開元釋教錄 7.11.1

7.11.1

隋洋川郡守瞿曇法智（一部一卷經）
沙門毘尼多流支（二部二卷經）
沙門那連提黎耶舍（八部二十三卷經）
沙門闍那崛多（三十九部一百九十二卷經）
沙門釋法經等（二部一十二卷經錄目）
沙門釋寶貴（一部八卷合經）
沙門菩提登（一部二卷經）
翻經學士費長房（一部一十五卷三寶錄）
沙門達摩笈多（九部四十六卷經論）
業報差別經一卷（開皇二年三月譯房云第二出與罪業報應經大同小異者全乖也見長
房錄及續高僧傳）
右一部一卷其本見在。
優婆塞達磨闍那。隋云法智。姓瞿曇氏。即元
魏般若流支長子。本中印度婆羅痆斯國人。
婆羅門種。流滯東川遂鄉華俗。父子相承祖
習傳譯。高齊之季為昭玄都。齊國既平佛法
同毀。智因僧職轉任俗官。冊授洋州洋川郡
守。隋受周禪梵牒即來勅召智還使掌翻譯。
智既妙善隋梵二言。執本自翻無勞傳度。以
開皇二年壬寅。譯業報差別經一部。成都沙
門釋智鉉筆受。文詞銓序義體。趙郡沙門釋
彥琮製序（長房等錄並云於興善寺譯業報差別經今謂不然此經二年季春譯出季夏有詔始遷大興
云興善寺翻小非譯審也）。
大乘方廣總持經一卷（或無乘字開皇二年七月譯第二出與西晉法護濟諸方
等學經同本見長房錄）
象頭精舍經一卷（開皇二年二月譯第三出與羅什文殊問菩提經等同本見長房錄）
右二部二卷其本並在。
沙門毘尼多流支。隋言滅喜。北印度烏萇國
人。不遠五百由旬振錫巡方來觀盛化。至止
便召入令翻經。以文帝開皇二年壬寅。譯方
廣總持等經二部。給事李道寶般若流支次
子曇皮二人傳語。長安沙門釋法纂筆受為
隋言。并整比文義。沙門彥琮並皆製序（長房等錄
亦云於興善寺出此亦不然過如前述）。
大方等大集日藏經十卷（或十二卷或十五卷題云大乘大方等日藏分經與
大集日密分同本當第四出開皇四年五月起翻五年二月訖沙門智鉉費長房等筆受）
大雲輪請雨經二卷（開皇五年正月出沙門慧獻筆受是大雲經第六十四品第二出
與周世闍那耶舍大雲請雨經及隨崛多方等請雨經並同本）
大莊嚴法門經二卷（一名文殊師利神通力經亦名勝金色光明德女經開皇三年正月
出第三譯與法護大淨法門經等同本沙門智鉉筆受）
德護長者經二卷（一名尸利崛多長者經開皇三年六月出沙門僧琨筆受第四譯與法護
月光童子經等同本）
百佛名經一卷（開皇二年十二月出沙門慧獻筆受第二出）
力莊嚴三昧經三卷（開皇五年十月出費長房筆受）
蓮華面經二卷（開皇四年三月出沙門慧獻筆受）
堅固女經一卷（開皇二年十二月出沙門慧獻筆受亦云牢固女上八部並見長房錄）
右八部二十三卷其本並在。
沙門那連提黎耶舍。隋言尊稱。北印度烏萇
國人。先於齊國為昭玄統。共昭玄都沙門法
智譯經七部。備在齊錄。建德之季周武克齊。
佛教與國一時平殄。耶舍外假俗服內襲三
衣。避地東西不遑寧息。五眾彫窘投厝無所。
儉餓溝壑者減食施之。老病扶力者隨緣濟
益。雖事力匱薄拒諫行之。而神志休強說導
無倦。屯負留難便歷四年。有隋御㝢重興
三寶。開皇之始梵經遙應。爰降璽書請來弘
譯。二年七月弟子道密等。侍送入京住大興
善寺。其年季冬草創翻業。勅昭玄統沙門曇
延等三十餘人令對翻傳。主上禮問殷繁供
奉隆渥。年雖朽邁行轉精勤。曾依舍利弗陀
羅尼具依修業。夢得境界自當作佛。如此靈
祥雜沓其例非一。後移住廣濟寺（煬帝名廣改為弘濟今復避諱
為崇濟焉）為外國僧主。存撫羈客妙得物心。忽一旦
告弟子曰。吾年老力微不久去世。及今明了
誡爾門徒。佛法難逢宜勤修學。人身難獲慎
勿空過。言訖就枕奄爾而化。時滿百歲。即開
皇九年八月二十九日。初耶舍先逢善相者
云。年必至百亦合登仙。中壽果終其言驗矣。
登仙冥理猶難測之。然其形貌瓌奇。頂如肉

Gautama Dharmaprajñā, Governor of Yangchuan Commandery under the Sui (one work in one fascicle, sūtra)
Śramaṇa Vinītaruci (two works in two fascicles, sūtras)
Śramaṇa Narendrayaśas (eight works in twenty-three fascicles, sūtras)
Śramaṇa Jñānagupta (thirty-nine works in one hundred and ninety-two fascicles, sūtras)
Śramaṇa Shi Fajing and others (two works in twelve fascicles, sūtra catalogues)
Śramaṇa Shi Baogui (one work in eight fascicles, combined sūtra)
Śramaṇa Bodhideng (one work in two fascicles, sūtra)
Fei Changfang, scholar of translation of scriptures (one work in fifteen fascicles, Sanbao lu)
Śramaṇa Dharmagupta (nine works in forty-six fascicles, sūtras and śāstras)

Yebao cha bie jing, one fascicle (translated in the third month of the second year of the Kaihuang era; Changfang says it is the second translation, and nearly identical with minor differences to the Zuiye baoying jing, but this is completely incorrect; see Changfang lu and Xu Gaoseng zhuan).
The above one work in one fascicle is extant.
Upāsaka Dharmaprajñā, called Fazhi in Sui [Chinese], surname Gautama, was the eldest son of Prajñāruci under the Northern Wei. He was originally a native of the country of Vārāṇasī in Central India, belonging to the brāhmaṇa caste. Stranded in the eastern lands, he eventually settled in Chinese ways. Father and son succeeded each other in their ancestral practice of translation. At the end of the Northern Qi, he served as Deputy Controller of Clerical Affairs (Zhaoxuan du). After the Qi state fell, the Buddhist Dharma was suppressed along with it. Fazhi, having held clerical office, transferred to a secular post and was appointed by imperial patent as Governor of Yangchuan Commandery in Yangzhou. When the Sui accepted the abdication of the Zhou, Sanskrit texts soon arrived, and an imperial edict summoned Fazhi to return and take charge of translation. Since Zhi was exceedingly proficient in both the Sui and Sanskrit tongues, he held the original text and translated it himself, without needing intermediaries for transmission. In the second year of the Kaihuang era, a ren-yin year [582 CE], he translated one work, the Yebao cha bie jing. Śramaṇa Shi Zhixuan of Chengdu recorded it in writing, arranging the diction and expressing the essential meaning. Śramaṇa Shi Yancong of Zhaojun composed a preface (The catalogues of Changfang and others all say that the Yebao cha bie jing was translated at Xingshan Temple. Now I consider this not to be the case: this sūtra was translated in the third month of the second year, whereas it was only in the sixth month that an imperial decree moved [the capital] to Daxing; to say it was translated at Xingshan Temple is a slight error regarding the translation site).

Da cheng fang guang zong chi jing, one fascicle (sometimes without the words “Da cheng”; translated in the seventh month of the second year of the Kaihuang era; second translation, different translation of the same text as the Ji zhu fang deng xue jing translated by Dharmarakṣa under the Western Jin; see Changfang lu).
Xiangtou jingshe jing, one fascicle (translated in the second month of the second year of the Kaihuang era; third translation, different translation of the same text as the Wenshushili wen puti jing and others translated by Kumārajīva; see Changfang lu).
The above two works in two fascicles are both extant.
Śramaṇa Vinītaruci, called Miexi in Sui [Chinese], was a native of the country of Uḍḍiyāna in Northern India. Daunted not by five hundred yojanas, holding his tin staff he toured the regions and came to observe the flourishing transformation. As soon as he arrived, he was summoned to court and ordered to translate sūtras. In the second year of the Kaihuang era of Emperor Wen, a ren-yin year [582 CE], he translated two works, including the Fang guang zong chi jing. Li Daobao, Supervising Secretary (jishi), and Tanpi, the second son of Prajñāruci, both served as interpreters. Śramaṇa Shi Fazuan of Chang'an recorded it in writing into the Sui tongue and edited the text and meaning. Śramaṇa Yancong composed prefaces for both (The catalogues of Changfang and others also say that they were produced at Xingshan Temple; this too is incorrect, the error being as described above).

Da fangdeng daji rizang jing, ten fascicles (also in twelve or fifteen fascicles; titled Da cheng da fangdeng rizang fen jing; different translation of the same text as the Daji rimi fen; should be the fourth translation; translation began in the fifth month of the fourth year of the Kaihuang era and finished in the second month of the fifth year; Śramaṇa Zhixuan, Fei Changfang, and others recorded it in writing).
Dayun lun qing yu jing, two fascicles (produced in the first month of the fifth year of the Kaihuang era; Śramaṇa Huixian recorded it in writing; it is the sixty-fourth chapter of the Mahāmegha Sūtra; second translation, different translation of the same text as the Dayun qing yu jing translated by Jñānayaśas under the Zhou dynasty and the Fangdeng qing yu jing translated by Dharmagupta under the Sui).
Da zhuangyan famen jing, two fascicles (also named Wenshushili shentongli jing, and also named Sheng jinse guangming denü jing; produced in the first month of the third year of the Kaihuang era; third translation, different translation of the same text as the Da jing famen jing and others translated by Dharmarakṣa; Śramaṇa Zhixuan recorded it in writing).
Dehu zhangzhe jing, two fascicles (also named Shilijueduo zhangzhe jing; produced in the sixth month of the third year of the Kaihuang era; Śramaṇa Sengkun recorded it in writing; fourth translation, different translation of the same text as the Yueguang tongzi jing and others translated by Dharmarakṣa).
Bai fo ming jing, one fascicle (produced in the twelfth month of the second year of the Kaihuang era; Śramaṇa Huixian recorded it in writing; second translation).
Li zhuangyan sanmei jing, three fascicles (produced in the tenth month of the fifth year of the Kaihuang era; Fei Changfang recorded it in writing).
Lianhua mian jing, two fascicles (produced in the third month of the fourth year of the Kaihuang era; Śramaṇa Huixian recorded it in writing).
Jiangu nü jing, one fascicle (produced in the twelfth month of the second year of the Kaihuang era; Śramaṇa Huixian recorded it in writing; also called Laogu nü; the above eight works are all found in Changfang lu).
The above eight works in twenty-three fascicles are all extant.
Śramaṇa Narendrayaśas, called Zuncheng in Sui [Chinese], was a native of the country of Uḍḍiyāna in Northern India. Previously, in the Qi state, he served as Supreme Controller of Clerical Affairs (Zhaoxuan tong), and together with Śramaṇa Fazhi, Deputy Controller of Clerical Affairs, translated seven sūtras, all recorded in the Qi catalogue. In the late Jiande era, Emperor Wu of the Zhou conquered Qi. The Buddhist teachings and the state were extinguished at the same time. Yaśas outwardly put on secular robes while inwardly wearing the three robes. Fleeing through east and west, he had no time for rest. The five assemblies were destitute and had nowhere to turn. To those starving in ravines he gave food by reducing his own rations; the old and sick who needed help he assisted as circumstances allowed. Though his resources were depleted, he refused advice and persisted, his spirit remaining strong and teaching without wearying. He endured hardship and distress for four years. When the Sui ruled the realm and revived the Three Jewels, at the beginning of the Kaihuang era Sanskrit scriptures answered from afar, and an imperial decree was issued inviting him to come and propagate translation. In the seventh month of the second year, his disciple Daomi and others escorted him to the capital, where he resided at the Da Xingshan Temple. In the last month of winter of that year, the translation enterprise was begun. An imperial order directed Śramaṇa Tanyan, Supreme Controller of Clerical Affairs, and more than thirty others to assist in the translation. The Emperor paid him frequent visits of respect and provided lavish offerings. Though advanced in years, his practice became ever more diligent. He had once engaged in cultivation based strictly on the Śāriputra Dhāraṇī, and in a dream attained a visionary state predicting that he would become a buddha. Such auspicious signs were frequent, not just one. Later, he moved to Guangji Temple (Emperor Yang's personal name being Guang, it was renamed Hongji Temple; now, avoiding the taboo again, it is Chongji Temple), where he served as Master of Foreign Monks (waiguo sengzhu). Comforting foreign travelers, he skillfully won people's hearts. Suddenly one morning, he told his disciples: "I am old and weak, and will soon depart this world. While my mind is still clear, I admonish you, my disciples: the Buddhadharma is difficult to encounter; you must diligently cultivate and study it. A human body is difficult to obtain; be careful not to spend it in vain!" Having spoken, he lay down upon his pillow and quietly passed away, at the full age of one hundred, on the twenty-ninth day of the eighth month of the ninth year of the Kaihuang era [589 CE]. Earlier, Yaśas had met a skilled physiognomist who said: "You will surely live to one hundred, and should also ascend as an immortal." Passing away in his prime old age, those words were fulfilled. As for ascending as an immortal, that profound principle remains difficult to discern. However, his physical appearance was extraordinary, with an usṇīṣa-like fleshy crown...