大唐內典錄 5

English (machine translation) 5

Language: English

5.15 — 6 parts

5.1

Compiled by the Monk of the Śākya clan of Ximing Si in the Capital

5.2

Catalogue of Successive Generations of the Translation of the Scriptures, Number One, Part Five

5.3

Later Zhou, Chen Dynasty, Sui Dynasty, Imperial Tang Dynasty

5.4

Fifteenth Catalogue of Translated Buddhist Scriptures: Under the Yuwen Clan of the Later Zhou

Through generations of disruption and upheaval, the Wei and Jin alternated in hegemony. Each proclaimed its own calendar and branded the other an illegitimate court. Benevolence and righteousness might be said to have fallen silent, and virtuous conduct to have withered away. Yet the official historians of successive dynasties still asserted their own rectitude while condemning others' faults. When one is labeled righteous while another is condemned, one praised for order and another for tyranny, it is thoroughly difficult to ascertain the truth; who would dare judge between them? Thus the Northern Wei referred to the lands south of the Yangtze as "island barbarians," while the Southern Jin called those north of the Yellow River "Xiongnu savages." The Zhou inherited the mandate of the Wei, and the Wei succeeded to the foundation of the Jin; all others were regional rulers lacking rightful legitimacy. In the eras of Song, Qi, Liang, and Chen, each had its own record offices; yet once the state fell and its emperor tumbled, their histories were promptly subjected to editing and excision. How could it be otherwise? The ancestor of the Zhou, Yuwen Jue, was the eldest legitimate son of Heitai, Grand Chancellor of the Western Wei. Tai raised the Prince of Gaoyang to be the Wei emperor and moved the capital west to Chang'an, changing garments and banners to black and establishing the first year of the Datong era. After eighteen years the era name was changed; the deposed emperor was installed, and the Prince of Qi of the Wei died after four years. Jue accepted the abdication of the Wei, but was deposed that very year. His younger brother Yu was installed as emperor, passing away after four years. His younger brother Yong was then installed as emperor; he was the third son of Taizu. Possessing broad mindedness and great capacity, he held sway over the masses. Twelve years after ascending the throne, he executed his paternal uncle, the Grand Regent and Duke of the State of Jin, Yuwen Hu, along with his ten sons and six families of high officials, changing the era to Jiande. In the third year [of Jiande], he gave ear to the seductive falsehoods of the Daoist Zhang Bin, who asserted that the Buddhadharma was inauspicious to the state; [the emperor] thereupon eliminated it. In the sixth year of Jiande, having pacified the state of Qi in the east, he also eradicated the public and private monasteries and stupas that had endured for hundreds of years through former dynasties, razing them utterly to the ground, melting and scraping holy images, and burning scriptures and treatises. The monasteries in the eight prefectures, exceeding forty thousand, were entirely bestowed upon princes and nobles; and the sons of Śākya from the three regions, numbering nearly three million, were returned to the secular registries. The emperor believed that the Great Zhou had unified all under Heaven and that all affairs were settled. Harring grand ambitions and far-reaching designs, he changed the era to Xuanzheng, but passed away in the fifth month. Crown Prince Yun ascended the throne, executed the Prince of Qi and his eight sons, and changed the era to Dacheng. In the second month he installed his son Yan as crown prince, abdicated the throne to him, and changed the era to Daxiang, styling himself the Heavenly Sovereign Emperor. He instituted four empresses, with ceremonial retinue and dress doubling those of antiquity. In the fifth month of the second year of Daxiang, the Heavenly Sovereign died. His son Yan was installed, and on the first day of the first month changed the era to Dading. In the second month he abdicated the throne to the Sui. The Zhou spanned five emperors over twenty-five years, ruling from Chang'an. There were eleven translating śramaṇas; the sūtras, śāstras, and astrological treatises they produced totaled thirty-two works in one hundred and four fascicles, constituting the scripture catalogue of the Later Zhou.

5.6

Śramaṇa Tanxian (one work, twenty fascicles of scriptures)
Śramaṇa Jñānabhadra (one work, one fascicle of śāstra)
Śramaṇa Dharmaruci (one work, twenty fascicles of Sanskrit astrological treatises)
Śramaṇa Dharnayaśas (six works, seventeen fascicles of sūtras)
Śramaṇa Yaśogupta (three works, eight fascicles of sūtras)
Śramaṇa Jñānagupta (four works, five fascicles of sūtras)
Śramaṇa Sengmian (two works, two fascicles of biographies)
Śramaṇa Huishan (one work, eight fascicles of śāstra)
Śramaṇa Wangming (eleven works, eleven fascicles of treatises, inscriptions, and biographies)
Śramaṇa Jing'ai (one work, eleven fascicles: Collection of the Triratna)
Śramaṇa Dao'an (one work, one fascicle: Treatise on the Three Teachings)

5.7

Essential Points of the Various Sūtras of the Zhou, twenty-two fascicles;
One Hundred and Twenty Dharma Gates.
The above two works, in twenty-three fascicles. Yuwen Heitai, Prince and Chancellor of the Wei, promoted the Buddhist scriptures and revered the Mahāyāna. Though he managed the myriad affairs of state, he constantly propagated the Triratna. Within his residence, he regularly offered provisions to a hundred Dharma masters to examine sūtras and treatises and lecture on the Mahāyāna. He then ordered the śramaṇa Shi Tanxian and others to compile the Essential Points of the Various Sūtras of the Bodhisattva-piṭaka and the One Hundred and Twenty Dharma Gates, relying on the Mahāyāna sūtras. It began with the Buddha-nature and ended with the gate of integration. Whenever he gave lectures, he constantly expounded them, establishing them as an everlasting standard to replace the old traces of the five-period teachings. To this day, they are in circulation in Shandong and Jiangnan. Although acclaimed as an ocean of learning, nothing surpasses them as a model and canon. Even offering incense and light, Sanskrit chanting, bowing in homage, and praising the Buddha are entirely included within them. Every matter is investigated and verified, and the core outlines are supported by evidence.

Treatises on the Five Sciences (1. Science of Grammar and Sound, 2. Science of Medicine, 3. Science of Arts and Crafts, 4. Science of Incantations, 5. Science of Talismans and Seals; produced in the second year of the Zhou).
The above was translated during the reign of Emperor Ming in the Baghe Monastery in the old city of Chang'an by the Vinaya master of the Tripiṭaka, Jñānabhadra—in the Zhou language called Zhixian (Wise and Worthy)—from the country of Padma, together with Jñānayaśas. Yaśagupta, Jñānagupta, and others served as translators, and the śramaṇa Zhiyun transcribed the text.

Brahman Astronomy, twenty fascicles (produced in the Tianhe reign era).
The above was translated during the reign of Emperor Wu by the śramaṇa Dharmaruci—in the Zhou language called Faxi (Longing for Dharma)—from the country of Mole, for the Grand Preceptor and Duke Dang of Jin, Yuwen Hu.

Sūtra on the Questions of the Devaputra of Settled Thought, five fascicles (extracted from the Mahāsaṃnipāta; translated in the sixth year of Tianhe; transcribed by the śramaṇa Yuanming);
Ratnakūṭa-sūtra, three fascicles (translated in the sixth year of Tianhe; transcribed by the śramaṇa Daoxu);
Sūtra on the Inconceivable Wisdom of the Tathāgata, three fascicles;
Sūtra on the Same Nature of the Mahāyāna, four fascicles (also called Sūtra on the Ten Stages of the Buddha, also called Sūtra on the Vairocana Treasury of All Buddhas' Practices Entering Wisdom; translated in the fifth year of Tianhe; transcribed by the Senior Equal to the Three Divisions and Duke of Chengyang, Xiao Ji);
Sūtra on the Uṣṇīṣa Dhāraṇī and Its Efficacy (translated in the fourth year of Baoding; transcribed by the Erudite Bao Yong);
Sūtra of the Great Cloud Wheel, Chapter One Hundred: Requesting Rain (translated in the fifth year of Tianhe; transcribed by the śramaṇa Yuanming; first translation).
The above six works, in seventeen fascicles. During the reign of Emperor Wu, the Dhyāna master of the Tripiṭaka, Jñānayaśas—in the Zhou language called Zangcheng (Renowned as a Treasury)—from the country of Magadha, together with his two disciples Yaśagupta and Jñānagupta, translated them for the Grand Preceptor and Duke Dang of Jin, Yuwen Hu, at the Monastery of the Four Heavenly Kings in the old city of Chang'an. Hou Fushou, Pillar of State and Duke of Pingyang, acted as chief overseer and inspector.

Great Splendor Dhāraṇī on the Further Extension of the Lifespan from the Suvarṇaprabhāsa-sūtra, five fascicles (second translation; translated at Guisheng Monastery; transcribed by Zhixian);
Treatise on the Causes and Conditions of Subhadra, two fascicles (translated at the Monastery of the Four Heavenly Kings; transcribed by the śramaṇa Yuanming);
Sūtra of the Incantation of the Eleven-Faced Avalokiteśvara and Its Efficacy (translated at the Monastery of the Four Heavenly Kings; transcribed by the Senior Equal to the Three Divisions and Duke of Chengyang, Xiao Ji).
The above three works, in eight fascicles. During the reign of Emperor Wu, the Dharma master of the Tripiṭaka, Yaśagupta—in the Zhou language called Chengzang (Renowned Treasury)—from the country of Uba, together with his younger fellow student Jñānagupta, translated them for the Grand Preceptor Yuwen Hu.

Sūtra on the Questions of the Golden Rṣi, two fascicles (translated at the Monastery of the Four Heavenly Kings in Chang'an; transcribed by Xiao Ji);
Repeated Recitation Verses on the Universal Gate of the Saddharmapuṇḍarīka;
Sūtra of Various Incantations;
Sūtra of the Buddha's Words (the above three sūtras were all translated at Longyuan Monastery in Yizhou).
The above four works, totaling five fascicles. During the reign of Emperor Wu, the Dharma master of the Tripiṭaka, Jñānagupta—in the Zhou language called Zhide (Virtuous Resolve)—from the country of Gandhāra in Northern India, translated them in Yizhou for the Governor-General, Upper Pillar of State, and Prince of Qiao, Yuwen Jian. The śramaṇa Yuanming transcribed the texts.

Explication of Laozi's Biography of Converting the Barbarians;
Eighteen Articles of Objections to Daoism.
The above two fascicles were composed by the śramaṇa Shi Sengmian of Yuanguo Monastery in Xinzhou. Sengmian considered that in the Semblance Dharma age, the heterodox and the orthodox intermingled, and the frivolous inclinations of declining customs made it easy to rush after rivalry; failing to distinguish the authentic from the spurious, people praised and blamed by turns. Now, in eighteen articles, although examining the three divisions to dispel and resolve them, the sagely and the virtuous are made as clear as day for ordinary mortals to see. His preface says in brief: Sengmian noted that regarding Laozi crossing to the west with Yin Xi to convert the barbarians to leave household life—Laozi preaching the sūtras and precepts, and Yin Xi acting as the Buddha to convert them—it was also claimed that this was composed by Master Guigu and annotated by the Four Whiteheads of the Southern Mountains. Those who do not examine it thoroughly without exception believe and follow it, taking it as material for talk. How strange is this biography! Even a gentleman cannot be deceived, how much less can a Great Sage be disparaged! Now, honestly examining this account, not only are the historical eras in error and names falsely borrowed, but also the words do not reach the intended meaning and in fact insult Laozi. In my estimation, sages and gentlemen would never utter such words; it must be ignorant followers of heterodox ways, competing in boastfulness against the Buddhadharma, who borrowed the names of Guigu and the Four Whiteheads, appended it to the biography of Yin Xi, and later fabricated this bizarre treatise to bewilder the ordinary world. 'To transmit without learning' was disallowed by the Master; 'recklessly inventing brings misfortune' was a admonition of Lord Lao. Such a great calamity increases the three evil destinies; one should properly be pure and rectify this failing. However, teachings have inner and outer, which give rise to doubts; people have the sagely and the virtuous, yet mostly mistake the original state for its manifestations. Now, examining the years and months, investigating human eras, relying on the inner sūtras and outer classics, and gathering the sincere words of various accomplished figures, I distinguish the true from the false so that one may see it at a glance.

Treatise on Scattering Flowers, eight fascicles.
The above was composed by the śramaṇa Shi Huishan of Qixuan Monastery in Yangzhou. Huishan was skilled in Abhidharma studies. Considering that the Mahāprajñāpāramitopadeśa constantly cites the Hīnayāna to verify and establish meanings, he accordingly provided scattered explanations following the sequence of the text, likened to the stars and moon aiding the illumination of the sun, or like an abundance of various flowers fluttering and scattering; hence it is named Treatise on Scattering Flowers. The preface says in brief: In the style of composition, conciseness of language and richness of principle are valued. I understand this quite well; that I am now going into detailed narration is precisely because few people are familiar with this text. Therefore, in touching upon meanings I am diligent, and encountering the text I make it as clear as pointing to one's palm. I hope the gentlemen who peruse it carefully will appreciate my humble intention. In the late Taiqing reign era, Huishan went up to Jiangling in the late Chengsheng reign era, entered the pass, and resided at Chonghua Monastery in the old city of Chang'an. The Pillar of State and Grand Preceptor provided special offerings for him. He expounded and proclaimed the outstanding Dharma until the end of his life, over sixty years of age.

Treatise on the Ultimate Way;
Treatise on Pure Virtue;
Treatise on Discarding Attachments;
Treatise on Non-Killing;
Treatise on Dispelling Right and Wrong;
Treatise on Cultivating Emptiness;
Treatise on the Metaphor of Shadows;
Inscription on the Precious Person of the Dharmadhātu (with preface);
Text on the Characteristics of Disgust with Food;
Biography of the Bodhisattva Sengya (in the second year of Baoding he burned his body in Chengdu; on the day he immolated himself, people within several hundred li all gathered to watch; flesh and bones were entirely consumed, only his heart remained; the auspicious signs of heavenly flowers are fully recorded in the biography; Changfang saw it in person);
Biography of Dharma Master Shao (with eulogy);
Biographies of Verified Good Spiritual Friends (modeled after Lu Guo's Records of Avalokiteśvara's Resonant Responses).
The above twelve fascicles were written during the reign of Emperor Wu by the śramaṇa Shi Wangming. His secular surname was Zong, and his taboo name was Quedai. A native of Nanyang, he was a friend of Prince Jingling of the Liang. He never married. After the fall of the Liang he left the household life, changed his name, and stayed in Shu. When the Prince of Qi entered the capital, he requested to take him to an audience with the emperor. Because he was originally not a monk, the emperor wished to force him to return to secular life, and sent the Junior Tutor and the Commandery of Shu with a separate letter to persuade him. Wangming's reply stated: 'There are six things that are impossible.' Its conclusion says in brief: 'A śramaṇa upholds the precepts, his mind and mouth corresponding. If among the six items listed there is a single deceit, in life let the blue heaven abhor me and the spiritual deities slay me; in death let iron pincers extract my tongue and molten bronze be poured down it. Looking up, I bear the three luminaries, and have reached sixty years of age. I do not deceive in a dark room, how much less in an enlightened era! Furthermore, my native village is destroyed and my kin have perished; what sort of person is this poor monk that I alone should endure for long? If indeed I can retreat into the mountains and gather my mind beyond the dust, support my remaining life, and earnestly cultivate the karma of wisdom, this is my original aspiration. Lodging my corpse in a vihāra, begging food in the royal city, practicing the Way according to my strength, and transforming beings in accordance with conditions: this is my secondary wish. If this cannot be, living alone in the hills and valleys, how could I bear to remain in turmoil for long in the realm of Jambudvīpa?' He had a collection in ten fascicles; the writing was mostly plain and unadorned, the language constantly admonished people to do good, preserving substance and casting aside floral rhetoric, and was held in high esteem by the world.

Collection of the Triratna, eleven fascicles.
The above one work was compiled by the śramaṇa Shi Jing'ai during the reign of Emperor Wu, relying on various sūtras and treatises. It promoted and praised the Mahāyāna, magnified the Semblance Dharma age, and recorded matters concerning the Buddha, Dharma, and Saṃgha; hence it is called Collection of the Triratna. Jing'ai later became weary of the body and gave up his own life. On the day he relinquished his lifespan, his farewell verse stated in brief:
First, seeing that the body has many faults;
Second, unable to protect the Dharma;
Third, wishing to quickly see the Buddha,
Early bringing liberation to the body.
Having attained liberation in the Dharmakāya,
Throughout the various realms of rebirth,
Wherever there is benefit to be made,
I shall protect the Dharma and rescue sentient beings.
Furthermore, karma must come to an end;
All conditioned phenomena are just like this.
The three realms are all impermanent;
When the time comes, there is no freedom.
Killed by another or dying of oneself,
In the end one returns to such a place.
That which the wise do not delight in,
One ought to contemplate in this manner.
Since all conditions have converged,
My karma comes to an end today.
In all there were more than thirty verses. Having written them everywhere with his blood on mountain cliffs and tree leaves, he then relinquished his life.

Treatise on the Two Teachings.
The above one treatise. In the reign of Emperor Wu, since the emperor revered the Daoist teachings and wished to equalize the three teachings, the customs of the time were in turmoil and heterodox factions competed. Beginning on the fifteenth day of the third month in the fourth year of Tianhe, he summoned more than two thousand virtuous monks, famous Confucians, Daoist masters, and civil and military officials to the Great Palace; the emperor ascended the imperial dais and personally debated the doctrines, wishing to equalize the three teachings. On the twentieth day, he gathered them again for debate. On the fifteenth day of the fourth month, they gathered for discussion as before. By the twenty-fifth day, Zhen Luan, Grand Master of the Metropolitan Rectifier, presented the Treatise Laughing at Daoism. On the tenth day of the fifth month, the multitude of ministers was assembled in a grand gathering to evaluate the Treatise Laughing at Daoism and deemed it unacceptable; it was immediately burned with fire in the palace courtyard. In the ninth month, the śramaṇa Shi Dao'an, lamenting the ignorance of contemporary customs, compiled this Treatise on the Two Teachings to illuminate the ultimate principle. It consists of twelve chapters, taking the inner and outer teachings as fundamental. Daoism has no separate teaching and is subsumed within the Confucian tradition; the modesty of the Book of Changes belongs to this category. Therefore, as for the origin of the outer treatises, the ancient former kings are the masters of the teaching, and benevolence, righteousness, and the five constant virtues are the substance of the teaching; Confucius expounded them and was not the founder either. Thus, the objective of the outer teachings is the regulation of the person and the governance of the state, concluding with the bodily lifetime, saying nothing beyond that. As for the origin of the inner teachings, the Buddha is the master of the teaching, and dispelling delusion and entering the correct is that to which the teaching returns; all other monastics and laymen merely praise and transmit it. Thus, the objective of the inner teachings does not take the body as the root of burdens, but focuses upon the delusions of the mind; this is why it is called 'inner'. The Daoist teaching says: 'Among the great calamities under Heaven, none is worse than having a body.' These words are identical to Confucianism, and therefore it is subsumed under the outer. Thus, the principles and texts of the inner and outer teachings are distinct and bright. At first, the emperor valued Daoism and belittled Buddhism, wishing to eliminate Buddhism and preserve Daoism; but when he perused Dao'an's treatise, he had nothing with which to counter it. Thereupon he eliminated both teachings and separately established the Tongdao Monastery, selecting individuals from both teachings who thoroughly understood the three teachings, establishing posts and instituting scholarship, and they entered its gates wearing official caps and robes. The rest is as told in the Continued Biographies of Eminent Monks.

5.8

Catalogue of Buddhist Scriptures Translated under the Chen Dynasty, Number Sixteen.

5.9

The Liang fortune declined, and disasters arose from within. At the end of the Wei, the high minister Hou Jing held sway over Henan. Taking advantage of a rift, he fled to the Liang; the Emperor alone proposed and accepted him, enfeoffing him as the King of Henan. Trading upon favour, he threw the ranks into chaos and brought about the downfall of the Liang house. After two years, he assumed the imperial title. The King of Xiangdong of the Liang, who was formerly stationed in the Jing gorges, dispatched General Wang Sengbian, Chen Baxian, and others to pacify Jinling. Before they could turn on their heels, Xiangdong was destroyed by the Western Wei, and Sengbian was killed by Baxian. Leading his troops, he declared himself king and made his capital at Jinling, naming the dynasty after his own surname. His ancestors were men of Changcheng in Wuxing, an eminent clan for generations. His physical form and bearing were extraordinary: nine chi and two cun in height, a beard three chi long, with hands hanging below his knees. His spirit was high and expansive, esteemed by the multitudes. Upon ascending the imperial throne, he restored the ancient foundation of the Liang. In the old capital of Jianye, there were over seven hundred monasteries; after Hou Jing put them to the torch, few remained. As the founder of the Chen established his rule, he repaired them all, translating new sūtras and expounding ancient śāstras without falling short of the standards of former times. From the founding of the state in the first year of Taiping to the surrendered ruler Shubaou in the third year of Zhending, there were altogether five emperors and thirty-three years. For twenty-four of these years, its rule ran parallel to the Zhou; for nine years, its rule ran parallel to the Sui. The year of its surrender was indeed the ninth year of the Kaihuang era of the Sui. Three individuals, both monastics and laymen, transmitted and translated texts; the sūtras, biographies, treatises, commentaries, and so forth produced by them amount to fifty works in two hundred and forty-seven fascicles, constituting the scriptural catalogue of the Chen dynasty.

5.10

Monk Guṇarata (Paramārtha) (forty-eight works in two hundred and forty-two fascicles: sūtras, śāstras, commentaries, biographies, and words);
Prince Upaśūnya (one work in seven fascicles: sūtra);
Monk Subhūti (one work in eight fascicles: sūtra).

5.11

Fo apidong jing (Buddha-abhidharma-sūtra), 9 fascicles;
Wushang yi jing (Anuttarāśraya-sūtra), 2 fascicles (produced in the second year of Yongding at Jingtu Si in Nankang Commandery);
Jiejie jing (Saṃdhinirmocana-sūtra) (this text has eighteen chapters; now only the fourth single chapter in one fascicle remains, briefly extracted by Paramārtha to corroborate doctrines);
Jingang bore boluomi jing (Vajracchedikā-prajñāpāramitā-sūtra) (third translation; from the same source text as those produced by Kumārajīva and Bodhiruci, differing in conciseness and detail);
Guangyi famen jing (Arthavistara-sūtra);
Sengshiduolü (陳言: Comprehensive Vinaya);
Xiuchanding jing (Sūtra on Cultivating Dhyāna-Meditation);
Jushe shi lun (Abhidharmakośa-bhāṣya), 22 fascicles;
Jushe lun ben (Abhidharmakośa-kārikā), 16 fascicles;
She dacheng lun (Mahāyānasaṃgraha), 15 fascicles (produced in the fourth year of Tianjia at Zhizhi Si in Guangzhou, transcribed by Huikai; also in 12 fascicles);
Lishi apidong (Lokasthiti-abhidharma), 10 fascicles (produced in the second year of Yongding);
Foxing lun (Buddhadhātuśāstra), 4 fascicles;
Sidi lun (Caturāryasatya-śāstra), 4 fascicles;
Sengqie lun (Sāṃkhya-śāstra), 3 fascicles;
She dacheng lun ben (Mahāyānasaṃgraha-mūla), 3 fascicles (second translation; slightly different from that produced by Buddhaśānta under the Yuan Wei);
Dakong lun (Mahāśūnyatā-śāstra), 3 fascicles (produced at Qiyin Si in Yuzhang);
Zhongbian fenbie lun (Madhyāntavibhāga-bhāṣya), 3 fascicles (produced in Linchuan Commandery, together with a commentary in 3 fascicles);
Jin qishi lun (Sāṃkhyakārikā-bhāṣya), 3 fascicles;
Jushe lun jie (Abhidharmakośa-kārikā);
Jingang bore lun (Vajracchedikā-prajñāpāramitā-śāstra);
Lü ershier mingliao lun (Vinaya-dvāviṃśati-prasannārtha-śāstra) (also called Mingliao lun, together with a commentary in 5 fascicles);
Daban niepan jing lun (Mahāparinirvāṇa-sūtra-śāstra);
Yijiao lun (Śāstra on the Bequeathed Teachings);
San wuxing lun (Śāstra on the Three Non-Natures);
Fanzhi lun (Śāstra Refuting Objections);
Duofu lun (Nigrahasthāna-śāstra);
Gunamati suixiang lun (Guṇamati's Lakṣaṇānusāra-śāstra);
Baoxing wang zheng lun (Ratnāvalī-rāja-parikathā);
Chengjiu san cheng lun (Śāstra on Actualising the Three Vehicles);
Zhengshuo daoli lun (Śāstra on the Correct Exposition of Principles);
Yiye lun (Śāstra on Mental Karma);
Zhi yibu lun (Samayabhedoparacanacakra);
Fo apidong (Buddha-abhidharma);
Qixin lun (Treatise on the Awakening of Faith);
Jiejuan lun (Śāstra Unrolling the Scrolls);
Sichen lun (Alambanaparīkṣā);
Weishi lun wen yi he yi juan (Treatise on Consciousness-Only: Text and Meaning Combined in One Fascicle) (second translation; differing from that produced by Prajñāruci under the Yuan Wei; produced in Linchuan Commandery);
Zheng lun shi yi (Exposition of the Meaning of the Correct Treatise), 5 fascicles (produced at Foli Si in Jin'an);
Foxing yi (The Meaning of Buddha-nature), 3 fascicles;
Chanding yi (The Meaning of Dhyāna-Meditation);
Jushe lun shu (Commentary on the Abhidharmakośa), 60 fascicles;
Jingang bore shu (Commentary on the Diamond Prajñā), combined in 11 fascicles;
Shiba bu lun shu (Commentary on the Treatise on the Eighteen Sects), 10 fascicles;
Jiejie jing shu (Commentary on the Saṃdhinirmocana-sūtra), 4 fascicles;
Wushang yi jing shu (Commentary on the Anuttarāśraya-sūtra), 4 fascicles;
Rushi lun shu (Commentary on the Tarka-śāstra), 3 fascicles;
Sidi lun shu (Commentary on the Treatise on the Four Truths), 3 fascicles;
Po wo lun shu (Commentary on the Refutation of the Self);
Suixiang lun zhong shiliu di shu (Commentary on the Sixteen Truths in the Lakṣaṇānusāra-śāstra) (produced in Shixing Commandery);
Posoupandou zhuan (Biography of Vasubandhu), 1 fascicle;
Zhongjing tongxu (General Preface to the Sūtras), 2 fascicles;
Fan waiguo yu (Translating Foreign Languages), 7 fascicles (also named Miscellanea, also named Causes and Conditions of the Abhidharmakośa-śāstra).
The above forty-eight works, totalling two hundred and thirty-two fascicles. In the era of Emperor Wu of the Zhou,
Tripiṭaka Dharma Master Guṇarata of the kingdom of Ujjayinī in Western India—rendered in Chen as "Qin'yi" (Dear Relying) and otherwise named Paramārtha—travelled through various regions carrying the Dharma from the first year of the Yongding era of the Chen (pingzi) to the beginning of the Dajian era (yichou), for a total of fourteen years, translating wherever he resided. All this appears in Cao Pi's Sanzang lichuan. The ācārya passed away on the eleventh day of the first month at noon in the first year of Dajian, aged seventy-one. His surviving texts were all entrusted to his foremost disciple Zhixiu. The monk Fahai of Lingtai Tripiṭaka Monastery gathered the ācārya's texts, which had already formed fascicles and scrolls.
He said that the ācārya's foreign sūtras and śāstras were all written on palm leaves, totalling two hundred and forty bundles. If translated onto Chen paper and ink, they should amount to more than twenty thousand fascicles. What is translated now is merely a few bundles of palm-leaf texts, which have already yielded over six hundred fascicles, or, together with those of the Liang dynasty, just under three hundred fascicles. From this one knows that the great sea of the Buddha's Dharma is unfathomable. The Sanskrit texts of the Avataṃsaka, Nirvāṇa, and Suvarṇaprabhāsa that were brought, apart from those in Jiankang, are mostly located in the two monasteries of Zhizhi and Wangyuan in Guangzhou, south of the Lingnan ranges. We hope that extraordinary, great beings who propagate the Dharma will seek them out together in the future, so that the lamp of the Dharma may transmit its light and not conceal its brilliance in a corner of the sea.
Sheng tianwang bore boluomi jing (Suvikrāntavikramīparipṛcchā-prajñāpāramitā-sūtra), 7 fascicles.
The above [was translated in the era of] Emperor Wu of the Zhou. Upaśūnya was gifted with innate wisdom and brightness; from the Wei he reached the Qi, and passing through the Liang he came to the Chen. For generations he had studied the Buddhist sūtras, being exceptionally versed in their principles and meaning, thoroughly conversant with phonetics and tones, and adept in regional dialects. Upaśūnya had previously been in Ye. When the Qi received the abdication of the Wei, all foreign guests were permitted to stay or leave as they wished. Upaśūnya requested to return to his homeland, and his route took him through Jiangzuo. Thereupon he was detained by Emperor Wu of the Liang, who decreed that he oversee foreign envoys. In the second year of Taiqing, he suddenly encountered the Brahmin monk Guṇabhadra of Khotan (rendered in Chen as Dexian), who possessed a Sanskrit manuscript of the Sheng tianwang bore. Upaśūnya therefore requested and prayed that he might propagate it. Guṇabhadra, admiring his refined conduct, generously bestowed it upon him. Upaśūnya, having received it, kept it as a rare encounter. Encountering the rebellion of Hou Jing, he had no leisure to translate it; carrying it east and west, he recited and made offerings to it. Reaching the yiyou year of the Tianjia era of the Chen, he was finally able to translate it at Xingye Saṅghārāma in Jiangzhou. The monk Zhixin transcribed it. The Chen text took sixty days in all. The Inspector of Jiangzhou, Huang Faqu, Specially Advanced and Equal in Rank to the Three Excellencies, acted as dānapati; the Controller of the Saṅgha, the monk Shi Huigong, a virtuous monk endowed with the Three Learnings, supervised and managed it from beginning to end; it is fully recorded in the afterword to the sūtra, and will not be recounted in tedious detail. Although Upaśūnya was but one man, he traversed many lands, consecutively proclaiming and translating through the Wei, Qi, Liang, and Chen.
Dacheng baoyun jing (Ratnamegha-sūtra), 8 fascicles (second translation; from the same source text as the seven-fascicle version produced by Mandrasena in the Liang, but a different translation).
The above [was translated in the era of] Emperor Wu of the Zhou. The monk Subhūti of Funan (rendered in Chen as Shanjie) translated it for the Chen ruler at Zhijing Si in the capital city of Yangdu. Seen in the Catalogue of All Sūtras from the library of Yicheng Si.

5.12

Catalogue of Buddhist Scriptures Transmitted and Translated under the Sui Dynasty, No. 17

5.13

The heavenly mandate fell upon the Sui to embrace these Five Phases; the imperial blueprint was blessed with prosperity, making its dwelling in these Nine Provinces. Therefore, at the very beginning of [the Emperor's] birth, a spiritual light burst forth, and after his accession to the throne, miraculous omens vied to appear. Thus it was that heaven revealed signs in turtle carapaces, waters floated with five colours, the earth opened sweet springs, mountains echoed for ten thousand years, clouds brought celebration, dew turned sweet, pearls glowed, and stones transformed; the deaf heard, the blind saw, the mute spoke, and the lame walked. Birds and beasts displayed extraordinary wonders, while herbs and trees presented auspicious omens hard to record. From this one knows that what was heard in antiquity concerning the seven treasures was not confined to the gold-wheel-turning sage king; now, spiritual wonders through the four seasons harmonise especially with the jade candle. Formerly, in the chituo year, the yellow carriage took the imperial reins; earth controlled the movement of water, restoring the Sun of the Buddha that had fallen into ruin and destruction. Fire mounted the movement of wood, inaugurating the auspicious title of Kaihuang. Under Gaozu, in the second year of Dading of Emperor Jing of the Zhou, a yellow dragon descended upon the old land, and auspicious clouds appeared above the city walls. On the thirteenth day of the second month, the Zhou transferred the imperial fortune by abdication to the Sui. Once the luminous mandate arrived, yellow garments replaced the black; the Six Offices of the Zhou were abolished in favour of the Five Departments of the Han. The Sun of the Buddha shone again, and the waters of the Dharma quietly flowed. That winter, a monk of the former Zhou arrived at the opportune moment bearing over two hundred Sanskrit texts from the Western Regions. An imperial edict was issued to the relevant authorities to seek out persons and command them to translate. In the second month of the second year of Kaihuang, they immediately set about translating and transmitting. In the final month of summer, an imperial edict proclaimed: 'When the Yin moved [their capital] five times, it was feared the people would all perish. This shows that the auspicious or ominous nature of the earth determines the short or long span of life. Planning anew and discarding the old is like a farmer looking forward to autumn. Mount Longshou possesses beautiful streams and plains, where plants and trees flourish abundantly; it is fitting to establish a capital city and set the foundation for the sacrificial tripods, making the endless enterprise perpetually secure. A city may be constructed here.' The city was named Daxing City, the hall was named Daxing Hall, the gate was named Daxing Gate, the county was named Daxing County, the park was named Daxing Park, and the monastery was named Daxingshan Si. The compassionate transformation of the Three Treasures arose from this, and the benevolent influence over the myriad realms expanded far and wide because of it. Monasteries towered loftily, and halls of Dharma stood face to face; bodhisattvas rubbed shoulders, and faithful people followed one after another. When the Renshou era commenced, precious pagodas were erected, and over a hundred prefectures all reported spiritual resonances. At that time, the four seas were calm without waves, and the nine realms were free of dust. Monks and nuns granted grand ordination approached three hundred thousand; monasteries repaired and erected numbered nearly five thousand. Translators among monastics and laymen were nineteen people; the sūtras and texts produced approached five hundred fascicles. When Emperor Yang succeeded to the throne, he divined his residence in the Eastern Capital, and subsequently established a Translation Hall in Shanglin Park on the banks of the Luo, providing the four necessities throughout the seasons without lack. The newly translated sūtras are fully recorded in a separate catalogue. Now, summarising the whole dynasty of two reigns and thirty-seven years, there were more than twenty monastics and laymen; the sūtras, śāstras, teachings, and so forth produced by them amount to ninety works in five hundred and fifteen fascicles, compiled into the transmission catalogue of the former Sui as follows below.

5.14

Tan Fazhi, Governor of Yangchuan Commandery in the capital (one work in 1 fascicle: sūtra);
Monk Vinītaruci (two works in 2 fascicles: sūtras);
Monk Narendrayaśas (eight works in 28 fascicles: sūtras);
Monk Shi Sengjiu (one work in 60 fascicles: sūtra);
Monk Jñānagupta (thirty-seven works in 176 fascicles);
Monk Shi Fashang (three works in 43 fascicles: numerical sūtras);
Monk Shi Lingyu (eight works in 30 fascicles: treatises and records);
Monk Shi Xinxing (two works in 40 fascicles: Three Levels compilation);
Monk Shi Fajing (one work in 7 fascicles: scriptural catalogue);
Monk Shi Baogui (one work in 8 fascicles: sūtra);
Monk Shi Sengcan (one work in 1 fascicle: treatise);
Monk Shi Sengkun (one work in 51 fascicles: numerical treatises);
Monk Shi Daozheng (six works in over 50 fascicles);
Monk Shi Yancong (seven works in 10 fascicles: treatises, biographies, and catalogues);
Monk Shi Huiying (four works in 37 fascicles: explanatory treatises);
Guo Yi, Marshall of Guangzhou (one work in 2 fascicles);
Hou Junsu, Gentleman of the Forest of Scholars (one work in 20 fascicles: biography);
Xu Tongqing, Libationer of the Jin Princely Establishment (one work in 2 fascicles: treatise);
Liu Ping, Scholar of Translation (one work in 1 fascicle: esoteric numerology and arts);
Fei Zhangfang of Chengdu, Scholar of Translation (one work in 15 fascicles: catalogue);
Ordered to the official authorities to compile the Rules and Models of All Sūtras (one work in 10 fascicles);
Monk Dharmagupta of the Eastern Capital (seven works in 32 fascicles);
Monk Shi Mingze (one work in 13 fascicles);
Monk Shi Xingju (two works in 2 fascicles).

5.15.1

The Great Sui Karmavibhāga-sūtra (Translated in the third month of the second year of Kaihuang; this is the second translation, essentially the same as the Karma-vipāka-sūtra with minor differences).
The above single text: In the Northern Wei period, the elder son of the Brahmin upāsaka Gautama Prajñāruci, Dharmaprajñā (in the language of Sui: Fazhi), whose family had transmitted the work of translation down through generations, served as the Superintendent of Clerical Affairs (zhaoxuan du) in the late Northern Qi. After the Northern Qi was subjugated, the Buddha-Dharma was likewise destroyed. On account of his clerical office, Zhi transferred to secular office, being appointed twice as the Governor of Yangchuan Commandery in Yangzhou. When the Great Sui received the abdication, Sanskrit texts immediately arrived. An imperial edict summoned Zhi back to manage and participate in translation, translating it at Daxingshan Si. As Zhi was exquisitely proficient in both the Sui and Sanskrit languages, he held the original and translated it himself without requiring interpreters. The monk Śramana Zhixuan of Daxingshan Si from Chengdu recorded it in writing, making an interpretive summary of the phrasing and meaning, and the monk Śramana Yancong of Zhaojun from Riyan Si composed the preface.

Gayaśīrṣa-sūtra (Translated in the second month of the second year of Kaihuang; this is the second translation, identical to the Gayaśīrṣa-sūtra original).
Mahāyāna-vaipulya-dhāraṇī-sūtra (Translated in the seventh month of the second year of Kaihuang).
The above two texts: Translated by the Tripiṭaka master Vinītaruci (in the language of Sui: Miexi) of Uḍḍiyāna in North India. Spurning not a distance of five hundred yojanas, he shook his mendicant staff and journeyed through various regions to observe the flourishing teachings. Upon his arrival, he immediately translated them at Daxingshan Si. Attendant in Ordinary Li Daobao and Prajñāruci's second son, Tanpi, the two of them, interpreted the speech. Śramana Faxuan of Daxingshan recorded it in writing, rendering it into the language of Sui and refining the text and meaning. Śramana Yancong composed the prefaces for both.

Mahāvaipulya Sūryagarbha-sūtra, fifteen fascicles (Began translation in the fifth month of the fourth year of Kaihuang, completed in the second month of the fifth year; recorded in writing by Śramaṇas Zhixuan, Daosui, Huixian, Court Gentleman for Consultation Yu Zhi, Scholar Fei Changfang, and others).
Balavyūha-samādhi-sūtra, three fascicles (Translated in the tenth month of the fifth year of Kaihuang; recorded in writing by Fei Changfang).
Mahāvyūhadharmamukha-sūtra, two fascicles (Translated in the first month of the third year of Kaihuang; recorded in writing by Zhixuan; from the same original as the Mañjuśrīvikurvaṇa-sūtra, Śreṣṭhakanakaprabhāsavati-dārikā-sūtra, and Mahāśuddhadharmaparyāya-sūtra, but a distinct rendering).
Śrīgupta-sūtra, two fascicles (Translated in the sixth month of the third year; recorded in writing by Sengkun; Śrīgupta is the same original as Candragupta's text and the Candrakumāra-sūtra).
Padmamukha-sūtra, two fascicles (Translated in the third month of the fourth year).
Mahāmeghacakravardhānaprayoga-sūtra, two fascicles (Translated in the first month of the fifth year; this is the one hundredth chapter of the Mahāmegha-sūtra).
Dṛḍhamatī-dārikā-sūtra (Translated in the twelfth month of the second year).
Śatabuddhanāma-sūtra (Translated in the tenth month of the second year; the above four sūtras were recorded in writing by Huixian).
The above eight works in twenty-eight fascicles: Translated by the Tripiṭaka master and Director of Clerical Affairs (zhaoxuan tong) of the Northern Qi, Narendrayaśas (in the language of Sui: Zunchéng), from Uḍḍiyāna in North India. Yaśas renounced household life at an early age and traveled through four of the Five Indias, passing through more than sixty large and small countries. Wherever Śākyamuni had left holy traces, there was nowhere he did not set foot. Having traversed the Southern Sea, he returned to North India and went on to the Rouran, where he encountered the destruction of that country. He thereupon entered the capital of Ye, arriving precisely during the reign of Emperor Wenxuan, when he was just forty years of age. Yaśas's unbending integrity was markedly different from his peers, which is why Emperor Wenxuan treated him with special favor. As his fame was already established, he took charge of this clerical bureau. At that time, he also translated sūtras and treatises, which are fully recorded in the Northern Qi catalogue. When Qi was overthrown by Zhou, he continued to reside on the banks of the Zhang River. In the first year of Kaihuang, new sūtras arrived, and an imperial edict summoned him. In the seventh month of the second year, he was escorted to the capital. The Emperor showed him solicitous concern and forthwith ordered that he be housed at Daxingshan Si, supplied with supreme offerings, honoring him as a person of the Dharma. In the final month of winter of that year, translation commenced. Śramaṇas Sengchen and Mingfen, Attendant in Ordinary Li Daobao, Scholar Tanpi, and others—four monastics and laymen—took turns interpreting the speech. Great Virtues of the capital—Director of Clerical Affairs Śramana Tanyan, Superintendent of Clerical Affairs and Abbot of Daxingshan Si Śramana Lingzang, and others—more than twenty Virtuous Ones, oversaw and managed the process from beginning to end. By the tenth month of the fifth year, collation was completed. Yaśas was then over ninety years old; he passed away in the ninth year. There is a separate biography. The sūtras he translated all have prefaces composed by Śramana Yancong.

Newly Combined Mahāsaṃnipāta-sūtra, sixty fascicles.
The above work was newly combined in the sixth year of Kaihuang by Śramana Sengjiu of Zhaoti Si. Changfang's catalogue states: Sengjiu left home at an early age and dedicated himself to monastic scholarship. According to the Sanskrit text, this Mahāsaṃnipāta-sūtra consists of a total of one hundred thousand verses. If translated in full, it would amount to about three hundred fascicles. Tripiṭaka Master Gupta, who is currently translating scriptures, often related: 'More than two thousand li southeast of Khotan lies the kingdom of Cakuka. Its king is pure in faith and reveres the Mahāyāna. Famous monks from various kingdoms who enter his territory are all tested; if they study the Hīnayāna, they are sent away without being allowed to remain, while those of the Mahāyāna are invited to stay and receive offerings. In the royal palace itself are kept three great sūtras: the Mahāprajñāpāramitā, the Mahāsaṃnipāta, and the Avataṃsaka, all comprising one hundred thousand verses. The king personally upholds them, clutching the keys himself; they are opened only for chanting and recitation, with offerings of incense and flowers. Furthermore, within the sanctuary there are various kinds of adornments, fully furnished with multiple treasures, everywhere hanging assorted seasonal and non-seasonal fruits, enticing the various lesser kings to enter and pay homage. That country also claims that more than twenty li southeast of the kingdom lies a precipitous mountain, within which are housed twelve texts—the Mahāsaṃnipāta, Avataṃsaka, Vaipulya Ratnakūṭa, Laṅkāvatāra, Vaipulya, Śāriputra-dhāraṇī, Puṣpakūṭa-dhāraṇī, Dosāradharmapiṭaka, Mahāprajñāpāramitā, eight divisions of the Prajñāpāramitā, Mahāmegha-sūtra, etc.—all of one hundred thousand verses each. The law of the land requires that they be protected and guarded by tradition. Moreover, it is said that three arhats in the absorption of cessation reside within the mountain caves, quietly guarding them in deep meditation. Every half month or month, monks travel to the mountain to shave the heads of the arhats. Truly, their divine power must be real: when their beards and hair are shaved, they grow back, yet they remain motionless in the absorption of cessation. An inconceivable field of merit, possessing this treasury to preserve! May future wise monarchs and sagacious rulers, planting virtue and succeeding sages, and lords who propagate the transformation of the Dharma transcribe and circulate them! Hearing of goodness within their realm, they should transmit it; hence it is recorded here. However, as the sages recede further into the past, mundane intellects gradually dim; unable to retain the entirety, they excerpted and transcribed only parts. Consequently, the Sanskrit bundles that arrived were incomplete. When abridged texts arrived, they were translated concisely; when extensive texts arrived, they were translated expansively. For this reason, the translations by the former masters Dharmarakṣa and Kumārajīva numbered variously twenty-seven, thirty, or thirty-one fascicles, the scrolls never fixed. As Sengjiu propagated the text, he always sighed with regret. But when he saw that in the Northern Qi era Yaśas had translated the Candragarbha-sūtra in twelve fascicles, and now in the Kaihuang era he again encountered Yaśas translating the Sūryagarbha-sūtra in fifteen fascicles, since both were originally ancient sections of the Mahāsaṃnipāta, he rejoiced from the depths of his heart. Thereupon, following them, he combined them into sixty scrolls. Although Sengjiu appended and integrated them, he had not yet refined the collation properly. There was a Śramana Hongqing of Daxingshan Si, whose discernment and knowledge were profound and clear. Having received an order to inspect, collate, and transcribe two sets of the entire canon of scriptures on behalf of the Empress, he subsequently corrected Sengjiu's [work].

5.15.2

combined. The titles are exceedingly well-ordered. Moreover, regarding what is currently being translated of what is heard [from him], there are parts belonging to the Mahāsaṃnipāta; when briefly summarized and completely finished, it should fill a hundred fascicles, which would be nearly one-third of the original brāhmī text. Now, when earth and stone are powdered into fine dust, they have no power to support themselves; but when they consolidate into hills and mountains, they possess the merit of generating and bearing [all things]. How much more so when branches part from the trunk wishing for lush flourish, or when a stream abandons its source seeking broad moistening—could that ever be attained? When the Emperor of our Sui dynasty arose, he responded to heavenly seasons and accorded with earthly patterns. The nine provinces had been sundered for more than three hundred years, and the parts of the one hundred thousand verses had been separated for nearly a thousand years. The scattered sūtras have now been reunited, congregating and illuminating the text of the Great Collection; the divided lands have at last been joined together, comprehensively manifesting the great and flourishing realm. Were it not for one holding the golden wheel in his station and propagating the Vaipulya teachings through his transformation—a former sovereign or previous emperor opening territories and expounding the Dharma—who could equal this?
*Fo benxing ji jing* in sixty fascicles (Begun in the seventh month of the seventh year [of Kaihuang], completed in the second month of the eleventh year. Scribe duties by Sengtan, Scholar Changfang, Liu Ping, and others; preface by Yancong)
*Faju tuoluoni jing* in twenty fascicles (Begun in the fourth month of the twelfth year, completed in the sixth month of the fourteenth year. Scribe duties by Daosui and others)
*Weide tuoluoni jing* in twenty fascicles (Begun in the seventh month of the fifteenth year, completed in the twelfth month of the sixteenth year. Scribe duties by Sengkun and others)
*Zhufo huniang jing* in ten fascicles (Begun in the tenth month of the fourteenth year, completed in the twelfth month. Scribe duties by Sengtan and others)
*Wuqian wubai fo ming jing* in eight fascicles (Begun in the eighth month of the thirteenth year, completed in the ninth month of the fourteenth year. Scribe duties by Sengtan and others)
*Daji xianhu pusa jing* in six fascicles (Begun in the twelfth month of the fourteenth year, completed in the second month of the fifteenth year. Scribe duties by Mingfen and others)
*Sheng shanzhu tianzi suowen jing* in four fascicles (Produced in the fourth month of the fifteenth year. Scribe duties by Daosui and others)
*Guancha zhufa xing jing* in four fascicles (Begun on the twenty-fourth day of the fourth month of the fifteenth year, completed on the twenty-fifth day of the fifth month. Scribe duties by Changfang and others)
*Si tongzi jing* in three fascicles (Begun in the fifth month of the thirteenth year, completed in the seventh month. Scribe duties by Sengkun)
*Zhufa benwu jing* in three fascicles (Begun in the sixth month of the fifteenth year of Kaihuang, completed in the seventh month. Scribe duties by Liu Ping and others)
*Xukongyun pusa jing* in two fascicles (Begun in the first month of the seventh year, completed in the third month. Scribe duties by Sengtan; preface by Yancong)
*Dafangdeng dayun qingyu jing* (Recorded in the Tang catalogue)
*Yueshangnü jing* in two fascicles (Translated in the fourth month of the eleventh year, completed in the sixth month. Scribe duties by Liu Ping; preface by [Yan]cong)
*Shansi tongzi jing* in two fascicles (Begun in the seventh month of the eleventh year, completed in the ninth month. Scribe duties by Changfang; preface by [Yan]cong)
*Wusuoyou pusa jing* in four fascicles (Recorded in the Tang catalogue)
*Yishi jing* in two fascicles (Translated in the eleventh month of the eleventh year, completed in the twelfth month. Scribe duties by Changfang)
*Piyu wang jing* in two fascicles (Begun in the fifth month of the fifteenth year, completed in the sixth month. Scribe duties by Daomi and others)
*Huruo pusa jing* in two fascicles (Recorded in the Tang catalogue)
*Fajue jingxin jing* in two fascicles (Begun in the ninth month of the fifteenth year, completed in the tenth month. Scribe duties by Sengkun)
*Yixiang chusheng pusa jing* (Begun in the eleventh month of the fifth year, completed in the twelfth month. Scribe duties by Sengtan and others; preface by [Yan]cong)
*Fohuayan ru rulai busiyi jingjie jing* in two fascicles (Recorded in the Tang catalogue)
*Da weiteng xianren wenyi jing* (Begun in the first month of the sixth year, completed in the second month. Scribe duties by Daosui; preface by [Yan]cong)
*Wenshushili xing jing* (Begun in the third month of the sixth year, completed in the fourth month. Scribe duties by Sengtan; preface by [Yan]cong)
*Dongfang zuisheng dengwang rulai jing* (Recorded in the Tang catalogue)
*Ba fo minghao jing* (Begun in the fifth month of the sixth year, completed in the sixth month. Scribe duties by Daosui; preface by [Yan]cong)
*Xiyou jiaoliang gongde jing* (Begun in the sixth month of the sixth year, completed that month. Scribe duties by Sengtan; preface by Yancong)
*Shan gongjing shi jing* (Begun in the seventh month of the sixth year, completed in the eighth month. Scribe duties by Sengtan; preface by [Yan]cong)
*Rulai fangbian shanjiao zhou jing* (Begun in the first month of the seventh year, completed in the second month. Scribe duties by Sengtan; preface by [Yan]cong)
*Bukun juansuo guanshiyin xinzhou jing* (Begun in the fourth month of the seventh year, completed in the fifth month. Scribe duties by Sengtan; preface by [Yan]cong)
*Shi'er fo ming shenzhou chuzhang miezui jing* (Begun in the fifth month of the seventh year and completed. Scribe duties by Sengkun; preface by [Yan]cong)
*Jingangchang tuoluoni jing* (Begun in the sixth month of the seventh year, completed in the eighth month. Scribe duties by Sengkun; preface by [Yan]cong)
*Zhufa zuishang wang jing* (Begun in the fifteenth year, completed in the seventh month. Scribe duties by Mingfen)
*Ru fajie jing* (Begun in the seventh month of the fifteenth year, completed in the eighth month. Scribe duties by Daomi and others)
*Shangzhu tianzi wen jing* (Translated in the eighth month of the fifteenth year, completed in the ninth month. Scribe duties by Scholar Fei Changfang and others)
*Chusheng puti jing* (Translated and completed in the tenth month of the fifteenth year. Scribe duties by Scholar Liu Ping)
*Jin guangming jing*, Entrustment Chapter and Silver Master Chapter (In the Liang [period], Dharmakṣema produced four fascicles; in the Liang [dynasty], Paramārtha produced six fascicles; in the Zhou [dynasty], [Jñāna]gupta produced five fascicles; all lacked these two chapters. Being extant now, they were therefore translated anew.)
*Dacheng sanju chanhui jing* (Recorded in the Tang catalogue)
The above thirty-seven works, totaling one hundred and seventy-six fascicles, were translated by the Tripiṭaka Master Jñānagupta—in the language of the Sui, Zhide ("Utmost Virtue"), or Fode ("Buddha Virtue")—of Gandhāra in North India. During the reign of Emperor Ming of the Northern Zhou, in the early years of the Wucheng era, he and his fellow student Yaśogupta followed their primary master, the Tripiṭaka Dhyāna Master Jñānayaśas of Magadha, bringing sūtras and entering the realm. Master, disciple, and fellow students all learned the local dialects. Over more than twenty years, [Jñāna]gupta proved the most proficient. During the Zhou period, while residing in the capital and traveling to the Shu region, wherever he was he expounded and translated new sūtras, or supplied what was previously missing, the phrasing and meaning being thoroughly fitting. Then encountering adversity from Māra, under pressure from the royal authority of the era, in the third year of Jiande they faced the suppression of the two religions. The seven groups of [disciples] of the Xia were all reduced to the common garment of layfolk. [Jñāna]gupta, master and disciples, were also coerced by entice and threat. Having originally covenanted to give up their lives to travel foreign lands, not shirking bitterness or toil and taking propagation of the teachings as their enterprise, encountering the destruction and extinction of the Dharma ran counter to their original resolve. Since they were men of India and would not adopt Chinese garb, maintaining their former resolve and integrity, they petitioned to return to their home country. The imperial court granted permission and saw them off with due courtesy. Our Cina is truly the continental sea of Jambudvīpa; people of all remote peripheries in distinct attire and alien forms congregate here. Were it not a land of delight, how could it draw forth this longing for transformation and cause them to come? Those who come are accommodated; those yearning for home and wishing to depart are not opposed. Returning toward North India, his road passed through the Turks, where he directly encountered the court of Taspar Qaghan, who earnestly invited him to remain. Taking the occasion to discuss former days, [the Qaghan said:] "The Zhou has its rise and fall, causing the Master the toil of departing and returning. Here there is no decline or resurgence. Pray dwell here in peace of mind; I shall provide provisions and offerings to your heart's satisfaction." Thus they remained together for over ten years. His master and fellow student both passed away there before him; only [Jñāna]gupta remained alone. At that time, eleven monks of Xiangzhou—Baoxian, Daosui, Zhiwei, Sengwei, Fabao, Sengtan, Zhizhao, Senglü, and others—owing to the martial [power] of Qi

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