開元釋教錄 3.10

3.10

The śramaṇa Dharmadhara under the Fu Qin (3 works in 3 fascicles: prātimokṣa and platform texts)
The śramaṇa Kumārabuddhi (1 work in 2 fascicles: compilation)
The śramaṇa Saṅghabhūti (3 works in 27 fascicles: treatises and compilations)
The śramaṇa Dharmapriya (1 work in 5 fascicles: sūtra)
The śramaṇa Saṅghadeva (2 works in 46 fascicles: treatises)
The śramaṇa Dharmanandin (5 works in 114 fascicles: sūtras, treatises, and compilations)

Daśabhāṇavāra-bhikṣu-prātimokṣa in 1 fascicle (also called Daśabhāṇavāra Mahābhikṣu Prātimokṣa; first translation; see Sengyou's catalogue).
Bhikṣuṇī Mahāprātimokṣa in 1 fascicle (also called Daśabhāṇavāra Bhikṣuṇī Prātimokṣa; second translation; see Sengyou's catalogue).
Platform Text for Instructing Bhikṣuṇīs for Two Years in 1 fascicle (sometimes without the character ni; Sengchun obtained the Indic text in Kucha and brought it back; Fonian translated the words, and Huichang took it down with the brush; see Baochang's catalogue).
The above three works in three fascicles are all lost.
The śramaṇa Dharmadhara, also called Damo Shi, means in the Qin language "Wisdom of the Dharma," or also "Ocean of the Dharma."
A native of the Western Regions, he was adept in upholding the Vinayapiṭaka and subtly penetrated the sūtras. In the third year dingmao and fourth year wuchen of the Jianyuan era of Fu Jian (posthumously titled Heavenly King Zhuanglie), he translated three works, including the Daśabhāṇavāra-prātimokṣa, in Chang'an. Zhu Fonian transmitted the words, and Huichang recorded them with the brush (Master Dao'an's Preface to the Monastic Rules states: "Fonian wrote down the Indic text, Daoxian translated it, and Huichang recorded it with the brush." Regarding the Bhikṣuṇī Precepts, Sengyou's catalogue states: "During the time of Emperor Jianwen of the Jin dynasty, the śramaṇa Sengchun obtained the Indic text in the state of Guyi in the Western Regions. When he arrived in Guanzhong, he had Fonian, Dharmadhara, and Huichang produce it together." We respectfully note that Fei Changfang and other catalogues all consider Huichang as the principal translator, having translated it together with Dharmadhara and Zhu Fonian. Now, the Qin monk Huichang never originally traveled to Tianzhu. Although Chang took part in producing the Bhikṣuṇī Precepts, the one who held the original text was Dharmadhara, while Fonian transmitted the translation and Chang took it down with the brush. What difference is there between this and his Monastic Rules? Here they merely singled out Huichang separately. Upon investigating and comparing the origin and end, the matter becomes clear: Chang was an assistant translator, and Dharmadhara was the principal, so it is entered in Dharmadhara's catalogue, and Huichang is not listed separately).

Exposition of the Later Excerpts of the Four Āgamas in 2 fascicles (also called Sūtra of the Later Excerpts of the Four Āgamas; see Sengyou's catalogue).
The above one work in two fascicles is extant.
The śramaṇa Kumārabuddhi means in the Qin language "Child-Awakening." A native of the Western Regions, in the eighth month of the eighteenth year renwu of Fu Jian's Jianyuan era, he translated one work, the Later Excerpts of the Āgamas, at a temple in Ye. It was concluded in winter, the eleventh month. Buddhi held the Indic text, and Fonian and Fohu translated it into the Qin language. The śramaṇas Sengdao, Sengrui, and Tanjou recorded it with the brush.

Treatise Compiled by the Venerable Bodhisattva Vasumitra in 10 fascicles (also called Vasumitra Sūtra; sometimes in 12 fascicles or 14 fascicles; translation began on the fifth day of the third month of the twentieth year of Jianyuan and concluded on the thirteenth day of the seventh month; Bhūti, Nandin, and Deva, three individuals, held the original text, Fonian translated and transmitted it, and Huisong recorded it with the brush; see Sengyou's catalogue).
Vibhāṣā-śāstra in 14 fascicles (sometimes without the character lun; also called Vibhāṣā-abhidharma or Extensive Exposition; sometimes in 15 fascicles or 19 fascicles; translation began in the fourth month of the nineteenth year of Jianyuan and concluded at the end of the eighth month; Nandin transcribed it into Indic script, Buddharakṣa translated and transmitted it, and Minzhi recorded it with the brush; see Sengyou's catalogue).
Sūtra Compiled by Saṅgharakṣa in 3 fascicles (also called Compilation of Saṅgharakṣa; first translation; sometimes in 5 fascicles; translated in the twentieth year of Jianyuan, concluding on the thirtieth day of the eleventh month; Fonian transmitted the translation and Huisong recorded it with the brush; see Sengyou's catalogue; produced at Shiyang Temple in Chang'an; also said that Fohu transmitted the translation).
The above three works in twenty-seven fascicles are all extant.
The śramaṇa Saṅghabhūti, also written Sanghabhadeng, means in the Qin language "Manifestation of the Saṃgha." A native of Jibin, he was resolute and possessed profound and admirable virtue. He visited renowned teachers one after another and attained refined mastery through practice. He read extensively across the scriptures and was exceptionally adept in the numerical treatises, memorizing the Vibhāṣā and fully grasping its wondrous essentials (Vibhāṣā is the Pi-po-sha, not the Mahāvibhāṣā). He continually harbored the intent to wander through various regions, observing customs and propagating the teaching. At the end of Fu Jian's Jianyuan era, he arrived in Guanzhong. Prior to this, the scriptures of the Mahāyāna had not yet spread widely, while the study of meditation and numerical analysis was extremely flourishing. Once he reached Chang'an, all acclaimed him as a master of the Dharma. Fu Jian's Palace Attendant Secretary Zhao Zheng, courtesy name Wenye, was widely learned, talented, and held the Great Dharma in high esteem. Having heard that foreign lands honored and practiced the Vibhāṣā, and that Bhūti could recite it by heart, he provided the four requisites with ritual offerings and requested him to translate the Indic text. From the seventeenth year xinsi to the twenty-first year yiyou of Jianyuan, together with the venerable and virtuous Dharma master Shi Dao'an and others, Bhūti translated three works, including the Vasumitra. Zhu Fonian, a śramaṇa from Liangzhou, and Buddharakṣa, a foreign śramaṇa, transmitted the words. The śramaṇas Minzhi and Huisong, and the Palace Attendant Secretary Zhao Wenye recorded them with the brush. Master Dao'an and Fahe collated and settled the text together. Bhūti's disciplinary virtue was rigorous and austere; he was serene, tranquil, and detached from the mundane world. The monastic community of Guanzhong took him as a model. Later it is not known how he ended his days. As for Buddharakṣa, it is not known what country he was from. His virtue and deeds were pure and solid, and he was thoroughly versed in the scriptures. Having traveled long in the Central Lands, he was proficient in the Qin language; his propagation and translation of Indic texts was praised in his era (The various catalogues such as Sengyou's all say that the Vibhāṣā-śāstra was translated by Saṅghadeva. Now, relying on Master Dao'an's preface to the treatise, it states that it was translated by Saṅghabhūti; we now take the treatise preface as correct. The various catalogues of Sengyou and others further state that Bhūti translated the Miscellaneous Abhidharma Vibhāṣā-śāstra in 14 fascicles, which is indeed this Vibhāṣā-śāstra).

Excerpts from the Mahāprajñāpāramitā Sūtra in 5 fascicles (sometimes without the character chao; sometimes in 7 fascicles; also called Banluore; another title is Subhūti Chapter; also called Chang'an Chapter; the sixth translation, sharing the same original text with the Daoxing, Xiaopin, Mingdu, etc.; see Sengrui's Two Qin Catalogues and Sengyou's catalogue).
The above one work in five fascicles is extant.
The śramaṇa Dharmapriya means in the Qin language "Love of the Dharma." A native of India, he possessed a bright and agile demeanor and set his mind on propagating metaphors and teachings. In the eighteenth year renwu of Fu Jian's Jianyuan era, he translated one work, the Prajñā Excerpts Sūtra. Fohu translated and transmitted it (Fohu is Buddharakṣa), Huijin recorded it with the brush, and Master Dao'an collated and settled it. Several accounts say that it shares the same original text with the Dapin, Fangguang, and Guangzan, but this is perhaps due to an insufficiently careful examination.

Abhidharma-aṣṭagrantha-śāstra in 30 fascicles (sometimes without the character lun; sometimes in 20 fascicles; also called Kātyāyanābhidharma, or Abhidharma-sūtra Eight Grantha; first translation, sharing the same original text with the Tang translation of the Jñānaprasthāna-śāstra; translation began on the twentieth day of the fourth month of the nineteenth year of Jianyuan and concluded on the twenty-third day of the tenth month; see Sengyou's catalogue).
Abhidharmahṛdaya in 16 fascicles (first translation; sometimes in 13 fascicles; produced in Luoyang in the final years of Jianyuan; see Sengrui's Two Qin Catalogues and Sengyou's catalogue).
The above two works in forty-six fascicles (the former work in thirty fascicles is extant; the latter work in sixteen fascicles is lost).
The śramaṇa Saṅghadeva (also called Tihe, or Sengjiadipo, which are merely regional accents of Chu and Xia) means in the Qin language "God of the Saṃgha." A native of Jibin, he had the Gautama clan name. In the nineteenth year guiwei of Fu Jian's Jianyuan era, he traveled to Chang'an. The śramaṇa Fahe invited him to undertake translation. Starting in the nineteenth year and concluding at the end of the Jianyuan era, he translated two treatises, including the Aṣṭagrantha (As for the Vibhāṣā in 14 fascicles, following Master Dao'an's preface, it was translated by Bhūti, so it is removed here).
Zhu Fonian, a śramaṇa from Liangzhou, translated and transmitted it, Huili and Sengmao recorded it with the brush, Fahe arranged its principal themes, and Master Dao'an composed the preface. Later, in the sixteenth year of the Taiyuan era of Emperor Xiaowu of the Jin, he traveled to Mount Lu and went to Jiankang, where he produced further sūtras and treatises, as fully detailed in the Jin catalogue.

Madhyamāgama Sūtra in 59 fascicles (produced in the twentieth year of Jianyuan; this is the first translation; Zhu Fonian recorded it with the brush; see Zhu Daozu's Miscellaneous Records of the Jin Era and Sengyou's catalogue).
Ekottarikāgama Sūtra in 50 fascicles (first translation; produced in the summer of the twentieth year jiashen of Jianyuan and concluded by the following spring, making 40 fascicles; Fonian transmitted the translation, and Tansong recorded it with the brush; see Master Dao'an's preface to the sūtra; recorded in Sengrui's, Sengyou's, and Baochang's catalogues; Sengyou's stating 33 and 24 fascicles is probably an error).
Tridharmakā-śāstra in 2 fascicles (first translation; also called Tridharmakā without the character lun; slightly different from that produced by Saṅghadeva in the Jin era; see Fei Changfang's catalogue).
Compilation of Saṅgharakṣa in 2 fascicles (composed by Saṅgharakṣa seven hundred years after the Buddha's nirvāṇa; first translation; see Baochang's catalogue).
Sūtra on the Cause and Condition of King Aśoka's Son Losing His Sight in 1 fascicle (third translation; translated in Anding city for the Director of the Department of State Affairs Yao Min from the eighteenth day to the twenty-fifth day of the second month in the sixth year xinmao of the Jianchu era of the Yao Qin; Fonian transmitted the translation and composed the preface; see the Two Qin Catalogues; this should properly belong to the Later Qin, but is appended here in accordance with the majority).
The above five works in one hundred and fourteen fascicles (the first four works in one hundred and thirteen fascicles are lost; the latter one work in one fascicle is extant).
The śramaṇa Dharmanandin means in the Qin language "Joy of the Dharma." A native of the country of Tokhara, he renounced the world in his boyhood. His intelligence matured early, and he studied and recited the scriptures, establishing his achievements through single-minded devotion. He extensively inspected the Tripiṭaka and recited the Madhyama and Ekottarika Āgamas from memory. His knowledge was vast and his erudition comprehensive, there being nothing he was not versed in. Because of this, everyone throughout his country, near and far, admired and respected him. In his youth, observing the regions, he traveled throughout many lands. He consistently believed that the essence of propagating the Dharma was to proclaim what had not yet been heard. Therefore, braving the shifting sands across distant lands, he traveled eastward bearing these treasures. In the twentieth year of Fu Jian's Jianyuan era, he arrived in Chang'an. As Nandin's learning was superior and his reputation for the Dao was exceedingly renowned, Fu Jian received him with deep courtesy and provided generous offerings. Prior to this, among the many scriptures in the Central Lands, the Four Āgamas were missing. Fu Jian's attendant courtier, the Administrator of Wuwei Zhao Zheng, whose aspirations were deeply committed to the treasury of the Dharma, accordingly invited him together with Master Dao'an to translate the sūtras. Zheng gathered scholar monks within the city of Chang'an and transcribed the Indic manuscripts of the two Āgamas, only after which the translation began. Fonian transmitted the words, and Huisong recorded them with the brush. From the twentieth year jiashen of Fu Jian's Jianyuan era to the sixth year xinmao of Yao Chang's Jianchu era, Nandin translated five works, including the Madhyamāgama. Nandin later returned to the Western Regions, and it is unknown where he ended his days.