開元釋教錄 6.8

Śramaṇa Shi Sengyou (three works in thirty-nine fascicles: genealogical records and catalogues)
Śramaṇa Mandrasena (three works in eleven fascicles: sūtras)
Śramaṇa Saṅghapāla (ten works in thirty-two fascicles: sūtras, śāstras, and biographies)
Śramaṇa Shi Baochang (two works in fifty-four fascicles: sūtra compilations and biographies of nuns)
Śramaṇa Shi Minghui (one work in one fascicle: nuns' precepts)
Prince Upasena (one work in one fascicle: sūtra)
Śramaṇa Paramārtha (eleven works in twenty-four fascicles: sūtras and śāstras)
Śramaṇa Shi Huijiao (one work in fourteen fascicles: biographies of monks)
Newly collected sūtras of lost translators: fourteen works in twenty-five fascicles: sūtras, śāstras, and compilations.

Shijia pu [Genealogy of Śākyamuni], ten fascicles (composed in the Qi dynasty; there is also a five-fascicle version differing in comprehensiveness; Fei Changfang says four fascicles, which is likely an error; recorded in Sengyou’s catalogue, Changfang’s catalogue, and the Neidian Catalogue, among others; it is properly placed under the Qi catalogue, but here follows the author and is appended to the Liang).
Chu sanzang jiji [Collection of Records of the Translation of the Tripiṭaka], fifteen fascicles (Sengyou's catalogue itself says ten fascicles, but fifteen fascicles currently exist; the two catalogues of Changfang and the Neidian say sixteen fascicles; recorded in the catalogues of Sengyou, Changfang, and the Neidian, among others; also composed during the Qi period).
Hongming ji [Collection on Expanding the Clarification], fourteen fascicles (the three catalogues of Sengyou and others all say ten fascicles; fourteen fascicles currently exist; recorded in the catalogues of Sengyou, Changfang, and the Neidian, among others).
The above three works in thirty-nine fascicles are all extant.
Śramaṇa Shi Sengyou was a monk of the Jianchu Temple in the capital city of Yangdu. His secular surname was Yu, and his ancestors were originally people from Xiapi in Pengcheng. For generations, his father had lived in Jianye. When Sengyou was several years old, he entered the Jianchu Temple to pay reverence, and thereupon leapt with joy, taking delight in the Way and refusing to return home. His parents felt compassion for his determination and permitted him to enter the Way. He studied under the monk Sengfan as his master. When he was fourteen, his family secretly sought a marriage for him. Sengyou learned of this and fled to Dinglin [Temple], throwing himself upon Dharma Master Fada. Fada was also rigorous in precept virtue, serving as a pillar of the Dharma gate. Sengyou served him with complete sincerity. When he came of age, he received full ordination; his resolve and conduct were steadfast and bright. He initially received instruction under the śramaṇa Faying. Ying was an eminent master of the time, revered as the authority of vinaya studies. Sengyou then exerted his mind, delving into and seeking [its teachings] without slackening dawn or dusk. Consequently, he became profoundly versed in the vinaya texts, surpassing the ancient worthies. Emperor Wu, Xiao Yan, treated him with profound courtesy and favor. Whenever there were doubtful matters regarding monastic affairs, imperial decrees were issued to have him examine and determine them. When he grew frail with age and suffered from foot ailments, an imperial decree permitted him to ride a sedan chair into the palace interior to administer precepts to the six palaces. He was held in such high esteem. Furthermore, Prince Wenxuan of Jingling, Xiao Ziliang of the Southern Qi, Prince of Linchuan, Xiao Hong, Prince of Nanping, Xiao Wei, Officer of Equal Rank to the Three Excellencies Yuan Ang of Chen Commandery, Senior Princess Ding of Yongkang, Guipin Ding, and others all revered his precept model and paid the utmost respect due to a master. His lay and clerical disciples numbered more than ten thousand. Sengyou profoundly comprehended the Vinayapiṭaka and was also skilled in literary composition. He gathered records and composed them into regular cases, hoping that those who read them would save effort while attaining broad mastery; they are indeed the cardinal principles of the Dharma gate and the primal foundation of the Śākya clan. From the end of the Xiao Qi through the Liang dynasty, he composed three works, including the Shijia pu. Other works, such as the Fayuan ji, Shijie ji, and Shizi zhuan, are omitted and not discussed here because they were not admitted into the canon; all are fully described in the Chu sanzang jiji and other works.

Mañjuśrīparipṛcchā-mahāprajñāpāramitā-sūtra, two fascicles (also in one fascicle; also simply called the Wenshu bore boluomi jing; first translation, sharing the same original as that produced by Saṅghapāla and the "Mañjuśrī Section" of the seventh assembly of the Mahāprajñāpāramitā-sūtra; also incorporated into the Mahāratnakūṭa as the forty-sixth assembly; recorded in the catalogue of Li Kuo and the Xu gaoseng zhuan).
Dharmadhātuprakṛty-asambheda-sūtra, two fascicles (second translation, now incorporated into the Mahāratnakūṭa as the eighth assembly; recorded in the catalogues of Li Kuo and Baochang, and the Xu gaoseng zhuan).
Ratnamegha-sūtra, seven fascicles (first translation, sharing the same original with different translations as the Dasheng baoyun jing of Subhūti in the Chen dynasty and the Baoyu jing of Dharmaruci in the Tang dynasty; recorded in the Donglu and the Xu gaoseng zhuan).
The above three works in eleven fascicles are all extant.
Śramaṇa Mandrasena (translated in Liang as "Weak Sound"; also called "Vast and Weak") was a native of the country of Funan. His spiritual comprehension was transcendent; he observed the hidden and the manifest entirely. Undaunted by difficulties and dangers, his mind was set on enlightenment and conversion. Bearing a large collection of Sanskrit sūtras, he came from afar to present them as tribute. In the second year of the Tianjian era of Emperor Wu, guisi [503 CE], he arrived in the Liang capital. An imperial decree ordered Saṅghapāla to translate together with him. Thereupon they produced three sūtras, including the Wenshu bore jing. Although he engaged in translation, he was not yet skilled in the Liang language, so the text of the sūtras he produced is mostly obscure and unpolished.

Mañjuśrīparipṛcchā-prajñāpāramitā-sūtra, one fascicle (second translation, sharing the same original as that produced earlier by Mandra and the "Mañjuśrī Section" of the Mahāprajñāpāramitā-sūtra; Fei Changfang says it is slightly superior to the two-fascicle version produced earlier by Mandra).
Mahāyāna-daśadharmaka-sūtra, one fascicle (first translation, sharing the same original with the Shifa jing produced by Jueding under the Northern Wei; translated in the Putong era; also simply called the Shifa jing).
Sarvabuddhaviṣayāvatārajñānālokālaṃkāra-sūtra, one fascicle (second translation, sharing the same original as the Ru fo jingjie jing translated by Dharmaruci under the Northern Wei).
Aṣṭamaṅgalaka-sūtra, one fascicle (if a person hears the names of these eight Buddhas, they will not be harmed by any hosts of ghosts, spirits, or various perils; fourth translation, sharing the same original as the Baxiang zhou jing, Bayang shenzhou jing, and other texts).
Mahāmāyūrī-vidyārājñī, two fascicles (also called the Kongque wang tuoluoni jing; seventh translation, sharing the same original with the Da kongque zhouwang jing translated by Yijing in the Tang; recorded in Baochang’s catalogue).
Śāriputradhāraṇī-sūtra, one fascicle (this dhāraṇī has great spiritual power; if one is able to uphold it, eight yakṣa kings of the Snow Mountains will constantly come to protect them, and their desires will be fulfilled according to their wishes; ninth translation, sharing the same original as the Wuliangmen weimi chi jing produced by Zhi Qian; recorded in the Baochang catalogue).
Mañjuśrīparipṛcchā-sūtra, two fascicles (also simply called the Wenshu wen jing; translated in the seventeenth year of the Tianjian era at the Zhanyun Hall; Yuan Tanyun transcribed the text, and Śramaṇa Fayun of the Guangzhai Temple established the definitive version).
Bodhisattvapiṭaka-sūtra, one fascicle.
Vimuttimagga, twelve fascicles (also given as thirteen fascicles; translated in the fourteenth year of the Tianjian era at the Zhanyun Hall).
Aśokāvadāna, ten fascicles (sometimes with the character "Da" added; second translation, sharing the same original with different translations as the Yuwang zhuan translated by An Faqin under the Western Jin; translated on the twentieth day of the sixth month of the eleventh year of the Tianjian era at the Shouguang Hall in Yangdu; recorded in Baochang's catalogue).
The above ten works in thirty-two fascicles are all extant (all recorded in Changfang's catalogue; the Xu gaoseng zhuan mentions the total number of works, but does not list their titles in full).
Śramaṇa Saṅghapāla (translated in Liang as "Armor of the Saṅgha"; also called "Protector of the Saṅgha") was a native of the country of Funan. Discerning and intelligent from childhood, he early on turned toward the ford of the Dharma. Although he delved into both sūtras and śāstras, he concentrated his studies particularly on the Abhidharma. His fame spread gradually, leaving an honored reputation south of the seas. After receiving full ordination, he became broadly proficient in the Vinayapiṭaka. Valiantly intent on traveling abroad, he delighted in exalting conversion. Hearing that the Dharma flourished in the Qi kingdom, he boarded a ship and arrived in the capital, residing at the Zhengguan Temple. He became a disciple of the Indian śramaṇa Guṇabhadra, from whom he further studied the Vaipulya sūtras with deep diligence. Before a whole year had passed, he became broadly learned and thoroughly versed in many teachings.

He understood the scripts and languages of several countries. Finding that the Qi dynasty had fallen and the teaching of the Way was declining, Saṃghapāla kept his body and mind quiet and pure, severing external ties. Shutting his door, he reposed in leisure, cultivating simplicity and supporting his pursuits. When the Great Liang ruled the world, it searched far and wide for talents and abilities. In the fifth year of Tianjian, summoned by imperial decree, he conducted translation at five sites in the Liang capital: the Shouguang Hall, the Hualin Garden, Zhengguan Temple, Zhanyun Lodge, and Funan Lodge. From the fifth year of Tianjian (bingxu) to the first year of Putong (gengzi), he translated ten works of sūtras including the Mañjuśrī-prajñā (their Indic originals were all presented by Mandrasena; Fei Changfang's and other catalogues further say that Saṃghapāla additionally produced the Biography of King Aśoka in five fascicles, which is incorrect, as the preceding Aśoka-sūtra is itself that biography, and should not be recorded twice). At the inception of translation, Emperor Wu personally attended the Dharma seat in the Shouguang Hall and received the text with the brush. Afterwards, he entrusted it to the translators to complete the scriptural texts. He decreed that the śramaṇas Baochang, Huichao, Sengzhi, Fayun, and also Yuan Tanyun and others engage in dialogue to draft the exposition, so that the ornate and plain were harmoniously ordered without departing from the principles of translation. The Son of Heaven received him with great generosity, engaging him as a household monk. The provisions supplied by the relevant officials caused clergy and laity to look upon him with renewed respect. Saṃghapāla did not hoard private wealth, but used his donation gifts to establish and support the temple where he resided. Grand Defender Hong, the Prince of Linchuan, welcomed and treated him with great esteem. In the fifth year of Putong, he died of illness at Zhengguan Temple, aged sixty-five.

Jinglü yixiang (Distinct Characteristics from the Sūtras and Vinayas), fifty fascicles (Compiled by imperial decree in the fifteenth year of Tianjian. The catalogue notes: 'including the table of contents, fifty-five fascicles.' At present the table of contents is missing, leaving only fifty fascicles; as the table of contents merely gathered the chapter headings, it probably contained nothing else; see Baochang's catalogue and Changfang's catalogue).
Bīkṣuṇī-zhuan (Biographies of Bhikṣuṇīs), four fascicles (Relating the conduct of nuns across the four dynasties of Jin, Song, Qi, and Liang; newly entered into the catalogue).
The above two works in fifty-four fascicles are both extant in their original texts.

The śramaṇa Shi Baochang was a monk of Zhuangyan Temple in the Liang capital. His secular surname was Cen, a native of Wu commandery. He was a senior disciple of the Vinaya Master Sengyou. His broad learning and erudition had few peers. Emperor Wu held him in high esteem and veneration. During the Tianjian era, he was repeatedly ordered to compile works, all of which met with the imperial approval. In the fifteenth year (bingshen), he was further decreed to compile the Jinglü yixiang in one work. Baochang also separately compiled the Biographies of Nuns in four fascicles. In Changfang's catalogue, there are additionally seven works such as the Biographies of Famous Monks; because they are not admitted into the Canon, they are omitted and not discussed. The rest are fully recorded in the Continued Biographies of Eminent Monks.

Wufen biqiuni jieben (Five-Part Bhikṣuṇī-prātimokṣa), one fascicle (Also called Mahīśāsaka-bhikṣuṇī-prātimokṣa; see Baochang's catalogue).
The above one work in one fascicle is currently extant in its original text.

The śramaṇa Shi Minghui was a monk of Jianchu Temple in the Liang capital. Pure and austere in his observance of the precepts, he studied the Mahīśāsaka school. Finding that when Jue Shou translated the Mahīśāsaka-vinaya in the Song dynasty, he produced only the bhikṣu-prātimokṣa and lacked the bhikṣuṇī-prātimokṣa, Minghui in the third year of Putong (renyin) under Emperor Wu extracted one fascicle of the bhikṣuṇī-prātimokṣa from the great vinaya, which is the version circulating today. (The compiler notes: Examining this prātimokṣa, after the śaikṣa rules there are no seven adhikaraṇa-śamathas. Although the vinaya original is abridged, according to the principle they ought to be included. How could a dispute among the saṃgha of nuns not be settled? The core text of the Mahīśāsaka-vinaya contains them just as for monks, for fascicle forty of that vinaya says: 'Among the śaikṣa rules, except for polluting grass and water, the seven adhikaraṇa-śamathas and their corresponding rules are completely identical with those for monks.' That the master did not include them is unreasonable).

Mahāyāna-mūrdharāja-sūtra, one fascicle (Also called Vimaladāraka-sūtra; the third translation, being the same text as Dharmarakṣa's Vaipulya-mūrdharāja of the Western Jin and Guptaka's Sucintikadāraka-sūtra of the Sui; see Changfang's catalogue and the Continued Biographies of Eminent Monks, etc.).
The above one work in one fascicle is currently extant in its original text.

Prince Upasūna was the son of the king of Ujjayinī in Central India (This country of Ujjayinī is said by some to be in South India, and by others to be in West India, which cannot yet be settled. It may be that because this country occupies the corner of Central India, bordering the west and close to the south, accounts have varied without a fixed location). Naturally perceptive and brilliant, he comprehended the subtle and abstruse. He devoted himself to Buddhist sūtras, excelling particularly in their doctrine. He thoroughly understood phonetics and was also skilled in regional dialects. Previously, in the Xinghe era of the Eastern Wei, he had translated three sūtras. During the Datong era of the Liang, he came from the Wei to the Liang, where Emperor Wu retained him. By imperial decree, he was put in general charge of diplomatic missions to foreign lands. On that occasion, he translated one work, the Mūrdharāja-sūtra.

Suvarṇaprabhāsa-sūtra, seven fascicles (Or six fascicles in twenty-two chapters; produced in the first year of Chengsheng at Zhengguan Temple and Yang Xiong's residence. The version produced by Dharmakṣema during the Liang [dynasty of the Northern Liang] had four fascicles and eighteen chapters; Paramārtha translated an additional four chapters, completing the previous ones to make twenty-two, divided into seven fascicles; it is now in the Catalogue of Redacted Multiplicities).
Anuttarāśraya-sūtra, two fascicles (Translated on the eighth day of the ninth month in the third year of Shaotai [dingchou] of the Liang, requested by Liu Wentuo, Internal Scribe of Nankang in Pinggu county; see the postscript to the sūtra. Changfang's statement that it was produced in the Chen dynasty is incorrect. The chronologies of various houses contain no third year of Shaotai, as harmonized in the Classified Catalogue).
Treatise on the Gāthā on Original Existence and Present Non-existence in the Nirvāṇa-sūtra, one fascicle (Changfang says it was produced in the fourth year of Taiqing; upon examining the various chronologies, Taiqing did not reach a fourth year; the same applies below).
Viniscaya-saṃgrahaṇī-śāstra, three fascicles (Containing Liang terms and vocabulary, this was translated in the Liang dynasty; examining its phrasing, it was produced by Paramārtha).
Mahāyāna-śraddhotpāda-śāstra, one fascicle (First translation; the same text as that translated by Śikṣānanda of the Tang. Produced on the tenth day of the ninth month in the second year of Chengsheng [guiyou] at Jianxing Temple in Shixing commandery, Hengzhou. Upasūna and others transmitted the words, and the śramaṇa Zhikai and others received them with the brush and composed a preface; see the preface to the treatise).
Tattva-śāstra, one fascicle (The initial title reads Tattva-śāstra, Chapter on Rebutting Objections; Changfang says it was produced in the fourth year of Taiqing).
Benevolent Kings Prajñā Sūtra, one fascicle (Translated in the third year of Chengsheng at Baotian Temple in Yuzhang; the third translation, being the same text as that translated by Dharmarakṣa and others of the Western Jin).
Maitreya-vyākaraṇa-sūtra, one fascicle (Translated in the third year of Chengsheng at Baotian Temple in Yuzhang; the fifth translation, being the same text as that translated by Kumārajīva and others).
Treatise on the Seventeen Stages, five fascicles (The same text as the Tang translation Yogācārabhūmi-śāstra; having translated five fascicles, work was halted due to political troubles; see the Continued Biographies of Eminent Monks; translated in the fourth year of Taiqing at the residence of Lu Yuanzhe, Magistrate of Fuchun, for twenty eminent figures including the śramaṇa Baoqiong).
Mādhyamaka-śāstra, one fascicle (Changfang says it was produced in the fourth year of Taiqing).
Traikālya-vibhāga-śāstra, one fascicle (Changfang says it was produced in the fourth year of Taiqing).
The above all appear in Changfang's catalogue, the Neidian catalogue, and others. The above eleven works in twenty-four fascicles (the six works up to the Tattva-śāstra in fifteen fascicles are extant; the five works from the Benevolent Kings Sūtra downwards in nine fascicles are lost).

The śramaṇa Paramārtha, in Liang called Zhendi, or Kulānātha, here meaning Qinyi (Relative-Relying), which are both Sanskrit names. He was originally a native of Ujjayinī in Western India, of the brāhmaṇa caste. From the Bharadvāja [clan], his bright conduct was pure and lucid, and his bearing dignified and solemn. His spirit was upright and elevated, leisurely and detached. There was not a collection or comprehensive text among the piṭakas that he did not ponder. In esoteric arts and uncommon skills, he was particularly refined. Although he honored and integrated Buddhist principles, he was known for his mastery of the Dao. Traveling far across arduous passes, undaunted by level or perilous paths, he journeyed through various kingdoms until he came to rest

Central India. During the Datong reign of Emperor Wu of the Liang, the Palace Attendant Zhang Si and others were imperial-decreed to escort the Funan tribute envoys back to their country, and thereupon to travel as an envoy mission to the Magadha kingdom of Central Tianzhu, inviting an eminent and virtuous Tripiṭaka master and seeking Mahāyāna treatises, the Avataṃsaka-sūtra, and other works. Paramārtha had heard from afar of the transformative guidance and holy deportment [practised in China], and [the mission wished to] search out an eminent master to benefit the multitude. That kingdom then besought Paramārtha, along with the sūtras and śāstras he was to carry, to respectfully comply with the imperial order. As he had long cherished this wish in his mind, he joyfully listened to the mandate. On the fifteenth day of the eighth month in the twelfth year of Datong, he arrived at the Southern Sea. Having traversed peril and breadth, he was nonetheless delayed for two springs. It was only in the leap eighth month of the second year of Taiqing that he finally arrived at the capital. Emperor Wu greeted him in person with respectful salutations, accommodated him in the Baoyun Hall, and provided offerings with utter devotion. The Emperor wished to translate and transmit the scriptural teachings so as not to be surpassed by the Qin era, and to produce new texts surpassing the Qi period. But with the decline of the Way in the late Liang, the Jie raiders encroached, and the Dharma collapsed along with the times. Not succeeding in preaching and translating, he then walked into the eastern lands. He went on to Fuchun, where the magistrate Lu Yuanzhe first offered to consult him about the path and intended to undertake translation. Gathering outstanding figures—the śramaṇa Baoqiong and others, over twenty men—he translated the *Saptadaśabhūmi-śāstra*, completing only five fascicles. As the state's crisis was not yet pacified, he had to rely on others while spreading the teaching. By the Dabao reign, Hou Jing invited him back to the court to make offerings to him. At that time, warfare and famine occurred in succession, and the Dharma was on the verge of ruin. When Emperor Yuan established his lineage and the Chengsheng era brought pacification, [Paramārtha] stayed at Zhengguan Temple in Jinling. Together with Dhyāna Master Yuan and more than twenty others, he translated the *Suvarṇaprabhāsa-sūtra*. In the second month of the third year, he returned to Yuzhang. He also went to Xinxu and Shixing. Furthermore, following Grand Protector Xiao, he crossed the mountain ranges and reached Nankang. Moving from place to place he translated, wandering with nowhere to settle. The sūtras and śāstras translated by Paramārtha during the Liang period totaled eleven works. At the end of the Liang he entered the Chen, where he translated further sūtras and śāstras as described below.
Catalogues such as [Fei] Changfang's and the *Neidian [lu]* list the *Samayabhedoparacanacakra-śāstra* in one fascicle, also saying it was translated by Paramārtha. Now, examining the phrasing, it was not Paramārtha's translation. Since it shares the same source as the *Nikāyabhedavibhaṅga-vyākhyāna*, it should not be listed again. It is now deleted here, as described in the *Classified Catalogue*. There are also six works in twenty-six fascicles, including the commentary on the *Suvarṇaprabhāsa*, which were all written by Paramārtha; they are also all deleted here. (The catalogues of Changfang, the *Neidian lu*, and others also say that in the fifteenth year of Tianjian, Mu Daoxian presented the *Uruvilvā-sūtra* in one fascicle; simply stating that it was presented without clarifying the details, it is temporarily compiled into the doubtful catalogue, and deleted and not recorded here.)
*Biographies of Eminent Monks* in fourteen fascicles (one fascicle of preface and catalogue, thirteen fascicles of biographies, making fourteen in all; compiled in the eighteenth year of Tianjian; seen in both Changfang's catalogue and the *Neidian lu*).
The above work of one work in fourteen fascicles is extant.
Śramaṇa Shi Huijiao, whose clan name is unknown, was a native of Shangyu in Kuaiji. He was learned in both internal and external [teachings] and broadly versed in sūtras and vinayas. He resided at Jiaxiang Temple, propagating the Dharma in spring and summer, and composing texts in autumn and winter. He authored commentaries on the meanings of the *Nirvāṇa-sūtra* and *Brahmajāla-sūtra*. Furthermore, because Master [Bao]chang's compilation *Biographies of Famous Monks* contained much superficial and redundant matter, he therefore established principles, expanded on them, and composed the *Biographies of Eminent Monks* in one work. It begins in the tenth year of the Yongping era of Emperor Ming of the Han and ends in the eighteenth year of the Tianjian era of the Liang, spanning 453 years and comprising 257 principal persons, with 239 persons mentioned supplementarily, totaling 496 persons altogether. Dividing their virtuous deeds, he formed ten major categories. His preface states in brief: "Earlier authors sometimes disliked the detailed breadth and abridged the facts, yet often omitted and discarded their extraordinary deeds of standing firm. Supposing that renunciants living under kings and rulers should not haughtily hold themselves aloof or soar high in isolation—yet looking into their renunciation of worldly glory and severance of emotional ties, their original intention was to inspire the worldly to become virtuous; if such things are not discussed, what indeed is there to record?" He also states: "Compilations of previous eras were mostly titled 'Famous Monks.' I privately deem that between 'famous' and 'eminent' there is an inequality. As for those who practice reality while concealing their light, they are eminent but not famous. Those of little virtue who suit the times are famous but not eminent. The famous but not eminent are originally not what should be recorded; the eminent but not famous are fully provided in this present record. Therefore, I omit the word 'famous' and replace it with the word 'eminent'." Carefully examining this work, its principles are clear and its prose graceful and concise; it can truly be transmitted without decay and serve forever as a mirror and guide.
Newly collected sūtras of lost translators:
*Marīcī-sūtra* in one fascicle (also called *Minor Marīcī-sūtra*; it is a slightly different translation of the *Marīcī-sūtra* at the beginning of the tenth fascicle of the *Dhāraṇī-saṃgraha*)
*Six-Syllable Divine Dhāraṇī King Sūtra* in one fascicle (the second translation; same text as the *Six-Syllable Dhāraṇī King Sūtra*)
*Sūtra of Ākāśagarbha Bodhisattva's Questions to the Buddha* in one fascicle (also called *Sūtra of Ākāśagarbha Bodhisattva's Questions on the Seven Buddhas' Dhāraṇī-mantra*, also called *Seven Buddhas' Divine Dhāraṇī Sūtra*; the first translation; same text as the Sui translation *Tathāgata's Upāyakauśalya Dhāraṇī Sūtra*)
*Sūtra of the Names of the Three Thousand Buddhas of the Three Kalpas* in three fascicles (first fascicle: *Names of the Thousand Buddhas of the Past Glorious Kalpa*; middle fascicle: *Names of the Thousand Buddhas of the Present Bhadrakalpa*; lower fascicle: *Names of the Thousand Buddhas of the Future Constellation Kalpa*; seen in Changfang's catalogue of texts entered into the canon, where they are three separate sūtras, now combined into one work)
*Mūlamaṇḍala-dhāraṇī-sūtra* in one fascicle (sometimes without the word "sūtra")
*Sūtra on the Dhāraṇī Spoken to the Buddha by the Great Ghost and Spirit General Aṭavaka* in one fascicle (also directly called *Aṭavaka-dhāraṇī-sūtra*)
*Amitābha Drum-Sound King Dhāraṇī Sūtra* in one fascicle
*Great Samantabhadra Dhāraṇī Sūtra* in one fascicle
*Great Seven Treasures Dhāraṇī Sūtra* in one fascicle
*Great Six-Syllable Dhāraṇī Sūtra* in one fascicle
*Definitive Sūtra of the Elder's Daughter Āmradevī's Lion's Roar* in one fascicle
*Text of the Bodhisattva's Five Dharma Repentance* in one fascicle (also called *Bodhisattva's Five Dharma Repentance Sūtra*)
*Miscellaneous Collection of Dhāraṇīs* in ten fascicles
*Mahāyānapañcaskandhaka-śāstra* in one fascicle (composed by the Bodhisattva Vasubandhu; seen in the Chen dynasty Dacheng Temple catalogue; the first translation; same text as the Tang translation *Mahāyānapañcaskandha-śāstra*)
This śāstra is missing.
The above fourteen works in twenty-five fascicles: except for the *Pañcaskandhaka-śāstra*, all are included in the canon. In the catalogues of lost translators by [Fei] Changfang and others, they were omitted and unrecorded. Examining their phrasing, they are not of ancient antiquity; hence, they are arranged at the end of the Liang, deemed anonymous translations of the Liang period.