開元釋教錄 6

English (machine translation) 6

Language: English

6.8 — 3 parts
6.11 — 6 parts

6.1

Compiled by the śramaṇa Zhisheng of the Western Chongfu Temple in the gengwu year [730 CE].

6.2

Comprehensive Summary Catalogue of All Sūtras, Part One, Section Six

6.3

Qi of the Xiao family, capital at Jianye (also called the Southern Qi).

From the first year of the Jianyuan era of Emperor Gao, jiwei [479 CE], to the second year of the Zhongxing era of Emperor He, renwu [502 CE], across a total of seven rulers and twenty-four years, there were seven śramaṇas who translated a total of twelve works of sūtras and vinayas in thirty-three fascicles (among them, seven works in twenty-eight fascicles are extant, and five works in five fascicles are lost texts).

6.5

(Southern Qi under the Xiao clan) Śramaṇa Dharmagathayaśas (one work, one fascicle, sūtra)
Śramaṇa Mahāyāna (two works, two fascicles, sūtra and vinaya)
Śramaṇa Saṅghabhadra (one work, eighteen fascicles, vinaya)
Śramaṇa Dharmamati (two works, two fascicles, sūtra)
Śramaṇa Guṇavṛddhi (three works, six fascicles, sūtra and compilation)
Śramaṇa Śākya Tanjing (two works, two fascicles, sūtra)
Śramaṇa Śākya Fahua (one work, one fascicle, sūtra)

Anantamukhanirhāra-dhāraṇī-sūtra (Wuliangyi jing), one fascicle (second translation; listed in Sengyou's catalogue).
The one work and one fascicle above are extant.
Śramaṇa Dharmagathayaśas, whose name in Qi means "Fashengcheng" ("Renown of Dharma's Arising"), was a native of Central India. Deeply responsive to sentient beings, his mind was committed to guiding and benefiting them without remiss. In the third year of the Jianyuan reign-era (xinyou) of Emperor Gao (Daocheng) [481 CE], he translated one work, the Anantamukhanirhāra-dhāraṇī-sūtra, at Chaoting Temple in Guangzhou. Dharmagathayaśas was skilled with his own hand at clerical script and understood the Qi language with his mouth, transmitting and handing down the sūtra to others. In the third year of Yongming [485 CE], Śramaṇa Huibiao of Mount Wudang carried it to the capital, Yangdu, where it was copied and circulated.

Pañcaśata-jātaka-sūtra (Wubai bensheng jing), one fascicle (listed in Sengyou's catalogue, where You notes that the number of fascicles is unclear; [Fei Chang]fang states one fascicle).
Sthavirīya-vinaya (Tabili lü), one fascicle (in Qi: Xiude lü [Vinaya of the Elders]; listed in Sengyou's catalogue, where You notes that the number of fascicles is unclear; [Fei Chang]fang states one fascicle).
The two works and two fascicles above are both lost.
Śramaṇa Mahāyāna was a native of the Western Regions. He harboured a devotion to the profound path and set his mind on widely propagating it. During the Yongming reign-era of Emperor Wu (Ze) [483–493 CE], he translated two works, including the Pañcaśata-jātaka-sūtra, in Guangzhou.

Samantapāsādikā (Shanjian lü piposha), eighteen fascicles (also called Piposha lü, or simply Shanjian lü; listed in the Song-Qi catalogue of Daohui and Sengyou's catalogue).
The one work and eighteen fascicles above are extant.
Śramaṇa Saṅghabhadra, whose name in Qi means "Zhongxian" ("Assembly of the Worthy"), was a native of the Western Regions. He cherished the Path, was broad-minded and unconstrained, and his transforming kindness was inexhaustible. The tradition handed down from master to disciple says: After the Buddha's parinirvāṇa, once Upāli had completed the compilation of the Vinayapiṭaka, on the fifteenth day of the seventh month of that very year, having finished receiving the pravāraṇā (mutual confession), he made offerings of incense and flowers to the Vinayapiṭaka and then placed a single dot before it. It was done in this manner year after year. When Upāli was about to enter nirvāṇa, he held it and entrusted it to his disciple Dāsaka. When Dāsaka was about to enter nirvāṇa, he entrusted it to his disciple Sonaka. Sonaka entrusted it to his disciple Siggava. Siggava entrusted it to his disciple Moggaliputta Tissa. Moggaliputta Tissa entrusted it to his disciple Caṇḍavajji. In this way it was handed down from master to master until it reached the contemporary Tripiṭaka master (his name is not given). This Tripiṭaka master brought the Vinayapiṭaka to Guangzhou. As he was about to board the ship to return, he entrusted the Vinayapiṭaka to his disciple Saṅghabhadra. In the sixth year of Yongming of Emperor Wu, a wuchen year (Fang says jisi) [488 CE], Saṅghabhadra together with the śramaṇa Sengyi translated it at Zhulin Temple in Guangzhou, titling it Samantapāsādikā (Shanjian lü piposha). They thereupon spent the rains retreat together. In the seventh year of Yongming, a jisi year (Fang says gengwu) [489 CE], in the middle of the seventh month, having finished receiving the pravāraṇā, following the practice of the previous masters, they made offerings of incense and flowers to the Vinayapiṭaka, and thereupon placed a dot. In that year, the count came to 975 dots; each dot was one year. In the ninth year of the Datong reign-era of the Liang [543 CE], Zhao Boxiu met the ascetic Vinaya master Hongdu at Mount Lu and obtained this record of the dots marking the years and months left by all the sages following the Buddha's nirvāṇa down to the seventh year of Yongming of the Qi. Boxiu asked Hongdu: "Why are no more dots seen from the seventh year of Yongming onward?" Hongdu answered: "Prior to that, they were all placed by the hands of holy men who had attained the Path. A poor monk such as I, an ordinary worldling, can only revere and uphold it atop my head; I dare not presumptuously add a dot." Following this calculation, Boxiu determined that down to the ninth year of Datong of the Liang, a guihai year, it made a total of 1,028 years. If I, Zhisheng, deduce according to Boxiu's count down to the eighteenth year of Kaiyuan of the Great Tang, a gengwu year [730 CE], it makes a total of 1,216 years. If so, then the date of the Tathāgata's nirvāṇa is fraught with discrepancy and cannot yet be taken as definitive. (This record of the ink dots differs completely from the chronological account chanted at the Tooth Relic Vihāra in the Lion Country (Siṃhala) as transmitted by Faxian. That this text claims that Upāli, having gathered the Vinayapiṭaka and completed the pravāraṇā, placed a dot by his own hand, and that year after year it was thus successively entrusted and handed down down to the present day—this may well not be so. If one examines this Samantapāsādikā, it was not compiled by Upāli, but was an exposition of the doctrines of a single school according to its own tradition among the twenty schools after the schism, selecting the essentials rather than being the entire Vinaya. That a dot was added each year after it was compiled may indeed be so, but to say that Upāli placed a dot by his own hand cannot be accepted as a sure guide.)

Saddharmapuṇḍarīka-sūtra, "Devadatta Chapter, Chapter Twelve" (Miaofa lianhua jing Tipo-datiduo pin dishi'er), one fascicle (now incorporated into the Miaofa lianhua jing at the beginning of the fifth fascicle; Śramaṇa Faxian obtained the Sanskrit text in Khotan; listed in Daohui's Song-Qi catalogue; Sengyou's catalogue says he obtained the Sanskrit text in the commandery of Gaochang, and it is not clear which is correct).
Guanyin chanhui chuzui zhou jing (Avalokiteśvara Confession and Sins Expiation Dhāraṇī Sūtra), one fascicle (translated on the fifteenth day of the twelfth month of the eighth year of Yongming; listed in Sengyou's catalogue and Baochang's catalogue).
The two works and two fascicles above (the Devadatta Chapter is extant; the Guanyin zhou jing is lost).
Śramaṇa Dharmamati, whose name in Qi means "Fayi" ("Intention of the Dharma"), was a native of the Western Regions. Having a profound sympathy for sentient beings, he imparted teachings suitable to each circumstance. In the eighth year of Yongming (gengwu) of Emperor Wu [490 CE], he translated two works, including the Devadatta Chapter, for Śramaṇa Faxian at Waguan Temple in Yangdu. At that time, Faxian was the Controller of the Saṅgha (sengzheng). Earlier, in the third year of Yuanhui of the Song [475 CE], Faxian had travelled across the Western Regions, where he obtained the Sanskrit text of the sūtra as well as a tooth of the Buddha in Khotan; guarded by the deity Kapila, he returned to the Song. When the text reached the Qi, it was translated together with Śramaṇa Dharmamati during the Yongming reign-era. The Buddha's tooth was enshrined at the Upper Dinglin Temple on Mount Zhong. (The Buddha's tooth was about three inches long and of a similar circumference, of a yellowish-white colour; the tip of the tooth had an indentation and protrusion like modern seal script, and it was warm, lustrous, smooth, and clean, rather like pearls and jade. Upon careful examination of internal Buddhist scriptures, the Buddha had four teeth: one in Trāyastriṃśa Heaven, one in the palace of the Nāga King, one in the Lion Country, and one in Uḍḍiyāna. This was precisely the tooth from Uḍḍiyāna; it had later been lost suddenly, only to appear in Khotan, from where Faxian requested to bring it back.)
When it came to the first month of the third year of Putong of the Liang [522 CE], there suddenly arrived several men holding weapons. At nightfall, they knocked at the gate, claiming that a slave of His Highness the Prince of Linchuan had rebelled, and someone had reported that he was up in the pavilion of the Buddha's tooth, requesting that the pavilion be opened for inspection. The monks of the temple complied with their words. The captain went before the seat of the Buddha's tooth, opened the casket, took the tooth, made three prostrations, wrapped the tooth in a brocade cloth, and departed winding around the eastern mountain. Later, it was pursued and recovered, and returned to Dinglin Temple. When Emperor Wen of the Sui annexed the Chen, it still remained on Mount Zhong. In the third year of Renshou [603 CE], the Imperial Palace Envoy, Prince Jian of Yuzhang, brought it from Yangzhou to present it to Emperor Wen. On the fifteenth day of the fifth month of that year, an edict was issued to send it to the Eastern Chanding Temple for veneration. The miraculous spiritual nature of the Buddha's tooth is fully recorded in Sengyou's Record of the Buddha's Tooth, and will not be expanded upon here. That Eastern Chanding Temple is what is now the Da Zhuangyan Temple.

Sudatta-sūtra (Xuda jing), one fascicle (also named Xuda zhangzhe jing; extracted from the thirty-ninth fascicle of the Madhyamāgama; Sengyou states it was translated in the second year of Jianwu; an alternative translation; listed in Changfang's catalogue and the Gaoseng zhuan).
Śatāvadāna-sūtra / Hundred Parables Sūtra (Baiyu jing), four fascicles (also called Baiju piyu jing; sometimes in five fascicles; composed by the Indian Saṅghasena; translated on the tenth day of the ninth month of the tenth year of Yongming; listed in Sengyou's catalogue; You and others all state it was translated into ten fascicles, but in this four-fascicle edition, the one hundred stories are complete).
Dvādaśāṅgapratītyasamutpāda-sūtra (Shi'er yinyuan jing), one fascicle (fifth translation; identical text with the Beiduoshuxia jing and others; You states it was produced in the second year of Jianwu; listed in the Gaoseng zhuan and Changfang's catalogue).
The three works and six fascicles above (the first two works in five fascicles are extant; the latter one work in one fascicle is lost).
Śramaṇa Guṇavṛddhi, whose name in Qi means "Dejin" ("Progress in Virtue"), was a native of Central India. From a young age he followed the Path, serving the Indian Mahāyāna master of the Dharma Saṅghasena as his teacher. Clever, possessing a strong memory, and diligent in recitation and study, he could recite more than one hundred thousand words of Mahāyāna and Hīnayāna scriptures; he also studied secular texts and clearly understood yin and yang, and his observations of omens and divinations frequently yielded verified proof. Hence, his renown for esoteric arts was heard throughout the Western Regions. At the beginning of the Jianyuan era, he arrived in the Jiang-Huai region and stayed at Vaiśālī (Piye-li) Temple. Holding his mendicant staff and followed by his disciples, his deportment was dignified and solemn; those from princes and dukes down competed to request audiences with him. Previously, Saṅghasena in India had selected and compiled essential parables from the twelve divisions of the Sūtrapiṭaka, composing them into one work of one hundred tales to instruct new students. Guṇavṛddhi was able to recite all of them fluently and also understood their meanings. In the autumn, the ninth month, of the tenth year of Yongming (renshen) of Emperor Wu [492 CE], he translated it into the language of the Qi, which is the Hundred Parables Sūtra (Baiyu jing). He also produced the Sudatta and the Dvādaśāṅgapratītyasamutpāda. After the Daming era of the Song, the translation of sūtras had nearly ceased; when he proclaimed and disseminated the Dharma jewels, everyone in the world praised him. In character, Guṇavṛddhi was magnanimous, generous, and possessed breadth of discernment. He excelled at welcoming and guiding others, diligently pursued the Path in person, and never slackened from dawn to night. For this reason, foreign saṅgha members congregated from ten thousand miles away, and South Sea merchants all revered and served him, offering gifts to and fro throughout the seasons without end. By nature he amassed much good fortune and was rich in wealth and treasures; yet in undertaking Buddhist activities, he harboured no private interest. By the side of the Huai River in Jianye, he constructed the Zhiguan Temple, with multiple tiers of pavilions and layered gates, its halls and chambers orderly and adornment complete. His nurturing of disciples and propagation of the teachings were profoundly illustrious in virtuous deeds. He died in the winter of the second year of Zhongxing [502 CE].

Mahāmāyā-sūtra (Mohe moye jing), one fascicle (second translation; also called Fo sheng daolitian wei mu shuofa [The Buddha Ascends to Trāyastriṃśa Heaven to Preach the Dharma to His Mother]; also called Moye jing; sometimes in two fascicles; listed in the three catalogues of Wang Zong, Baochang, and Fashang).
Madbhūta-dharmaparyāya-sūtra (Weicengyou yinyuan jing), two fascicles (prefaced with the ordination of the śrāmaṇera Rāhula; also simply called Weicengyou jing; second translation; listed in the Shixing catalogue).
The two works and three fascicles above are both extant.
Śramaṇa Śākya Tanjing: It is not known where he was from. During the Qi dynasty, he translated two works, including the Mahāmāyā-sūtra. The various catalogues simply say they were translated in the Qi era, but as the year is not indicated, it is not clear under which emperor.

Kuchisthagarbhadārikā-vyākaraṇa-sūtra (Fuzhong nü ting jing), one fascicle (fifth translation; identical text with the Wugouxian nü jing and others; Fang states it is found in the Right-hand Catalogue).
The one work and one fascicle above is lost.
Śramaṇa Śākya Fahua: During the Yongyuan reign-era of the Deposed Emperor Baojuan [499–501 CE], he recited from memory one work, the Fuzhong nü ting jing. The various catalogues succeedingly all say it was "recited from memory"; the intention behind this recitation is not clear, but it is recorded accordingly. Because an earlier translation existed, it avoids doubts or loss.

(Furthermore, the catalogues of Changfang and the Neidian say that during the Qi, Śramaṇa Daozheng of Jiangzhou abridged and revised one fascicle of the Maitreya Becoming Buddha Sūtra (Mile chengfo jing); this is likely not so, as will be discussed in detail later in the Mahāyāna catalogue. In addition, Fang and others also say that in the Qi era, Śramaṇa Fadu produced one fascicle of the Huihe jing and one fascicle of the Piba lü in Yangdu. Now, the Huihe jing comes from the Saṃyuktāgama, while as for the Piba lü, the Sui Dharma Catalogue states that it was forged by Fadu to falsely usurp the name of a vinaya, and it is now discarded and not established. Fang and others also say that in the Qi era, Śramaṇa Śākya Fani translated two fascicles of the Yiyi jing. Now, this sūtra was recited from memory with closed eyes by the monk Fani at the end of the Qi and the beginning of the Liang; the text extant today is confused in principle and phrasing and cannot be circulated. If it is said to have appeared at the end of the Qi, why did Sengyou's catalogue not record it? It is now classified in the section of doubtful texts and not preserved in the regular catalogue. Fang and others also say that in the Qi era, Śramaṇa Daobei produced five works in five fascicles including the Jiusheng jing, but all catalogues express doubt about them; we now follow the old ruling as definitive.)

6.6

The Liang dynasty of the Xiao clan had its capital at Jianye (also called the Former Liang).

6.7

From the first year of the Tianjian era of Emperor Wu, renwu [502 CE], to the second year of the Taiping era of Emperor Jing, dingchou [575 CE], there were altogether four rulers and fifty-six years, with eight individuals of the clergy and laity. The sūtras, vinayas, śāstras, and various records produced, together with newly collected sūtras of lost translators, total forty-six works in 201 fascicles (among which forty works in 191 fascicles are extant, and six works in ten fascicles are lost texts).

6.8.1

Śramaṇa Shi Sengyou (three works in thirty-nine fascicles: genealogical records and catalogues)
Śramaṇa Mandrasena (three works in eleven fascicles: sūtras)
Śramaṇa Saṅghapāla (ten works in thirty-two fascicles: sūtras, śāstras, and biographies)
Śramaṇa Shi Baochang (two works in fifty-four fascicles: sūtra compilations and biographies of nuns)
Śramaṇa Shi Minghui (one work in one fascicle: nuns' precepts)
Prince Upasena (one work in one fascicle: sūtra)
Śramaṇa Paramārtha (eleven works in twenty-four fascicles: sūtras and śāstras)
Śramaṇa Shi Huijiao (one work in fourteen fascicles: biographies of monks)
Newly collected sūtras of lost translators: fourteen works in twenty-five fascicles: sūtras, śāstras, and compilations.

Shijia pu [Genealogy of Śākyamuni], ten fascicles (composed in the Qi dynasty; there is also a five-fascicle version differing in comprehensiveness; Fei Changfang says four fascicles, which is likely an error; recorded in Sengyou’s catalogue, Changfang’s catalogue, and the Neidian Catalogue, among others; it is properly placed under the Qi catalogue, but here follows the author and is appended to the Liang).
Chu sanzang jiji [Collection of Records of the Translation of the Tripiṭaka], fifteen fascicles (Sengyou's catalogue itself says ten fascicles, but fifteen fascicles currently exist; the two catalogues of Changfang and the Neidian say sixteen fascicles; recorded in the catalogues of Sengyou, Changfang, and the Neidian, among others; also composed during the Qi period).
Hongming ji [Collection on Expanding the Clarification], fourteen fascicles (the three catalogues of Sengyou and others all say ten fascicles; fourteen fascicles currently exist; recorded in the catalogues of Sengyou, Changfang, and the Neidian, among others).
The above three works in thirty-nine fascicles are all extant.
Śramaṇa Shi Sengyou was a monk of the Jianchu Temple in the capital city of Yangdu. His secular surname was Yu, and his ancestors were originally people from Xiapi in Pengcheng. For generations, his father had lived in Jianye. When Sengyou was several years old, he entered the Jianchu Temple to pay reverence, and thereupon leapt with joy, taking delight in the Way and refusing to return home. His parents felt compassion for his determination and permitted him to enter the Way. He studied under the monk Sengfan as his master. When he was fourteen, his family secretly sought a marriage for him. Sengyou learned of this and fled to Dinglin [Temple], throwing himself upon Dharma Master Fada. Fada was also rigorous in precept virtue, serving as a pillar of the Dharma gate. Sengyou served him with complete sincerity. When he came of age, he received full ordination; his resolve and conduct were steadfast and bright. He initially received instruction under the śramaṇa Faying. Ying was an eminent master of the time, revered as the authority of vinaya studies. Sengyou then exerted his mind, delving into and seeking [its teachings] without slackening dawn or dusk. Consequently, he became profoundly versed in the vinaya texts, surpassing the ancient worthies. Emperor Wu, Xiao Yan, treated him with profound courtesy and favor. Whenever there were doubtful matters regarding monastic affairs, imperial decrees were issued to have him examine and determine them. When he grew frail with age and suffered from foot ailments, an imperial decree permitted him to ride a sedan chair into the palace interior to administer precepts to the six palaces. He was held in such high esteem. Furthermore, Prince Wenxuan of Jingling, Xiao Ziliang of the Southern Qi, Prince of Linchuan, Xiao Hong, Prince of Nanping, Xiao Wei, Officer of Equal Rank to the Three Excellencies Yuan Ang of Chen Commandery, Senior Princess Ding of Yongkang, Guipin Ding, and others all revered his precept model and paid the utmost respect due to a master. His lay and clerical disciples numbered more than ten thousand. Sengyou profoundly comprehended the Vinayapiṭaka and was also skilled in literary composition. He gathered records and composed them into regular cases, hoping that those who read them would save effort while attaining broad mastery; they are indeed the cardinal principles of the Dharma gate and the primal foundation of the Śākya clan. From the end of the Xiao Qi through the Liang dynasty, he composed three works, including the Shijia pu. Other works, such as the Fayuan ji, Shijie ji, and Shizi zhuan, are omitted and not discussed here because they were not admitted into the canon; all are fully described in the Chu sanzang jiji and other works.

Mañjuśrīparipṛcchā-mahāprajñāpāramitā-sūtra, two fascicles (also in one fascicle; also simply called the Wenshu bore boluomi jing; first translation, sharing the same original as that produced by Saṅghapāla and the "Mañjuśrī Section" of the seventh assembly of the Mahāprajñāpāramitā-sūtra; also incorporated into the Mahāratnakūṭa as the forty-sixth assembly; recorded in the catalogue of Li Kuo and the Xu gaoseng zhuan).
Dharmadhātuprakṛty-asambheda-sūtra, two fascicles (second translation, now incorporated into the Mahāratnakūṭa as the eighth assembly; recorded in the catalogues of Li Kuo and Baochang, and the Xu gaoseng zhuan).
Ratnamegha-sūtra, seven fascicles (first translation, sharing the same original with different translations as the Dasheng baoyun jing of Subhūti in the Chen dynasty and the Baoyu jing of Dharmaruci in the Tang dynasty; recorded in the Donglu and the Xu gaoseng zhuan).
The above three works in eleven fascicles are all extant.
Śramaṇa Mandrasena (translated in Liang as "Weak Sound"; also called "Vast and Weak") was a native of the country of Funan. His spiritual comprehension was transcendent; he observed the hidden and the manifest entirely. Undaunted by difficulties and dangers, his mind was set on enlightenment and conversion. Bearing a large collection of Sanskrit sūtras, he came from afar to present them as tribute. In the second year of the Tianjian era of Emperor Wu, guisi [503 CE], he arrived in the Liang capital. An imperial decree ordered Saṅghapāla to translate together with him. Thereupon they produced three sūtras, including the Wenshu bore jing. Although he engaged in translation, he was not yet skilled in the Liang language, so the text of the sūtras he produced is mostly obscure and unpolished.

Mañjuśrīparipṛcchā-prajñāpāramitā-sūtra, one fascicle (second translation, sharing the same original as that produced earlier by Mandra and the "Mañjuśrī Section" of the Mahāprajñāpāramitā-sūtra; Fei Changfang says it is slightly superior to the two-fascicle version produced earlier by Mandra).
Mahāyāna-daśadharmaka-sūtra, one fascicle (first translation, sharing the same original with the Shifa jing produced by Jueding under the Northern Wei; translated in the Putong era; also simply called the Shifa jing).
Sarvabuddhaviṣayāvatārajñānālokālaṃkāra-sūtra, one fascicle (second translation, sharing the same original as the Ru fo jingjie jing translated by Dharmaruci under the Northern Wei).
Aṣṭamaṅgalaka-sūtra, one fascicle (if a person hears the names of these eight Buddhas, they will not be harmed by any hosts of ghosts, spirits, or various perils; fourth translation, sharing the same original as the Baxiang zhou jing, Bayang shenzhou jing, and other texts).
Mahāmāyūrī-vidyārājñī, two fascicles (also called the Kongque wang tuoluoni jing; seventh translation, sharing the same original with the Da kongque zhouwang jing translated by Yijing in the Tang; recorded in Baochang’s catalogue).
Śāriputradhāraṇī-sūtra, one fascicle (this dhāraṇī has great spiritual power; if one is able to uphold it, eight yakṣa kings of the Snow Mountains will constantly come to protect them, and their desires will be fulfilled according to their wishes; ninth translation, sharing the same original as the Wuliangmen weimi chi jing produced by Zhi Qian; recorded in the Baochang catalogue).
Mañjuśrīparipṛcchā-sūtra, two fascicles (also simply called the Wenshu wen jing; translated in the seventeenth year of the Tianjian era at the Zhanyun Hall; Yuan Tanyun transcribed the text, and Śramaṇa Fayun of the Guangzhai Temple established the definitive version).
Bodhisattvapiṭaka-sūtra, one fascicle.
Vimuttimagga, twelve fascicles (also given as thirteen fascicles; translated in the fourteenth year of the Tianjian era at the Zhanyun Hall).
Aśokāvadāna, ten fascicles (sometimes with the character "Da" added; second translation, sharing the same original with different translations as the Yuwang zhuan translated by An Faqin under the Western Jin; translated on the twentieth day of the sixth month of the eleventh year of the Tianjian era at the Shouguang Hall in Yangdu; recorded in Baochang's catalogue).
The above ten works in thirty-two fascicles are all extant (all recorded in Changfang's catalogue; the Xu gaoseng zhuan mentions the total number of works, but does not list their titles in full).
Śramaṇa Saṅghapāla (translated in Liang as "Armor of the Saṅgha"; also called "Protector of the Saṅgha") was a native of the country of Funan. Discerning and intelligent from childhood, he early on turned toward the ford of the Dharma. Although he delved into both sūtras and śāstras, he concentrated his studies particularly on the Abhidharma. His fame spread gradually, leaving an honored reputation south of the seas. After receiving full ordination, he became broadly proficient in the Vinayapiṭaka. Valiantly intent on traveling abroad, he delighted in exalting conversion. Hearing that the Dharma flourished in the Qi kingdom, he boarded a ship and arrived in the capital, residing at the Zhengguan Temple. He became a disciple of the Indian śramaṇa Guṇabhadra, from whom he further studied the Vaipulya sūtras with deep diligence. Before a whole year had passed, he became broadly learned and thoroughly versed in many teachings.

6.8.2

He understood the scripts and languages of several countries. Finding that the Qi dynasty had fallen and the teaching of the Way was declining, Saṃghapāla kept his body and mind quiet and pure, severing external ties. Shutting his door, he reposed in leisure, cultivating simplicity and supporting his pursuits. When the Great Liang ruled the world, it searched far and wide for talents and abilities. In the fifth year of Tianjian, summoned by imperial decree, he conducted translation at five sites in the Liang capital: the Shouguang Hall, the Hualin Garden, Zhengguan Temple, Zhanyun Lodge, and Funan Lodge. From the fifth year of Tianjian (bingxu) to the first year of Putong (gengzi), he translated ten works of sūtras including the Mañjuśrī-prajñā (their Indic originals were all presented by Mandrasena; Fei Changfang's and other catalogues further say that Saṃghapāla additionally produced the Biography of King Aśoka in five fascicles, which is incorrect, as the preceding Aśoka-sūtra is itself that biography, and should not be recorded twice). At the inception of translation, Emperor Wu personally attended the Dharma seat in the Shouguang Hall and received the text with the brush. Afterwards, he entrusted it to the translators to complete the scriptural texts. He decreed that the śramaṇas Baochang, Huichao, Sengzhi, Fayun, and also Yuan Tanyun and others engage in dialogue to draft the exposition, so that the ornate and plain were harmoniously ordered without departing from the principles of translation. The Son of Heaven received him with great generosity, engaging him as a household monk. The provisions supplied by the relevant officials caused clergy and laity to look upon him with renewed respect. Saṃghapāla did not hoard private wealth, but used his donation gifts to establish and support the temple where he resided. Grand Defender Hong, the Prince of Linchuan, welcomed and treated him with great esteem. In the fifth year of Putong, he died of illness at Zhengguan Temple, aged sixty-five.

Jinglü yixiang (Distinct Characteristics from the Sūtras and Vinayas), fifty fascicles (Compiled by imperial decree in the fifteenth year of Tianjian. The catalogue notes: 'including the table of contents, fifty-five fascicles.' At present the table of contents is missing, leaving only fifty fascicles; as the table of contents merely gathered the chapter headings, it probably contained nothing else; see Baochang's catalogue and Changfang's catalogue).
Bīkṣuṇī-zhuan (Biographies of Bhikṣuṇīs), four fascicles (Relating the conduct of nuns across the four dynasties of Jin, Song, Qi, and Liang; newly entered into the catalogue).
The above two works in fifty-four fascicles are both extant in their original texts.

The śramaṇa Shi Baochang was a monk of Zhuangyan Temple in the Liang capital. His secular surname was Cen, a native of Wu commandery. He was a senior disciple of the Vinaya Master Sengyou. His broad learning and erudition had few peers. Emperor Wu held him in high esteem and veneration. During the Tianjian era, he was repeatedly ordered to compile works, all of which met with the imperial approval. In the fifteenth year (bingshen), he was further decreed to compile the Jinglü yixiang in one work. Baochang also separately compiled the Biographies of Nuns in four fascicles. In Changfang's catalogue, there are additionally seven works such as the Biographies of Famous Monks; because they are not admitted into the Canon, they are omitted and not discussed. The rest are fully recorded in the Continued Biographies of Eminent Monks.

Wufen biqiuni jieben (Five-Part Bhikṣuṇī-prātimokṣa), one fascicle (Also called Mahīśāsaka-bhikṣuṇī-prātimokṣa; see Baochang's catalogue).
The above one work in one fascicle is currently extant in its original text.

The śramaṇa Shi Minghui was a monk of Jianchu Temple in the Liang capital. Pure and austere in his observance of the precepts, he studied the Mahīśāsaka school. Finding that when Jue Shou translated the Mahīśāsaka-vinaya in the Song dynasty, he produced only the bhikṣu-prātimokṣa and lacked the bhikṣuṇī-prātimokṣa, Minghui in the third year of Putong (renyin) under Emperor Wu extracted one fascicle of the bhikṣuṇī-prātimokṣa from the great vinaya, which is the version circulating today. (The compiler notes: Examining this prātimokṣa, after the śaikṣa rules there are no seven adhikaraṇa-śamathas. Although the vinaya original is abridged, according to the principle they ought to be included. How could a dispute among the saṃgha of nuns not be settled? The core text of the Mahīśāsaka-vinaya contains them just as for monks, for fascicle forty of that vinaya says: 'Among the śaikṣa rules, except for polluting grass and water, the seven adhikaraṇa-śamathas and their corresponding rules are completely identical with those for monks.' That the master did not include them is unreasonable).

Mahāyāna-mūrdharāja-sūtra, one fascicle (Also called Vimaladāraka-sūtra; the third translation, being the same text as Dharmarakṣa's Vaipulya-mūrdharāja of the Western Jin and Guptaka's Sucintikadāraka-sūtra of the Sui; see Changfang's catalogue and the Continued Biographies of Eminent Monks, etc.).
The above one work in one fascicle is currently extant in its original text.

Prince Upasūna was the son of the king of Ujjayinī in Central India (This country of Ujjayinī is said by some to be in South India, and by others to be in West India, which cannot yet be settled. It may be that because this country occupies the corner of Central India, bordering the west and close to the south, accounts have varied without a fixed location). Naturally perceptive and brilliant, he comprehended the subtle and abstruse. He devoted himself to Buddhist sūtras, excelling particularly in their doctrine. He thoroughly understood phonetics and was also skilled in regional dialects. Previously, in the Xinghe era of the Eastern Wei, he had translated three sūtras. During the Datong era of the Liang, he came from the Wei to the Liang, where Emperor Wu retained him. By imperial decree, he was put in general charge of diplomatic missions to foreign lands. On that occasion, he translated one work, the Mūrdharāja-sūtra.

Suvarṇaprabhāsa-sūtra, seven fascicles (Or six fascicles in twenty-two chapters; produced in the first year of Chengsheng at Zhengguan Temple and Yang Xiong's residence. The version produced by Dharmakṣema during the Liang [dynasty of the Northern Liang] had four fascicles and eighteen chapters; Paramārtha translated an additional four chapters, completing the previous ones to make twenty-two, divided into seven fascicles; it is now in the Catalogue of Redacted Multiplicities).
Anuttarāśraya-sūtra, two fascicles (Translated on the eighth day of the ninth month in the third year of Shaotai [dingchou] of the Liang, requested by Liu Wentuo, Internal Scribe of Nankang in Pinggu county; see the postscript to the sūtra. Changfang's statement that it was produced in the Chen dynasty is incorrect. The chronologies of various houses contain no third year of Shaotai, as harmonized in the Classified Catalogue).
Treatise on the Gāthā on Original Existence and Present Non-existence in the Nirvāṇa-sūtra, one fascicle (Changfang says it was produced in the fourth year of Taiqing; upon examining the various chronologies, Taiqing did not reach a fourth year; the same applies below).
Viniscaya-saṃgrahaṇī-śāstra, three fascicles (Containing Liang terms and vocabulary, this was translated in the Liang dynasty; examining its phrasing, it was produced by Paramārtha).
Mahāyāna-śraddhotpāda-śāstra, one fascicle (First translation; the same text as that translated by Śikṣānanda of the Tang. Produced on the tenth day of the ninth month in the second year of Chengsheng [guiyou] at Jianxing Temple in Shixing commandery, Hengzhou. Upasūna and others transmitted the words, and the śramaṇa Zhikai and others received them with the brush and composed a preface; see the preface to the treatise).
Tattva-śāstra, one fascicle (The initial title reads Tattva-śāstra, Chapter on Rebutting Objections; Changfang says it was produced in the fourth year of Taiqing).
Benevolent Kings Prajñā Sūtra, one fascicle (Translated in the third year of Chengsheng at Baotian Temple in Yuzhang; the third translation, being the same text as that translated by Dharmarakṣa and others of the Western Jin).
Maitreya-vyākaraṇa-sūtra, one fascicle (Translated in the third year of Chengsheng at Baotian Temple in Yuzhang; the fifth translation, being the same text as that translated by Kumārajīva and others).
Treatise on the Seventeen Stages, five fascicles (The same text as the Tang translation Yogācārabhūmi-śāstra; having translated five fascicles, work was halted due to political troubles; see the Continued Biographies of Eminent Monks; translated in the fourth year of Taiqing at the residence of Lu Yuanzhe, Magistrate of Fuchun, for twenty eminent figures including the śramaṇa Baoqiong).
Mādhyamaka-śāstra, one fascicle (Changfang says it was produced in the fourth year of Taiqing).
Traikālya-vibhāga-śāstra, one fascicle (Changfang says it was produced in the fourth year of Taiqing).
The above all appear in Changfang's catalogue, the Neidian catalogue, and others. The above eleven works in twenty-four fascicles (the six works up to the Tattva-śāstra in fifteen fascicles are extant; the five works from the Benevolent Kings Sūtra downwards in nine fascicles are lost).

The śramaṇa Paramārtha, in Liang called Zhendi, or Kulānātha, here meaning Qinyi (Relative-Relying), which are both Sanskrit names. He was originally a native of Ujjayinī in Western India, of the brāhmaṇa caste. From the Bharadvāja [clan], his bright conduct was pure and lucid, and his bearing dignified and solemn. His spirit was upright and elevated, leisurely and detached. There was not a collection or comprehensive text among the piṭakas that he did not ponder. In esoteric arts and uncommon skills, he was particularly refined. Although he honored and integrated Buddhist principles, he was known for his mastery of the Dao. Traveling far across arduous passes, undaunted by level or perilous paths, he journeyed through various kingdoms until he came to rest

6.8.3

Central India. During the Datong reign of Emperor Wu of the Liang, the Palace Attendant Zhang Si and others were imperial-decreed to escort the Funan tribute envoys back to their country, and thereupon to travel as an envoy mission to the Magadha kingdom of Central Tianzhu, inviting an eminent and virtuous Tripiṭaka master and seeking Mahāyāna treatises, the Avataṃsaka-sūtra, and other works. Paramārtha had heard from afar of the transformative guidance and holy deportment [practised in China], and [the mission wished to] search out an eminent master to benefit the multitude. That kingdom then besought Paramārtha, along with the sūtras and śāstras he was to carry, to respectfully comply with the imperial order. As he had long cherished this wish in his mind, he joyfully listened to the mandate. On the fifteenth day of the eighth month in the twelfth year of Datong, he arrived at the Southern Sea. Having traversed peril and breadth, he was nonetheless delayed for two springs. It was only in the leap eighth month of the second year of Taiqing that he finally arrived at the capital. Emperor Wu greeted him in person with respectful salutations, accommodated him in the Baoyun Hall, and provided offerings with utter devotion. The Emperor wished to translate and transmit the scriptural teachings so as not to be surpassed by the Qin era, and to produce new texts surpassing the Qi period. But with the decline of the Way in the late Liang, the Jie raiders encroached, and the Dharma collapsed along with the times. Not succeeding in preaching and translating, he then walked into the eastern lands. He went on to Fuchun, where the magistrate Lu Yuanzhe first offered to consult him about the path and intended to undertake translation. Gathering outstanding figures—the śramaṇa Baoqiong and others, over twenty men—he translated the *Saptadaśabhūmi-śāstra*, completing only five fascicles. As the state's crisis was not yet pacified, he had to rely on others while spreading the teaching. By the Dabao reign, Hou Jing invited him back to the court to make offerings to him. At that time, warfare and famine occurred in succession, and the Dharma was on the verge of ruin. When Emperor Yuan established his lineage and the Chengsheng era brought pacification, [Paramārtha] stayed at Zhengguan Temple in Jinling. Together with Dhyāna Master Yuan and more than twenty others, he translated the *Suvarṇaprabhāsa-sūtra*. In the second month of the third year, he returned to Yuzhang. He also went to Xinxu and Shixing. Furthermore, following Grand Protector Xiao, he crossed the mountain ranges and reached Nankang. Moving from place to place he translated, wandering with nowhere to settle. The sūtras and śāstras translated by Paramārtha during the Liang period totaled eleven works. At the end of the Liang he entered the Chen, where he translated further sūtras and śāstras as described below.
Catalogues such as [Fei] Changfang's and the *Neidian [lu]* list the *Samayabhedoparacanacakra-śāstra* in one fascicle, also saying it was translated by Paramārtha. Now, examining the phrasing, it was not Paramārtha's translation. Since it shares the same source as the *Nikāyabhedavibhaṅga-vyākhyāna*, it should not be listed again. It is now deleted here, as described in the *Classified Catalogue*. There are also six works in twenty-six fascicles, including the commentary on the *Suvarṇaprabhāsa*, which were all written by Paramārtha; they are also all deleted here. (The catalogues of Changfang, the *Neidian lu*, and others also say that in the fifteenth year of Tianjian, Mu Daoxian presented the *Uruvilvā-sūtra* in one fascicle; simply stating that it was presented without clarifying the details, it is temporarily compiled into the doubtful catalogue, and deleted and not recorded here.)
*Biographies of Eminent Monks* in fourteen fascicles (one fascicle of preface and catalogue, thirteen fascicles of biographies, making fourteen in all; compiled in the eighteenth year of Tianjian; seen in both Changfang's catalogue and the *Neidian lu*).
The above work of one work in fourteen fascicles is extant.
Śramaṇa Shi Huijiao, whose clan name is unknown, was a native of Shangyu in Kuaiji. He was learned in both internal and external [teachings] and broadly versed in sūtras and vinayas. He resided at Jiaxiang Temple, propagating the Dharma in spring and summer, and composing texts in autumn and winter. He authored commentaries on the meanings of the *Nirvāṇa-sūtra* and *Brahmajāla-sūtra*. Furthermore, because Master [Bao]chang's compilation *Biographies of Famous Monks* contained much superficial and redundant matter, he therefore established principles, expanded on them, and composed the *Biographies of Eminent Monks* in one work. It begins in the tenth year of the Yongping era of Emperor Ming of the Han and ends in the eighteenth year of the Tianjian era of the Liang, spanning 453 years and comprising 257 principal persons, with 239 persons mentioned supplementarily, totaling 496 persons altogether. Dividing their virtuous deeds, he formed ten major categories. His preface states in brief: "Earlier authors sometimes disliked the detailed breadth and abridged the facts, yet often omitted and discarded their extraordinary deeds of standing firm. Supposing that renunciants living under kings and rulers should not haughtily hold themselves aloof or soar high in isolation—yet looking into their renunciation of worldly glory and severance of emotional ties, their original intention was to inspire the worldly to become virtuous; if such things are not discussed, what indeed is there to record?" He also states: "Compilations of previous eras were mostly titled 'Famous Monks.' I privately deem that between 'famous' and 'eminent' there is an inequality. As for those who practice reality while concealing their light, they are eminent but not famous. Those of little virtue who suit the times are famous but not eminent. The famous but not eminent are originally not what should be recorded; the eminent but not famous are fully provided in this present record. Therefore, I omit the word 'famous' and replace it with the word 'eminent'." Carefully examining this work, its principles are clear and its prose graceful and concise; it can truly be transmitted without decay and serve forever as a mirror and guide.
Newly collected sūtras of lost translators:
*Marīcī-sūtra* in one fascicle (also called *Minor Marīcī-sūtra*; it is a slightly different translation of the *Marīcī-sūtra* at the beginning of the tenth fascicle of the *Dhāraṇī-saṃgraha*)
*Six-Syllable Divine Dhāraṇī King Sūtra* in one fascicle (the second translation; same text as the *Six-Syllable Dhāraṇī King Sūtra*)
*Sūtra of Ākāśagarbha Bodhisattva's Questions to the Buddha* in one fascicle (also called *Sūtra of Ākāśagarbha Bodhisattva's Questions on the Seven Buddhas' Dhāraṇī-mantra*, also called *Seven Buddhas' Divine Dhāraṇī Sūtra*; the first translation; same text as the Sui translation *Tathāgata's Upāyakauśalya Dhāraṇī Sūtra*)
*Sūtra of the Names of the Three Thousand Buddhas of the Three Kalpas* in three fascicles (first fascicle: *Names of the Thousand Buddhas of the Past Glorious Kalpa*; middle fascicle: *Names of the Thousand Buddhas of the Present Bhadrakalpa*; lower fascicle: *Names of the Thousand Buddhas of the Future Constellation Kalpa*; seen in Changfang's catalogue of texts entered into the canon, where they are three separate sūtras, now combined into one work)
*Mūlamaṇḍala-dhāraṇī-sūtra* in one fascicle (sometimes without the word "sūtra")
*Sūtra on the Dhāraṇī Spoken to the Buddha by the Great Ghost and Spirit General Aṭavaka* in one fascicle (also directly called *Aṭavaka-dhāraṇī-sūtra*)
*Amitābha Drum-Sound King Dhāraṇī Sūtra* in one fascicle
*Great Samantabhadra Dhāraṇī Sūtra* in one fascicle
*Great Seven Treasures Dhāraṇī Sūtra* in one fascicle
*Great Six-Syllable Dhāraṇī Sūtra* in one fascicle
*Definitive Sūtra of the Elder's Daughter Āmradevī's Lion's Roar* in one fascicle
*Text of the Bodhisattva's Five Dharma Repentance* in one fascicle (also called *Bodhisattva's Five Dharma Repentance Sūtra*)
*Miscellaneous Collection of Dhāraṇīs* in ten fascicles
*Mahāyānapañcaskandhaka-śāstra* in one fascicle (composed by the Bodhisattva Vasubandhu; seen in the Chen dynasty Dacheng Temple catalogue; the first translation; same text as the Tang translation *Mahāyānapañcaskandha-śāstra*)
This śāstra is missing.
The above fourteen works in twenty-five fascicles: except for the *Pañcaskandhaka-śāstra*, all are included in the canon. In the catalogues of lost translators by [Fei] Changfang and others, they were omitted and unrecorded. Examining their phrasing, they are not of ancient antiquity; hence, they are arranged at the end of the Liang, deemed anonymous translations of the Liang period.

6.9

The Yuan clan of the Wei first had its capital at Heng'an. It moved south to Luoyang, and later moved to Ye (also called the Later Wei).

6.10

Beginning from the first year of Huangshi of Emperor Daowu, a bingshen year (that is, the twenty-first year of Taiyuan of the Eastern Jin), and ending in the eighth year of Wuding of Emperor Xiaojing of the Eastern Wei, a gengwu year: in all, thirteen emperors and 155 years (five emperors held their capital at Heng'an; up to the eighteenth year of Taihe of Emperor Xiaowen, they moved south, where seven emperors held their capital at Luoyang, and one ruler had his capital at Ye). There were twelve persons among the clergy and laity. The sūtras, śāstras, biographical accounts, etc., translated by them total eighty-three works in 274 fascicles (among which seventy-three works in 255 fascicles are extant, and ten works in nineteen fascicles are lost texts).

6.11.1

(Yuan Wei):
Śramaṇa Shi Huijue (one work, thirteen fascicles, compiled sūtra)
Śramaṇa Shi Tanyao (three works, seven fascicles, sūtras and biographical accounts)
Śramaṇa Kinkara (five works, nineteen fascicles, sūtras, śāstras, biographical accounts, and compilations)
Śramaṇa Dharmaruci (three works, eight fascicles, sūtras)
Śramaṇa Shi Fachang (one work, one fascicle, sūtra)
Śramaṇa Ratnamati (three works, nine fascicles, śāstras)
Śramaṇa Bodhiruci (thirty works, one hundred and one fascicles, sūtras and śāstras)
Śramaṇa Buddhaśānta (ten works, eleven fascicles, sūtras and śāstras)
Brahmin Gautama Prajñāruci (eighteen works, ninety-two fascicles, sūtras, śīlas, and śāstras)
Prince Upasena (three works, seven fascicles, sūtras)
Vimokṣasena (five works, five fascicles, śāstras)
Śramaṇa Dharmabodhi (one work, one fascicle, śāstra)

*Xianyu jing* (Damamūka-nidāna-sūtra), thirteen fascicles (also in fifteen fascicles, or sixteen fascicles, or seventeen fascicles; also called *Xianyu yinyuan jing*; see Daohui's *Songqi lu* and Sengyou's catalogue).
The one work above, thirteen fascicles, is currently extant.
Śramaṇa Shi Huijue, also called Tanjue. Sengyou states: "Tanjue was a native of Liangzhou. His stature soared into the clouds, and his spirit was bright and perceptive. His stage of śīla was pure and eminent, and his insightful discernment penetrated the subtle. In the kingdom of Khotan, he obtained the Sanskrit text of the sūtra. In the sixth year of the Taiping Zhenjun era of Emperor Taiwu, year *yiyou*, he returned from Khotan and arrived in the kingdom of Gaochang, where together with the śramaṇa Weide he translated one work of the *Xianyu jing*." See Jingmai's *Jingtu*. (According to the Liang śramaṇa Sengyou's *Record of the Xianyu jing*: "The Hexi śramaṇa Shi Tanjue, Weide, and others, eight monks in all, formed a shared resolve to travel to distant regions in search of the scriptures. In the great monastery of Khotan, they encountered the quinquennial gathering of the *pañcapariṣad*. *Pañcapariṣad* in Chinese means the grand assembly of all the multitude every five years. Scholars of the Tripiṭaka each propagated the treasures of the Dharma, preaching the sūtras, lecturing on the vinaya, and providing instruction according to [karmic] dispositions. Jue and the other eight monks separated to listen according to their affinities. Thereupon they eagerly practiced the foreign phonology and analyzed it according to Chinese meaning. Thinking deeply and thoroughly translating, each wrote down what they heard. Returning to Gaochang, they then compiled it into one work. Afterward, crossing the flowing sands, they brought it to Liangzhou. At that time, the śramaṇa Shi Huilang was a master in Hexi; his religious practice was profound and broad, and he held dhāraṇīs of the Vaipulya scriptures. He considered that the origins of what this sūtra records lay in parables (avadāna), and that what parables clarify covers both good and evil; the contrast between good and evil is precisely the distinction between the wise and the foolish. Because previous generations had already transmitted many parables in sūtras, they altered the title in accordance with this matter, naming it *Xianyu* [The Wise and the Foolish].")

*Dajiyi shenzhou jing*, two fascicles (or in four fascicles; see Fashang's catalogue).
*Jingdu sanmei jing*, one fascicle (fourth translation; see Zhu Daozu's catalogue and the *Further Biographies of Eminent Monks*).
*Account of the Transmission of the Dharmapiṭaka* (*Fu fazang zhuan*), four fascicles (second translation; see Bodhiruci's catalogue and the *Further Biographies of Eminent Monks*).
The three works above, seven fascicles (the one work *Jiyi zhou jing*, in two fascicles, is currently extant; the two works *Jingdu jing* and the other, in five fascicles, are lost texts).
Śramaṇa Shi Tanyao. It is not known where he was from. He left household life in his youth, his conduct firm and chaste, his disposition and discernment serene and modest. During the Heping era of the Wei, he resided at the Northern Terrace and served as Controller of the Clergy (Zhaoxuantong). He pacified and gathered the saṃgha, winning their hearts admirably. He resided in the Tongle Monastery at the Hengan Grottoes, which had been built by the Wei emperor. Thirty *li* northwest of Hengan, on the northern cliff of Mount Wuzhou, he excavated the stone cliff and established a Buddhist monastery, named Lingyan. The largest of the niches rises to a height of more than two hundred feet and can hold some three thousand people. On each face, statues were carved with the utmost skill and beauty; each niche had a distinct appearance, astonishing both humans and spirits. Like teeth of a comb, they were linked continuously for over thirty *li*. The monastery at the eastern end constantly provided for a thousand people. Stele inscriptions still exist, but their details cannot be fully stated here. Prior to this, in the seventh year of Emperor Taiwu's Taiping Zhenjun era, the Minister of Works Cui Hao, using deviant and flattering words, caused the emperor to revere the Daoist master Kou Qianzhi, appointing him Celestial Master. He cherished and respected Laozi, harmed the sons of the Śākya, and burned down the monasteries and stūpas. By the year *gengyin*, Emperor Taiwu contracted a severe pestilence and only then did he awaken, aided also by the Meditation Master of White Feet who came to inspire him. Generating shame and repentance, he thereupon executed Cui Hao, buried him in the city market, and made his mouth into a latrine, ordering the crowd to defile it. In the year *renchen*, Emperor Taiwu died. His grandson, Emperor Wencheng, ascended the throne, immediately erecting stūpas and monasteries and searching for scriptures. After seven years of the Dharma being suppressed, the Three Jewels rose again. Yao, lamenting the previous decline and rejoicing in its present revival, in the third year of Heping, year *renyin*, therefore gathered venerable monks at the Northern Terrace grottoes, and before an Indian śramaṇa translated three works including the *Jiyi jing*, desiring that they circulate to later sages without interruption.

*Great Vaipulya Bodhisattva Daśabhūmika Sūtra* (*Dafangguang pusa shidi jing*), one fascicle (fifth translation; same original text as Kumārajīva's *Zhuangyan putixin jing*; see the *Shixing lu* and Daohui's *Songqi lu*).
*Sūtra on Praising the Merits of All Buddhas* (*Chengyang zhufuo gongde jing*), three fascicles (also titled *Ji zhufuo hua jing*, or simply *Ji hua jing*, or *Xianzai fo ming jing*; or in four fascicles; third translation; same original text as the one translated by Kumārajīva and others; see Daohui's *Songqi lu*).
*Fangbian xin lun*, one fascicle (or in two fascicles, altogether four chapters; second translation; same original text as the one translated by Buddhabhadra of the Eastern Jin; see Daohui's *Songqi lu* and Sengyou's catalogue).
*Account of the Circumstances of the Transmission of the Dharmapiṭaka* (*Fu fazang yinyuan zhuan*), six fascicles (or without the characters *yinyuan*; also called *Fu fazang jing*; or in four fascicles, or in two fascicles; see Daohui's *Songqi lu*; third translation; same original text as the ones translated by Zhiyan of the Song and Tanyao of the Wei; also seen in Sengyou's catalogue).
*Zabaozang jing* (Storehouse of Sundry Jewels Sūtra), eight fascicles (the catalogue states thirteen fascicles, which is unclear; at present there are only eight fascicles; see Daohui's *Songqi lu* and Sengyou's catalogue).
The five works above, nineteen fascicles, are all extant.
Śramaṇa Kinkara, rendered in Wei [Chinese] as "He shi" (What Matter). He was a person from the Western Regions. Traveling to convert beings was his thought, and guiding living beings was his intention. In the second year of the Yanxing era of Emperor Xiaowen, year *renzǐ*, he translated five works including the *Dafangguang shidi jing* for the Controller of the Clergy, the śramaṇa Tanyao. Liu Xiaobiao transcribed the text.

*Sūtra on the Dharma Gate of Entering the Seal of the Power of Faith* (*Xinli ru yin famen jing*), five fascicles (translated in the first year of Zhengshi; a cognate sūtra of the *Avataṃsaka*).
*Sūtra on the Tathāgata's Adornment of Wisdom Light Entering the Realm of All Buddhas* (*Rulai zhuangyan zhihui guangming ru yiqie fo jingjie jing*), two fascicles (also called *Rulai ru yiqie fo jingjie jing*; translated at Baima Temple in the second year of Jingming; first translation; same original text as the Liang translator Saṅghapāla's *Du yiqie zhufuo jingjie zhiyan jing*).
*Jinse wang jing* (Suvarṇavarṇa-rāja-sūtra), one fascicle (first translation; same original text as the one translated by Gautama [Prajñā]ruci; translated in the fourth year of Zhengshi; Fashang's catalogue states that Bodhiruci later re-examined it).
The three works above, eight fascicles (the first two works, seven fascicles, are currently extant; the latter one work, one fascicle, is a lost text).
Śramaṇa Dharmaruci, rendered in Wei [Chinese] as Faxi, and also as Fale. A person from South India. He left household life to enter the Way, and was particularly renowned for transmitting the Vinayapiṭaka. Taking the propagation of the Way as his duty, he was moved to action by beings. During the reign of Emperor Xuanwu, he traveled to洛陽 to teach and transform. In the second year of Jingming, year *xinsi*,

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開元釋教錄 — 智昇, Classical Chinese