[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) › 7.8 # 開元釋教錄 7.8 開元釋教錄 7.8 - **Language:** Classical Chinese ### [7.8](https://indike.org/pramana/in.bauddha.taisho.2154.7.8) 陳沙門拘羅那他（三十八部一百一十八卷經律論集） 王子月婆首那（一部七卷經） 沙門須菩提（一部八卷經） 金剛般若波羅蜜經一卷（第三譯與姚秦羅什元魏留支等出者同本） 解節經一卷（是解深密經初五品異譯出第一卷此經非是全部真諦略出以證義耳） 遺教經論一卷（釋遺教經） 十八空論一卷 攝大乘論三卷（無著菩薩造第二出與元魏佛陀扇多等譯者同本天嘉四年於廣州制旨寺 譯慧愷筆受） 攝大乘論釋十五卷（世親菩薩釋亦云釋論或十二卷與隨笈多等出者同本 第一譯天嘉四年於廣州制旨寺出慧愷筆受） 佛性論四卷（天親菩薩造） 中邊分別論二卷（婆藪盤豆造或三卷於臨川郡出第一譯與唐譯辯中邊論同本） 顯識論一卷（內題云顯識品從無相論出題云真諦譯新附此） 轉識論一卷（即出前顯識論中題云真諦譯新附此） 唯識論一卷（天親菩薩造初云修道不共他在臨川郡譯第二出與元魏般若流支等出者同本） 寶行王正論一卷 三無性論二卷（出無相論或一卷） 無相思塵論一卷（初出與唐譯觀所緣論同本見靖邁經圖及內典錄） 解捲論一卷（初出與唐義淨掌中論同本見靖邁經圖及內典錄） 廣義法門經一卷（第三出與漢安高所出普法義經等同本題云是中阿含一品別譯天嘉 四年十一月十日於廣州制旨寺譯） 佛阿毘曇經二卷（亦云論錄云九卷今只二軸未詳所以又內典錄中更載佛阿毘曇一 卷非也） 律二十二明了論一卷（亦直云明了論出正量部波羅提木叉論中覺護法師造 光大二年正月二十日於廣州譯沙門慧愷筆受） 阿毘達磨俱舍釋論二十二卷（婆藪盤豆造第一譯與唐譯俱舍論 同本天嘉四年正月二十五日於制旨寺出至閏十月十日訖至五年十二月二日更勘至光大元年十二月二 十五日訖） 隨相論一卷（或云求那摩諦隨相論德慧法師造或二卷） 立世阿毘曇論十卷（題云立世毘曇藏或無論字亦云天地記經永定三年出錄云十五 卷未詳） 四諦論四卷（婆藪跛摩造） 部執異論一卷（亦名部異執論第二出與十八部論及宗輪論同本） 婆藪盤豆法師傳一卷（此曰天親第二出） 金七十論三卷（外道迦毘羅仙人造明二十五諦謂數論也或二卷長房等錄別存僧佉論三 卷者非也謂梵名僧佉此翻為數） 金剛般若論一卷 大般涅槃經論一卷（或無般字第二出） 反質論一卷（今疑即藏中如實論是故彼題云如實論反質難品） 墮負論一卷 成就三乘論一卷 正說道理論一卷 意業論一卷 大空論三卷（於豫章栖隱寺出） 僧澁多律一卷（陳言總攝） 俱舍論偈一卷（初出與唐譯俱舍頌同本天嘉四年於制旨寺出） 俱舍論本六卷（據其論本即前偈是今復言本未詳所以） 翻外國語七卷（一名俱舍論因緣事一名雜事） 修禪定法一卷（除四部外餘三十四部見長房錄） 右三十八部一百一十八卷（金七十論上二十五部八十二卷見 在金剛論下一十三部三十六卷闕本）。 沙門拘羅那他。陳曰親依。或云波羅末陀。此 云真諦。並梵文之名字也。本西印度優禪尼 國人。以梁武太清二年屆于建業。頃屬梁季 崩亂不果宣傳。雖翻經論栖遑靡託。逮陳武 永定二年七月還返豫章。又上臨川晉安諸 郡。真諦雖傳經論道缺。情離本意不申。更觀 機壤遂欲汎舶往楞伽修國。道俗虔請結誓 留之。不免物議遂停南越。便與前梁舊齒重 覈所翻。其有文旨乖競者。皆鎔冶成範始 末倫通。至文帝天嘉四年。楊都建元寺沙門 僧宗法准僧忍律師等。並建業標領欽聞新 教。故使遠浮江表親承芳問。諦欣其來意乃 為翻攝大乘等論。首尾兩載覆疏宗旨。而飄 寓投委無心寧寄。又汎小舶至梁安郡。更裝 大舶欲返西國。學徒追逐相續留連。太守王 萬奢述眾元情重申邀請。諦又且循人事權 止海隅。伺旅束裝未思安堵。至三年九月發 自梁安汎舶西。引業風賦命飄還廣州。十二 月中上南海岸。刺史歐陽穆公顧延。住制 旨寺請翻新文。諦顧此業緣西還無指。乃對 沙門慧愷等翻廣義法門經及唯識論等。後 穆公薨沒世子紇重為檀越開傳經論。時又 許焉。而神思幽通量非情測。嘗居別所四絕 水洲。紇往造之嶺峻濤涌未敢陵犯。諦乃鋪 舒坐具在於水上。加坐其內如乘舟焉。浮波 達岸既登接對。而坐具不濕依常敷置。有時 或以荷葉\[莫-大+羽\]水乘之而度。如斯神異其例甚 眾。至光大二年六月。諦厭世浮雜情弊形 骸。未若佩理資神早生勝壤。遂入南海北山 將捐身命。時智愷正講俱舍聞告馳往。道俗 奔赴相繼山川。刺史又遣使人伺衛防遏。躬 自稽顙致留三日。方紆本情因爾迎還止于 王園寺。時宗愷諸僧欲延還建業。會楊輦 顧望恐奪時榮。乃奏曰。嶺表所譯眾部多明 無塵惟識。言乖治術有蔽國風。不隷諸華可 流荒服。帝然之。故南海新文有藏陳世。以太 建元年遘疾少時。遺訣嚴正勗示因果書傳 累紙。其文付弟子智休。至正月十一日午時 遷化。時年七十有一。明日於潮亭焚身起塔。 十三日僧宗法准等各齎經論還返匡山。自 諦來東夏雖廣出眾經而偏宗攝論。故討尋 教旨者通覽所譯。則彼此相發綺繢鋪顯。故 隨處翻傳親流疏解。諦從陳武永定二年戊 寅。至孝宣太建元年己丑。更譯金剛般若經 等三十八部。微附華飾盛顯隋唐。見曹毘別 歷及隋費長房錄唐內典錄等。餘有未譯梵 本書。並多羅樹葉凡有二百四十甲。若依 陳紙翻之則列二萬餘卷。今見譯訖止是數 甲之文。並在廣州制旨王園兩寺。是知法 寶弘博定在中天。識量玼瑣誠歸東夏何以 明之。見譯藏經四千餘卷。生便棄擲習學全 希。用此量情情可知矣。初諦傳度攝論宗。愷 歸心窮括教源銓題義旨。遊心既久懷敝相 承。諦又面對闡揚情理無伏。一日氣屬嚴厲 衣服單疎。忍噤通宵。門人側席愷等終夜靜 立奉侍諮詢。言久情諠有時眠寐。愷密以衣 被覆足。諦潛覺知便曳之于地。其節儉知足 如此。愷如先奉持逾久逾親。諦以他日便 喟然憤氣衝口者三。愷問其故。答曰。君等 欵誠正法實副參傳。但恨弘法非時有阻來 意耳。愷聞之如噎良久聲淚俱發。跪而啟 曰。大法絕塵遠通赤縣。群生無感可遂埋耶 諦以手指西北曰。此方有大國非近非遠。吾 等沒後當盛弘之。但不覩其興。以為太息耳。 即驗往隔今統敷揚有宗。傳者以為神用不 同妄生異執。惟識不識其識不無慨然。 無上依經二卷（准經後記云梁代譯今編梁錄）又長房內典等錄。 復有正論釋義等一十三部一百八卷。今以 並是經論義疏真諦所撰。非梵本翻故刪不 錄。又內典錄中梁陳二代俱載起信論者非 也。 勝天王般若波羅蜜經七卷（初出與大般若第六會同本） 右一部七卷其本見在。 王子月婆首那。陳言高空。中印度優禪尼國 王之子。從魏之梁譯業無輟。以梁太清二年 六月。有于闐沙門求那跋陀（陳言德賢）齎勝天王 般若經一部梵文凡十六品始洎建業。首那 忽見德賢有此經典。敬戀冥懷如對真佛。因 從祈請畢命弘宣。德賢嘉其雅操虛心授與。 那得保持以為希遇。屬侯景作亂未暇翻傳。 負戴東西諷持供養。民之所欲天必從焉。遂 屬陳朝霸於建業。首那負笈懷經自遠而至。 江州刺史儀同黃法氍。渴仰大乘護持正法。 以文帝倩天嘉六年歲次乙酉七月辛巳朔 二十三日癸卯。勸請首那於州廳事略開題 序設無遮大會。四眾雲集五千餘人。匡山 釋僧果及遠邇名德。並學冠百家博通五部。 各有碩難紛綸靡不渙然氷釋。到其月二十 九日還興業伽藍。揵搥既響僧徒咸萃。首那 躬執梵文譯為陳語。楊州阿育王寺釋智昕 暫遊彭匯。伏膺至教耳聽筆疏。一言敢失再 三循環。撰為七卷。訖其年九月十八日文句 乃盡。江州僧正釋慧恭博通三學始末監掌。 具經前序及長房等錄。那雖一身而備經涉 歷元魏梁陳相繼宣譯。後不測其終。 大乘寶雨經八卷（第二出與梁世曼陀羅七卷寶雲及唐譯十卷寶雨並同本見一乘 寺藏錄） 右一部八卷本闕。 沙門須菩提。陳言善現。或云善吉。亦云善業。 扶南國人。解悟超群詞彩逸俗。化物無倦遊 方屆茲。於楊都城內至敬寺。為陳主譯大乘 寶雨經一部。 > The Chen dynasty śramaṇa Kulanātha (38 works in 118 fascicles: sūtras, vinaya, śāstras, and compilations). > Prince Upasūnyā (1 work in 7 fascicles: sūtra). > Śramaṇa Subhūti (1 work in 8 fascicles: sūtra). > > Vajracchedikā-prajñāpāramitā-sūtra, 1 fascicle (Third translation; same text as those produced by Kumārajīva of the Yao Qin and \[Bodhi\]ruci of the Northern Wei). > Saṃdhinirmocana-sūtra, 1 fascicle (This is an alternate translation of the first five chapters of the Saṃdhinirmocana-sūtra, issued as the first fascicle; this sūtra is not the complete text, Paramārtha having produced an abridgement only to establish the doctrine). > Bequeathed Teaching Sūtra Commentary, 1 fascicle (Explains the Bequeathed Teaching Sūtra). > Eighteen Emptinesses Treatise, 1 fascicle. > Mahāyānasaṃgraha, 3 fascicles (Composed by Bodhisattva Asaṅga; second translation; same text as that translated by Buddhasānta and others of the Northern Wei; translated in the fourth year of Tianjia at Zhizhi Monastery in Guangzhou, with Huikai recording the brush). > Mahāyānasaṃgraha-bhāṣya, 15 fascicles (Commentary by Bodhisattva Vasubandhu; also titled Commentary Treatise, or in 12 fascicles; same text as that produced by \[Jñāna\]gupta and others of the Sui; first translation; produced in the fourth year of Tianjia at Zhizhi Monastery in Guangzhou, with Huikai recording the brush). > Buddha-Nature Treatise, 4 fascicles (Composed by Bodhisattva Vasubandhu). > Madhyāntavibhāga-bhāṣya, 2 fascicles (Composed by Vasubandhu; or in 3 fascicles; produced in Linchuan Commandery; first translation; same text as the Tang translation Madhyāntavibhāga-kārikā-bhāṣya). > Manifestation of Consciousness Treatise, 1 fascicle (The inner title reads 'Manifestation of Consciousness Chapter'; extracted from the Formless Treatise; the title attributes the translation to Paramārtha; newly appended here). > Transformation of Consciousness Treatise, 1 fascicle (Extracted from the preceding Manifestation of Consciousness Treatise; the title attributes the translation to Paramārtha; newly appended here). > Vijñaptimātratā Treatise, 1 fascicle (Composed by Bodhisattva Vasubandhu; the beginning reads: 'Cultivating the path does not share in others...'; translated in Linchuan Commandery; second translation; same text as that produced by Prajñāruci and others of the Northern Wei). > Ratnāvalī-rāja-parikathā, 1 fascicle. > Three Natures Treatise, 2 fascicles (Extracted from the Formless Treatise; or in 1 fascicle). > Formless Contemplation of the Dust Treatise, 1 fascicle (First translation; same text as the Tang translation Ālambanaparīkṣā; see Jingmai's Sūtra Charts and Neidian Lu). > Treatise on Unrolling, 1 fascicle (First translation; same text as the Tang translation Hastavāla-prakaraṇa by Yijing; see Jingmai's Sūtra Charts and Neidian Lu). > Arthavistara-dharmaparyāya-sūtra, 1 fascicle (Third translation; same text as the Universal Dharma-Meaning Sūtra produced by An Shigao of the Han; the title indicates it is an extracted translation of a chapter of the Madhyama-āgama; translated on the tenth day of the eleventh month in the fourth year of Tianjia at Zhizhi Monastery in Guangzhou). > Buddha Abhidharma Sūtra, 2 fascicles (Also titled Treatise; the catalogues state 9 fascicles, but now there are only 2 scrolls, the reason being unclear; moreover, the Neidian Lu additionally records a Buddha Abhidharma in 1 fascicle, which is incorrect). > Vinaya Twenty-Two Clear Treatise, 1 fascicle (Also directly called Clear Treatise; extracted from the Prātimokṣa-śāstra of the Saṃmatīya school; composed by Dharma Master Jñānagupta \[Buddhaprabha\]; translated in Guangzhou on the twentieth day of the first month in the second year of Guangda, with the śramaṇa Huikai recording the brush). > Abhidharmakośa-bhāṣya, 22 fascicles (Composed by Vasubandhu; first translation; same text as the Tang translation Abhidharmakośa; produced at Zhizhi Monastery from the twenty-fifth day of the first month in the fourth year of Tianjia, completed on the tenth day of the intercalary tenth month; further collated on the second day of the twelfth month in the fifth year, and completed on the twenty-fifth day of the twelfth month in the first year of Guangda). > Accommodating Characteristics Treatise, 1 fascicle (Or called Guṇamati's Accommodating Characteristics Treatise; composed by Dharma Master Guṇamati \[Dehui\]; or in 2 fascicles). > Lokasthiti-abhidharma-śāstra, 10 fascicles (The title reads Lokasthiti Abhidharma Storehouse, or without the word 'Treatise'; also titled Sūtra of the Record of Heaven and Earth; produced in the third year of Yongding; the catalogues state 15 fascicles, which is unclear). > Four Truths Treatise, 4 fascicles (Composed by Vasubhadra). > Nikāyabhedavibhaṅga-śāstra, 1 fascicle (Also titled Samayabhedoparacanacakra-śāstra; second translation; same text as the Eighteen Schools Treatise and Samayabhedoparacanacakra). > Biography of Dharma Master Vasubandhu, 1 fascicle (Translated here as Tianqin; second translation). > Golden Seventy Treatise, 3 fascicles (Composed by the non-Buddhist sage Kapila, elucidating the twenty-five principles, that is, the Sāṃkhya; or in 2 fascicles; Fei Zhangfang and other catalogues separately preserving a Sāṃkhya Treatise in 3 fascicles is incorrect, for the Sanskrit name Sāṃkhya is here translated as 'enumeration'). > Vajracchedikā-prajñāpāramitā-śāstra, 1 fascicle. > Mahāparinirvāṇa-sūtra-śāstra, 1 fascicle (Or without the word 'pari'; second translation). > Treatise on Refuting Objections, 1 fascicle (It is now suspected to be the Tattvasiddhi-śāstra currently in the canon, as its chapter title is 'Tattvasiddhi-śāstra: Chapter on Refuting Objections and Difficulties'). > Treatise on Incurring Defeat, 1 fascicle. > Treatise on Fulfilling the Three Vehicles, 1 fascicle. > Treatise on Expounding Right Principles, 1 fascicle. > Treatise on Mental Karma, 1 fascicle. > Great Emptiness Treatise, 3 fascicles (Produced at Xiyin Monastery in Yuzhang). > Saṃkṣipta-vinaya, 1 fascicle (Translated into Chen as 'General Summary'). > Abhidharmakośa Verses, 1 fascicle (First translation; same text as the Tang translation Abhidharmakośa-kārikā; produced at Zhizhi Monastery in the fourth year of Tianjia). > Abhidharmakośa Basic Text, 6 fascicles (Based on the basic text of the treatise, it is the preceding verses; now it is referred to again as the basic text, the reason being unclear). > Translations of Foreign Languages, 7 fascicles (Also titled Causes and Conditions of the Kośa Treatise, or Miscellaneous Matters). > Method for Cultivating Dhyāna-Meditation, 1 fascicle (Except for 4 works, the other 34 works appear in Fei Zhangfang's catalogue). > > The above 38 works in 118 fascicles (From the Golden Seventy Treatise upwards, 25 works in 82 fascicles are extant; from the Diamond Treatise downwards, 13 works in 36 fascicles are lost). > > Śramaṇa Kulanātha, translated into Chen as 'Dear Reliance', or called Paramārtha, here translated as 'Ultimate Truth'; both are Sanskrit names. He was originally a native of Ujjayinī in Western India. In the second year of Taiqing of Emperor Wu of the Liang, he arrived in Jianye. Soon, amid the collapse and chaos of the late Liang, he was unable to promulgate \[the Dharma\]. Although he translated sūtras and śāstras, he wandered without stable support. Reaching the second year of Yongding of Emperor Wu of the Chen, in the seventh month, he returned to Yuzhang and also went up to the commanderies of Linchuan and Jin'an. Although Paramārtha transmitted sūtras and śāstras, the Way was impaired; separated from his original intentions, they could not be realized. Observing the disposition of the land, he wished to board a ship for the country of Laṅkāśuka. Clergy and laity reverently beseeched him and bound themselves by vows to detain him. Unable to avoid popular criticism, he remained in Nanyue. Thereupon, together with veteran elders of the former Liang, he re-examined what had been translated; wherever the text and meaning diverged, he refined and unified them so that beginning and end were harmoniously consistent. In the fourth year of Tianjia of Emperor Wen, śramaṇas Sengzong, Fazhun, and Vinaya Master Sengren of Jianyuan Monastery in the capital Yangzhou, all leaders of Jianye, reverently admired the new teachings, and thus travelled far across the Yangtze to personally receive his esteemed instruction. Delighted by their purpose, Paramārtha translated the Mahāyānasaṃgraha and other treatises for them. Over the course of two full years, he composed commentaries and unraveled the fundamental tenets. Yet, adrift and precarious, his heart had no resting place. He then boarded a small boat to Liang'an Commandery and prepared a large ship intending to return to the western lands. His disciples pursued him in continuous succession to hold him back. The Commandery Governor Wang Wanshe, expressing the collective sentiments of the community, renewed the invitation. Paramārtha again accommodated human affairs, temporarily resting at the coastal border, awaiting travelers and packing baggage without thinking of settling down. In the ninth month of the third year, setting out from Liang'an, his vessel sailed west; but karmic winds drove his fate, drifting him back to Guangzhou. In the middle of the twelfth month, he landed on the southern shore. Commandery Inspector Ouyang Mu welcomed and invited him to stay at Zhizhi Monastery, requesting him to translate new texts. Considering these karmic conditions and seeing no hope of returning west, Paramārtha, together with the śramaṇa Huikai and others, translated the Arthavistara-dharmaparyāya-sūtra, the Vijñaptimātratā Treatise, and other texts. Later, Duke Mu died, and his heir He again acted as the dānapati to promote the transmission of sūtras and śāstras; Paramārtha consented at that time as well. His divine thoughts were subtle and penetrating, beyond ordinary measure. Once, staying at a secluded location on an isolated river islet, He went to visit him; the mountain was steep and the surges violent, so that no one dared venture across. Paramārtha then spread out his sitting mat upon the water and sat cross-legged upon it as if boarding a boat. Floating over the waves, he reached the shore. After he disembarked and received the visitor, the mat was completely dry and spread out as usual. At other times, he would skim across the water riding on a lotus leaf. There were many such miraculous events. In the sixth month of the second year of Guangda, weary of the superficial world and fatigued in body and mind, Paramārtha felt that nothing was better than donning the principle to nurture the spirit and taking early rebirth in a superior land. He thus entered the northern mountains of Nanhai intending to give up his life. At that time Zhikai was lecturing on the Kośa; hearing the news, he hurried over, and clergy and laity rushed forth in succession along the mountains and rivers. The Commandery Inspector also dispatched guards to intercept and prevent him, personally prostrating and begging him to stay for three days. Only then did Paramārtha soften his original intent, whereupon they welcomed him back to stay at Wangyuan Monastery. At that time, Zong, Kai, and the other monks wished to invite him back to Jianye. However, those in the capital, worried about being overshadowed in renown, memorialized the throne, saying: 'The various texts translated in the Lingnan region mostly elucidate formlessness and consciousness-only; their teachings contradict the art of governance and obstruct the national ethos. They should not be admitted to the central lands, but may circulate in the wild marches.' The Emperor agreed. Therefore, the new texts of Nanhai were kept hidden during the Chen dynasty. In the first year of Taijian, he fell ill for a short while; his parting words were stern and upright, instructing on causes and effects across several sheets of paper. He entrusted the writings to his disciple Zhixiu. At noon on the eleventh day of the first month, he passed away at the age of seventy-one. On the following day, his body was cremated at Chaoting and a stūpa was erected. On the thirteenth day, Sengzong, Fazhun, and the others each took sūtras and śāstras and returned to Mount Lu. Since Paramārtha came to the Eastern Xia, although he extensively translated numerous sūtras, his principal focus was on the Mahāyānasaṃgraha. Therefore, those investigating the doctrinal meaning who survey his translations as a whole will find that they illuminate one another, unfolded in glorious brilliance. Thus, wherever he translated and transmitted, he personally issued commentaries. From the second year of Yongding of Emperor Wu of the Chen (wuyin) to the first year of Taijian of Emperor Xiaoxuan (yichou), Paramārtha further translated thirty-eight works, including the Vajracchedikā-prajñāpāramitā-sūtra, slightly embellishing them with refined phrasing, which flourished brilliantly under the Sui and Tang; these are seen in Cao Pi's Separate Chronology, Fei Zhangfang's Catalogue of the Sui, the Neidian Lu of the Tang, and others. The remaining untranslated Sanskrit texts on palm-leaf bundles numbered 240 packets; if translated according to Chen paper, they would amount to over 20,000 fascicles. What has currently been translated is merely the text of a few packets, all kept in Zhizhi and Wangyuan monasteries in Guangzhou. From this, one knows that the vastness of the Dharma treasure certainly resides in Central India, while petty capacity of comprehension truly belongs to the Eastern Xia. How is this demonstrated? The translated canon currently contains over 4,000 fascicles; yet once born, people cast them aside, and those who study them are exceedingly rare. Measuring their minds by this, the truth is evident. Earlier, when Paramārtha transmitted the Mahāyānasaṃgraha, Sengzong and Huikai devoted their minds, exhaustively investigating the doctrinal source and evaluating its tenets. After dwelling on it for a long time, while weary and exhausted, they continued each other's efforts; Paramārtha also expounded it face-to-face, with principles yielding no doubt. One day, the weather was bitterly cold, and his garments were thin and coarse; he endured the shivering through the night. The disciples sat at his side, and Kai and others stood quietly throughout the night attending and inquiring of him. After prolonged conversation in noisy intimacy, they occasionally dozed off; Kai quietly covered Paramārtha's feet with a robe. Paramārtha secretly realized this and pulled it to the ground. Such was his frugality and contentment. Kai served him as before, growing ever closer with time. On another day, Paramārtha sighed heavily, his indignant breath bursting forth three times. Kai asked the reason, and he replied: 'Your sincere devotion to the True Dharma truly matches its transmission; I only regret that propagating the Dharma is not timely, frustrating our original purpose.' Kai heard this as if choking; after a long while, tears and voice broke forth together. Kneeling, he addressed him: 'The Great Dharma transcends dust and reaches far to China; if sentient beings have no affinity, should it just be buried?' Paramārtha pointed to the northwest with his finger and said: 'In that direction lies a great empire, neither near nor far; after our passing, it will flourish greatly there. I only sigh that I will not see its rise.' This is verified by the present wide dissemination of the Faxiang school across time. Later chroniclers, considering their miraculous capacities to be disparate, falsely conceived divergent views; knowing or not knowing consciousness, how can one not feel regret? > Anuttarāśraya-sūtra, 2 fascicles (According to the postscript of the sūtra, it was translated during the Liang dynasty, and is now placed in the Liang catalogue). Furthermore, in catalogues such as those by Zhangfang and the Neidian Lu, there are an additional 13 works in 108 fascicles, including the Right Doctrine Commentary and others; they are all commentaries on the meaning of sūtras and śāstras composed by Paramārtha rather than translated from Sanskrit manuscripts, so they are excised and not recorded. Moreover, the Neidian Lu records the Awakening of Faith under both the Liang and Chen dynasties, which is incorrect. > > Suvikrāntavikrami-paripṛcchā Prajñāpāramitā Sūtra, 7 fascicles (First translation; same text as the sixth assembly of the Mahāprajñāpāramitā-sūtra). > The above 1 work in 7 fascicles is currently extant. > > Prince Upasūnyā, translated into Chen as 'High Emptiness', was the son of the king of Ujjayinī in Central India. From the Wei to the Liang, his translation activities never ceased. In the sixth month of the second year of Taiqing of the Liang, the Khotanese śramaṇa Guṇabhadra (translated into Chen as 'Virtuous Worthy') brought a Sanskrit manuscript of the Suvikrāntavikrami-paripṛcchā Prajñāpāramitā Sūtra in 16 chapters and first arrived in Jianye. Upasūnyā unexpectedly saw that Guṇabhadra had this classic, and reverently longed for it in his heart as if facing the true Buddha; he therefore beseeched him, dedicating his life to propagating it. Guṇabhadra praised his noble conduct and generously bestowed it upon him. Upasūnyā obtained and preserved it as a rare encounter. Encountering the rebellion of Hou Jing, he had no leisure to translate and transmit it; he carried it upon his back from east to west, reciting and making offerings to it. What the people desire, Heaven will surely grant. Then it coincided with the Chen dynasty establishing hegemony in Jianye; Upasūnyā, carrying his satchel and holding the sūtra, arrived from afar. The Jiangzhou Regional Inspector and Grand Master of Equal Splendor, Huang Faqu, thirsted for the Mahāyāna and protected the True Dharma. On the twenty-third day, guimao, of the seventh month whose first day was xinhai, in the sixth year of Tianjia of Emperor Wen (yiyou), he invited Upasūnyā to the prefectural hall to briefly introduce the preface and establish an unrestricted great assembly. The four assemblies gathered like clouds, numbering over five thousand people. Shi Sengguo of Mount Lu and distinguished scholars from near and far, whose learning surpassed the hundred schools and who were thoroughly versed in the five divisions, each presented difficult questions in abundance, all of which melted away like ice. On the twenty-ninth day of that month, they returned to Xingye Monastery. When the ghaṇṭā sounded, the assembly of monks gathered. Upasūnyā personally held the Sanskrit text and translated it into the Chen language. Shi Zhixin of Aśoka Monastery in Yangzhou, who was temporarily traveling in Pengli, submitted his heart to the supreme teaching, listening attentively and noting it with his brush; dare he miss a single word, he reviewed it repeatedly. It was compiled into 7 fascicles. On the eighteenth day of the ninth month of that year, the sentences and phrases were completed. The Jiangzhou Monastic Rectifier Shi Huigong, thoroughly versed in the three trainings, supervised the work from beginning to end. The details are recorded in the preface to the sūtra and in Fei Zhangfang's and other catalogues. Upasūnyā, through his single person, fully traversed successive eras, propagating translations consecutively through the Northern Wei, Liang, and Chen; his end was subsequently unknown. > > Mahāmegha-sūtra \[Mahāyāna-ratnamegha-sūtra\], 8 fascicles (Second translation; same text as the seven-fascicle Ratnamegha by Mandrasena of the Liang and the ten-fascicle Ratnamegha translated under the Tang; seen in the catalogue of Yicheng Monastery). > The above 1 work in 8 fascicles is lost. > > Śramaṇa Subhūti, translated into Chen as 'Good Appearance', or 'Good Auspiciousness', or also 'Good Karma', was a native of the Funan kingdom. His comprehension was extraordinary, and his literary elegance surpassed the worldly. Untiring in transforming beings, he traveled abroad and reached this land. Inside the capital Yangzhou, at Zhijing Monastery, he translated one work, the Mahāyāna-ratnamegha-sūtra, for the ruler of the Chen. > — English (machine translation) (machine translation) - [Previous: 7.7](https://indike.org/pramana/in.bauddha.taisho.2154.7.7) - [Next: 7.9](https://indike.org/pramana/in.bauddha.taisho.2154.7.9) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.2154.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2154~en-mt.7.8) — English, machine translation ## Linked texts (3) - [續高僧傳](https://indike.org/pramana/in.bauddha.taisho.2060.1.15) — 道宣, Classical Chinese - [貞元新定釋教目錄](https://indike.org/pramana/in.bauddha.taisho.2157.10.15) — 圓照, Classical Chinese - [大唐內典錄](https://indike.org/pramana/in.bauddha.taisho.2149.5.10) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2154.7.8](https://indike.org/pramana/in.bauddha.taisho.2154.7.8) · Pramāṇa