[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [開元釋教錄](https://indike.org/pramana/in.bauddha.taisho.2154) › 7.11 # 開元釋教錄 7.11 開元釋教錄 7.11 - **Language:** Classical Chinese ### [7.11.1](https://indike.org/pramana/in.bauddha.taisho.2154.7.11.1) 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... > — English (machine translation) (machine translation) ### [7.11.2](https://indike.org/pramana/in.bauddha.taisho.2154.7.11.2) 髻。耳長而聳。目正處中。有異常倫特為殊相。 固是傳法之碩德也。法主既傾哀驚道俗。紹 隆之事將漸墜焉。凡於隋代譯經八部。即大 集日藏大雲輪大莊嚴法門等經是也。並沙 門僧琛明芬給事李道寶學士曇皮等。僧俗 四人更遞度語。沙門智鉉道邃慧獻僧琨奉 朝請庾質學士費長房等筆受。昭玄統沙門 曇延昭玄都大興善寺主靈藏等。二十餘德 監護始末。至五年冬勘練俱了。並沙門彥琮 製序。尋耶舍遊涉四十許年。國五十餘。里十 五萬。瑞景靈迹勝寺高僧駛水深林山神海 獸無非奉敬。並預懲降事既廣周未遑陳敘。 沙門彥琮為之本傳。具流於世。 護國菩薩經二卷（見內典錄今編入寶積當第十八會） 移識經二卷（今編入寶積當第三十九會改名賢護長者會初出與唐譯顯識經同本開皇十一年 十月出十二月訖學士費長房筆受見長房錄） 發覺淨心經二卷（初出與寶積發勝志樂會同本開皇十五年九月出十月記沙門僧琨 等筆受見長房錄） 虛空孕菩薩經二卷（大集第十六分第四出與虛空藏經及虛空藏神呪經等同本開皇 七年正月出三月訖沙門僧曇筆受彥琮製序見長房錄） 大方等大集賢護經五卷（或六卷題云大方等大集經賢護分亦云賢護菩 薩經第七譯與般舟三昧經等同本開皇十四年十二月出十五年二月訖沙門明芬等筆受） 大集譬喻王經二卷（或無大集字是大集別品開皇十五年五月出六月訖沙門道密等 筆受兼前賢護經並見長房錄） 佛華嚴入如來德智不思議境界經二卷 （第三出與度諸佛境界智光嚴經等同本見內典錄） 四童子三昧經三卷（或直名四童子經第二出與法護方等泥洹同本開皇十三年五 月出七月訖沙門僧琨筆受見長房錄） 妙法蓮華經添品七卷（或八卷二十七品寶塔天授連之為一故二十七仁壽元 年因普曜寺沙門上行所請崛多笈多二法師重勘梵本闕者添之具經前序） 善思童子經二卷（第四出與大方等頂王經及大乘頂王經等同本開皇十一年七月出九 月訖學士費長房筆受沙門彥琮製序見長房錄） 金光明經銀主陀羅尼品囑累品一卷（曇無讖出四卷真 諦七卷周世崛多五卷並無此二品檢梵本有故復出之見長房錄後十七年沙門寶貴取前後譯合成八卷故不別存） 大方等大雲請雨經一卷（內題云大方等大雲經請雨品第六十四第三出與 大雲請雨及大雲輪請雨二經竝同本異譯見內典錄） 諸法本無經二卷（第三出與諸法無行經等同本開皇十五年六月出七月訖學士劉憑 等筆受見長房錄） 大威燈光仙人問疑經一卷（第二出與第一義法勝經同本開皇六年正月 出二月訖沙門道邃筆受沙門彥琮製序見長房錄） 入法界體性經一卷（或無體性字第二出與寶積三昧文殊問法身經同本開皇十五 年七月出八月訖沙門道密等筆受見長房錄） 希有希有校量功德經一卷（或云希有校量功德經初出與唐譯最無比經 同本開皇六年六月出其月訖沙門僧曇筆受沙門彥琮製序見長房錄） 善敬經一卷（亦名善恭敬經一名善恭敬師經第二出與正恭敬經同本開皇六年七月出 八月訖沙門僧曇等筆受彥琮製序見長房錄） 文殊尸利行經一卷（第二出與文殊巡行經同本開皇六年三月出四月訖沙門僧曇筆 受沙門彥琮製序見長房錄） 八佛名號經一卷（第五出與八吉祥神呪八陽神呪經等同本開皇六年五月出六月訖沙 門道邃等筆受彥琮製序見長房錄） 不空羂索呪經一卷（亦云不空羂索觀世音心呪經初出與唐譯不空羂索神呪心經等 同本開皇七年四月出五月訖僧曇等筆受彥琮序見長房錄） 十二佛名神呪經一卷（題云十二佛名神呪校量功德除障滅罪經初出與唐譯 稱讚如來功德神呪經同本開皇七年五月出其月訖僧琨等筆受彥琮序見長房錄） 一向出生菩薩經一卷（第十譯與無量門微密持經等同本開皇五年十一月出 十二月訖沙門僧曇等筆受沙門彥琮製序見長房錄） 金剛場陀羅尼經一卷（第二出與金剛上味陀羅尼經同本開皇七年六月出八 > \[fleshy\] topknot; his ears were long and upright, and his eyes were set straight in the middle. He was distinct from the common crowd, bearing exceptional marks. He was indeed a giant of virtue in transmitting the Dharma. When the Master of the Law passed away, both the monastic and lay communities were stricken with grief and alarm, and the task of continuing and exalting \[the Dharma\] seemed poised to decline. During the Sui dynasty, he translated a total of eight sūtras, which are precisely the Mahāsaṃnipāta-sūryagarbha, the Mahāmegha-cakra, the Mahāvyūha-dharmamukha, and other sūtras. Monks and laymen—the śramaṇas Sengchen and Mingfen, Court Gentleman Li Daobao, Scholar Tanpi, and others, four persons in all—took turns conveying the oral translation. The śramaṇas Zhixuan, Daosui, Huixian, and Sengkun, Court Attendant Yu Zhi, Scholar Fei Zhangfang, and others served as scribes. Over twenty virtuous elders, including the Controller of the Clergy (Zhaoxuan tong) śramaṇa Danyen and the Abbot of the Great Xingshan Monastery Lingzang who was Metropolitan Clerical Director (Zhaoxuan du), supervised the translation from beginning to end. By the winter of the fifth year, collation and polishing were completed, and the śramaṇa Yancong wrote prefaces for all of them. In examining Yaśas's journeys, they spanned roughly forty years, over fifty countries, and a hundred and fifty thousand li. Auspicious signs, sacred traces, magnificent monasteries, eminent monks, swift waters, deep forests, mountain spirits, and sea monsters—none failed to pay homage and reverence to him, and he took forewarnings and subduing actions beforehand. Because these events were so extensive, there is no leisure to relate them here in detail. The śramaṇa Yancong composed a biographical account of him, which circulates in full in the world. > > Huguo pusa jing (Sūtra on the Bodhisattva Protecting the Country), two fascicles (found in the Neidian lu; now integrated into the Ratnakūṭa as the eighteenth assembly). > Yishi jing (Sūtra on the Transference of Consciousness), two fascicles (now integrated into the Ratnakūṭa as the thirty-ninth assembly and retitled 'The Assembly of the Elder Bhadrapāla'; first translation; same text as the Tang translation Xianshi jing; produced in the tenth month of Kaihuang 11 and completed in the twelfth month; Scholar Fei Zhangfang served as scribe; found in the Zhangfang lu). > Fajue jingxin jing (Sūtra on Generating Awakening and Purifying the Mind), two fascicles (first translation; same text as the Ratnakūṭa's Assembly on Generating Superior Aspiration; produced in the ninth month of Kaihuang 15 and completed in the tenth month; recorded as transcribed by the śramaṇa Sengkun and others; found in the Zhangfang lu). > Xukongyun pusa jing (Sūtra on the Bodhisattva Ākāśagarbha), two fascicles (the sixteenth division of the Mahāsaṃnipāta; fourth translation; same text as the Xukongzang jing, the Xukongzang shenzhou jing, and others; produced in the first month of Kaihuang 7 and completed in the third month; śramaṇa Sengtan served as scribe, and Yancong composed the preface; found in the Zhangfang lu). > Dafangdeng daji xianhu jing (Mahāvaipulya-mahāsaṃnipāta-bhadrapāla-sūtra), five fascicles (or six fascicles; titled Mahāvaipulya-mahāsaṃnipāta-sūtra Bhadrapāla Division, and also called Xianhu pusa jing; seventh translation; same text as the Pratyutpanna-samādhi-sūtra and others; produced in the twelfth month of Kaihuang 14 and completed in the second month of Kaihuang 15; śramaṇa Mingfen and others served as scribes). > Daji piyu wang jing (Mahāsaṃnipāta Sūtra of the Parable King), two fascicles (sometimes without the characters 'Mahāsaṃnipāta'; an independent chapter of the Mahāsaṃnipāta; produced in the fifth month of Kaihuang 15 and completed in the sixth month; śramaṇa Daomi and others served as scribes; this along with the preceding Xianhu jing are both found in the Zhangfang lu). > Fohuayan ru rulai dezhi busiyiyi jingjie jing (Buddhāvataṃsaka Sūtra on Entering the Inconceivable Realm of the Tathāgata's Virtues and Wisdom), two fascicles (third translation; same text as the Du zhufo jingjie zhiguangyan jing and others; found in the Neidian lu). > Si tongzi sanmei jing (Sūtra on the Samādhi of the Four Youths), three fascicles (or simply titled Si tongzi jing; second translation; same text as Dharmarakṣa's Fangdeng niwan; produced in the fifth month of Kaihuang 13 and completed in the seventh month; śramaṇa Sengkun served as scribe; found in the Zhangfang lu). > Miaofa lianhua jing tianpin (Saddharmapuṇḍarīka-sūtra with Added Chapters), seven fascicles (or eight fascicles, twenty-seven chapters; because the chapters 'The Treasure Stūpa' and 'Devadatta' were combined into one, there are twenty-seven; in the first year of Renshou, at the request of the śramaṇa Shangxing of Puyao Temple, the two Dharma masters Jñānagupta and Dharmagupta re-examined the Sanskrit text and added the missing portions; the details are in the preface to the sūtra). > Shansi tongzi jing (Sūtra of the Youth Suvimati), two fascicles (fourth translation; same text as the Dafangdeng dingwang jing, the Dacheng dingwang jing, and others; produced in the seventh month of Kaihuang 11 and completed in the ninth month; Scholar Fei Zhangfang served as scribe, and śramaṇa Yancong composed the preface; found in the Zhangfang lu). > Jinguangming jing yinzhu tuoluoni pin zhulei pin (Silver Lord Dhāraṇī and Entrustment Chapters of the Suvarṇaprabhāsa-sūtra), one fascicle (Dharmakṣema produced four fascicles, Paramārtha seven fascicles, and Jñānagupta in the Northern Zhou five fascicles, none of which had these two chapters; upon examining the Sanskrit text they were present, so they were translated again; found in the Zhangfang lu; seventeen years later, the śramaṇa Baogui combined the earlier and later translations into eight fascicles, so this is not preserved separately). > Dafangdeng dayun qingyu jing (Mahāvaipulya Mahāmegha Sūtra on Requesting Rain), one fascicle (inner title reads Dafangdeng dayun jing qingyu pin dishisisi; third translation; different translation of the same text as the Dayun qingyu and the Dayun lun qingyu; found in the Neidian lu). > Zhufa benwu jing (Sūtra on the Fundamental Non-Existence of All Phenomena), two fascicles (third translation; same text as the Zhufa wuxing jing and others; produced in the sixth month of Kaihuang 15 and completed in the seventh month; Scholar Liu Ping and others served as scribes; found in the Zhangfang lu). > Daweidengguang xianren wenyi jing (Sūtra on the Doubts Asked by the Ṛṣi Great Majestic Lamp Light), one fascicle (second translation; same text as the Diyi yi fasheng jing; produced in the first month of Kaihuang 6 and completed in the second month; śramaṇa Daosui served as scribe, and śramaṇa Yancong composed the preface; found in the Zhangfang lu). > Rufajie tixing jing (Sūtra on Entering the Nature of the Dharma Realm), one fascicle (sometimes without the characters 'Nature of'; second translation; same text as the Ratnakūṭa Samādhi Mañjuśrī's Inquiry on the Dharmakāya Sūtra; produced in the seventh month of Kaihuang 15 and completed in the eighth month; śramaṇa Daomi and others served as scribes; found in the Zhangfang lu). > Xiyou xiyou jiaoliang gongde jing (Sūtra on Estimating Merit: Rare, Rare!), one fascicle (or called Xiyou jiaoliang gongde jing; first translation; same text as the Tang translation Zuiwubi jing; produced in the sixth month of Kaihuang 6 and completed in that month; śramaṇa Sengtan served as scribe, and śramaṇa Yancong composed the preface; found in the Zhangfang lu). > Shanjing jing (Sūtra on Proper Reverence), one fascicle (also named Shan gongjing jing, or Shan gongjing shi jing; second translation; same text as the Zheng gongjing jing; produced in the seventh month of Kaihuang 6 and completed in the eighth month; śramaṇa Sengtan and others served as scribes, and Yancong composed the preface; found in the Zhangfang lu). > Wenshushili xing jing (Sūtra on Mañjuśrī's Practice), one fascicle (second translation; same text as the Wenshu xunxing jing; produced in the third month of Kaihuang 6 and completed in the fourth month; śramaṇa Sengtan served as scribe, and śramaṇa Yancong composed the preface; found in the Zhangfang lu). > Bafo minghao jing (Sūtra on the Names of the Eight Buddhas), one fascicle (fifth translation; same text as the Baji xiangshenzhou, Bayang shenzhou jing, and others; produced in the fifth month of Kaihuang 6 and completed in the sixth month; śramaṇa Daosui and others served as scribes, and Yancong composed the preface; found in the Zhangfang lu). > Bukongjuansuo zhou jing (Amoghapāśa Dhāraṇī Sūtra), one fascicle (also called Bukong juansuo guanshiyin xinzhou jing; first translation; same text as the Tang translation Bukong juansuo shenzhou xin jing and others; produced in the fourth month of Kaihuang 7 and completed in the fifth month; Sengtan and others served as scribes, and Yancong composed the preface; found in the Zhangfang lu). > Shier fo ming shenzhou jing (Sūtra on the Divine Dhāraṇī of the Twelve Buddha Names), one fascicle (titled Sūtra on the Divine Dhāraṇī of the Twelve Buddha Names for Estimating Merit and Eradicating Obstacles and Sins; first translation; same text as the Tang translation Chengzan rulai gongde shenzhou jing; produced in the fifth month of Kaihuang 7 and completed in that month; Sengkun and others served as scribes, and Yancong composed the preface; found in the Zhangfang lu). > Yixiang chusheng pusa jing (Sūtra on the Bodhisattva of Single-Minded Arising), one fascicle (tenth translation; same text as the Wuliangmen weimi chi jing and others; produced in the eleventh month of Kaihuang 5 and completed in the twelfth month; śramaṇa Sengtan and others served as scribes, and śramaṇa Yancong composed the preface; found in the Zhangfang lu). > Jingangchang tuoluoni jing (Vajramaṇḍa-dhāraṇī-sūtra), one fascicle (second translation; same text as the Jingang shangwei tuoluoni jing; produced in the sixth month of Kaihuang 7 and completed in the eighth \[month\] > — English (machine translation) (machine translation) ### [7.11.3](https://indike.org/pramana/in.bauddha.taisho.2154.7.11.3) 月訖沙門僧琨等筆受沙門彥琮製序見長房錄） 如來方便善巧呪經一卷（第二出與虛空藏菩薩問佛經同本開皇七年正月 出二月訖沙門僧曇等筆受沙門彥琮製序見長房錄） 東方最勝燈王如來經一卷（題云東方最勝燈王如來遣二菩薩送呪奉釋 迦如來助護持世間經第四出與持句神呪經等同本見內典錄） 大法炬陀羅尼經二十卷（開皇十二年四月出十四年六月訖沙門道邃等 筆受見長房錄） 大威德陀羅尼經二十卷（開皇十五年七月出十六年十二月訖沙門僧琨等 筆受見長房錄） 五千五百佛名經八卷（開皇十三年八月出十四年九月訖沙門僧曇等筆受見 長房錄） 觀察諸法行經四卷（開皇十五年四月二十四日出五月二十五日訖學士費長房等筆 受見長房錄） 無所有菩薩經四卷（見內典錄） 月上女經二卷（開皇十一年四月出六月訖學士劉憑筆受沙門彥琮製序見長房錄） 出生菩提心經一卷（開皇十五年十月出其月訖學士劉憑等筆受見長房錄） 商主天子所問經一卷（或無所問字開皇十五年八月出九月訖學士費長 房等筆受見長房錄） 諸法最上王經一卷（開皇十五年五月出七月訖沙門明芬等筆受見長房錄） 大乘三聚懺悔經一卷（見內典錄） 起世經十卷（第五譯是長阿含記世經異出見經題上云崛多笈多二法師共出新編入） 佛本行集經六十卷（開皇七年七月出十一年二月訖沙門僧曇學士費長房劉憑等 筆受沙門彥琮製序見長房錄） 聖善住意天子所問經四卷（第六出與如幻三昧經及寶積善住意會等同 本開皇十五年四月出沙門道邃等筆受見長房錄） 諸佛護念經十卷（開皇十四年十月出十二月訖沙門僧曇等筆受見長房錄） 右三十九部一百九十二卷（本行集上三十七部一百七十八卷 見在聖善住下二部一十四卷闕本）。 沙門闍那崛多。隋云志德。北賢豆（賢豆本音因陀羅娑陀那。此云 主處。謂天帝釋所護故也。賢豆之音彼國之訛略耳。身毒天竺此方之訛稱也。而彼國人總言賢豆而已。約之以為五方 也。唐西域記云。正音印度印度者。唐翻為月。月有多名。斯其一稱言諸群生輪迴不息。無明長夜莫有司晨其猶白日。既 隱宵燭斯繼雖有星光之照。豈如朗月之明。苟緣斯致因而譬月良以其土聖賢繼軌導凡御物。如月照臨。由是義故 謂之印度。印度種姓族類群分。而婆羅門特為清貴。從其雅稱傳以成俗無云經界之別。總謂婆羅門國焉）揵陀 囉國人也（隋云香行國）居富留沙富邏城（隋云丈夫宮也）剎帝 利種。姓金（俱凡反）步（隋云項也謂如孔雀之項彼國以為貴姓）父名跋闍邏 娑囉（隋云金剛堅也）。幼懷遠量長垂清範位居冢宰燮 理有經。崛多昆季五人身居最小。宿殖德本 早發道心。適在髫年便求出離。二親識其誠 量仍為贊成。即入大林伽藍因蒙度脫。其郁 波弟耶（隋云常近受持者今所謂和上此乃于闐之訛略也奘法師云中天正音鄔波拕耶唐云親教亦 云依學）名嗜那耶舍（隋云勝名）專修宴坐妙窮定業。其 阿遮利耶（隋云傳授或云正行即所謂阿闍梨也亦近國之訛略耳奘法師云阿遮利耶唐云軌 範亦云教授）名闍若那跋達囉（隋云智賢）遍通三學偏明 律藏。崛多自出家後孝敬專誠。教誨積年指 歸通觀。然以賢豆聖境靈迹尚存。便隨本師 具得瞻奉。時年二十有七受戒三夏。師徒結 志遊方弘法。初有十人同契出境。路由迦臂 施國淹留歲序。國王敦請其師奉為法主益 利頗周。將事巡歷。便踰大雪山西足。固是 天險之峻極也。至厭怛國既初至止。野曠民 希。所須食飲無人營造。崛多遂捨具戒竭力 供待。數經時艱冥靈所祐幸免災橫。又經渴 囉槃陀及于闐等國。屢遭夏雨寒雪暫時停 住。既無弘演栖寓非久。又達吐谷渾國漸至 鄯州。于時即西魏後元年也。雖歷艱危心 逾猛厲。發蹤跋涉三載于茲。同伴十人唯存 四箇。以周明武成之歲初屆長安止草堂寺。 師徒遊化已果來心。更登淨壇再受具足。精 > \[... completed in the …\] month; scribed by the śramaṇa Sengkun and others; preface composed by the śramaṇa Yancong; see Changfang's Catalogue). > Rulai fangbian shanquan zhou jing (Sūtra of the Incantation of the Tathāgata's Skill in Means), one fascicle (Second translation; same original as the Xukongzang pusa wen fo jing; begun in the first month of Kaihuang 7, completed in the second month; scribed by the śramaṇa Sengtan and others; preface composed by the śramaṇa Yancong; see Changfang's Catalogue). > Dongfang zuisheng dengwang rulai jing (Sūtra of the Tathāgata Supreme Lamp King of the East), one fascicle (Titled Dongfang zuisheng dengwang rulai qian er pusa song zhou feng shijia rulai zhu huchi shijian jing; fourth translation; same original as the Chiju shenzhou jing and others; see the Neidian lu). > Da faju tuoluoni jing (Great Dharma Torch Dhāraṇī Sūtra), twenty fascicles (Begun in the fourth month of Kaihuang 12, completed in the sixth month of Kaihuang 14; scribed by the śramaṇa Daosui and others; see Changfang's Catalogue). > Da weide tuoluoni jing (Great Majesty Dhāraṇī Sūtra), twenty fascicles (Begun in the seventh month of Kaihuang 15, completed in the twelfth month of Kaihuang 16; scribed by the śramaṇa Sengkun and others; see Changfang's Catalogue). > Wuqian wubai fo ming jing (Sūtra of the Five Thousand Five Hundred Buddhas' Names), eight fascicles (Begun in the eighth month of Kaihuang 13, completed in the ninth month of Kaihuang 14; scribed by the śramaṇa Sengtan and others; see Changfang's Catalogue). > Guancha zhufa xing jing (Sūtra on Observing the Practice of Phenomena), four fascicles (Begun on the twenty-fourth day of the fourth month of Kaihuang 15, completed on the twenty-fifth day of the fifth month; scribed by the scholar Fei Changfang and others; see Changfang's Catalogue). > Wusuoyou pusa jing (Sūtra of the Bodhisattva Akiñcana), four fascicles (See the Neidian lu). > Yueshangnü jing (Candrottarādārikā Sūtra), two fascicles (Begun in the fourth month of Kaihuang 11, completed in the sixth month; scribed by the scholar Liu Ping; preface composed by the śramaṇa Yancong; see Changfang's Catalogue). > Chusheng putixin jing (Sūtra on the Arousing of the Bodhimind), one fascicle (Begun in the tenth month of Kaihuang 15 and completed that same month; scribed by the scholar Liu Ping and others; see Changfang's Catalogue). > Shangzhu tianzi suowen jing (Sūtra of the Questions of the Devaputra Merchant Lord), one fascicle (Sometimes without the words suowen; begun in the eighth month of Kaihuang 15, completed in the ninth month; scribed by the scholar Fei Changfang and others; see Changfang's Catalogue). > Zhufa zuishang wang jing (Sūtra of the Supreme King of All Phenomena), one fascicle (Begun in the fifth month of Kaihuang 15, completed in the seventh month; scribed by the śramaṇa Mingfen and others; see Changfang's Catalogue). > Dasheng sanju chanhui jing (Mahāyāna Repentance Sūtra of the Three Heaps), one fascicle (See the Neidian lu). > Qishi jing (Sūtra on the Arising of the World), ten fascicles (Fifth translation; an alternative translation of the Jishi jing of the Dīrghāgama; see the title, which states that it was jointly produced by the two Dharma masters Jñāna\[gupta\] and \[Dharma\]gupta; newly catalogued). > Fo benxing ji jing (Compilation of the Deeds of the Buddha's Past Lives), sixty fascicles (Begun in the seventh month of Kaihuang 7, completed in the second month of Kaihuang 11; scribed by the śramaṇa Sengtan and the scholars Fei Changfang, Liu Ping, and others; preface composed by the śramaṇa Yancong; see Changfang's Catalogue). > Sheng shanzhuyi tianzi suowen jing (Sūtra of the Questions of the Holy Devaputra Supratiṣṭhitamati), four fascicles (Sixth translation; same original as the Ruhuan sanmei jing and the Shanzhuyi assembly of the Ratnakūṭa; produced in the fourth month of Kaihuang 15; scribed by the śramaṇa Daosui and others; see Changfang's Catalogue). > Zhufo hunian jing (Sūtra on the Mindfulness and Protection of the Buddhas), ten fascicles (Begun in the tenth month of Kaihuang 14, completed in the twelfth month; scribed by the śramaṇa Sengtan and others; see Changfang's Catalogue). > The above thirty-nine works in one hundred and ninety-two fascicles (The thirty-seven works above the Benxing ji, totaling one hundred and seventy-eight fascicles, are extant; the two works below the Sheng shanzhu, totaling fourteen fascicles, are lost texts). > The śramaṇa Jñānagupta, called Zhide in Sui, was a native of Gandhāra in northern India (Xiandou was originally pronounced Indrasthāna, which means "the Sovereign's Abode", meaning protected by Śakra, the Lord of the Devas. The sound "Xiandou" was an erroneous abbreviation in that land; "Shendu" and "Tianzhu" are erroneous designations in this country. The people of that land simply called it "Xiandou" as a whole, demarcating it into five regions. The Great Tang Record of the Western Regions states: "The correct pronunciation is Yindu (India). In the Tang language, Yindu is translated as 'the moon'. The moon has many names, and this is one of them. It signifies that living beings transmigrate endlessly, and in the long night of ignorance, there is none to announce the dawn. It is just like after the sun has set, the night torches take over: though there is the shining of starlight, how can it compare to the brightness of the radiant moon? If taken for this reason, it is therefore likened to the moon; truly because in that land, sages and worthies succeeded one another, guiding the ordinary and governing beings as the moon illuminates from above. For this reason, it is called Yindu. In India, castes and clans are manifold, but the Brahmins are exceptionally pure and noble. Following their refined appellation, it became customary through usage to make no regional distinctions and refer to it comprehensively as the Land of Brahmins") (called Xiangxing country in Sui). He lived in the city of Puruṣapura (called Zhangfugong in Sui). He was of the kṣatriya caste, and his family name was Jinbu (pronounced \*kəm-bju\*; meaning "neck" in Sui, referring to the neck of a peacock, which was considered an aristocratic surname in that land). His father was named Vajrasāra (meaning "adamantine firm" in Sui). From youth, he harboured far-reaching capacity, and upon adulthood, he bequeathed a pure standard; he held the office of Prime Minister, harmonising and governing with principles. Gupta was the youngest of five brothers. Having planted roots of virtue in past lives, he gave rise to the aspiration for enlightenment early on. While just of tender years, he sought world-renunciation. His parents recognised his sincere capacity and accordingly supported him. He then entered the Great Forest Monastery (Mahāvana-saṅghārāma), whereupon he received deliverance. His upādhyāya (called "one who constantly keeps close to and upholds" in Sui; what is now called \*heshang\* is an erroneous abbreviation from Khotan; Master Xuanzang says the correct sound in Central India is \*upādhyāya\*, rendered in the Tang as "intimate instructor" or "one upon whom one depends for study") was named Jinayaśas (meaning "renowned for victory" in Sui), who devoted himself to quiet sitting and deeply plumbed the practice of dhyāna. His ācārya (called "one who transmits and instructs" or "correct conduct" in Sui; namely the so-called \*ācārya\*, which is also an erroneous abbreviation of nearby countries; Master Xuanzang says \*ācārya\* is rendered in the Tang as "exemplar" or "instructor") was named Jñānabhadra (meaning "wise and virtuous" in Sui), who was comprehensively versed in the three trainings and especially clear on the Vinayapiṭaka. After his renunciation, Gupta was dedicated and sincere in filial devotion and reverence. Through years of teaching and instruction, he came to comprehensively grasp their essential intent. Yet because the sacred sites and spiritual traces still remained in India, he followed his original teacher and was able to pay homage to them all. At that time, he was twenty-seven years old and had spent three retreats since receiving the precepts. Teacher and disciples joined their resolves to travel afar and propagate the Dharma. Initially, ten people agreed together to leave the borders. Travelling by way of the kingdom of Kapiśā, they lingered for years. The king earnestly invited his teacher, honouring him as the Dharma Lord, and their benefit to others was quite extensive. When they were about to set off on their itinerary, they crossed the western spurs of the Great Snow Mountains (Himalayas), which were indeed the peak of natural hazards. Arriving at the kingdom of the Hephthalites, when they first arrived, the wilderness was vast and the population sparse; there was no one to prepare the necessary food and drink. Gupta thereupon laid aside his full precepts and exerted every effort to make offerings and tend to them. After frequently passing through seasonal hardships, aided by the unseen spirits, they fortunately escaped disasters and mishaps. They also passed through the kingdoms of Qabhanda (Tashkurgan), Khotan, and others; repeatedly encountering summer rains and cold snows, they stayed temporarily. Having no opportunities for propagation, their stay was not long. Then, reaching the kingdom of the Tuyuhun, they gradually reached Shan Prefecture. At that time, it was the first year of the later reign of Western Wei. Although they had passed through dangers and crises, their minds became all the more resolute. From the outset of their journey, three years had elapsed to that point. Of the ten companions, only four survived. In the Wucheng era of King Ming of Northern Zhou, they first arrived at Chang'an and resided at Caotang Temple. The master and disciples' journey of conversion having fulfilled their original intention, they again mounted the pure altar and once more received full ordination. \[Gupta's\] diligent > — English (machine translation) (machine translation) ### [7.11.4](https://indike.org/pramana/in.bauddha.taisho.2154.7.11.4) 誠從道尤甚由來。既處京華漸通隋語。名聞 稍遠時輩所欽。被詔延入後園共論佛法。殊 禮別供充諸禁中。思欲通法無由自展具情 上啟。即蒙別勅為造四天王寺聽在居住。自 茲已後乃翻新經及接先闕。既非弘泰羈縻 而已。會譙王宇文儉鎮蜀復請同行於彼。三 年恒任益州僧主住龍淵寺。建德隳運像教 不弘。五眾一期同斯俗服。武帝下勅追入京 輦。重加爵祿逼從儒禮。秉操鏗然守死無懼。 帝愍其貞亮哀而放歸。路出甘州北由突厥。 遇值中面他鉢可汗慇重請留。因往復曰。周 有成壞勞師去還。此無廢興幸安意住。資給 供養當使稱心。遂爾併停十有餘載。闍梨 智賢還西滅度。未久之間和上遷化。隻影孤 寄莫知所安。賴以北狄君民頗弘福利。因斯 飄寓隨方利物。有齊僧寶暹道邃智周僧威 法寶僧曇智照僧律等十人。以武平六年相 結同行採經西域。往返七載將事東歸。凡獲 梵本二百六十部迴至突厥。聞周滅齊併毀 佛法。退則不可進無所歸。遷延彼間遂逢至 德。如渴值飲若暗遇明。因與同居講道相 翫。所齎新經仍共尋閱請翻名題。勘舊錄目 轉覺巧便有異前人。律等內誠各私慶幸。獲 寶遇匠得不虛行。同誓焚香共契宣布。大隋 受禪佛法即興。暹等齎經先來應運。開皇元 年季冬屆止。勅付所司訪人令譯。二年仲春 便就傳述。季夏詔曰。殷之五遷恐民盡死。是 則以吉凶之土制長短之命。謀新去故如農 望秋。龍首之山川原秀麗卉木滋阜。宜建都 邑定鼎之基。永固無窮之業。在茲可域。城曰 大興城。殿曰大興殿。門曰大興門。縣曰大 興縣。園苑池沼其號並同。寺曰大興善也。於 此寺中傳度法本。于時崛多仍住北狄。至開 皇四年大興善寺沙門曇延等三十餘人。以 躬當翻譯音義乖越。承崛多在北乃奏請還 京。帝乃別勅追延。崛多西歸已絕流滯十 年。深思明世重遇三寶。忽蒙遠訪欣願交并。 即與使乎同來入國。于時文帝巡幸洛陽於 彼奉謁。天子大悅賜問頻仍。未還京闕尋勅 敷譯。新至梵本眾部彌多。或經或書且內且 外。諸有翻傳必以崛多為主。僉以崛多言識 異方字曉殊俗。故得宣辯自運不勞傳度。理 會義門句圓詞體。文意粗定銓本便成。筆受 之徒不費其力。試比先達抑亦繼之。五年勅 令崛多。共婆羅門沙門若那竭多。開府高恭。 息都督天奴。和仁及婆羅門毘舍達等道俗 六人。令於內史內省翻梵古書及乾文等。于 時廣濟寺唯獨耶舍一人譯經。別勅崛多使 兼翻經。兩頭來往到十二年。翻書訖了合得 二百餘卷進畢。爾時耶舍先已終亡。仍勅崛 多專主翻譯。移法席就大興善寺。更召婆羅 門沙門達摩笈多。并勅高天奴高和仁兄弟 等同傳梵語。又增置十大德沙門僧休法粲 法經慧藏洪遵慧遠法纂僧暉明穆曇遷等。 監掌翻事銓定宗旨。沙門明穆彥琮重對梵 本再審覆勘整理文義。崛多曾傳。于填東 南二千餘里有遮拘迦國。彼王純信敬重大 乘。宮中自有摩訶般若大集華嚴三部大經。 並十萬偈。王躬受持親執鎖鑰。轉讀則開香 華供養。又道場內種種莊嚴。誘諸小王令入 禮拜。此國東南二十餘里山甚巖險。有深淨 窟置大集華嚴方等寶積楞伽方廣舍利弗華 聚二陀羅尼都薩羅藏摩訶般若八部般若大 雲經等凡十二部。咸十萬偈。國法相傳防 衛守護。又有入滅定羅漢三人窟中禪寂。每 至月半諸僧就山為其淨髮。此則人法住持 有生之所憑賴。崛多道性純厚神志剛正。愛 德無厭求法不懈。博聞三藏遠究真宗。遍學 五明兼閑世論。經行得道場之趣。總持通神 呪之理。三衣一食終固其誠。仁濟弘誘非關 勸請。勤誦佛經老而彌篤。強識先古久而逾 詣。士庶欽重道俗崇敬。隋滕王遵仰戒範奉 以為師。因事塵染流擯東越。又在甌閩道聲 載洽。身心兩救為益極多。至開皇二十年便 從物故。春秋七十有八（准添品法華序。仁壽元年辛酉崛多笈多二法師於 > His devotion to the Dao was exceptionally profound from early on. Once residing in the capital, he gradually mastered the language of the Sui. As his reputation spread farther, contemporaries held him in high esteem. He was summoned by imperial edict into the rear garden to discuss the Buddha-Dharma together \[with the emperor\], and extraordinary rites and special provisions were supplied to him within the forbidden palace. Yearning to propagate the Dharma, yet having no way to carry it out on his own, he submitted a full petition detailing his circumstances. Thereupon he received a special imperial decree ordering the construction of the Sitianwang Temple for him and granting him permission to reside there. From then on, he translated new sūtras and filled in previous gaps. But as this was not an era of vast flourishing, it was merely an initial footing. At that time, Yuwen Jian, Prince of Qiao, was garrisoning Shu and again invited him to travel together thither. For three years he continuously served as the leader of the Sangha in Yizhou, residing at Longyuan Temple. In the Jiande era, the state's fortunes fell into ruin and the image-teachings were suppressed; the five assemblies \[of the Sangha\] were all forced to adopt secular dress in that period. Emperor Wu issued an imperial edict summoning him back to the capital, lavishing him with titles and stipends to force him into compliance with Confucian rites. Resolute and unyielding in holding fast to his discipline, he stood firm unto death without fear. The emperor, pitying his integrity and uprightness, mercifully released him to return. His path led through Ganzhou and northward through the Tujue (Turks). He met face-to-face with Taspar Qaghan, who earnestly and respectfully invited him to remain, repeatedly saying: 'The Zhou has its rise and fall, causing you, master, the toil of coming and going. Here there is no abolition or flourishing; please remain at ease. Supplies and offerings will certainly be provided to your satisfaction.' Thereupon he stayed together with them for more than ten years. His ācārya Zhixian returned to the west and passed away into nirvāṇa; not long after, his upādhyāya also departed this life. A solitary shadow living in exile, he knew not where to settle, relying only on the northern barbarians' ruler and people to widely promote blessings and merit. Following this wandering sojourn, he benefited living beings according to circumstances. Ten monks of the Qi—Baoxian, Daosui, Zhizhou, Sengwei, Fabao, Sengtan, Zhizhao, Senglü, and others—joined together in the sixth year of Wuping to travel to the Western Regions in search of sūtras. After seven years of travel back and forth, they were on the verge of returning eastward, having obtained a total of 260 Sanskrit manuscripts. When they reached the Tujue, they heard that the Zhou had destroyed the Qi and had entirely eradicated the Buddha-Dharma. Retreat was impossible, and advancing left them with nowhere to turn. Languishing there, they eventually met this person of supreme virtue, like the parched finding a drink or those in darkness encountering light. Thereupon they lived together, discussing the Dao and delighting in one another's company. They examined the new sūtras that had been brought along and requested him to translate the titles. Comparing them with older catalogues, they increasingly perceived his skill and proficiency, which surpassed those of earlier translators. Senglü and the others secretly rejoiced in their hearts that, having obtained the treasures and met the master, their journey had not been in vain. Together they took an oath, burning incense and pledging to disseminate the texts. When the Great Sui received the abdication, the Buddha-Dharma immediately revived. Baoxian and the others, carrying the sūtras, arrived first in response to the changing times, reaching \[the capital\] in the last month of winter in the first year of Kaihuang. An imperial decree committed \[the texts\] to the competent office to seek out translators to render them; by the middle month of spring in the second year, translation had commenced. In the last month of summer, an edict declared: 'When the Yin moved its capital five times, it was feared that the people would perish; this was because auspicious or inauspicious lands determine the length of life. Planning for the new and discarding the old is like a farmer looking forward to autumn. The mountains and river plains of Longshou are exquisite and graceful, with lush vegetation; it is fitting to establish our capital here, laying the foundation of the state's ding tripods and securing an enterprise of endless permanence. Within this territory, the city shall be called Daxing City, the hall called Daxing Hall, the gate called Daxing Gate, and the county called Daxing County; the parklands, ponds, and marshes shall all share this name. The temple shall be called Daxingshan.' In this temple, the Dharma texts were translated. At that time, \[Jñānagupta\] was still dwelling among the northern barbarians. In the fourth year of Kaihuang, the śramaṇa Danyen and more than thirty others from Daxingshan Temple, being personally engaged in translation and finding that sounds and meanings were falling into confusion, heard that Jñānagupta was in the north and memorialized the throne requesting his return to the capital. The emperor then issued a special imperial decree summoning him. Jñānagupta had been cut off from his western homeland and detained in exile for ten years, deeply longing for an enlightened era to encounter the Three Jewels once again. Suddenly receiving an inquiry from afar, joy and vows mingled within him. He immediately returned into the realm alongside the envoys. At that time, Emperor Wen was on an imperial tour to Luoyang, where \[Jñānagupta\] was granted an audience. The Son of Heaven was greatly pleased, bestowing frequent favors and inquiries. Before returning to the capital, an imperial decree soon ordered him to undertake translation. The newly arrived Sanskrit manuscripts of various works were exceedingly numerous, consisting of sūtras and treatises, both inner and secular. In all translation activities, Jñānagupta was inevitably made the chief. All agreed that Jñānagupta understood the speech of different lands and was versed in the scripts of foreign customs; thus, he was able to expound fluently by himself without the need for intermediaries. His phrasing agreed with the principles and doctrinal points, and his sentences formed a rounded literary style; once the rough meaning of the text was established, the translation draft was promptly completed, without exhausting the brush-recorders. When compared to the predecessors of old, he was truly their successor. In the fifth year, an imperial decree ordered Jñānagupta, together with the Brāhmaṇa śramaṇa \*Jñānagupta, Kaifu Gao Gong, his son the Governor Tiannu, Gao Heren, the Brāhmaṇa Viśākhadatta, and others—six in all, both clergy and laity—to translate ancient Sanskrit books and celestial writings in the Inner Secretariat and the Palace Secretariat. At that time, Yaśas alone was translating sūtras at Guangji Temple. A separate edict ordered Jñānagupta to take on translation of the sūtras concurrently. Traveling back and forth between the two locations until the twelfth year, he completed the translation of the secular books, amounting to over two hundred fascicles in total, which were then submitted to the throne. By that time, Yaśas had already passed away; hence, an imperial decree instructed Jñānagupta to assume primary charge of translation, moving the translation site to Daxingshan Temple. The Brāhmaṇa śramaṇa Dharmagupta was summoned, and Gao Tiannu, Gao Heren, and other brothers were ordered to assist together in translating the Sanskrit language. Furthermore, ten great-virtue śramaṇas—Sengxiu, Facan, Fajing, Huizang, Hongzun, Huiyuan, Fazuan, Senghui, Mingmu, and Tanyan—were appointed to supervise and manage the translation affairs and determine the doctrinal tenets. The śramaṇas Mingmu and Yancong checked the text against the Sanskrit manuscripts, rigorously reviewing and collating it to correct phrasing and doctrine. Jñānagupta once recounted: 'More than two thousand li southeast of Khotan, there is the kingdom of Cakuka. Its king is pure in faith and reveres the Mahāyāna. In his palace are preserved three great sūtras: the Mahāprajñā, the Mahāsaṃnipāta, and the Avataṃsaka, all comprising one hundred thousand verses. The king personally maintains them and holds the lock and key himself. When they are to be recited, they are opened with offerings of incense and flowers. Moreover, the sanctuary is adorned in diverse ways, leading minor kings to enter and pay homage. More than twenty li southeast of this kingdom, the mountains are rugged and precipitous; there is a deep, pure cavern in which are kept the Mahāsaṃnipāta, Avataṃsaka, Vaipulya-ratnakūṭa, Laṅkāvatāra, Vaipulya-śāriputra, two Dhāraṇī-ratnasaṃcaya, the Duṣṭarasaṃgraha, the Mahāprajñā, and the eight Prajñā sūtras, the Mahāmegha Sūtra, and others—twelve works in all, each comprising one hundred thousand verses. According to state custom, they are guarded and protected from generation to generation. Furthermore, three arhats who entered the cessation samādhi reside in meditation within the cave; on the fifteenth of every month, monks go up the mountain to shave their hair. Thus, the human and textual preservation of the Dharma serves as a refuge for living beings.' Jñānagupta's religious character was pure and earnest, his mind upright and resolute. He loved virtue insatiably and sought the Dharma unflaggingly. Broadly learned in the Tripiṭaka, he investigated the ultimate truth profoundly; having mastered the five sciences, he was also versed in secular treatises. His walking meditation captured the delight of the bodhimanda; his dhāraṇī penetrated the principles of spiritual mantras. Wearing the three robes and eating one meal a day, he remained faithful to his sincere vow throughout his life. His benevolent deliverance and broad guidance did not depend on entreaties. Diligent in chanting Buddhist scriptures, he grew more devoted with age; his strong memory of ancient times became all the more keen over time. Officials and commoners admired him; clergy and laity venerated him. Prince Teng of the Sui revered his monastic standards and took him as a teacher. Due to entanglement in secular affairs, \[the prince\] was exiled to Dongyue, and while there in Ou and Min, \[Jñānagupta's\] religious renown was widely celebrated; saving both bodies and minds, he brought tremendous benefit. In the twentieth year of Kaihuang, he passed away at the age of seventy-eight. (According to the preface of the Tianpin Fahua jing, in the xinyou year, the first year of Renshou, the two Dharma masters \[Jñāna\]gupta and \[Dharma\]gupta at > — English (machine translation) (machine translation) ### [7.11.5](https://indike.org/pramana/in.bauddha.taisho.2154.7.11.5) 大興善寺重勘梵本闕者添譯。既在仁壽之元出此添品即非開皇二十年卒也。又內典錄云仁壽之末崛多以緣他 事流擯東越。續高僧傳即云開皇二十年卒。傳錄俱宣所撰而自相矛盾何也）。崛多自從西 服來至東華循歷翻傳。自開皇五年訖仁壽 之末出護國等經。總三十九部合一百九十 二卷。並詳括陶冶理教圓通。文明義結具流 於世。見隋唐二錄（護國菩薩經佛華嚴入如來德智經大方等大雲請雨經東方最勝 燈王如來經無所有菩薩經大乘三聚懺悔經已上六部內典錄云崛多所譯靖邁經圖云笈多出今依內典為正大集 譬喻王經移識經法炬陀羅尼經已上三部經圖之中崛多笈多二錄俱載者誤也今並載崛多之錄笈多錄內除之）。 眾經目錄七卷（開皇十四年五月十日勅興善寺翻經所撰至七月十四日畢 別錄六卷總錄一卷總別成七見長房錄） 眾經目錄五卷（仁壽二年勅請興善寺翻經沙門及學士等撰見續高僧傳） 右二部一十二卷其本並在。 沙門釋法經等。並大興善寺翻經大德也。開 皇十四年甲寅。文帝勅撰一切經錄。法經 等二十大德緝撰成之。總標綱記位為九錄。 區別品類有四十二分。合有二千二百五十 七部五千三百一十卷。揚化寺沙門明穆。區 域條分指蹤紘絡。日嚴寺沙門彥琮。覶縷緝 維考校同異。見長房錄。又至仁壽二年勅所 司。請興善寺大德與翻經沙門及學士等。披 檢法藏詳定經錄。隨類區辯總為五分。單本 第一重翻。第二別生。第三賢聖集傳。第四 疑偽。第五見闕。都合二千一百九部五千五 十八卷。別生疑偽不須抄寫。已外三分。入藏 見錄。並沙門彥琮綜理裁定。見續高僧傳。 合金光明經八卷（二十四品開皇十七年合當第四本見長房錄沙門彥琮製序） 右一部八卷其本見在。 沙門釋寶貴。大興善寺僧也。開皇十七年丁 巳合金光明經一部。貴即周世智度論師道 安之神足。翫閱群典見昔晉世沙門支敏度 合兩支兩竺一白五家首楞嚴為一部作八卷 （今准祐錄及合經記四本合成無白延也）又合一支兩竺三家維摩為 一部作五卷。又沙門僧就合四家大集為六 十卷。諸此合經文義宛具。斯既先哲遺蹤。貴 遂依承以為規矩。遂合涼世法豐（四卷十八品者）周 朝稱藏（續演壽量大辯二品分為五卷）梁時真諦（更出四品謂三身分別品業障滅品 陀羅尼最淨地品依空滿願品通前十八成二十四分成七卷）隋代志德（復出銀主陀羅尼品及囑 累品）前後所出。共二十四品分為八卷。沙門彥 琮重覆勘校品部究足。始自于斯文號經王。 義稱深妙願言幽顯。頂戴護持（又長房錄云招提寺沙門僧 就開皇六年合大集經成六十卷者今尋就所合經難為憑准中有差舛如後大乘錄及刪繁錄中具述故此錄中存其 別本合部之者刪之不存）。 占察善惡業報經二卷（云出六根聚經亦云大乘實義經亦名地藏菩薩經 亦直云占察經） 右一部二卷其本見在。 沙門菩提登。外國人也。不知何代譯占察經 一部。長房錄云。此經檢錄無目。而經首題云。 菩提登在外國譯。似近代出。今諸藏內並寫 流傳。而廣州有一僧行塔懺法。以皮作二枚 帖子。一書善字一書惡字。令人擲之。得善者 好得惡者不好。又行自撲法以為滅罪。青州 亦有一居士同行此法。開皇十三年有人告 廣州官司云是其妖。官司推問。其人引證云。 塔懺法依占察經。自撲法依諸經中。五體投 地如太山崩。廣州司馬郭誼來京向歧州具 狀聞奏。勅不信占察經道理。令內史侍郎李 元操共郭誼就寶唱寺問諸大德。沙門法經 等報云。占察經目錄無名及譯處。塔懺法與 眾經復異不可依行。勅云。諸如此者不須流 行。今謂不然。豈得以己管窺而不許有博見 之士耶。法門八萬理乃多途。自非金口所宣 何得顯斯奧旨。大唐天后天冊萬歲元年。勅 東都佛授記寺沙門明佺等。刊定一切經錄 以編入正經訖。後諸覽者幸無惑焉。 > at Daxingshan Temple to collate the Sanskrit texts again and translate what was missing to supplement them. Since he brought out these supplementary chapters in the first year of Renshou, he could not have died in the twentieth year of Kaihuang. Furthermore, the Neidian Lu says that at the end of Renshou, Jñānagupta was banished to Dongyue on account of another matter, whereas the Continued Biographies of Eminent Monks states that he died in the twentieth year of Kaihuang. The biography and the catalogue were both compiled by Daoxuan, so why do they contradict each other?). From his arrival in China from the Western Regions, Jñānagupta successively translated and transmitted texts. From the fifth year of Kaihuang to the end of Renshou, he translated sūtras such as the Sūtra on Protecting the Nation, in thirty-nine works comprising 192 fascicles in all. All of them thoroughly examine and refine the principles and teachings with complete comprehension; their phrasing is lucid and their meanings coherent, and they circulate widely in the world. They are listed in both the Sui and Tang catalogues. (The six works—Bodhisattva Protecting the Nation Sūtra, Avataṃsaka Sūtra on Entering into the Virtuous Knowledge of the Tathāgata, Mahāvaipulya Mahāmegha Sūtra for Requesting Rain, Sūtra of the Tathāgata King of the Supreme Lamp of the East, Sūtra of Bodhisattva Akiñcana, and Mahāyāna Three-Aggregate Repentance Sūtra—are stated in the Neidian Lu to have been translated by Jñānagupta, whereas Jingmai’s Jingtu states they were brought out by Dharmagupta. Now the Neidian Lu is taken as authoritative. As for the three works Mahāsaṃnipāta Avadānarāja Sūtra, Sūtra on the Transference of Consciousness, and Mahādharma-torch Dhāraṇī Sūtra, their inclusion in both Jñānagupta’s and Dharmagupta’s catalogues in the Jingtu is an error; they are now both placed under Jñānagupta’s catalogue and excised from that of Dharmagupta.) > > Catalogue of All Sūtras in seven fascicles (compiled on imperial order at the Translation Hall of Xingshan Temple, beginning on the tenth day of the fifth month of the fourteenth year of Kaihuang and completed on the fourteenth day of the seventh month; consisting of six fascicles of the Classified Catalogue and one fascicle of the General Catalogue, making seven fascicles altogether; see Changfang Lu). > Catalogue of All Sūtras in five fascicles (compiled in the second year of Renshou by imperial request by the translation śramaṇas and scholars of Xingshan Temple; see Continued Biographies of Eminent Monks). > The above two works in twelve fascicles are both extant. > Śramaṇa Shi Fajing and others were all Masters of the Translation of Sūtras at Daxingshan Temple. In the fourteenth year of Kaihuang, a jiayin year, Emperor Wen ordered the compilation of a catalogue of all the sūtras. Fajing and twenty other venerable masters edited and compiled it. They laid down general headings and recorded main divisions, classifying them into nine catalogues. Differentiating sections and classes, there were forty-two divisions, comprising a total of 2,257 works in 5,310 fascicles. Śramaṇa Mingmu of Yanghua Temple demarcated sections and articles, providing the guidelines and framework. Śramaṇa Yancong of Riyang Temple minutely arranged the threads, collating similarities and differences; see Changfang Lu. Furthermore, in the second year of Renshou, an imperial edict instructed the competent authorities to request the venerable masters of Xingshan Temple, together with the translation śramaṇas and scholars, to inspect the Dharma treasury and carefully settle the sūtra catalogue. Distinguishing classes, they divided it into five sections in all: Sole Translations, first; Re-translations, second; Extracted Texts, third; Compilations and Biographies of Sages, fourth; and Doubtful and Spurious Texts, fifth; \[with each section noting\] extant and lost texts. In total there were 2,109 works in 5,058 fascicles. Extracted texts and doubtful and spurious texts did not need to be copied. The other three sections were entered into the canon and registered in the catalogue. All this was supervised and settled by the śramaṇa Yancong; see Continued Biographies of Eminent Monks. > > Composite Suvarṇaprabhāsa-sūtra in eight fascicles (twenty-four chapters; combined in the seventeenth year of Kaihuang; serving as the fourth version; see Changfang Lu; preface composed by the śramaṇa Yancong). > The above one work in eight fascicles is currently extant. > Śramaṇa Shi Baogui was a monk of Daxingshan Temple. In the seventeenth year of Kaihuang, a dingji year, he combined the versions of the Suvarṇaprabhāsa-sūtra into one work. Baogui was the foremost disciple of the Mahāprajñāpāramitopadeśa master Dao'an of the Northern Zhou dynasty. In perusing the various scriptures, he saw that formerly in the Jin dynasty the śramaṇa Zhi Mindu had combined the five versions of the Śūraṅgamasamādhi-sūtra by the two Zhis, the two Zhus, and one Bai into a single work of eight fascicles (now, according to Sengyou’s catalogue and the record of the combined sūtra, it was combined from four versions and did not include Bai Yan), and had also combined the three versions of the Vimalakīrtinirdeśa by one Zhi and two Zhus into a single work of five fascicles. In addition, the śramaṇa Sengjiu had combined four versions of the Mahāsaṃnipāta into sixty fascicles. In all these combined sūtras, the text and meaning were complete and intact. Since these were the legacy left by former sages, Baogui took them as his model. He accordingly combined the versions by Fafeng of the Liang dynasty (four fascicles, eighteen chapters), Chengcang of the Northern Zhou dynasty (which continued and expounded the two chapters on Lifespan and Great Eloquence, divided into five fascicles), Paramārtha of the Liang dynasty (who brought out four further chapters, namely the chapters on the Differentiation of the Three Bodies, the Destruction of Karmic Obstacles, the Purest Ground of Dhāraṇī, and Fulfilling Vows by Relying on Emptiness, making twenty-four sections in all when added to the preceding eighteen, in seven fascicles), and Zhide of the Sui dynasty (who brought out anew the Yinzhui Dhāraṇī Chapter and the Entrustment Chapter), making twenty-four chapters in total divided into eight fascicles. Śramaṇa Yancong re-collated the chapters and sections until they were fully complete. From this time on, the text was titled the King of Sūtras; its meaning was proclaimed profound and marvelous, and he vowed that both the unseen and visible realms would venerate and protect it. (Moreover, the Changfang Lu states that the śramaṇa Sengjiu of Zhaoti Temple combined the Mahāsaṃnipāta-sūtra into sixty fascicles in the sixth year of Kaihuang. Examining now the sūtra combined by Jiu, it is difficult to rely upon as an authority, containing errors as fully detailed later in the Mahāyāna Catalogue and the Catalogue Pruning Redundancies. Therefore, in this catalogue, the separate individual texts are preserved, while his combined version has been excised and not retained.) > > Sūtra on the Divination of the Retribution of Good and Evil Karma in two fascicles (also said to be drawn from the Sūtra on the Assembly of the Six Sense Organs, also called the Sūtra on the Real Meaning of the Mahāyāna, also named the Sūtra of Kṣitigarbha Bodhisattva, or simply called the Zhancha Jing). > The above one work in two fascicles is currently extant. > Śramaṇa Bodhideng was a foreigner. It is unknown during which dynasty he translated this one work, the Zhancha Jing. The Changfang Lu says: 'When this sūtra is checked against the catalogues, it has no entry, yet the title at the head of the sūtra says that Bodhideng translated it abroad; it seems to have appeared in recent times.' Nowadays, it is copied and circulates in all canons. However, in Guangzhou there was a monk who practiced a stupa repentance method: using leather, he made two strips, one inscribed with the character 'good' and the other with 'evil', and had people throw them. Obtaining 'good' was auspicious, while obtaining 'evil' was inauspicious. He also practiced a method of throwing himself to the ground to eradicate sins. In Qingzhou, a layman likewise practiced this method. In the thirteenth year of Kaihuang, someone reported to the Guangzhou authorities that this was sorcery. When the authorities investigated, the man cited as proof that the stupa repentance method was based on the Zhancha Jing, and that throwing oneself to the ground was based on the various sūtras where 'casting the five limbs to the ground is like Mount Tai collapsing.' Guo Yi, Marshal of Guangzhou, came to the capital and memorialized the circumstances to the throne at Qizhou. The Emperor did not believe the principles of the Zhancha Jing, and ordered the Vice Director of the Secretariat, Li Yuancao, together with Guo Yi, to go to Baochang Temple to question the venerable masters. Śramaṇa Fajing and others replied: 'The Zhancha Jing has no title or translation venue in the catalogues. The stupa repentance method also differs from the various sūtras and cannot be practiced.' The Emperor decreed: 'Things like this need not circulate.' I now say this is not so. How could one, from one's own narrow view, deny that there are scholars of broad learning? The Dharma doors are eighty-four thousand, and truth takes many paths. If it were not proclaimed from the golden mouth \[of the Buddha\], how could such profound tenets be revealed? In the first year of the Tiancewansui era of Heavenly Empress of the Great Tang, an imperial decree ordered śramaṇa Mingquan and others of Foshouji Temple in the Eastern Capital to revise the catalogue of all the sūtras and compile it into the orthodox canon. May later readers have no doubts about this. > — English (machine translation) (machine translation) _First 5 of 8 passages. [Read on](https://indike.org/pramana/in.bauddha.taisho.2154.7.11)_ ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2154~en-mt.7.11.1) — English, machine translation ## Linked texts (6) - [貞元新定釋教目錄](https://indike.org/pramana/in.bauddha.taisho.2157.10.28.1) — 圓照, Classical Chinese - [續高僧傳](https://indike.org/pramana/in.bauddha.taisho.2060.2.7) — 道宣, Classical Chinese - [歷代三寶紀](https://indike.org/pramana/in.bauddha.taisho.2034.12.63) — Classical Chinese - [大唐內典錄](https://indike.org/pramana/in.bauddha.taisho.2149.5.15.3) — Classical Chinese - [弘贊法華傳](https://indike.org/pramana/in.bauddha.taisho.2067.2.29) — Classical Chinese - [眾經目錄](https://indike.org/pramana/in.bauddha.taisho.2147.1.3) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2154.7.11](https://indike.org/pramana/in.bauddha.taisho.2154.7.11) · Pramāṇa