大唐內典錄 5.15.1

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].