開元釋教錄 6.8.1

6.8.1

沙門釋僧祐（三部三十九卷譜錄集）
沙門曼陀羅仙（三部一十一卷經）
沙門僧伽婆羅（一十部三十二卷經論傳）
沙門釋寶唱（二部五十四卷經集尼傳）
沙門釋明徽（一部一卷尼戒）
王子月婆首那（一部一卷經）
沙門波羅末陀（一十一部二十四卷經論）
沙門釋慧皎（一部一十四卷僧傳）
新集失譯諸經一十四部二十五卷經論集
釋迦譜十卷（於齊代撰別有五卷本與此廣略異房云四卷恐誤見僧祐錄及長房內典等錄合
入齊錄隨人附梁）
出三藏記集十五卷（祐錄自云十卷見有十五卷長房內典二錄云十六卷見僧祐長
房內典等錄亦齊時撰）
弘明集十四卷（祐等三錄並云十卷今見十四卷見僧祐長房內典等錄）
右三部三十九卷其本並在。
沙門釋僧祐楊都建初寺僧也。本姓俞氏。其
先彭城下邳人。父世居建業。祐年數歲入建
初寺禮拜。因踊躍樂道不肯還家。父母怜其
志且許入道。師事僧範道人。年十四家人密
為訪婚。祐知而避至定林投法達法師。達亦
戒德精嚴為法門梁棟。祐師奉竭誠。及年滿
具戒執操堅明。初受業於沙門法頴。頴既一
時名匠為律學所宗。祐迺竭思鑽求無懈昏
曉。遂大精律部有勵先哲。武帝衍深相禮
遇。凡僧事顧疑皆勅就審決。年衰脚疾勅聽
乘輿入內。為六宮受戒。其見重如此。及齊竟
陵文宣王子良梁臨川王宏南平王偉儀同陳
郡袁昂永康定公主貴嬪丁氏等。並崇其戒
範盡師資之敬。凡白黑門徒萬有餘眾。祐洞
明律藏兼善文藻。搜集記錄撰為部帙。庶
尋覽之者功省而博達。實法門之綱要釋氏
之元宗也。自蕭齊末爰及梁代。撰釋迦譜
等三部。自外法苑集世界記師資傳等。以非
入藏故闕不論。並如三藏記等具顯。
文殊師利所說摩訶般若波羅蜜經二卷（或一卷亦
直云文殊般若波羅蜜經初出與僧伽婆羅出者及大般若第七會曼殊室利分同本亦編入寶積當四十六會見李廓
錄及續高僧傳）
法界體性無分別經二卷（第二出今編入寶積當第八會見李廓寶唱二錄及
續高僧傳）
寶雲經七卷（初出與陳代須菩提大乘寶雲經及唐達摩流支寶雨經等同本異譯見東錄及續高
僧傳）
右三部一十一卷其本並在。
沙門曼陀羅仙。梁言弱聲。亦云弘弱。扶南國
人。神解超悟幽明畢觀。無憚夷險志存開化。
大齎梵經遠來貢獻。以武帝天監二年癸未
屆于梁都。勅僧伽婆羅令共翻譯。遂出文
殊般若等經三部。雖事傳譯未善梁言。故
所出經文多隱質。
文殊師利所說般若波羅蜜經一卷（第二出與前曼陀羅出者
及大般若曼殊室利分同本房云少勝前曼陀羅所出二卷者）
大乘十法經一卷（初出與元魏覺定所出十法經同本普通年譯亦直云十法經）
度一切諸佛境界智嚴經一卷（第二出與元魏曇摩流支入佛境界經同
本）
八吉祥經一卷（若人聞此八佛名號不為一切諸鬼神眾難所侵第四出與八吉祥呪及八陽
神呪經等同本）
孔雀王呪經二卷（亦云孔雀王陀羅尼經第七譯與唐義淨大孔雀呪王經等同本見寶唱
錄）
舍利弗陀羅尼經一卷（此呪有大神力若能持者雪山有八夜叉王常來擁護所
欲隨心第九譯與支謙所出無量門微密持經等同本）
文殊師利問經二卷（亦直云文殊問經天監十七年於占雲館譯袁曇允筆受光宅寺沙
門法雲詳定）
菩薩藏經一卷
解脫道論十二卷（亦云十三卷天監十四年於占雲館譯）
阿育王經十卷（或加大字第二出與西晉安法欽育王傳同本異譯天監十一年六月二十日
於楊都壽光殿譯見寶唱錄）
右一十部三十二卷。其本並在（並見長房錄續高僧傳中都有
部數名不備列）。
沙門僧伽婆羅。梁言眾鎧。亦云僧養。扶南國
人也。幼而頴悟早附法津。雖經論具探而
偏習對法。聲聞漸布垂譽海南。具足已後廣
精律藏。勇意觀方樂崇開化。聞齊國弘法隨
舶至都住正觀寺。為天竺沙門求那跋陀弟
子。復從跋陀研精方等。未盈炎燠博涉多通。

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.