開元釋教錄 6.5

6.5

（蕭齊）沙門曇摩伽陀耶舍（一部一卷經）
沙門摩訶乘（二部二卷經律）
沙門僧伽跋陀羅（一部一十八卷律）
沙門達摩摩提（二部二卷經）
沙門求那毘地（三部六卷經集）
沙門釋曇景（二部二卷經）
沙門釋法化（一部一卷經）
無量義經一卷（第二出見僧祐錄）
右一部一卷其本見在。
沙門曇摩伽陀邪舍。齊言法生稱。中印度
人。悟物居情導利無捨。以高帝道成建元三
年辛酉。於廣州朝亭寺譯無量義經一部。邪
舍手善隷書口解齊言傳受經人。武當山沙
門慧表永明三年齎至揚都。繕寫流布。
五百本生經一卷（見僧祐錄祐云未詳卷數房云一卷）
他毘利律一卷（齊言宿德律見僧祐錄祐云未詳卷數房云一卷）
右二部二卷其本並闕。
沙門摩訶乘。西域人也。栖心妙道結志弘通。
以武帝賾永明年中。於廣州譯五百本生經
等二部。
善見律毘婆沙十八卷（或云毘婆沙律亦直云善見律見道慧宋齊錄及僧祐
錄）
右一部一十八卷其本見在。
沙門僧伽跋陀羅。齊言眾賢。西域人。懷道放
曠化惠無窮。師資相傳云。佛涅槃後優波離
既結集律藏訖。即於其年七月十五日受自
恣竟。以香花供養律藏。便下一點置律藏前。
年年如是。優波離欲涅槃持付弟子陀寫俱。
陀寫俱欲涅槃付弟子須俱。須俱付弟子悉
伽婆。悉伽婆付弟子目揵連子帝須。目揵連
子帝須付弟子旃陀跋闍。如是師師相付至
今三藏法師（不出其名）三藏法師將律藏至廣州。
臨上舶反還去。以律藏付弟子僧伽跋陀羅。
跋陀以武帝永明六年戊辰（房云己巳）共沙門僧禕。
於廣州竹林寺譯出。名為善見律毘婆沙。因
共安居。以永明七年己巳歲（房云庚午）七月半受
自恣竟。如前師法以香華供養律藏訖即下
一點。當其年計得九百七十五點。點是一年。
趙伯休梁大同九年於廬山值苦行律師弘
度。得此佛涅槃後眾聖點記年月訖齊永明
七年。伯休訪弘度云。自永明七年已後云何
不復見點。弘度答云。自此已前皆是得道聖
人手自下點。貧道凡夫止可奉持頂戴而已。
不敢輒點。伯休因此算。至梁大同九年癸
亥歲。合得一千二十八年。昇依伯休所計推。
至大唐開元十八年庚午之歲。合得一千二
百一十六年。若然則是如來滅度遠近參差
未堪取行（此墨點記與法顯所傳師子國佛牙精舍唱記年歲全懸此云優波離集律藏竟自恣了已
手自下點年年如是展轉相付流傳至今者此或不然尋此善見婆沙非是波離所集乃是部分已後二十部中隨彼所
宗釋一家義撮要而解非全部毘尼也即此撰集已後年下一點此或如然若言波離手自下點者未可即為指南也）。
妙法蓮華經提婆達多品第十二一卷（今編入妙法華在
第五卷初沙門法獻於于填國得梵本來見道慧宋齊錄僧祐錄云於高昌郡獲梵本未詳孰正）
觀世音懺悔
除罪呪經一卷（永明八年十二月十五日譯出見僧
祐錄及寶唱錄）
右二部二卷（提婆達多品見在觀世音呪經闕本）。
沙門達摩摩提。齊言法意。西域人。悟物情深
隨方啟喻。以武帝。永明八年庚午。為沙門法
獻於楊都瓦官寺譯提婆達多品等二部。獻
時為僧正。初獻以宋元徽三年遊歷西域。於
于填國得經梵本并及佛牙。有迦毘羅神衛
護還宋。經至齊永明中共沙門法意譯出。佛
牙安置鍾山上定林寺（佛牙可長三寸圍亦如之色帶黃白其牙端䆘凸若今印
文而溫潤光潔頗類珠玉謹按內經佛有四牙一在忉利天一在龍王宮一在師子國一在烏萇國此即烏萇國牙也後
忽失之乃現于填獻於于填請還）。
到梁普通三年正月。忽有數人並執器仗。初
夜扣門稱臨川殿下奴叛。有人告云。在佛牙
閣上請開閣檢視。寺僧從其言主帥至佛牙
座前。開函取牙作三禮已。錦巾盛牙繞東
山去。後尋却得還安定林。隋文併陳仍在鍾
岳。至仁壽三年內使令豫章王暕。從楊州將
獻文帝。其年五月十五日勅送東禪定寺供
養。佛牙靈異具如僧祐佛牙記。此不復廣。其
東禪定寺即今大莊嚴寺是也。
須達經一卷（一名須達長者經出中阿含第三十九卷僧祐云建武二年出異譯見長房錄
及高僧傳）
百喻經四卷（亦云百句譬喻經或五卷天竺僧伽斯那撰永明十年九月十日譯見僧祐錄祐等並
云譯成十卷此之四卷百事足矣）
十二因緣經一卷（第五出與貝多樹下經等同本祐云建武二年出見高僧傳及長房錄）
右三部六卷（前二部五卷見在後一部一卷闕本）。
沙門求那毘地。齊言德進。中印度人。弱齡從
道師事天竺大乘法師僧伽斯。聰慧強記勤
於諷習。所誦大小乘經十餘萬言。兼學世典
明解陰陽。其候時逢占多有徵驗。故道術之
稱有聞西域。建元初來至江淮止毘耶離寺。
執錫從徒威儀端肅。王公已下競相請謁。初
僧伽斯於天竺國。抄集修多羅藏十二部經
中要切譬喻。撰為一部凡有百事以教授新
學。毘地悉皆通誦兼明義旨。以武帝永明十
年壬申秋九月。譯為齊文即百喻經也。復出
須達及十二因緣。自宋大明已後譯經殆絕。
及其宣流法寶世咸美之。毘地為人弘厚有
識度。善於接誘勤躬行道夙夜匪懈。是以外
國僧眾萬里歸集。南海商人悉共宗事。供贈
往來歲時不絕。性頗福積富於財寶。然營建
法事已無私焉。於建業淮側造止觀寺。重閣
層門殿房整飾。養徒施化德業甚著。以中興
二年冬卒。
摩訶摩耶經一卷（第二出一名佛昇忉利天為母說法亦云摩耶經或二卷見王宗寶唱
法上等三錄）
未曾有因緣經二卷（度羅睺羅沙彌序亦直云未曾有經第二出見始興錄）
右二部三卷其本並在。
沙門釋曇景。不知何許人。於齊代譯摩耶經
等二部。群錄直云齊世譯出。既不顯年未詳
何帝。
腹中女聽經一卷（第五出與無垢賢女經等同本房云見右錄）
右一部一卷闕本。
沙門釋法化。以廢帝寶卷永元年中。誦出腹
中女聽經一部。眾錄相承並云誦出。未詳誦
意依而列之。以有先譯故免疑失。
（又長房內典等錄云。齊時江州沙門道政刪改彌勒成佛經一卷。此或不然。如後大乘錄中廣述。又房等復云。齊代沙門
法度於楊都出灰河經一卷。毘跋律一卷。今以灰河經出雜阿含。其毘跋律隋法錄云。法度偽造以濫律名今廢不立。房
等又云。齊代沙門釋法尼譯益意經二卷。今以此經即是齊末梁初僧法尼閉目誦出者。今見有本文理差舛不可流行。
若言齊末出者。祐錄何故不載。今編疑部正錄不存。房等又云。齊代沙門道備出九傷等經五部五卷。群錄並疑。今依舊
為定也）。

(Southern Qi under the Xiao clan) Śramaṇa Dharmagathayaśas (one work, one fascicle, sūtra)
Śramaṇa Mahāyāna (two works, two fascicles, sūtra and vinaya)
Śramaṇa Saṅghabhadra (one work, eighteen fascicles, vinaya)
Śramaṇa Dharmamati (two works, two fascicles, sūtra)
Śramaṇa Guṇavṛddhi (three works, six fascicles, sūtra and compilation)
Śramaṇa Śākya Tanjing (two works, two fascicles, sūtra)
Śramaṇa Śākya Fahua (one work, one fascicle, sūtra)

Anantamukhanirhāra-dhāraṇī-sūtra (Wuliangyi jing), one fascicle (second translation; listed in Sengyou's catalogue).
The one work and one fascicle above are extant.
Śramaṇa Dharmagathayaśas, whose name in Qi means "Fashengcheng" ("Renown of Dharma's Arising"), was a native of Central India. Deeply responsive to sentient beings, his mind was committed to guiding and benefiting them without remiss. In the third year of the Jianyuan reign-era (xinyou) of Emperor Gao (Daocheng) [481 CE], he translated one work, the Anantamukhanirhāra-dhāraṇī-sūtra, at Chaoting Temple in Guangzhou. Dharmagathayaśas was skilled with his own hand at clerical script and understood the Qi language with his mouth, transmitting and handing down the sūtra to others. In the third year of Yongming [485 CE], Śramaṇa Huibiao of Mount Wudang carried it to the capital, Yangdu, where it was copied and circulated.

Pañcaśata-jātaka-sūtra (Wubai bensheng jing), one fascicle (listed in Sengyou's catalogue, where You notes that the number of fascicles is unclear; [Fei Chang]fang states one fascicle).
Sthavirīya-vinaya (Tabili lü), one fascicle (in Qi: Xiude lü [Vinaya of the Elders]; listed in Sengyou's catalogue, where You notes that the number of fascicles is unclear; [Fei Chang]fang states one fascicle).
The two works and two fascicles above are both lost.
Śramaṇa Mahāyāna was a native of the Western Regions. He harboured a devotion to the profound path and set his mind on widely propagating it. During the Yongming reign-era of Emperor Wu (Ze) [483–493 CE], he translated two works, including the Pañcaśata-jātaka-sūtra, in Guangzhou.

Samantapāsādikā (Shanjian lü piposha), eighteen fascicles (also called Piposha lü, or simply Shanjian lü; listed in the Song-Qi catalogue of Daohui and Sengyou's catalogue).
The one work and eighteen fascicles above are extant.
Śramaṇa Saṅghabhadra, whose name in Qi means "Zhongxian" ("Assembly of the Worthy"), was a native of the Western Regions. He cherished the Path, was broad-minded and unconstrained, and his transforming kindness was inexhaustible. The tradition handed down from master to disciple says: After the Buddha's parinirvāṇa, once Upāli had completed the compilation of the Vinayapiṭaka, on the fifteenth day of the seventh month of that very year, having finished receiving the pravāraṇā (mutual confession), he made offerings of incense and flowers to the Vinayapiṭaka and then placed a single dot before it. It was done in this manner year after year. When Upāli was about to enter nirvāṇa, he held it and entrusted it to his disciple Dāsaka. When Dāsaka was about to enter nirvāṇa, he entrusted it to his disciple Sonaka. Sonaka entrusted it to his disciple Siggava. Siggava entrusted it to his disciple Moggaliputta Tissa. Moggaliputta Tissa entrusted it to his disciple Caṇḍavajji. In this way it was handed down from master to master until it reached the contemporary Tripiṭaka master (his name is not given). This Tripiṭaka master brought the Vinayapiṭaka to Guangzhou. As he was about to board the ship to return, he entrusted the Vinayapiṭaka to his disciple Saṅghabhadra. In the sixth year of Yongming of Emperor Wu, a wuchen year (Fang says jisi) [488 CE], Saṅghabhadra together with the śramaṇa Sengyi translated it at Zhulin Temple in Guangzhou, titling it Samantapāsādikā (Shanjian lü piposha). They thereupon spent the rains retreat together. In the seventh year of Yongming, a jisi year (Fang says gengwu) [489 CE], in the middle of the seventh month, having finished receiving the pravāraṇā, following the practice of the previous masters, they made offerings of incense and flowers to the Vinayapiṭaka, and thereupon placed a dot. In that year, the count came to 975 dots; each dot was one year. In the ninth year of the Datong reign-era of the Liang [543 CE], Zhao Boxiu met the ascetic Vinaya master Hongdu at Mount Lu and obtained this record of the dots marking the years and months left by all the sages following the Buddha's nirvāṇa down to the seventh year of Yongming of the Qi. Boxiu asked Hongdu: "Why are no more dots seen from the seventh year of Yongming onward?" Hongdu answered: "Prior to that, they were all placed by the hands of holy men who had attained the Path. A poor monk such as I, an ordinary worldling, can only revere and uphold it atop my head; I dare not presumptuously add a dot." Following this calculation, Boxiu determined that down to the ninth year of Datong of the Liang, a guihai year, it made a total of 1,028 years. If I, Zhisheng, deduce according to Boxiu's count down to the eighteenth year of Kaiyuan of the Great Tang, a gengwu year [730 CE], it makes a total of 1,216 years. If so, then the date of the Tathāgata's nirvāṇa is fraught with discrepancy and cannot yet be taken as definitive. (This record of the ink dots differs completely from the chronological account chanted at the Tooth Relic Vihāra in the Lion Country (Siṃhala) as transmitted by Faxian. That this text claims that Upāli, having gathered the Vinayapiṭaka and completed the pravāraṇā, placed a dot by his own hand, and that year after year it was thus successively entrusted and handed down down to the present day—this may well not be so. If one examines this Samantapāsādikā, it was not compiled by Upāli, but was an exposition of the doctrines of a single school according to its own tradition among the twenty schools after the schism, selecting the essentials rather than being the entire Vinaya. That a dot was added each year after it was compiled may indeed be so, but to say that Upāli placed a dot by his own hand cannot be accepted as a sure guide.)

Saddharmapuṇḍarīka-sūtra, "Devadatta Chapter, Chapter Twelve" (Miaofa lianhua jing Tipo-datiduo pin dishi'er), one fascicle (now incorporated into the Miaofa lianhua jing at the beginning of the fifth fascicle; Śramaṇa Faxian obtained the Sanskrit text in Khotan; listed in Daohui's Song-Qi catalogue; Sengyou's catalogue says he obtained the Sanskrit text in the commandery of Gaochang, and it is not clear which is correct).
Guanyin chanhui chuzui zhou jing (Avalokiteśvara Confession and Sins Expiation Dhāraṇī Sūtra), one fascicle (translated on the fifteenth day of the twelfth month of the eighth year of Yongming; listed in Sengyou's catalogue and Baochang's catalogue).
The two works and two fascicles above (the Devadatta Chapter is extant; the Guanyin zhou jing is lost).
Śramaṇa Dharmamati, whose name in Qi means "Fayi" ("Intention of the Dharma"), was a native of the Western Regions. Having a profound sympathy for sentient beings, he imparted teachings suitable to each circumstance. In the eighth year of Yongming (gengwu) of Emperor Wu [490 CE], he translated two works, including the Devadatta Chapter, for Śramaṇa Faxian at Waguan Temple in Yangdu. At that time, Faxian was the Controller of the Saṅgha (sengzheng). Earlier, in the third year of Yuanhui of the Song [475 CE], Faxian had travelled across the Western Regions, where he obtained the Sanskrit text of the sūtra as well as a tooth of the Buddha in Khotan; guarded by the deity Kapila, he returned to the Song. When the text reached the Qi, it was translated together with Śramaṇa Dharmamati during the Yongming reign-era. The Buddha's tooth was enshrined at the Upper Dinglin Temple on Mount Zhong. (The Buddha's tooth was about three inches long and of a similar circumference, of a yellowish-white colour; the tip of the tooth had an indentation and protrusion like modern seal script, and it was warm, lustrous, smooth, and clean, rather like pearls and jade. Upon careful examination of internal Buddhist scriptures, the Buddha had four teeth: one in Trāyastriṃśa Heaven, one in the palace of the Nāga King, one in the Lion Country, and one in Uḍḍiyāna. This was precisely the tooth from Uḍḍiyāna; it had later been lost suddenly, only to appear in Khotan, from where Faxian requested to bring it back.)
When it came to the first month of the third year of Putong of the Liang [522 CE], there suddenly arrived several men holding weapons. At nightfall, they knocked at the gate, claiming that a slave of His Highness the Prince of Linchuan had rebelled, and someone had reported that he was up in the pavilion of the Buddha's tooth, requesting that the pavilion be opened for inspection. The monks of the temple complied with their words. The captain went before the seat of the Buddha's tooth, opened the casket, took the tooth, made three prostrations, wrapped the tooth in a brocade cloth, and departed winding around the eastern mountain. Later, it was pursued and recovered, and returned to Dinglin Temple. When Emperor Wen of the Sui annexed the Chen, it still remained on Mount Zhong. In the third year of Renshou [603 CE], the Imperial Palace Envoy, Prince Jian of Yuzhang, brought it from Yangzhou to present it to Emperor Wen. On the fifteenth day of the fifth month of that year, an edict was issued to send it to the Eastern Chanding Temple for veneration. The miraculous spiritual nature of the Buddha's tooth is fully recorded in Sengyou's Record of the Buddha's Tooth, and will not be expanded upon here. That Eastern Chanding Temple is what is now the Da Zhuangyan Temple.

Sudatta-sūtra (Xuda jing), one fascicle (also named Xuda zhangzhe jing; extracted from the thirty-ninth fascicle of the Madhyamāgama; Sengyou states it was translated in the second year of Jianwu; an alternative translation; listed in Changfang's catalogue and the Gaoseng zhuan).
Śatāvadāna-sūtra / Hundred Parables Sūtra (Baiyu jing), four fascicles (also called Baiju piyu jing; sometimes in five fascicles; composed by the Indian Saṅghasena; translated on the tenth day of the ninth month of the tenth year of Yongming; listed in Sengyou's catalogue; You and others all state it was translated into ten fascicles, but in this four-fascicle edition, the one hundred stories are complete).
Dvādaśāṅgapratītyasamutpāda-sūtra (Shi'er yinyuan jing), one fascicle (fifth translation; identical text with the Beiduoshuxia jing and others; You states it was produced in the second year of Jianwu; listed in the Gaoseng zhuan and Changfang's catalogue).
The three works and six fascicles above (the first two works in five fascicles are extant; the latter one work in one fascicle is lost).
Śramaṇa Guṇavṛddhi, whose name in Qi means "Dejin" ("Progress in Virtue"), was a native of Central India. From a young age he followed the Path, serving the Indian Mahāyāna master of the Dharma Saṅghasena as his teacher. Clever, possessing a strong memory, and diligent in recitation and study, he could recite more than one hundred thousand words of Mahāyāna and Hīnayāna scriptures; he also studied secular texts and clearly understood yin and yang, and his observations of omens and divinations frequently yielded verified proof. Hence, his renown for esoteric arts was heard throughout the Western Regions. At the beginning of the Jianyuan era, he arrived in the Jiang-Huai region and stayed at Vaiśālī (Piye-li) Temple. Holding his mendicant staff and followed by his disciples, his deportment was dignified and solemn; those from princes and dukes down competed to request audiences with him. Previously, Saṅghasena in India had selected and compiled essential parables from the twelve divisions of the Sūtrapiṭaka, composing them into one work of one hundred tales to instruct new students. Guṇavṛddhi was able to recite all of them fluently and also understood their meanings. In the autumn, the ninth month, of the tenth year of Yongming (renshen) of Emperor Wu [492 CE], he translated it into the language of the Qi, which is the Hundred Parables Sūtra (Baiyu jing). He also produced the Sudatta and the Dvādaśāṅgapratītyasamutpāda. After the Daming era of the Song, the translation of sūtras had nearly ceased; when he proclaimed and disseminated the Dharma jewels, everyone in the world praised him. In character, Guṇavṛddhi was magnanimous, generous, and possessed breadth of discernment. He excelled at welcoming and guiding others, diligently pursued the Path in person, and never slackened from dawn to night. For this reason, foreign saṅgha members congregated from ten thousand miles away, and South Sea merchants all revered and served him, offering gifts to and fro throughout the seasons without end. By nature he amassed much good fortune and was rich in wealth and treasures; yet in undertaking Buddhist activities, he harboured no private interest. By the side of the Huai River in Jianye, he constructed the Zhiguan Temple, with multiple tiers of pavilions and layered gates, its halls and chambers orderly and adornment complete. His nurturing of disciples and propagation of the teachings were profoundly illustrious in virtuous deeds. He died in the winter of the second year of Zhongxing [502 CE].

Mahāmāyā-sūtra (Mohe moye jing), one fascicle (second translation; also called Fo sheng daolitian wei mu shuofa [The Buddha Ascends to Trāyastriṃśa Heaven to Preach the Dharma to His Mother]; also called Moye jing; sometimes in two fascicles; listed in the three catalogues of Wang Zong, Baochang, and Fashang).
Madbhūta-dharmaparyāya-sūtra (Weicengyou yinyuan jing), two fascicles (prefaced with the ordination of the śrāmaṇera Rāhula; also simply called Weicengyou jing; second translation; listed in the Shixing catalogue).
The two works and three fascicles above are both extant.
Śramaṇa Śākya Tanjing: It is not known where he was from. During the Qi dynasty, he translated two works, including the Mahāmāyā-sūtra. The various catalogues simply say they were translated in the Qi era, but as the year is not indicated, it is not clear under which emperor.

Kuchisthagarbhadārikā-vyākaraṇa-sūtra (Fuzhong nü ting jing), one fascicle (fifth translation; identical text with the Wugouxian nü jing and others; Fang states it is found in the Right-hand Catalogue).
The one work and one fascicle above is lost.
Śramaṇa Śākya Fahua: During the Yongyuan reign-era of the Deposed Emperor Baojuan [499–501 CE], he recited from memory one work, the Fuzhong nü ting jing. The various catalogues succeedingly all say it was "recited from memory"; the intention behind this recitation is not clear, but it is recorded accordingly. Because an earlier translation existed, it avoids doubts or loss.

(Furthermore, the catalogues of Changfang and the Neidian say that during the Qi, Śramaṇa Daozheng of Jiangzhou abridged and revised one fascicle of the Maitreya Becoming Buddha Sūtra (Mile chengfo jing); this is likely not so, as will be discussed in detail later in the Mahāyāna catalogue. In addition, Fang and others also say that in the Qi era, Śramaṇa Fadu produced one fascicle of the Huihe jing and one fascicle of the Piba lü in Yangdu. Now, the Huihe jing comes from the Saṃyuktāgama, while as for the Piba lü, the Sui Dharma Catalogue states that it was forged by Fadu to falsely usurp the name of a vinaya, and it is now discarded and not established. Fang and others also say that in the Qi era, Śramaṇa Śākya Fani translated two fascicles of the Yiyi jing. Now, this sūtra was recited from memory with closed eyes by the monk Fani at the end of the Qi and the beginning of the Liang; the text extant today is confused in principle and phrasing and cannot be circulated. If it is said to have appeared at the end of the Qi, why did Sengyou's catalogue not record it? It is now classified in the section of doubtful texts and not preserved in the regular catalogue. Fang and others also say that in the Qi era, Śramaṇa Daobei produced five works in five fascicles including the Jiusheng jing, but all catalogues express doubt about them; we now follow the old ruling as definitive.)