貞元新定釋教目錄 9.34.1

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?")