貞元新定釋教目錄 9.34

English (machine translation) 9.34

Language: English

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).

9.34.3

Treatise on the Mahāyāna Ratnakūṭa[-sūtra], four fascicles (the first translation, of the same text as that produced by Bao[yi], but a different translation; the single-fascicle Ratnakūṭa-sūtra is the fortieth assembly, the Prabhasa Bodhisattva Assembly);
Treatise on the Vajracchedikā Prajñāpāramitā-sūtra, three fascicles (composed by Bodhisattva Vasubandhu; produced in the second year of Yongping at the residence of Prime Minister Hu, transcribed by Senglai; the first translation, of the same text as the Tri-sāhasraka-prajñāpāramitā-sūtra Treatise produced in the Tang by Yijing);
Treatise on the Sūtra of Mañjuśrī Bodhisattva's Inquiry into Bodhi, two fascicles (also called Treatise on the Gayāśīrṣa Peak; composed by Bodhisattva Vasubandhu; produced in the second year of Tianping at Yintong Monastery in the city of Ye, transcribed by Sengbian and Daokan);
Treatise on the Lotus Sūtra, two fascicles (entitled Saddharmapuṇḍarīka Upadeśa; or in one fascicle; transcribed by Tanlin, who also composed the preface; the second translation, of the same text as that earlier produced by Baoyi; that which begins with the verses of refuge is this one; see the Continued Biographies of Eminent Monks);
Treatise on the Sūtra of the Inquiries of the Brahma Viśeṣacintī, four fascicles (or in three fascicles; produced in the first year of Putai in Luoyang at the residence of Yuan Taoyang, transcribed by Sengbian and Senglang; a catalogue states it is in ten fascicles, which must be an error; see the Continued Biographies of Eminent Monks);
Treatise on the Sukhāvatīvyūha-sūtra, one fascicle (entitled Sukhāvatī Upadeśa with Verses on Aspiration for Rebirth; composed by Bodhisattva Vasubandhu; produced in the second year of Yong'an at Yongning Monastery in Luoyang, transcribed by Sengbian);
Treatise on the Twelve Links of Dependent Origination, one fascicle (composed by Bodhisattva Śuddhamati);
Treatise of One Hundred Verses (Śataśāstra), one fascicle (composed by Bodhisattva Deva);
Treatise Refuting the Four Heterodox and Hīnayāna Tenets, one fascicle (composed by Bodhisattva Deva);
Treatise Refuting the Heterodox and Hīnayāna Nirvāṇa, one fascicle (composed by Bodhisattva Deva);
Treatise on the Jewel Nature (Ratnagotravibhāga), four fascicles (or in five fascicles; the first translation, of the same text as that produced by Baoyi; the above are all extant; recorded in the Changfang Catalogue and the Neidian Catalogue).
The preceding thirty works, comprising 101 fascicles (the first twenty-nine works are extant; the latter single work, the Ratnagotravibhāga, is a lost text).
Śramaṇa Bodhiruci, translated in the Wei as Daoxi ('Aspirant for the Way'), was a native of northern India. He was completely versed in the Tripiṭaka, profoundly entered into dhāraṇīs, and had his will set on propagating the Dharma and broadly extending its hearing. He thereupon set forth on a lofty journey, bearing the Way, and arrived far to the east of the Congling Mountains. In the Yongping era of the Wei dynasty, he arrived at the Eastern Capital. Emperor Xuanwu issued an edict with earnest hospitality and honour to console him. Later, he was lodged at the great Yongning Monastery, where provisions and treatment were exceptionally abundant. Seven hundred Indian monks were all likewise fully supported. An imperial decree appointed Bodhiruci as the principal master for the translation of sūtras. This monastery was originally founded in the first year of Xiping by Empress Dowager Hu (Lingtaihou) of Emperor Xiaoming. It was situated to the east of the Imperial Highway south of the Changhe Gate in front of the palace. Within it was a nine-tiered stūpa constructed over water, rising to a height of over ninety zhang. Above it was a golden finial (chattra-daṇḍa) another ten zhang high. Projecting a thousand chi from the ground, it could already be seen from afar one hundred li away from the terrace. When the foundations were first excavated down to the yellow springs, thirty-two golden statues were unearthed. The Empress Dowager regarded this as an auspicious sign of venerating the faith in the Dharma. Consequently, its decorative structures were extraordinarily magnificent, exhausting worldly splendour. On the exterior of the finial was placed a golden treasure-vase with a capacity of twenty-five hu. There were eleven tiers of dew-catching golden plates, with iron chains extending to the corners. On both the plates and chains were golden bells the size of a stone-measure jug. Large bells hung from all the corners of the nine storeys, totalling 130 bells from top to bottom. The stūpa had four faces with nine bays, six windows, and three doors; their leaves were all lacquered in vermilion, and hung with golden bells, numbered at 5,400 bells per tier. In addition, golden monster-mask knockers with ring-bells were installed. The Buddhist fixtures were exquisitely wrought, exhausting the craft of masonry and woodwork. Embroidered columns and golden fittings startled the mind and eye. When strong winds blew on long nights, the bells and chimes harmonised in song, their ringing sounds audible for more than ten li. To the north stood the main hall, modelled after the Hall of the Supreme Ultimate (Taiji Dian). Inside, the various statues and images were adorned with gold, jade, pearls, and embroidery, their craftsmanship and elegance crowning the contemporary age. The monks' quarters connected all around, numbering over a thousand bays. Terraces and lookouts were spread like stars, intermingled and varied, carved and decorated in vermilion and purple, painted with cinnabar and azure. Cypress, arborvitae, boxwood, and pine mingled with exotic grasses. The eaves and tiles surrounded all the courtyard terraces. The three southern gates opened onto three portals in three storeys, more than two hundred chi above the ground, resembling the Gates of Heaven in majestic brilliance. Flanking the gates were arranged four mighty warriors (herculean guardians) and four lions, adorned with gold and jade, radiant and gleaming. The east and west gates were likewise in this manner; the only difference was that their gatehouses had two storeys. The north gate was positioned so as to let the passageway accommodate the road. Outside its four gates, green scholar trees were planted, with clear waters stretching around. Travellers in the capital often found shelter beneath them. The roads blocked flying dust without needing the moisture of lingering clouds; the cool breeze brought freshness, so there was no reliance on the bloom of silk-trees. Thereupon an imperial edict commanded Palace Attendant Chang Jing to compose an inscription on the monastery's stele; hence it was said: 'Neither the jewel-hall of Sumeru nor the pure palace of Tuṣita could surpass this,' which refers to this. The scriptures and statues presented from foreign lands were all housed in this monastery. When the monastery was first completed, Emperor Ming and the Empress Dowager ascended the stūpa together and looked upon the inner palace as if in the palm of their hand; looking down upon the clouds and rain, the heavens above were bright and clear. Because the affairs within the palace could be seen from there, they subsequently prohibited people from ascending it. At that time, there was a Western Regions śramaṇa named Bodhidharma, a native of the country of Persia. Crossing from the Western Regions, he came to travel in Luoyang. Seeing the golden plates dazzling in the sunlight, shining beyond the clouds, and the jewelled bells catching the wind, ringing out beyond the skies, he sang praise and sighed in admiration, suspecting it to be divine craftsmanship. He said of himself that he was 150 years old and had traversed various lands everywhere without omission; yet a monastery and hermitage like this did not exist anywhere in Jambudvīpa, nor was there any comparable to it in the realms of the Buddhas. Singing 'Namo' with joined palms, he did so for consecutive days. In the second year of Xiaochang, a great storm tore off roofs and uprooted trees; the treasure-vase atop the finial fell with the wind, sinking more than a zhang into the ground. Craftsmen were again ordered to replace it with a new one. In the second month of the third year of Yongxi, it was struck by lightning from heaven. The Emperor ascended the Lingyun Terrace to watch the fire, and dispatched Nanyang Wang Baoyu and Senior Clerk of the Department of State Affairs Sun Zhi leading a thousand Feathered Forest imperial guards to rescue it. At that time, thunder and rain darkened the sky, and sleet and snow fell together. At dawn, a fire broke out in the eighth tier; two men of the Way, unable to bear seeing it reduced to ashes, threw themselves into the fire and died. The flames continued for more than three months. The finial's post where it sank into the ground still gave off smoke even after a whole year. In the fifth month of that year, someone arrived from Donglai Commandery and reported seeing the stūpa out at sea, its radiant light majestic and intact, witnessed by many. Presently, clouds and mist rose tumultuously, and its location was lost. In the seventh month, Pingyang Wang was coerced by Attendant-in-ordinary Husi Chun to flee west to Chang'an. In the tenth month, the capital at Luoyang was relocated to the Zhang River in Ye. Prior to this, Bodhiruci received an imperial edict to begin translating the Daśabhūmika-sūtra Treatise. At the beginning of the composition, Emperor Xuanwu personally served as scribe, and only later handed it over to śramaṇa Sengbian and others to complete the entirety of the treatise text. The Buddha's Dharma flourished, its outstanding talents blooming, learning from one another with unflagging diligence. Tripiṭaka Bodhiruci, from the first year of Yongping of Emperor Xuanwu in Luoyang (a wuzi year) until the second year of Tianping of Emperor Xiaojing in the capital of Ye (a yimao year), for nearly thirty years continuously translated texts, producing thirty works in total including sūtras such as the Vajracchedikā Prajñāpāramitā and treatises such as the Daśabhūmika. The Emperor also decreed

9.34.4

The clear-believing layman Li Kuo compiled the Catalogue of Various Scriptures. Kuo's learning reached through both the profound and the mundane, systematically threading through scriptures and treatises with elegant formulation. Therefore, his catalogue states: "In the room of the Tripiṭaka Master [Bodhi]ruci, there were about ten thousand bundles of Indic manuscripts of scriptures and treatises. The drafts taken down by the scribes from his newly translated texts filled an entire room. In his wisdom and comprehension he was comparable to Ratnamati, yet in divine insight and quickness of wit, in thoroughly mastering local dialects, as well as in his skill in incantations, he had no equal. He was once seated by the mouth of a well with his washing-pitcher empty inside; his disciples had not yet arrived, and there was no one to draw water. Ruci then took a willow branch and casually pointed it into the well, secretly reciting an incantation; after only a few recitations, the spring water welled up level with the well-curb. He then dipped his bowl into it and used it for washing. The nearby monks saw all this, and none could fathom his divine power; they all praised him together, saying, 'A great sage!' Ruci said, 'Do not praise me blindly; this is merely an art and technique. It is commonly practiced in foreign lands, but because it is not cultivated in this region, you take it to be holy.' Fearing that it might delude and ensnare the world, he kept it secret and did not disclose it."

*Fenxunwang wen jing* (Scripture of the Questions of King Vikramin), two fascicles
*Bubiding ruding yin jing* (Scripture of the Seal of Definitely and Not Definitely Entering Concentration), one fascicle
*Yiqie fa gao wang jing* (Scripture of the Exalted King of All Dharmas), one fascicle
*Diyi yi fasheng jing* (Scripture of the Supreme Dharma of Ultimate Meaning), one fascicle
*Shun zhong lun* (Treatise in Accordance with the Middle [Way]), two fascicles
(The above five works in seven fascicles are all recorded in Fei Changfang's and other catalogues as translations by Bodhiruci. Now, according to the original translation prefaces and records at the beginning of the scriptures, they all say Gautama Ruci, not Bodhiruci; they are now moved into the catalogue of Gautama.)

*Baoji pusa sifa jing lun* (Treatise on the Scripture of the Four Dharmas of Bodhisattva Ratnacūḍa), one fascicle
*San juzude jing lun* (Treatise on the Scripture of the Three Completenesses), one fascicle
*Zhuan falun jing lun* (Treatise on the Scripture of Turning the Dharma Wheel), one fascicle
(The above three works in three fascicles are also recorded by Fei Changfang and others as translations by Bodhiruci. According to the prefaces and records, they were in fact translated by Vimokṣasena; hence these three works have also been moved to another catalogue.)

*Zhong jing lun mulu* (Catalogue of Scriptures and Treatises), one fascicle
(This was compiled by Bodhiruci, not separately translated from an Indic manuscript. It is mentioned in this catalogue and no longer retained as a translation.)

*Pusa jingjie fenxun famen jing* (Scripture of the Dharma Gate of the Bodhisattva's Sphere of Mastery), ten fascicles
(Baochang's catalogue states that this was translated by Bodhiruci. Because it is now recognized as another title for the *Satyaka-nirgrantha-sūtra*, it is not retained separately.)

*Shifa jing* (Scripture of the Ten Dharmas), one fascicle
(Produced in Yedu in the second year of Yuanxiang; second translation, sharing the same original with the translation by Guṇabhadra of the Liang. It is now incorporated into the *Ratnakūṭa*, serving as the ninth assembly, entitled "Assembly of the Ten Dharmas of the Mahāyāna".)
*Wuwei de pusa jing* (Scripture of Bodhisattva Fearless Virtue), one fascicle
(Also called *Wuwei de nü jing* [Scripture of the Fearless Virtuous Woman]; translated in Yedu in the second year of Yuanxiang; fifth translation, sharing the same original with the *Aśokadattā-sūtra* and others. Incorporated into the *Ratnakūṭa*, serving as the thirty-second assembly; scribed by Tanlin.)
*Rulai shizi hou jing* (Scripture of the Lion's Roar of the Tathāgata), one fascicle
(Produced in Luoyang in the sixth year of Zhengguang; first translation, sharing the same original with Divākara's *Fangguang shizi hou jing* of the Tang.)
*Yinse nü jing* (Scripture of the Silver-Coloured Woman), one fascicle
(Translated in Yedu in the second year of Yuanxiang; second translation, sharing the same original with the *Qianshi sanzhuan jing* translated by Faju of the Western Jin.)
*Zheng gongjing jing* (Scripture of Proper Respect), one fascicle
(Also titled *Weide tuoluoni zhong shuo jing*, or titled *Zheng gongjing jing*; produced in Yedu in the second year of Yuanxiang; first translation, sharing the same original with Jñānagupta's *Shan gongjing jing*.)
*Zhuan you jing* (Scripture of the Transition of Existence), one fascicle
(Translated in Yedu in the second year of Yuanxiang; second translation, sharing the same original with Bodhiruci's *Fangdeng xiuduoluo*.)
*Anantamuhe nihali tuolinni jing* (Anantamukha-nirhāra-dhāraṇī-sūtra), one fascicle
(Eighth translation, sharing the same original with Zhi Qian's *Wuliangmen weimi chi jing*.)
*Jingang shangwei tuoluoni jing* (Scripture of the Supreme Flavour of Vajra Dhāraṇī), one fascicle
(Produced in Luoyang in the sixth year of Zhengguang; first translation, sharing the same original with Gupta's *Jingang chang jing* of the Sui.)
*She dacheng lun* (Compendium of the Mahāyāna [*Mahāyānasaṃgraha*]), two fascicles
(Produced in Luoyang in the first year of Putai; sharing the same original with the translations of the *Compendium* by Paramārtha of the Chen and Xuanzang of the Tang; composed by Asaṅga.)
*Wuzi baoqie jing* (Scripture of the Inscriptionless Jewel Casket), one fascicle
(Produced in Yedu in the second year of Yuanxiang; second translation, sharing the same original with that produced by Bodhiruci and others. The above ten works all appear in the catalogue by Fei Changfang of the Sui and the *Neidian lu* of the Tang.)

The ten works above, in eleven fascicles (the first nine works in ten fascicles are extant, the latter one work in one fascicle is missing).

Śramaṇa Buddhashanta (in Wei: Jueding, "Awakened Certainty"), a native of northern India. Of divine insight and keen intelligence, he was extensively versed in both inner and outer learning. He was particularly skilled in local dialects and especially proficient in arts and techniques. From the sixth year of Zhengguang (*yisi*) of Emperor Xiaoming to the second year of Yuanxiang (*jiwei*) of Emperor Xiaojing, at Baima Monastery in Luoyang and Jinhua Monastery in Yedu, he translated ten works including the *Shifa jing*, with the śramaṇa Tanlin and others serving as scribes.

*De wugou nü jing* (Scripture of the Maiden Attaining Stainless Purity), one fascicle
(Sometimes without the word "*de*"; also titled *Lunyi biantai famen*; produced in Yedu in the third year of Xinghe; third translation, sharing the same original with the "Vimaladattā Assembly" in the *Ratnakūṭa* and Dharmarakṣa's *Lirou shi jing*; recorded in Fei Changfang's catalogue.)
*Sheng shanzhuyi tianzi suowen jing* (Scripture of the Questions of the Devaputra Āryasumati), three fascicles
(Produced at Jinhua Monastery in the city of Yedu in the second year of Xinghe, scribed by Tanlin; fifth translation, sometimes in four fascicles, sharing the same original with the "Sumati Assembly" of the *Ratnakūṭa* and Dharmarakṣa's *Ruhuan sanmei jing*; recorded in Fei Changfang's catalogue.)
*Piyesuo wen jing* (Scripture of the Questions of Vyāsa), two fascicles
(First translation, sharing the same original with the "Vyāsa Ṛṣi Assembly" of the *Ratnakūṭa*. Translated from the seventeenth day of the seventh month of the fourth year of Xinghe at the residence of Duke Gao, Left Vice Director of the Department of State Affairs and Commander Equal to the Three Halls, completed on the thirtieth day; scribed by the śramaṇa Tanlin; recorded in the narrative note preceding the scripture.)
*Fenxunwang wen jing* (Scripture of the Questions of King Vikramin), two fascicles
(Second translation, sharing the same original with Kumārajīva's *Zizaiwang jing*. On the thirtieth day of the seventh month of the fourth year of Xinghe, the manuscript bundles were opened and translation began within the residence of Duke Gao, Left Vice Director of the Department of State Affairs and Commander Equal to the Three Halls; scribed by the śramaṇa Tanlin; recorded in the preface and note preceding the scripture.)
*Bubiding ruding yin jing* (Scripture of the Seal of Definitely and Not Definitely Entering Concentration), one fascicle
(First translation, sharing the same original with Yijing's *Ruding buding yin jing* of the Tang. Translated on the nineteenth day of the ninth month of the fourth year of Xinghe at the residence of Duke Gao, Left Vice Director of the Department of State Affairs and Commander Equal to the Three Halls; scribed by the śramaṇa Tanlin; recorded in the preface and note preceding the scripture.)
*Yiqie fa gao wang jing* (Scripture of the Exalted King of All Dharmas), one fascicle
(Also titled *Yiqie fa yi wang jing*; third translation, sharing the same original with the *Zhufa yongwang jing* and others. Translated on the twenty-third day of the sixth month of the fourth year of Xinghe at Grand Defender Dou's Dingchang Monastery; scribed by the śramaṇa Tanlin; recorded in the preface and note preceding the scripture.)
*Diyi yi fasheng jing* (Scripture of the Supreme Dharma of Ultimate Meaning), one fascicle
(First translation, sharing the same original with the *Da weidengguang xianren jing*. Translated on the first day of the ninth month of the fourth year of Xinghe at the residence of Duke Gao, Left Vice Director of the Department of State Affairs and Commander Equal to the Three Halls; scribed by the śramaṇa Tanlin; recorded in the preface and note preceding the scripture.)
*Jinse luwang jing* (Scripture of the Golden Deer King), one fascicle
(Scribed by the śramaṇa Tanlin at Jinhua Monastery in the fourth year of Xinghe; second translation, sharing the same original with the version translated by Dharmaruci; recorded in Fei Changfang's catalogue.)
*Babu foming jing* (Scripture of the Names of the Buddhas of the Eight Divisions), one fascicle
(Also titled *Fo jing*; produced at Jinhua Monastery in the fourth year of Xinghe; scribed by the śramaṇa Tanlin; recorded in Fei Changfang's catalogue.)
*Shun zhong lun* (Treatise in Accordance with the Middle [Way]), two fascicles
(Composed by Bodhisattva Asaṅga. Translated on the tenth day of the eighth month of the first year of Wuding at the residence of Duke Gao, Left Vice Director of the Department of State Affairs and Commander Equal to the Three Halls; scribed by the śramaṇa Tanlin.)
*Weishi lun* (Treatise on Consciousness-Only), one fascicle
(Also titled *Po sexin* [Refuting Form and Mind], or titled *Weishi wu jingjie lun* [Treatise on Consciousness-Only Without External Objects]; produced at Jinhua Monastery; composed by Bodhisattva Vasubandhu; first translation, sharing the same original with Paramārtha's *Weishi* of the Chen)

9.34.5

śāstra and the Tang translation of the Viṃśikāvaiśeṣika-kārikā-śāstra; see Changfang's catalogue).
Ekagloka-śāstra, in one fascicle (composed by Bodhisattva Nāgārjuna; produced at Jinhua Monastery; in Changfang's catalogue it is titled Yijiashelujia lun).
Saddharmasmṛtyupasthāna-sūtra, in seventy fascicles (translated in the first year of the Xinghe era at the residence of Grand Councillor Gao Cheng in the city of Ye; amanuenses were Sengfang, Tanlin, and others; see Changfang's catalogue).
Vimalopāsikā-paripṛcchā-sūtra, in one fascicle (produced in the fourth year of the Xinghe era; see Changfang's catalogue).
Mokṣa-prātimokṣa, in one fascicle (belonging to the Kāśyapīya school; requested to be translated by Gao Cheng, Palace Attendant and Director of the Department of State Affairs, in the city of Ye during the first year of the Wuding era; see the preface preceding the sūtra; amanuensis and preface author was Sengfang; also see Changfang's catalogue).
Bodhisattva-caturdharmanirdeśa-sūtra, in one fascicle (produced at Jinhua Monastery; amanuenses were Tanlin, Li Xiyi, and others; see Changfang's catalogue).
Ratnamati-dāraka-sūtra, in one fascicle (produced at Jinhua Monastery for Gao Zhongmi; see Changfang's catalogue).
Vātsīputrīya-paripṛcchā-śāstra, in one fascicle (produced at Jinhua Monastery for Gao Zhongmi; amanuensis was Li Xiyi; see Changfang's catalogue).
The above eighteen works in ninety-two fascicles (the fifteen works in eighty-nine fascicles up to the Mokṣa-prātimokṣa are extant; the three works in three fascicles from the Bodhisattva-caturdharmanirdeśa down are missing texts).
The brāhmaṇa Gautama Prajñāruci, in the Wei called Zhixi, was of the priestly clan (brāhmaṇa) of the city of Vārāṇasī in Central India. In his youth, he studied the Buddha-Dharma and had a wonderful mastery of the sūtras' purports; his spiritual disposition was outstanding, and he was quick to understand regional languages. In the first year of the Xiping era of Emperor Xiaoming, he traveled to and stayed in Luoyang. Later, when the capital was moved to Ye, he also followed the times. From the wuwu year, the first year of the Yuanxiang era of Emperor Xiaojing, to the guihai year, the first year of the Wuding era, within the city of Ye at the two monasteries Jinhua and Changding, as well as in the residence of Lord Gao, Director of the Department of State Affairs with the rank of Specially Advanced, he translated eighteen works including the Vimalā-sūtra. The śramaṇas Sengfang and Tanlin, the upāsaka Li Xiyi, and others served as amanuenses.
Vigrahavyāvartanī-śāstra, in one fascicle; Karmasiddhiprakaraṇa-śāstra, in one fascicle (both śāstras above are stated by Changfang's and other catalogues to have been translated by Gautama Ruci; now, examining the original prefaces and translation records at the head of the texts, they actually say Vimokṣasena; now, following the texts' records, this is taken as correct).
Furthermore, the Further Biographies of Eminent Monks states: "During the Wei, there were the śramaṇas Bodhiruci and Prajñāruci, who translated sūtras one after the other. However, the various catalogues and manuscript copies were mostly careless and negligent: each dropped the first character and merely called them 'Ruci', not knowing which Ruci it was. Down to the present, the translation records across the various catalogues overlap and subsume one another, making it difficult to establish them in detail." Now, having investigated and checked the authentic records, [Zhi]sheng has noted them case by case as above. As for what remains unseen, I leave it to subsequent scholars.
Mahākāśyapa-sūtra, in two fascicles (also called Da Jiaye jing, or without the character 'Da'; translated in the third year of the Xinghe era at the residence of Sun Teng, General of Agile Cavalry, Left Vice Director of the Department of State Affairs, Inner Attendant, and Minister over the Masses; see the preface preceding the sūtra; now incorporated into the Ratnakūṭa as the twenty-third assembly).
Saṅghāṭa-sūtra, in four fascicles (translated in the first year of the Yuanxiang era at the residence of Sun Teng, Minister over the Masses; see Further Biographies of Eminent Monks).
Bimbisārarāja-paripṛcchā-buddhapūjā-sūtra, in one fascicle (produced in the third year of the Xinghe era; a variant translation of the Ekottarika-āgama, scroll 26; see Changfang's catalogue).
The above three works in seven fascicles (the first two works in six fascicles are extant; the latter one work in one fascicle is a missing text).
Prince Upaśūnya, in the Wei called Gaokong, was a prince of the kingdom of Ujjayinī in Central India. From the wuwu year, the first year of the Yuanxiang era of Emperor Xiaojing, down to the xinyou year, the third year of the Xinghe era, at the residence of Sun Teng, Minister over the Masses in the capital Ye, he translated three works including the Kāśyapa[-sūtra], with the śramaṇa Sengfang serving as amanuensis. Moving from the Wei to the Liang and on to the Chen dynasty, Upaśūnya translated further sūtras, as recounted elsewhere.
Ratnacūḍa-bodhisattva-caturdharmanirdeśa-sūtra-śāstra, in one fascicle (titled Ratnacūḍa-sūtra-caturdharma-upadeśa; composed by Bodhisattva Vasubandhu; translated on the first day of the ninth month in the third year of the Xinghe era at Jinhua Monastery for Gao Zhongmi, Palace Assistant Imperial Clerk; the śramaṇa Tanlin served as amanuensis; see the record preceding the sūtra).
Trisampanna-sūtra-śāstra, in one fascicle (titled Trisampanna-sūtra-upadeśa; composed by Bodhisattva Vasubandhu; translated on the thirteenth day of the ninth month in the third year of the Xinghe era at Jinhua Monastery for Gao Zhongmi, General of Agile Cavalry; the śramaṇa Tanlin served as amanuensis; see the record preceding the sūtra).
Dharmacakrapravartana-sūtra-śāstra, in one fascicle (titled Dharmacakrapravartana-sūtra-upadeśa; composed by Bodhisattva Vasubandhu; translated on the eleventh day of the eighth month in the third year of the Xinghe era at Jinhua Monastery for Gao Zhongmi of Bohai, Holder of the Golden Seal and Purple Ribbon with the rank of Specially Advanced; the śramaṇa Tanlin served as amanuensis; see the record preceding the sūtra).
Karmasiddhiprakaraṇa-śāstra, in one fascicle (composed by Bodhisattva Vasubandhu; the earliest translation, being the same text as the Tang translation Dacheng chengye lun; translated on the twenty-fifth day of the seventh month in the second year of the Xinghe era for Gao Zhongmi at Jinhua Monastery; the śramaṇa Tanlin served as amanuensis; see the record preceding the sūtra).
Vigrahavyāvartanī-śāstra, in one fascicle (composed by Bodhisattva Nāgārjuna; translated on the twentieth day of the third month in the third year of the Xinghe era at Jinhua Monastery for Gao Zhongmi of Bohai, General of Agile Cavalry, Holder of the Golden Seal and Purple Ribbon with the rank of Specially Advanced, and Imperial Clerk Leader; the śramaṇa Tanlin served as amanuensis; see the preface preceding the sūtra).
The above five works in five fascicles: their texts are extant.
The śramaṇa Vimokṣasena was a man from the kingdom of Uḍḍiyāna in Northern India, of the kṣatriya royal caste and a descendant of the Śākyas. In the past, when King Virūḍhaka destroyed the city of Kapilavastu and massacred the Śākya clan, at that time there were four Śākya youths who, indignant at being coerced and without considering that it was a violation of the precepts, went outside to resist the army. Virūḍhaka then retreated. When they returned to their home country, they were not received into the city; [the townsfolk] addressed them, saying: "We are of the Dharma lineage and took an oath never to deploy troops. That you repelled that army means you are not of our clan." Having been banished, they went far away to take refuge in various kingdoms. Because they were originally of noble lineage, people vied to honour and establish them. The four Śākyas branched out, each becoming king of a realm; the present kings of Uḍḍiyāna, Bamiyan, and others are all their descendants. Their line of succession has continued to this day without end. Dharma Master Vimokṣasena was of this royal line. He had a marvelous mastery of the Tripiṭaka and was most proficient in the Abhidharma. He traveled through the territory of the Wei together with Gautama Ruci, and Gautama Ruci revered and served him as his master. In the xinyou year, the third year of the Xinghe era of Emperor Xiaojing, within the city of Ye at Jinhua Monastery, he, together with Gautama Ruci, translated five works including the Ratnacūḍa-śāstra. The śramaṇa Tanlin served as amanuensis. Gao Zhongmi of Bohai, General of Agile Cavalry, Holder of the Golden Seal and Purple Ribbon with the rank of Specially Advanced, and Imperial Clerk Leader, served as the dānapati who requested and sponsored them; all this is seen in the prefaces and records preceding the sūtras. Dharma Master Vimokṣasena traveled abroad to propagate and transform; crossing perilous sands, his resolve was to benefit sentient beings. Since he unlocked Indic texts, there must have been many works and fascicles; yet because my knowledge is limited and my examination has not been comprehensive, the five works of scripture that I have seen are described as above. Should subsequent scholars chance upon others, I earnestly hope they will continue to supplement them, so that the Dharma gate may be free of error—would that not be fine! From the Wei through the Tang, records and accounts have not been few, yet Dharma Master Vimokṣasena has never received an entry. His renown in propagating the Dharma has not been made known, and the traces of his lofty conduct have not been manifested. How grievous! How sorrowful! It is deeply lamentable.

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貞元新定釋教目錄 — 圓照, Classical Chinese