開元釋教錄 1.20

1.20

(Cao-Wei)
Śramaṇa Dharmakāla (one work, one fascicle, vinaya)
Śramaṇa Saṅghavarman (three works, four fascicles, sūtras and karman)
Śramaṇa Dharmasatya (one work, one fascicle, karman)
Śramaṇa Bai Yan (five works, seven fascicles, sūtras)
Śramaṇa An Faxian (two works, five fascicles, sūtras)

*Saṅghīka-prātimokṣa* (*Sengqi jieben*), one fascicle (First translation; found in Zhu Daozu's *Wei-era Catalogue*).
The above one work in one fascicle is lost.

The śramaṇa Dharmakāla, translated in the Wei as Fashi ("Dharma Time"), was a native of Central India. His family had been wealthy for generations and regularly cultivated Brahmanical merit. In his youth, Dharmakāla possessed extraordinary talent and discernment, and his physical appearance surpassed that of ordinary men. Upon a single reading of texts, he could fully master both the words and their meaning. He excelled in the study of the four Vedas, and there was nothing of meteorology, astrology, prognostication texts, or cyclical transformations that he did not comprehensively master. He declared of himself that all the literary principles under Heaven resided completely within his own mind and breast. At the age of twenty-five, he entered a monastery to look around, where he happened to encounter the *Abhidharma-hṛdaya-śāstra* (*Fasheng pidan*). Casually taking it up to browse, he was baffled and did not understand it. Diligently re-examining it, he grew all the more bewildered and obscure. He then sighed and said: "I have accumulated learning for many years, roaming freely through the ancient classics and effortlessly handling the canonical texts; never have I needed to reconsider a meaning, nor re-read a text. Now, beholding this Buddhist scripture, it suddenly lies entirely beyond my comprehension! It must delve deeply into principles and contain extraordinary essentials." Thereupon, carrying the leaves, he entered a room and requested a bhikṣu to explain it briefly. He was then deeply awakened to cause and effect, and miraculously penetrated the three times. He only then realized that the Buddhist teachings are vast and far-reaching, far beyond the reach of secular books. He then renounced worldly honors, went forth from household life, and practiced austerities, reciting Mahāyāna and Hīnayāna sūtras as well as the vinayas of the various schools. He always valued traveling to convert others, disliking staying confined to one place. In the third year of Huangchu under Emperor Wen, a renyin year [222 CE], he arrived in Luoyang. At that time, although the Buddha-Dharma existed within the borders of the Wei, the monastic conduct was corrupted and decaying; there were also monks who had not received the refuges and precepts, merely taking shaving the head as distinguishing them from the secular world. Even if they performed fasts and repentances, the affairs were identical to sacrificial worship. After Dharmakāla arrived, he widely promoted the Buddha-Dharma. The monks requested that he translate the vinaya. Dharmakāla, considering that the minor regulations of the Vinayapiṭaka were extensive and its text intricate, and that since the Buddhist teachings were not yet flourishing, they would surely not be accepted and practiced, therefore in the second year of Jiaping under King Fang of Qi, a gengwu year [250 CE], translated the *Saṅghīka Precept Essence* (*Sengqi jiexin*) at the Baima Temple in Luoyang for their morning and evening use. Thereupon he further assembled Indian monks and established the karman for ordination. The ordination lineage of the Eastern Xia began from this. It is unknown where Dharmakāla ended his days.

*Ugraparipṛcchā-sūtra* (*Youjia zhangzhe suo wen jing*), one fascicle (or two fascicles; third translation, also named *Youjialuoyue wen pusa xing jing*; produced in the fourth year of Jiaping; found in Zhu Daozu's *Wei Catalogue*; now incorporated into the *Ratnakūṭa*, being the nineteenth assembly).
*Sukhāvatīvyūha-sūtra* (*Wuliangshou jing*), two fascicles (Fourth translation; found in Zhu Daozu's *Jin-era Miscellaneous Catalogue* and Baochang's catalogue; slightly differs from the version produced by An Shigao; also the same original text as the Amitābha Assembly of the *Ratnakūṭa*, etc.).
*Dharmaguptaka Miscellaneous Karman* (*Sifen za jiemo*), one fascicle (Titled *Dharmaguptaka Vinaya Miscellaneous Karman*; begins with the establishment of the precept platform; newly added).
The above three works in four fascicles are all extant.

The śramaṇa Saṅghavarman was an Indian. He studied the sūtras extensively, and his understanding penetrated the profound tenets. In the fourth year of Jiaping, a renshen year [252 CE], he translated three works, including the *Ugraparipṛcchā-sūtra*, at Baima Temple in Luoyang. In the *Biographies of Eminent Monks*, it is stated that he translated four works, but their titles are not fully specified. Zhu Daozu's *Wei and Jin Catalogues*, Sengyou's and Baochang's Liang-era catalogues, and the three catalogues of Fei Changfang, Daoxuan, and Jingmai all say two works. Since the other two titles are not specified and could not be found upon examination, now one additional work has been obtained, while one sūtra is still missing and has not been found upon search.

*Dharmaguptaka-karman* (*Tanwude jiemo*), one fascicle (Titled *Karman in one fascicle, extracted from the Dharmaguptaka Vinaya*; begins with the establishment of the great boundary; found in Zhu Daozu's *Wei Catalogue*).
The above one work in one fascicle is extant.

The śramaṇa Dharmasatya, also called Dandi, translated in the Wei as Fazhi ("Dharma Truth"), was a native of Parthia. He was well versed in the Vinayapiṭaka and deeply penetrated its subtle depths. In the first year of Zhengyuan under the Duke of Gaoguixiang, a jiaxu year [254 CE], he arrived at the Luo River bend. At Baima Temple he translated one work, the *Dharmaguptaka-karman*.

*Sūtra of Immeasurable, Pure, Equal, and Perfect Awakening* (*Wuliang qingjing pingdeng jue jing*), two fascicles (Fifth translation; the same original text as that produced by Lokakṣema and others in the Han period and the Amitābha Assembly of the *Ratnakūṭa*, but differing in phrasing; found in Zhu Daozu's *Jin-era Miscellaneous Catalogue* and Sengyou's catalogue).
*Sūtra of Chaxulai* (*Chaxulai jing*), one fascicle (One manuscript lacks the character *cha*; in Sengyou's catalogue it is written with *you*; first translation; found in Zhu Daozu's and Sengyou's catalogues).
*Bodhisattva-caryā-sūtra* (*Pusa xiuxing jing*), one fascicle (Also named *Sūtra of the Bodhisattva Practice Inquired by the Elder Weishi*; also named *Sūtra of the Elder's Practice*; second translation; found in the two catalogues of Shixing and Baochang).
*Sūtra on Eliminating Calamities and Disasters* (*Chu zai huan jing*), one fascicle (Found in Sengyou's catalogue; first translation; the same original text as the *Chu kong zai huan jing*).
*Śūraṅgama-samādhi-sūtra* (*Shoulengyan jing*), two fascicles (Fifth translation; the same original text as that produced by Lokakṣema and others in the Han period, but differing in phrasing; found in Zhu Daozu's *Jin-era Miscellaneous Catalogue* and Sengyou's catalogue).
The above five works in seven fascicles are all lost.

The śramaṇa Bai Yan was a native of the Western Regions. His talent and brilliance covered the world, and his profound understanding surpassed his peers. In the third year of Ganlu under the Duke of Gaoguixiang, a wuyin year [258 CE], he traveled to convert in Luoyang, residing at Baima Temple. He translated five works, including the *Wuliang qingjing jing*. Catalogues such as Fei Changfang's also include the *Pingdeng jue jing* in one fascicle, also saying it was produced by Bai Yan. Now, regarding this sūtra, it is just the *Wuliang qingjing pingdeng jue jing*, differing only in having an expanded or abbreviated title, and therefore it is no longer retained.

*Rāmaka-sūtra* (*Luomojia jing*), three fascicles (Found in four catalogues: Zhu Daozu, Baochang, Fashang, and Lingyou; a small portion of the *Gaṇḍavyūha* (*Ru fajie pin*) of the *Avataṃsaka-sūtra*; first translation).
*Mahāparinirvāṇa-sūtra* (*Daban niepan jing*), two fascicles (Second translation; an abridgment of the first few chapters of the larger text into these two fascicles; found in Zhu Daozu's *Wei Catalogue*).
The above two works in five fascicles are both lost.

The śramaṇa An Faxian was a native of the Western Regions. His scholarly attainments were exceedingly deep, and his wisdom and insight were exceptionally sharp. Shaking his khakkhara, he traveled through states, arriving from afar. He translated two works, including the *Rāmaka-sūtra*. The various catalogues all say the Wei period, without discerning the year of which emperor. They are now arranged at the end accordingly. Furthermore, the Classified Catalogue also records various anonymous translations, all of which are listed after the Wu catalogue.