Source: Yuan-Wei catalogue

Li Kuo 李廓. Wei shi zhongjing mulu 魏世眾經錄目.

Information about date varies. LDSBJ: 清信士李廓　一部(一卷經錄), T2034:49.123c13; 魏世眾經錄目　永熙年勅舍人李廓撰, 126a9. XGSZ: 帝又勅清信士李廓。撰眾經錄。廓學通玄素條貫經論。雅有標擬。故其錄云 etc., T2060:50.428c18-19. See also Bagchi (1923): xli-xlii.

Assertions

Assertion Argument Place in source Search

Daoxuan’s catalog presents a new organization vis-a-vis his immediate predecessors, and he accepts a substantial amount (although not all) of the data first introduced by Fei Changfang.

In Juan 2, in the second part of the catalog arranged by dynastic period, being the list of Wei-dynasty translations 前魏朝曹氏傳譯佛經錄, Daoxuan attributes one Xulai jing (under the title 叉須賴經) to Bai Yan (227a15). This Bai Yan is now, following Fei Changfang, responsible for a grand total of six translations: a *Śūraṃgamasamādhi 首楞嚴經, a Sukhāvatīvyūha 無量清淨平等覺經, a Xulai jing 叉須賴經, a Chu zaihuan jing 除災患經, a second? Sukhāvatīvyūha 平等覺經, and a Pusa xiuxing jing 菩薩修行經.

Also in Juan 2 , in the section on translations produced in the southern state of Wu, Daoxuan lists a Xulai jing attributed to Zhi Qian (228a15). He claims that this was the second translation, based on the same original as the ‘Bai Yan’ translation 與白延出者同本別出. He also gives the alternative title 須賴菩薩. Finally he claims to be basing himself here on Sengyou and Zhi Daozu's 支道祖 Wu 吳 catalog (見竺道祖吳錄及三藏記).

In Juan 4, in the section on translations from the Liu Song dynasty, Daoxuan claims to be following the ‘Li Kuo catalog’ 李廓錄, but in fact relies on Fei Changfang, in attributing a Xulai jing (as 貧子須賴經) to Guṇabhadra, as one of Guṇabhadra’s supposed 77 (!) translations (259b26).

In Juan 6, in the section listing 386 extant ‘Dasheng texts, both those translated once and many times, and both those for whom a translator is known and those for whom a translator is not known’ 大乘經單重翻本并譯有無錄, Daoxuan lists only a Zhi Qian translation 吳黃武年支謙譯, specifying, just as Jingtai had before him, that it is in 19 sheets 紙 (290a27-28).

In Juan 9, in the section titled 歷代眾經舉要轉讀錄, being a (long) list of texts that Daoxuan recommends for reading 轉讀 as a kind of digest of the entire canon, Daoxuan lists the ‘Zhi Qian’ Xulai jing, in 19 sheets (317a3-4).

In Juan 8, in the section listing scriptures to be included in the canon 見入藏錄 he lists a Xulai jing in the subsection on texts with a single translation 大乘經一譯 (304b8). Although at this point Daoxuan does not give a translation attribution, we can deduce from the information summarized above that he can only mean the ‘Zhi Qian’ translation in 19 sheets.

In sum, staying close to the information in Yancong and Jingtai, and despite some influence from the exuberant new attributions introduced by Fei Zhangfang, ultimately Daoxuan lists only one Xulai jing, one in 19 sheets, as extant and as deserving inclusion in the canon, and attributes its authorship to Zhi Qian.

Edit

T2149 (LV) 227a15, 259b26, 228a15, 290a27-28, 304b8, 317a3-4

 Daoxuan’s catalog presents a new organization vis-a-vis his immediate predecessors, and he accepts a substantial amount (although not all) of the data first introduced by Fei Changfang. In Juan 2, in the second part of the catalog arranged by dynastic period, being the list of Wei-dynasty translations 前魏朝曹氏傳譯佛經錄, Daoxuan attributes one Xulai jing (under the title 叉須賴經) to Bai Yan (227a15). This Bai Yan is now, following Fei Changfang, responsible for a grand total of six translations: a *Suramgamasamadhi 首楞嚴經, a Sukhavativyuha 無量清淨平等覺經, a Xulai jing 叉須賴經, a Chu zaihuan jing 除災患經, a second? Sukhavativyuha 平等覺經, and a Pusa xiuxing jing 菩薩修行經. Also in Juan 2 , in the section on translations produced in the southern state of Wu, Daoxuan lists a Xulai jing attributed to Zhi Qian (228a15). He claims that this was the second translation, based on the same original as the ‘Bai Yan’ translation 與白延出者同本別出. He also gives the alternative title 須賴菩薩. Finally he claims to be basing himself here on Sengyou and Zhi Daozu's 支道祖 Wu 吳 catalog (見竺道祖吳錄及三藏記). In Juan 4, in the section on translations from the Liu Song dynasty, Daoxuan claims to be following the ‘Li Kuo catalog’ 李廓錄, but in fact relies on Fei Changfang, in attributing a Xulai jing (as 貧子須賴經) to Gunabhadra, as one of Gunabhadra’s supposed 77 (!) translations (259b26). In Juan 6, in the section listing 386 extant ‘Dasheng texts, both those translated once and many times, and both those for whom a translator is known and those for whom a translator is not known’ 大乘經單重翻本并譯有無錄, Daoxuan lists only a Zhi Qian translation 吳黃武年支謙譯, specifying, just as Jingtai had before him, that it is in 19 sheets 紙 (290a27-28). In Juan 9, in the section titled 歷代眾經舉要轉讀錄, being a (long) list of texts that Daoxuan recommends for reading 轉讀 as a kind of digest of the entire canon, Daoxuan lists the ‘Zhi Qian’ Xulai jing, in 19 sheets (317a3-4). In Juan 8, in the section listing scriptures to be included in the canon 見入藏錄 he lists a Xulai jing in the subsection on texts with a single translation 大乘經一譯 (304b8). Although at this point Daoxuan does not give a translation attribution, we can deduce from the information summarized above that he can only mean the ‘Zhi Qian’ translation in 19 sheets. In sum, staying close to the information in Yancong and Jingtai, and despite some influence from the exuberant new attributions introduced by Fei Zhangfang, ultimately Daoxuan lists only one Xulai jing, one in 19 sheets, as extant and as deserving inclusion in the canon, and attributes its authorship to Zhi Qian. Bai Yan, 白延 Gunabhadra 求那跋陀羅 Zhi Qian 支謙 T0328; Xulai pusa jing 須賴菩薩經; 佛說須賴經 T0329; Xulai pusa jing 須賴菩薩經; 佛說須賴經

In Juan 1 (catalog of translations from the Han and Wei dynasties), Zhisheng lists a Xulai jing in a list of five translations which he attributes to Bai Yan 白延 (487a16). Following LJSBJ, he gives the title with the character cha 叉 in front: 叉須賴經, correcting Sengyou’s you~ 又須賴. Zhisheng reproduces verbatim (and apparently, with approval) a note from LDSBJ claiming that this information relies on Sengyou and Zhu Daozu’s catalog (見竺道祖及僧祐錄; cf. LDSBJ T2034 [XLIX] 56c11). Zhisheng claims that all five texts are lost 其本並闕 (487a21).

In Juan 2 (catalog of translations from Wu and Jin dynasties) Zhisheng lists a Xulai jing in the catalog of eighty-eight translations attributed to Zhi Qian (488c21). He points out that an alternative title of this text is Xulai pusa jing 須賴菩薩經. He refers to this version as ‘the third’ translation of this scripture, and cites the Bielu and Zhu Daozu catalogs, as well as the CSZJJ, as his sources.

Also in Juan 2, in the section on translators from the Jin dynasty, Zhisheng gives a list of 55 anonymous texts (essentially copying content from Dao’an’s catalog of 142 anonymous texts, and claiming that for 87 out of 142 items in this catalog new attributions have become known since Dao’an’s time). Among the 55 texts that are still anonymous, Zhisheng lists 36 as lost. In this category he places a ‘small’ Xulai jing 小須賴經一卷 (502a13).

In Juan 4, in the section on translations from the Former Liang regime, Zhisheng lists a Xulai jing in the entry on four translations attributed to Zhi Shilun 支施崙. He calls this Zhi Shilun translation the third translation of the Xulai jing, after Bai Yan and Zhi Qian, and before Guṇabhadra.

This entry in KYL copies verbatim most of the content of the anonymous postface to the Shoulengyan translation preserved in the CSZJJ (519a23-b2; cf. T2145 [LV] 49b18-29 ). One remarkable difference is that at the end of this entry, Zhisheng asserts that this entry was composed based on a ‘colophon to the Xulai jing and colophon to the Shoulengyan jing’ 出須賴經後記及首楞嚴經後記. We have no evidence that would corroborate the existence at any point in time of an independent colophon to the Xulai jing.

Here Zhisheng also asserts that of Zhi Shilun’s four translations, the Xulai jing is the only one that survives, or ‘was seen’ 見在 by Zhisheng (519a22), while the other three are ‘missing’ 闕本. This is the text he will list in the Ruzang lu section (see below).
The entry on Zhi Shilun is followed by a parenthetical note: ‘These were all re-translations done in the Former Liang. They were presented at a later time [?], and [I] was fortunate enough to be able to list them here in an appendix’ 前涼之代 應更出經 後進遇之 幸續編附 (519b3).

In Juan 5, in the catalog of translations from the (Liu) Song dynasty, Zhisheng attributes one Pinzi Xulai jing 貧子須賴經 to Guṇabhadra, in a list of 52 texts (in the 26 lost texts subcategory), citing ‘Li Kuo's catalog,’ and evidently relying on LDSBJ, which was the first bibliographic work to make this assertion. Zhisheng calls this the fourth translation (528b25).

In Juan 12, in a listing of all extant and non-anonymous works from the ‘Bodhisattva canon,’ Zhisheng asserts that out of the four Xulai jing translations listed above, only the ‘Zhi Shilun’ translation still survives (601a18-20).

In Juan 14, In the section on non-anonymous ‘Mahāyāna’ translations that are missing 闕本, Zhisheng reiterates the claim that three of the four Xulai jing texts are lost (this calculation does not include the ‘small’ Xulai jing mentioned before), which implies that the only surviving one is the ‘Zhi Shilun translation’ (631a7-13).

In Juan 19 and 20, being the Ruzang lu section (list of texts to be included in the zang), only one Xulai jing is listed: the ‘Zhi Shilun’ translation in 18 sheets 紙 (686b9, 709a18).

Edit

T2154 (LV) 487a16, 487a21, 488c21, 502a13, 519a23-b2, 519a22, 519b3, 528b25, 601a18-20, 631a7-13, 686b9, 709a18

 In Juan 1 (catalog of translations from the Han and Wei dynasties), Zhisheng lists a Xulai jing in a list of five translations which he attributes to Bai Yan 白延 (487a16). Following LJSBJ, he gives the title with the character cha 叉 in front: 叉須賴經, correcting Sengyou’s you~ 又須賴. Zhisheng reproduces verbatim (and apparently, with approval) a note from LDSBJ claiming that this information relies on Sengyou and Zhu Daozu’s catalog (見竺道祖及僧祐錄; cf. LDSBJ T2034 [XLIX] 56c11). Zhisheng claims that all five texts are lost 其本並闕 (487a21). In Juan 2 (catalog of translations from Wu and Jin dynasties) Zhisheng lists a Xulai jing in the catalog of eighty-eight translations attributed to Zhi Qian (488c21). He points out that an alternative title of this text is Xulai pusa jing 須賴菩薩經. He refers to this version as ‘the third’ translation of this scripture, and cites the Bielu and Zhu Daozu catalogs, as well as the CSZJJ, as his sources. Also in Juan 2, in the section on translators from the Jin dynasty, Zhisheng gives a list of 55 anonymous texts (essentially copying content from Dao’an’s catalog of 142 anonymous texts, and claiming that for 87 out of 142 items in this catalog new attributions have become known since Dao’an’s time). Among the 55 texts that are still anonymous, Zhisheng lists 36 as lost. In this category he places a ‘small’ Xulai jing 小須賴經一卷 (502a13). In Juan 4, in the section on translations from the Former Liang regime, Zhisheng lists a Xulai jing in the entry on four translations attributed to Zhi Shilun 支施崙. He calls this Zhi Shilun translation the third translation of the Xulai jing, after Bai Yan and Zhi Qian, and before Gunabhadra. This entry in KYL copies verbatim most of the content of the anonymous postface to the Shoulengyan translation preserved in the CSZJJ (519a23-b2; cf. T2145 [LV] 49b18-29 ). One remarkable difference is that at the end of this entry, Zhisheng asserts that this entry was composed based on a ‘colophon to the Xulai jing and colophon to the Shoulengyan jing’ 出須賴經後記及首楞嚴經後記. We have no evidence that would corroborate the existence at any point in time of an independent colophon to the Xulai jing. Here Zhisheng also asserts that of Zhi Shilun’s four translations, the Xulai jing is the only one that survives, or ‘was seen’ 見在 by Zhisheng (519a22), while the other three are ‘missing’ 闕本. This is the text he will list in the Ruzang lu section (see below). The entry on Zhi Shilun is followed by a parenthetical note: ‘These were all re-translations done in the Former Liang. They were presented at a later time [?], and [I] was fortunate enough to be able to list them here in an appendix’ 前涼之代 應更出經 後進遇之 幸續編附 (519b3). In Juan 5, in the catalog of translations from the (Liu) Song dynasty, Zhisheng attributes one Pinzi Xulai jing 貧子須賴經 to Gunabhadra, in a list of 52 texts (in the 26 lost texts subcategory), citing ‘Li Kuo's catalog,’ and evidently relying on LDSBJ, which was the first bibliographic work to make this assertion. Zhisheng calls this the fourth translation (528b25). In Juan 12, in a listing of all extant and non-anonymous works from the ‘Bodhisattva canon,’ Zhisheng asserts that out of the four Xulai jing translations listed above, only the ‘Zhi Shilun’ translation still survives (601a18-20). In Juan 14, In the section on non-anonymous ‘Mahayana’ translations that are missing 闕本, Zhisheng reiterates the claim that three of the four Xulai jing texts are lost (this calculation does not include the ‘small’ Xulai jing mentioned before), which implies that the only surviving one is the ‘Zhi Shilun translation’ (631a7-13). In Juan 19 and 20, being the Ruzang lu section (list of texts to be included in the zang), only one Xulai jing is listed: the ‘Zhi Shilun’ translation in 18 sheets 紙 (686b9, 709a18). Anonymous (China), 失譯, 闕譯, 未詳撰者, 未詳作者, 不載譯人 Bai Yan, 白延 Gunabhadra 求那跋陀羅 Zhi Qian 支謙 Zhi Shilun, 支施崙 T0328; Xulai pusa jing 須賴菩薩經; 佛說須賴經 T0329; Xulai pusa jing 須賴菩薩經; 佛說須賴經