the Questions of Bodhisattva Ākāśagarbha*, one scroll (also called the *Dhāraṇī-mantra Sūtra of Bodhisattva Ākāśagarbha's Questions to the Seven Buddhas*, and also called the *Divine Mantra Sūtra of the Seven Buddhas*; first translation; identical text to the Sui translation *Tathāgata-upāyakausalya-mantra-sūtra*).
*Sūtra of the Names of the Three Thousand Buddhas of the Three Kalpas*, three scrolls (Upper scroll: *Names of the Thousand Buddhas of the Past Glorious Kalpa*; Middle scroll: *Names of the Thousand Buddhas of the Present Bhadrakalpa*; Lower scroll: *Names of the Thousand Buddhas of the Future Constellation Kalpa*; seen in Changfang's canonical catalogue, where they were three separate sūtras, now combined into one work).
*Mūla-maṇḍala-mantra-sūtra*, one scroll (sometimes without the word 'sūtra').
*Sūtra of the Dhāraṇī Presented to the Buddha by the Great Ghost and Spirit General Aṭavaka*, one scroll (also simply called the *Aṭavaka-mantra-sūtra*).
*Amitābha-dundubhisvara-rāja-dhāraṇī-sūtra*, one scroll.
*Mahā-samantabhadra-dhāraṇī-sūtra*, one scroll.
*Great Seven Jewels Dhāraṇī-sūtra*, one scroll.
*Great Six-Syllable Dhāraṇī-sūtra*, one scroll.
*Sūtra of the Lion's Roar Definitive Meaning by the Elder's Daughter Jāmbī*, one scroll.
*Text on the Bodhisattva's Fivefold Repentance*, one scroll (also named the *Sūtra on the Bodhisattva's Fivefold Repentance*).
*Dhāraṇī Miscellaneous Collection*, one scroll.
*Mahāyāna-pañcaskandhaka-śāstra*, one scroll (composed by Bodhisattva Vasubandhu; seen in the library catalogue of Dacheng Monastery of the Chen dynasty; first translation; identical text to the Tang translation *Mahāyāna-pañcaskandha-śāstra*).
The fourteen works above in twenty-five scrolls, with the exception of the *Pañcaskandhaka-śāstra*, all enter the canon; they were missing and unrecorded in the lost-translator catalogues of Changfang and others. Examining their phrasing, they do not belong to an ancient era; hence they are compiled at the end of the Liang, treated as lost sources of the Liang dynasty.

9.19

The Yuan clan of the Wei first had its capital at Heng'an, moved south to Luoyang, and later moved to Ye (also called the Later Wei).

9.20

Beginning from the first year of the Huangshi era of Emperor Daowu, a bingshen year (which was the twenty-first year of the Taiyuan era of the Eastern Jin), and ending in the eighth year of the Wuding era of Emperor Xiaojing of the Liang-Wei, a gengwu year. In all, thirteen emperors and 155 years (five emperors had their capital at Heng'an; in the eighteenth year of the Taihe era of Emperor Xiaowen, they moved south; seven emperors had their capital at Luoyang; and two rulers had their capital at Ye).

9.21

Twelve monastics and laymen translated sūtras, śāstras, biographies, and collections, totaling 83 works in 274 scrolls. Among these, 73 works in 255 scrolls are currently extant, while 10 works in 19 scrolls are missing.

9.22

The śramaṇa Shi Huijue (one work in thirteen scrolls, collection of sūtras).

9.23

The śramaṇa Shi Tanyao (three works in seven scrolls, sūtras and biographies).

9.24

The śramaṇa Jīkāya (five works in nineteen scrolls, sūtras, śāstras, biographies, and collections).

9.25

The śramaṇa Dharmaruci (three works in eight scrolls, sūtras).

9.26

The śramaṇa Shi Fachang (one work in one scroll, sūtra).

9.27

The śramaṇa Ratnamati (three works in nine scrolls, śāstras).

9.28

The śramaṇa Bodhiruci (thirty works in 101 scrolls, sūtras and śāstras).

9.29

The śramaṇa Buddhaśānta (ten works in eleven scrolls, sūtras and śāstras).

9.30

The Brahmin Gautama Prajñāruci (eighteen works in ninety-two scrolls, vinaya and śāstras).

9.31

Prince Upasūna (three works in seven scrolls, sūtras).

9.32

The śramaṇa Vimokṣasena (five works in five scrolls, śāstras).

9.33

The śramaṇa Dharmabodhi (one work in one scroll, śāstra).

9.34.1

The Xianyu jing (Sūtra of the Wise and the Foolish), thirteen fascicles (also in fifteen, sixteen, or seventeen fascicles; also called the Xianyu yinyuan jing; listed in Daohui's Song-Qi Catalogue and Sengyou's Catalogue).
This one work of thirteen fascicles is currently extant.
Śramaṇa Shi Huijue; also called Tanjue. Sengyou states: "Tanjue was a native of Liangzhou.
His stature reached to the clouds, his bearing was perceptive and alert. His ground of monastic discipline was pure and outstanding, his discernment penetrating and subtle. In the kingdom of Khotan he obtained the Indic text of the sūtra. In the sixth year of the Taiping Zhenjun era of Emperor Taiwu, an yiyou year, he returned from Khotan and reached the kingdom of Gaochang. Together with the śramaṇa Weide, he translated this one work, the Xianyu jing." See Jingmai's Jingtu. (According to Liang śramaṇa Sengyou's Xianyu jing ji: "There were eight monks in all, including śramaṇa Shi Tanweide of Hexi. Having resolved to travel far in search of scriptures, they arrived at a great monastery in Khotan and encountered the pañcavārṣika—rendered into Chinese as 'the assembly of the entire great congregation held every five years.' Scholars of the Tripiṭaka were each propagating the Dharma-jewel, expounding the sūtras and lecturing on the vinaya, teaching in accordance with karmic capacity. Weide and the other eight monks attended the lectures separately as occasions arose. Thereupon they eagerly studied the Central Asian pronunciation, evaluated it against Chinese meanings, thoroughly pondered and accurately translated it, and each recorded what they had inquired about. Upon returning to Gaochang, they compiled them into a single work. They subsequently crossed the drifting sands and brought it to Liangzhou. At that time, śramaṇa Shi Huiming was the foremost master of Hexi, profound in his religious practice and well versed in the Mahāyāna scriptures. He considered that the records in this scripture originated from parables (avadāna), and what the parables illuminated encompassed good and bad in mutual contrast—namely, the distinction between the wise and the foolish. Since many parables had already been transmitted in scriptures of previous eras, he changed its title in accordance with this matter, naming it Xianyu (The Wise and the Foolish).")

The Dajiyi shenzhou jing (Spiritual Dhāraṇī-sūtra of Great Auspicious Meaning), two fascicles (or four fascicles; listed in Fashang's Catalogue).
The Jingdu sanmei jing (Sūtra on the Samādhi of Pure Deliverance), one fascicle (the fourth translation; listed in Zhu Daozu's Catalogue and the Xu gaoseng zhuan).
The Fu fazang zhuan (Account of the Transmission of the Dharmapiṭaka), four fascicles (the second translation; listed in Bodhiruci's Catalogue and the Xu gaoseng zhuan).
The above three works in seven fascicles (one work, the Jiyi zhou jing, in two fascicles, is currently extant; the other two works, the Jingdu jing, etc., in five fascicles, are missing texts).
Śramaṇa Shi Tanyao; it is unknown where he was from. He went forth in his youth, was steadfast and upright in his practice, and had an insightful, composed, and modest demeanor. During the Heping era of the Wei, he served as the Superintendent of the Office for Clarifying the Mysteries at the Northern Terrace. He pacified and unified the monastic community, wonderfully winning their hearts. He resided at Tongle Monastery in the Grottoes of Heng'an, which was built by the Wei emperor. Thirty li northwest of Heng'an, on the northern face of the stone cliff of Mount Wuzhou, he carved into it and established a Buddhist monastery, named Lingyan. The largest of the niches was over two hundred feet high and could accommodate roughly three thousand people. On each face, images were carved with the utmost artistry and splendor. Each niche was of distinct form, astonishing human spirits. They lined up closely like the teeth of a comb for over thirty li. The monastery at the eastern end regularly provided for a thousand persons. The stone tablets and steles are still extant; the details cannot be fully stated here. Prior to this, in the tenth year of the Taiping Zhenjun era of Emperor Taiwu, the Minister over the Masses Cui Hao made wicked, flattering, and fawning remarks, causing the emperor to venerate the Daoist Kou Qianzhi and confer on him the title of Celestial Master. Revering Laozi, he exterminated the descendants of the Śākya clan and burned down monasteries and stupas. In the gengyin year, Taiwu was afflicted with a pestilential disease and only then did he come to realize [his error]. Furthermore, there was the White-Footed Dhyāna Master who came to enlighten him. Filled with shame and remorse, he immediately executed Cui Hao, buried him in the city market, and used his mouth as a latrine, ordering the multitude to defile it. In the renchen year, Taiwu passed away, and his grandson Wencheng ascended the throne. He at once erected stupas and monasteries and sought out scriptures. After the destruction of the Dharma for seven years, the Three Jewels flourished once again. Tanyao lamented the former decline and rejoiced in the subsequent revival. In the third year of Heping, a renyin year, he assembled virtuous monks at the grottoes of the Northern Terrace and, facing an Indian śramaṇa, translated three works of scripture, including the Jiyi jing, intending to circulate them among later worthy persons without discontinuation.

The Dafangguang pusa shidi jing (Vaipulya Sūtra on the Bodhisattva's Ten Stages), one fascicle (the fifth translation; same text as Kumārajīva's Zhuangyan putixin jing; listed in the Shixing Catalogue and Daohui's Song-Qi Catalogue).
The Chenyang zhufo gongde jing (Sūtra Praising the Virtues of All Buddhas), three fascicles (also called the Ji zhufo hua jing; or simply called Ji hua jing; or called the Xianzai ming jing; or in four fascicles; the third translation; same text as that translated by Kumārajīva and others; listed in Daohui's Song-Qi Catalogue).
The Fangbian xin lun (Treatise on the Core of Expedient Means), one fascicle (or two fascicles; four chapters in all; the second translation; same text as that translated by Jue of the Eastern Jin; listed in Daohui's Song-Qi Catalogue and Sengyou's Catalogue).
The Fu fazang yinyuan zhuan (Account of the Circumstances of the Transmission of the Dharmapiṭaka), six fascicles (or without the characters 'Yinyuan'; also called Fazang jing; or in four fascicles, or two fascicles; listed in Daohui's Song-Qi Catalogue; the third translation; same text as those translated by Zhiyan of the Song and Tanyao of the Wei; also listed in Sengyou's Catalogue).
The Zabaozang jing (Sūtra of the Miscellaneous Treasury of Jewels), eight fascicles (the catalogue states thirteen fascicles, which is unclear; currently there are only eight fascicles, or perhaps this was divided into thirteen; listed in Daohui's Song-Qi Catalogue and Sengyou's Catalogue).
The above five works in nineteen fascicles.
Śramaṇa Kinkara (Jijiaye); translated into Wei as "What Affair." He was a native of the Western Regions. His mind was set on traveling and transforming, and his intent was to guide living beings. In the second year of the Yanxing era of Emperor Xiaowen, a renzi year, together with the Superintendent of the Office for Clarifying the Mysteries, the śramaṇa Tanyao, he translated five works of scripture, including the Dafangguang shidi jing. Liu Xiaobiao transcribed the text.

The Xinli ru yin famen jing (Sūtra on the Dharma Gate of Entering the Seal through the Power of Faith), five fascicles (translated in the first year of Zhengshi; a subsidiary sūtra of the Avataṃsaka).
The Rulai zhuangyan zhihui guangming ru yiqie fo jingjie jing (Sūtra on the Tathāgata's Adornment with the Radiance of Wisdom Entering the Realm of All Buddhas), two fascicles (also called the Rulai ru yiqie fo jingjie jing; translated in the second year of Jingming at Baima Monastery; the first translation; same text as the Du yiqie zhufuo jingjie zhiyan jing translated by Saṅghapāla of the Liang).
The Jinse luwang jing (Sūtra on the Golden Deer King), one fascicle (the first translation; same text as Gautama Ruci's translation; translated in the fourth year of Zhengshi; Fashang's Catalogue attributes it to Bodhiruci; needs further verification later).
The above three works in eight fascicles (the first two works in seven fascicles are currently extant; the latter one work in one fascicle is a missing text).
Śramaṇa Dharmaruci; translated into Wei as Faxi; also called Fale. A native of Southern India. Having abandoned home life to enter the Way, he was particularly famed for the Vinaya Piṭaka. Dedicated to propagating the Way, he moved in response to sentient beings. During the reign of Emperor Xuanwu, he traveled and taught in Luoyang. From the second year of the Jingming era, a xinsi year, to the fourth year of the Zhengshi era, a dinghai year, he translated three works of scripture, including the Xinli jing, for Emperor Xuanwu. Śramaṇa Daobao transcribed the text. See Changfang's Catalogue, etc.

The Bianyi zhangzhezi jing (Sūtra of the Elder's Son Bianyi), one fascicle (or called Bianyi zhangzhezi suowen jing; or called Zhangzhe bianyi jing; listed in Fashang's Catalogue).
This one work of one fascicle is currently extant.
Śramaṇa Shi Fachang; it is unknown where he was from. He also translated this one work, the Bianyi jing, in Luoyang during the reign of Emperor Xuanwu. (The compiler of this catalogue notes: "With respect, the Gaoseng zhuan and other records all state that Dao'an of the Jin Dynasty, several years after leaving home, first asked his master for a scripture. The master initially gave him one fascicle of the Bianyi jing, about five thousand words, which he memorized at a single glance. Moreover, Master An's list of lost translations also records its title. Based on this, the Bianyi jing was already circulating in the world during the Eastern Jin; why then is it said that Fachang produced it only in the reign of Emperor Xuanwu of the Wei?")

9.34.2

Treatise on the Lotus Sūtra (*Saddharmapuṇḍarīkopadeśa), one fascicle (composed by Bodhisattva Vasubandhu; also titled *Lotus Sūtra Treatise*; the record states that Palace Attendant Cui Guang, Senglang, and others wrote down the translation; found in Fei Zhangfang's catalogue; the first translation; substantially identical with Bodhi[ruci]'s translation with only minor differences; titled *Saddharmapuṇḍarīka-upadeśa*).
Treatise on the Ultimate Single Vehicle Jewel Nature (*Ratnagotravibhāga*), four fascicles (also titled *Treasure Nature Discerning the Seven Vehicles and the Exalted Sangha Treatise*; or in two fascicles, or five fascicles; produced at the residence of Zhao Xin; found in Baochang's catalogue; the second translation; from the same original as that translated by Bodhiruci).
Treatise on the Ratnakūṭa Sūtra (*Mahāratnakūṭa-śāstra*), four fascicles (the second translation; from the same original as Bodhiruci's *Mahāyāna Ratnakūṭa Sūtra Treatise*; found in Baochang's catalogue).
The three works above, in nine fascicles (the former two works in five fascicles are extant; the latter one work in four fascicles is missing).
Śramaṇa Ratnamati, also called [Ratna]bhadra, translated into the language of Wei as Baoyi ("Jewel of Intention"), was a native of Central India. His learning and scholarship were abundant and comprehensive, thoroughly penetrating both principle and phenomena. He had memorized a total of one hundred million verses of the Tripiṭaka teachings, each verse consisting of thirty-two syllables. He was especially lucid in dhyāna contemplation, and was minded to travel and convert. In the fifth year of the Zhengshi era of Emperor Xuanwu, a wuzi year [508 CE], he first arrived in the city of Luoyang, whereupon he translated the three works including the *Lotus Sūtra Treatise*. Śramaṇas Senglang and Jueyi, along with Palace Attendant Cui Guang and others, transcribed the translation. On the days of translation in the inner palace of Luoyang, Bodhiruci conveyed the text and Ratnaśānta assisted. Later, the three virtuous ones listened to rumors and each handed down their own master's traditions without consulting one another. The emperor, considering the flourishing of the propagation of the Dharma, overlooked the petty annoyances and decreed that each translate at three separate locations; when all had finished, their renderings were to be collated and compared. Between them, there were variations in what was omitted or retained, resulting in occasional discrepancies in wording and intent. Later people combined them to form single, unified works. This is found in the catalogues of Baochang and others (hence the treatises on the *Lotus Sūtra*, *Ratnakūṭa*, and *Jewel Nature* each have two versions).
Earlier, Śramaṇa Baoyi's spiritual acumen was outstanding; his grasp of the language of Wei was exhaustive in every corner and nuance. The emperor frequently had him lecture on the *Avataṃsaka-sūtra*; whenever he elucidated and unfolded its meaning, subtle and profound teachings were brought forth. One day, while he was seated upon the high seat, there suddenly appeared a person holding a tablet and an official ledger, appearing like a great official, who said:
"Having received the command of the Lord of Heaven, I have come to invite the Dharma master to lecture on the *Avataṃsaka-sūtra*."
Baoyi said: "The present assembly of the Dharma has not yet concluded. When the text of the sūtra is completed, I shall follow your order. However, the prerequisites for the Dharma service cannot be maintained by myself alone. The chief lecturer, the incense tender, the karmadāna, and the chanter of hymns are all required as well; please have them arranged."
The emissary complied with his request. The monks listening to the lecture saw this. Soon after, as the Dharma service was about to conclude, the previous emissary was seen again, saying: "Having received the command of the Lord of Heaven, I have specially descended to welcome you."
Baoyi then smiled cheerfully, bid farewell to the assembly, and passed away quietly on the Dharma seat. The four monks, including the chief lecturer, also departed at the exact same moment. Everyone who heard or saw this marveled at such an unprecedented occurrence.
Sūtra of the Questions of Vyāsa (*Vyāsaparipṛcchā-sūtra*), two fascicles (the catalogues of Fei Zhangfang and others all say that Baoyi translated it in Luoyang; now, examining the preface of the sūtra, it states that Gautama [Prajñā]ruci translated it in the capital of Ye in the fourth year of the Xinghe era; it is now moved to the catalogue of Gautama).
Treatise on the Sūtra of the Ten Stages (*Daśabhūmika-śāstra*), twelve fascicles (A note states: The initial translation had inadequacies. The Wei language often rendered "receptacle world" (*bhājana-loka*) as "cup world". Later, when he entered the palace for a fast and saw the senior elders requesting "receptacles" (*qi*) from their disciples, the disciples handed over all the begging bowls and cloth covers. He thereby realized that *qi* was a collective term, and thus changed it to "receptacle world" (*qishijian*). This *Ten Stages Treatise* is recorded under both Fei Zhangfang's catalogue and Ratnamati's catalogue. Now, examining Cui Guang's preface to the treatise, it states that Bodhiruci and Ratnamati co-translated it inside the palace in Luoyang, with Buddhaśānta conveying the words and the emperor personally transcribing. For it to appear in two catalogues is theoretically unacceptable; it is now combined into one text under the catalogue of [Bodhi]ruci).
Bodhisattva Nāgārjuna's Incense-Blending Recipes, one fascicle (consisting of fifty methods in total; because it does not belong to the Tripiṭaka teachings, it is not catalogued here).
The three works above are now deleted.
Vajracchedikā Prajñāpāramitā Sūtra, one fascicle (translated in the foreign country [of Northern Wei] in the second year of the Yongping era; this is the second translation; Senglang transcribed it; from the same original as Kumārajīva's translation in the Qin era and the Vajracchedikā Section of the ninth assembly of the Prajñāpāramitā; found in Fashang's catalogue).
Sūtra of the Questions of Bodhisattva Maitreya (*Maitreya-paripṛcchā*), one fascicle (the second translation; from the same original as the *Mahāyāna Vaipulya Essential Wisdom Sūtra*; translated at the residence of Zhao Xin; Jueyi transcribed it; now incorporated into the forty-first assembly of the *Ratnakūṭa*, retitled *Assembly of Bodhisattva Maitreya Asking about the Eight Dharmas*).
Sūtra of the Questions of the Brahma Viśeṣacinti (*Viśeṣacintā-brahma-paripṛcchā-sūtra*), six fascicles (translated in Luoyang in the first year of the Shenggui era; this is the third translation; a different translation from the same original as the *Huchi xin* and Kumārajīva's *Siyi*; found in Fashang's catalogue and the *Continued Biographies of Eminent Monks*).
Sūtra of the Profound and Secret Emancipation (*Saṃdhinirmocana-sūtra*), five fascicles (the first translation of the complete text; produced in Luoyang in the third year of the Yanchang era; Sengbian transcribed it; from the same original as the Tang translation *Saṃdhinirmocana-sūtra* and the *Sūtra of Continuous Emancipation and Untying of Knots*; found in Fashang's catalogue and the *Continued Biographies of Eminent Monks*).
Laṅkāvatāra Sūtra (*Lankāvatāra-sūtra*), ten fascicles (translated in the second year of the Yanchang era; this is the second translation; from the same original as Guṇabhadra's four-fascicle *Laṅkāvatāra* of the Song and the Tang translation *Mahāyāna Laṅkāvatāra Sūtra*; Senglang and Daozhan of Puming Monastery transcribed it; found in the *Continued Biographies of Eminent Monks*).
Sūtra Spoken by the Great Saccaka Nirgrantha (*Mahā-satyaka-nirgrantha-nirdeśa-sūtra*), ten fascicles (or with the word "Prophecy" instead of "Spoken by"; or in eight fascicles; also named *Dharma Gate of the Courageous Bodhisattva Realm Sūtra*; produced in Luoyang in the first year of the Zhengguang era for the Prince of Runan, Governor of Sizhou; the second translation, from the same original as the *Spiritual Transformations Sūtra*).
Sūtra of the Casket of Jewels Devoid of Syllables (*Anakṣara-karaṇḍaka-ratna-sūtra*), one fascicle (the first translation; Senglang transcribed it; from the same original as the Tang translation *Mahāyāna Sūtra on Transcending Words* and others).
Gayāśīrṣa Sūtra (*Gayāśīrṣa-sūtra*), one fascicle (also titled *Peak of Mount Gayā Sūtra*; the second translation; from the same original as Kumārajīva's *Mañjuśrī's Inquiry into Bodhi Sūtra* and others).
Sūtra on Slandering the Buddha, one fascicle (the second translation; from the same original as Dharmarakṣa's *Determined Dhāraṇī Sūtra* of the Western Jin).
King of Mahāvaipulya Sūtras Sūtra, one fascicle (the first translation; from the same original as [Kumāra]jīva's *Transformation of Existence Sūtra*).
Words of the Buddha Sūtra (*Buddhavacana-sūtra*), one fascicle (the first translation; from the same original as that produced by [Jñāna]gupta of the same period; Senglang transcribed it).
Sūtra of the Buddha Names (*Buddhābhidhāna-sūtra*), twelve fascicles (or in thirteen fascicles, or divided into twenty fascicles; translated in the mansion of Chancellor Hu during the Zhengguang era; found in the *Continued Biographies of Eminent Monks*).
Dhāraṇī Sūtra for Protecting Children, one fascicle (also titled *Dhāraṇī Sūtra for Protecting Children and Praying for Sons and Daughters*).
Compendium of Dharmas Sūtra (*Dharmasaṃgīti-sūtra*), six fascicles (or in seven fascicles, or eight fascicles; produced in Luoyang in the fourth year of the Yanchang era).
Sūtra of the Prophecy Given to Kṣemāvatī, one fascicle (produced in Luoyang in the sixth year of the Zhengguang era).
Sūtra of Neither Increase Nor Decrease (*Anūnatvāpūrṇatvanirdeśa-sūtra*), one fascicle (produced in Luoyang in the sixth year of the Zhengguang era; seven sheets; the claim of two fascicles is an error).
Treatise on the Sūtra of the Ten Stages (*Daśabhūmika-śāstra*), twelve fascicles (or in fifteen fascicles; composed by Bodhisattva Vasubandhu to explain the *Daśabhūmika-sūtra*; translated in the Taiji Purple Pavilion in the fourth month of the first year of the Yongping era; the emperor personally transcribed it, and subsequently entrusted Śramaṇa Sengbian and others to record the treatise text in full, completing it by the beginning of summer; found in Cui Guang's preface).
Treatise on the Questions of Bodhisattva Maitreya (*Maitreyaparipṛcchā-śāstra*), five fascicles (or in six fascicles, seven fascicles, or ten fascicles; explaining the *Questions of Maitreya*, which is the forty-first assembly of the *Ratnakūṭa*; produced at the residence of Zhao Xin in Luoyang).

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貞元新定釋教目錄 — 圓照, Classical Chinese