開元釋教錄 6.8.2

6.8.2

乃解數國書語。值齊曆亡墜道教陵夷。婆羅
靜潔身心外絕交。故擁室栖閑養素資業。大
梁御㝢搜訪術能。以天監五年被勅徵召。於
梁都壽光殿華林園正觀寺占雲館扶南館
等五處傳譯。即以天監五年景戌至普通元
年庚子。譯文殊般若等經十部（其梵本並是曼陀羅獻者長房
等錄復云婆羅更出育王傳五卷者非也前育王經即是其傳不合重載）初翻經日於壽光
殿武帝躬臨法座筆受其文。然後乃付譯人
盡其經本。勅沙門寶唱慧超僧智法雲及袁
曇允等相對疏出。華質有敘不墜譯宗。天子
禮接甚厚引為家僧。所司資給道俗改觀。婆
羅不畜私財。以其嚫施成立住寺。太尉臨川
王宏接遇隆重。普通五年因疾卒于正觀寺。
春秋六十有五。
經律異相五十卷（天監十五年奉勅撰錄云并目錄五十五卷今闕其目但五十卷其目但
纂篇題應無別事見寶唱錄及長房錄）
比丘尼傳四卷（述晉宋齊梁四代尼行新編入錄）
右二部五十四卷其本並在。
沙門釋寶唱。梁都莊嚴寺僧也。俗姓岑氏吳
郡人。僧祐律師之高足也。博識洽聞罕有其
匹。武帝甚相崇敬。天監年中頻勅撰集皆愜
帝旨。十五年景申又勅撰經律異相一部。唱
又別撰尼傳四卷。房錄之中復有名僧傳等
七部。非入藏故闕不論。餘竝備在續高僧
傳。
五分比丘尼戒本一卷（亦云彌沙塞尼戒本見寶唱錄）
右一部一卷其本見在。
沙門釋明徽。梁都建初寺僧也。戒行精苦習
彌沙塞部。徽以宋代覺壽譯彌沙塞律。但出
比丘戒本而無尼戒。遂以武帝普通三年壬
寅。於大律內抄出尼戒一卷。即今見行者是
（撰錄者曰檢此戒中眾學之後無七滅諍律本雖略准義合安豈可尼僧有諍不殄祇律正文與僧同有故彼律第四十
云眾學法中唯除污草及水七滅諍法隨順法並同比丘彼師不安理不通也）。
大乘頂王經一卷（亦云維摩兒經與西晉法護方等頂王及隨崛多善思童子經等同
本第三出見長房錄及續高僧傳等）
右一部一卷其本見在。
王子月婆首那。中印度優禪尼國王之子（此優禪尼
國或云在南天竺亦云在西天竺未能定矣或可此國據在中天之維博西近南故傳說差誤不定一方也）。
生知俊朗體悟幽微。專學佛經尤工義理。洞
曉音韻兼善方言。先於東魏興和年中譯經
三部。梁大同中從魏之梁武帝留住。勅遣總
知外國使命。因譯頂王經一部。
金光明經七卷（或六卷二十二品承聖元年於正觀寺及楊雄宅出涼世無讖出四卷者有十
八品真諦更出四品足前成二十二分為七卷今在刪繁錄）
無上依經二卷（梁紹泰三年丁丑九月八日於平固縣南康內史劉文陀請令譯出見經後記
房云陳代出者非也諸家年曆並無紹泰三年如別錄中會）
涅槃經本有今無偈論一卷（房云太清四年出檢諸年曆太清不至四年已
下並同）
決定藏論三卷（中有梁言字是梁代譯尋其文句是真諦出也）
大乘起信論一卷（初出與唐實叉難陀出者同本承聖二年癸酉九月十日於衡州始興
郡建興寺出月婆首那等傳語沙門智愷等執筆并製序見論序）
如實論一卷（初題云如實論反質難品房云太清四年出）
仁王般若經一卷（承聖三年於豫章寶田寺譯第三出與西晉法護等出者同本）
彌勒下生經一卷（承聖三年於豫章寶田寺譯第五出與羅什等出者同本）
十七地論五卷（與唐譯瑜伽師地論同本翻得五卷遇難遂輟見續高僧傳太清四年於富春
令陸元哲宅為沙門寶瓊等二十名德譯）
中論一卷（房云太清四年出）
三世分別論一卷（房云太清四年出）
已上並見長房內典等錄　右一十一部二
十四卷（如實論上六部一十五卷見在仁王經下五部九卷闕本）。
沙門波羅末陀。梁言真諦。或云拘羅那他。此
曰親依。並梵文之名字也。本西印度優禪尼
國人。婆羅門種姓。頗羅墮景行澄明器宇清
肅。風神爽拔悠然自遠。群藏廣部罔不厝
懷。藝術異能偏素精練。雖遵融佛理而以通
道知名。遠涉艱關無憚夷險歷遊。諸國遂止

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