開元釋教錄 6.11

English (machine translation) 6.11

Language: English

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*,

6.11.2

In the fourth year of Zhengshi (dinghai), he translated three sūtras including the *Faith-Power Sūtra* for Emperor Xuanwu, with the śramaṇa Daobao serving as scribe; this appears in the catalogues of [Fei] Zhangfang and others.

*Bianyi zhangzhe zi jing* (Sūtra of the Elder's Son Bianyi), one fascicle (also called *Bianyi zhangzhe zi suo wen jing*, or *Zhangzhe bianyi jing*; appears in Fashang's catalogue).
The above one work in one fascicle is extant.
The śramaṇa Shi Fachang: it is not known where he was from. During the reign of Emperor Xuanwu, he also translated one work, the *Bianyi jing*, in Luoyang. (The cataloguer remarks: "Having respectfully consulted the *Biographies of Eminent Monks* and other records, all state that during the Jin dynasty, several years after Dao'an went forth, he first requested scriptures from his master; his master initially gave him one fascicle of the *Bianyi jing*, consisting of about five thousand words, which he memorized at a single glance. Furthermore, Master Dao'an's anonymous translations again list this title. In accordance with this, during the Eastern Jin period, the *Bianyi jing* was already circulating in the world; how could it be that it was only in the reign of Xuanwu of the Wei that Fachang brought it forth?")

*Miaofa lianhua jing lun* (Commentary on the Lotus Sūtra), one fascicle (composed by Bodhisattva Vasubandhu; also called *Fahua jing lun*; Palace Attendant Cui Guang, Senglang, and others served as scribes; appears in Zhangfang's catalogue; first translation; broadly identical with minor differences compared to the translation by Bodhiruci; titled *Saddharmapuṇḍarīka-upadeśa*).
*Jiujing yicheng baoxing lun* (*Ratnagotravibhāga*), four fascicles (also called *Baoxing fenbie qicheng zengshang lun*; in three or five fascicles; produced at Zhao Xin's residence; appears in Baochang's catalogue; second translation, sharing the same original text with Bodhiruci's version).
*Baoji jing lun* (Commentary on the Ratnakūṭa), four fascicles (second translation; sharing the same original text with Bodhiruci's *Dacheng baoji jing lun*; appears in Baochang's catalogue).
The above three works in nine fascicles (the first two works in five fascicles are extant; the latter one work in four fascicles is lost).

The śramaṇa Ratnamati (also called Mati; translated into the language of the Wei as Baoyi [Treasure-Thought]) was a native of Central India. His learning and scholarship were abundant, and he mastered both principle and phenomena. He could recite a total of one hundred million gāthās of the Tripiṭaka's teachings, each gāthā containing thirty-two syllables. He was especially versed in meditative contemplation and intended to travel and convert. In the fifth year of Zhengshi (wuzi) of Emperor Xuanwu, he first arrived in Luoyang, where he translated three works, including the *Commentary on the Lotus Sūtra*. The śramaṇas Senglang and Jueyi, along with Palace Attendant Cui Guang and others, served as scribes. When the texts were being translated in the inner palace of Luoyang, Bodhiruci transmitted the original text, while Ratnamati and [Buddha]śānta assisted. Later, the three virtuous elders gave heed to rumors, each transmitting their master's tradition without visiting one another. Taking note of this flourishing period of propagating the Dharma and reluctant to cause troublesome disputes, the Emperor decreed that translations be carried out at three separate locations, to be compared and collated upon completion. Because omissions and variations occurred among them, textual expressions and doctrinal points were occasionally joined differently; later persons combined them to form complete texts. This appears in the catalogues of Baochang and others (which is why there are two versions each of the commentaries on the *Lotus Sūtra*, *Ratnakūṭa*, and *Ratnagotra*).

Initially, the śramaṇa Baoyi was distinguished by his extraordinary spiritual insight. In understanding and expressing Wei idiom, he reached the utmost depths and subtleties. The Emperor often ordered him to lecture on the *Avataṃsaka-sūtra*; his explanations and elucidations awakened understanding, and profound insights frequently burst forth. One day, while he was seated on the high seat, there suddenly appeared a figure holding a tablet and a calling card, looking like a high official, who said: "By order of the Heavenly Lord, I have come to invite the Dharma master to lecture on the *Avataṃsaka-sūtra*." Baoyi replied: "This present Dharma assembly has not yet concluded. When the scripture is finished, I will follow your command. Nevertheless, the prerequisites for the Dharma service cannot be set up alone; the chief lecturer, incense bearer, karmadāna, and hymn chanters are all indispensable. Please allow them to be designated." The messenger acted according to his request, meeting the designated monks. Soon after, when the Dharma service was about to end, the earlier messenger reappeared, saying: "By order of the Heavenly Lord, I have come down to welcome you." Baoyi smiled with a serene countenance, bid farewell to the assembly, and passed away quietly on the Dharma seat. The four monks, including the chief lecturer, also passed away at the same time. All who heard and saw this marveled at such an unprecedented event.

*Viyāsa-praśna-sūtra* (*Piyeduo wen jing*), two fascicles (the catalogues of Zhangfang and others all say that Baoyi translated it in Luoyang; now, examining the scripture's preface, it states that in the fourth year of Xinghe, Gautama-prajñāruci translated it in the capital of Ye; it is now moved to Gautama's catalogue).
*Daśabhūmika-śāstra* (*Shidi jing lun*), twelve fascicles (The note states: When first translating the śāstra, they were not yet proficient in the Wei language; they named the container-realm (*bhājana-loka*) as the 'small bowl realm' (*zhanzi shijian*). Later, entering the palace for a feast, they saw senior elders asking disciples for vessels (*qi*), and the disciples handed them alms-bowls and wrappers together. They thereby realized that *qi* is an umbrella term, and so changed it to 'container-realm' (*qishijian*). This *Commentary on the Ten Stages* is listed under both Ratnamati and Bodhiruci in the catalogues of Zhangfang and others. Now, examining Cui Guang's preface to the śāstra, it states that Bodhiruci and Ratnamati translated it together in the palace at Luoyang, with Buddhaśānta transmitting the language and the Emperor personally acting as scribe. Having them listed separately in the two records is theoretically inadmissible; they are now merged into a single text under Bodhiruci's catalogue).
*Recipes for Blending Incense by Bodhisattva Nāgārjuna*, one fascicle (a total of fifty methods; since it is not part of the Tripiṭaka's teachings, it is now excluded).
The above three works are now all eliminated.

*Vajracchedikā Prajñāpāramitā Sūtra* (*Jingang bore boluomi jing*), one fascicle (translated in the second year of Yongping at the residence of Chancellor Hu; this is the second translation, with Senglang serving as scribe; shares the same original text with Kumārajīva's version of the Qin dynasty and the section *Diamond Cutter* of the ninth assembly of the *Mahāprajñāpāramitā-sūtra*; appears in Fashang's catalogue).
*Maitreya-bodhisattva-paripṛcchā-sūtra* (*Mile pusa suo wen jing*), one fascicle (second translation; shares the same original text with the *Dacheng fangdeng yaohui jing*; translated at Zhao Xin's residence, with Jueyi serving as scribe; now incorporated into the *Ratnakūṭa* as the forty-first assembly, renamed the Assembly of Maitreya Bodhisattva Inquiring about Eight Dharmas).
*Viseṣacintā-brahma-paripṛcchā-sūtra* (*Sheng siwei fantian suo wen jing*), six fascicles (translated in Luoyang in the first year of Shenggui; this is the third translation; sharing the same original text with Dharmarakṣa's *Chixin* and Kumārajīva's *Siyi*; appears in Fashang's catalogue and the *Continued Biographies of Eminent Monks*).
*Sandhinirmocana-sūtra* (*Shenmi jietuo jing*), five fascicles (first translation of the complete text; brought forth in Luoyang in the third year of Yanchang, with Sengbian serving as scribe; sharing the same original text with the Tang translation *Jie shenmi jing* and the *Xiangxu jietuo jie jing*; appears in Fashang's catalogue and the *Continued Biographies of Eminent Monks*).
*Laṅkāvatāra-sūtra* (*Ru Lengqie jing*), ten fascicles (translated in the second year of Yanchang; this is the third translation; sharing the same original text with Guṇabhadra's four-fascicle *Laṅkāvatāra* of the Song and the Tang translation *Dacheng ru Lengqie jing*; Senglang and Daozhan served as scribes; appears in the *Continued Biographies of Eminent Monks*).
*Mahāsatyaka-nirgrantha-sūtra* (*Da sanzhe niganci suo shuo jing*), ten fascicles (sometimes adding the characters *shouji* without the characters *suo shuo*; or in seven or eight fascicles; also called *Pusa jingjie fenxun famen jing*; produced in the first year of Zhengguang in Luoyang at the residence of the Governor of Sizhou, Prince of Runan; second translation; sharing the same original text with the *Shentong bianhua jing*).
*Wuzi baoqie jing* (*Anakṣara-ratnakaraṇḍaka-sūtra*), one fascicle (first translation, with Senglang serving as scribe; sharing the same original text with the Tang translation *Dacheng li wenzi jing* and others).
*Gayāśīrṣa-sūtra* (*Jiayeshan ding jing*), one fascicle (also called *Jiaye ding jing*; second translation; sharing the same original text with Kumārajīva's *Wenshu wen puti jing* and others).
*Defaming the Buddha Sūtra* (*Bangfo jing*), one fascicle (second translation; sharing the same original text with Western Jin Dharmarakṣa's *Jueding zongchi jing*).
*King of Mahāvaipulya Sūtras* (*Dafangdeng xiuduoluo wang jing*), one fascicle (first translation; sharing the same original text with the *Jueding zhuanyou jing*).
*Mañjuśrī-paricaryā-sūtra* (*Wenshushili xunxing jing*), one fascicle (first translation; sharing the same original text with Jñānagupta's *Wenshushili xing jing* of the Sui; Jueyi served as scribe).
*Buddhavacana-sūtra* (*Foyu jing*), one fascicle (first translation; sharing the same original text with the translation by Jñānagupta of the Northern Zhou; Senglang served as scribe).

6.11.3

Foming jing (Names of Buddhas Sūtra), twelve fascicles (also said to be thirteen fascicles, or divided into twenty fascicles; translated in the Zhengguang reign era at the residence of Chancellor Hu; see Continued Biographies of Eminent Monks);
Faji jing (Dharmasaṃgīti-sūtra), six fascicles (also said to be seven or eight fascicles; produced in Luoyang in the fourth year of the Yanchang reign era, scribed by Senglang; see Fashang's Catalogue and Continued Biographies of Eminent Monks);
Hu zhu tongzi tuoluoni jing (Dhāraṇī Sūtra on Protecting Children), one fascicle (also called Hu zhu tongzi qingqiu nannü tuoluoni jing);
Chamo bodi shouji jing (Kṣamāvatī-vyākaraṇa-sūtra), one fascicle (produced in Luoyang in the Zhengguang reign era);
Buzeng bujian jing (Anūnatvāpūrṇatva-nirdeśa-sūtra), one fascicle (produced in Luoyang in the Zhengguang reign era; seven sheets; the catalogues stating two fascicles are in error);
Shidi jing lun (Daśabhūmika-sūtra-śāstra), twelve fascicles (or fifteen fascicles; composed by the Bodhisattva Vasubandhu, explaining the Daśabhūmika-sūtra; translated in the fourth month of the first year of the Yongping reign era in the Taiji Purple Pavilion, with the emperor personally taking it down in writing, and later entrusted to the śramaṇa Sengbian and others to complete the commentary text; finished at the beginning of summer in the fourth year; see Cui Guang's preface);
Miled pusas suowen jing lun (Maitreya-bodhisattva-paripṛcchā-śāstra), five fascicles (or six, seven, or ten fascicles; explaining the Maitreya-paripṛcchā-sūtra, namely the forty-first assembly of the Ratnakūṭa; produced in Luoyang at the residence of Zhao Xin);
Dacheng baoji jing lun (Mahāyāna-ratnakūṭa-śāstra), four fascicles (first translation; same text as that produced by Baoyi; explaining the single-fascicle Ratnakūṭa Sūtra, namely the forty-third assembly of the Great Ratnakūṭa, the Prabhasa-bodhisattva Assembly);
Jingang banruo boluomi jing lun (Vajracchedikā-prajñāpāramitā-śāstra), three fascicles (composed by the Bodhisattva Vasubandhu; produced in the second year of the Yongping reign era at the residence of Chancellor Hu, scribed by Senglang; first translation, same text as the Nengduan jingang lun shi and others produced by Yijing under the Tang);
Wenshushili pusa wen puti jing lun (Mañjuśrī-bodhisattva-paripṛcchā-bodhi-śāstra), two fascicles (also called Gayāśīrṣa-śāstra; composed by the Bodhisattva Vasubandhu; produced in the second year of the Tianping reign era at Yinzhou Temple in Ye City, scribed by Sengbian and Daozhan);
Fahua jing lun (Saddharmapuṇḍarīka-śāstra), two fascicles (entitled Miaofa lianhua jing youbotishe; or one fascicle; scribed by Tanlin, who also composed a preface; second translation, same text as that previously produced by Baoyi; the one with the verse of refuge at the beginning is this text; see Continued Biographies of Eminent Monks);
Shengsiwei fantian suowen jing lun (Viśeṣacintibrahmaparipṛcchā-śāstra), four fascicles (or three fascicles; produced in the first year of the Putai reign era in Luoyang at the residence of Yuan Tiaotang, scribed by Sengbian and Senglang; the catalogue stating ten fascicles must be an error; see Continued Biographies of Eminent Monks);
Wuliangshou jing lun (Aparimitāyus-sūtra-śāstra), one fascicle (entitled Wuliangshou jing youbotishe yuansheng ji; composed by the Bodhisattva Vasubandhu; produced in the second year of the Yong'an reign era at Yongning Temple in Luoyang, scribed by Sengbian);
Shi'er yinyuan lun (Pratītyasamutpāda-śāstra), one fascicle (composed by Bodhisattva Śuddhamati);
Baizi lun (Śata-śāstra fragment / Hundred Syllable Śāstra), one fascicle (composed by Bodhisattva Deva);
Po waidao xiaocheng sizong lun (Śāstra Refuting the Four Doctrines of Non-Buddhists and Hīnayāna), one fascicle (composed by Bodhisattva Deva);
Po waidao xiaocheng niepan lun (Śāstra Refuting the Nirvāṇa of Non-Buddhists and Hīnayāna), one fascicle (composed by Bodhisattva Deva);
Baoxing lun (Ratnagotravibhāga), four fascicles (or five fascicles; first translation, same text as that produced by Baoyi; all the above appear in Changfang's Catalogue and the Neidian Catalogue).
The thirty works and one hundred and one fascicles above (the former twenty-nine works are extant; the latter single work, the Baoxing lun, is lost).
The śramaṇa Bodhiruci, called Daoxi in the language of Wei, was a man from North India. He had a thorough mastery of the Tripiṭaka and possessed profound entry into dhāraṇī. His aim was to propagate the Dharma and broadly spread it to the ears and eyes [of the world]. Carrying the doctrine, he traveled by night and arrived from afar west of the Congling Mountains. In the Yongping reign era of the Wei, he arrived at the Eastern Capital. Emperor Xuanwu issued an edict extending a cordial welcome and consolation. Later, the emperor housed him in the great Yongning Temple, providing for him most lavishly. Seven hundred foreign monks were all fully supplied. By imperial edict, Bodhiruci was appointed the primary master of scriptural translation. That temple was originally founded in the first year of the Xiping reign era of Emperor Xiaoming by the Empress Dowager Ling, née Hu. It was located south of the Changhe Gate in front of the palace, to the east of the imperial avenue. In its midst stood a nine-story stupa framed of wood, towering over ninety zhang high. Above it was a golden mast a further ten zhang high, rising a thousand chi above the ground, visible from afar a hundred li from the observation terrace. On the day the foundation was first laid, digging down to the yellow springs, they found thirty-two golden images; the Empress Dowager considered this an auspicious omen and a sign of venerating and believing in the Dharma. Therefore, its ornamentation was rare and marvelous, exhausting worldly splendor and beauty. Atop the mast was placed a golden treasure vase holding twenty-five hu, with eleven tiers of golden dew-catching plates. Iron chains stretched from the corners; on the plates and chains hung golden bells as large as one-dan jars. Huge bells were suspended from all the corners of the nine tiers, numbering one hundred and thirty in total from top to bottom. The four sides of the stupa had nine bays, six windows, and three doorways, all with vermilion-lacquered door leaves hung with golden bells, five thousand four hundred bells per tier. In addition, golden-bell ring-handles were installed. The Buddhist works were subtle and refined, exhausting the skills of earth and timber; the embroidered embellishments and golden mountings astonished the heart and eyes. When high winds blew through the long night, the bells harmonized their rings, the resonant clanging heard for more than ten li. To the north stood the main hall, modeled in form after the Taiji Hall; the various images inside were set with gold, jade, pearls, and embroidery, the exquisite craftsmanship surpassing anything of the age. Monks' quarters adjoined all around, exceeding a thousand bays. Terraces and pavilions were scattered like stars, alternating and rising in uneven heights, carved and adorned in vermilion and purple, painted with cinnabar and cyan. Cypress, arborvitae, boxwood, pine, and rare grasses grew in dense clusters. The perimeter wall was all capped with carved tiles. The three south gates were built with three-story gate towers opening three passageways, over two hundred chi above the ground, magnificent and resplendent like heavenly portals. Flanking the gates were arranged four mighty warriors and four lions, adorned with gold and jade, radiant and brilliant. The east and west gates were all identical to this. The only difference was that their gate towers were of two stories. The north gate gave passage to the road, simply erected along the way. Outside the four gates, green locust trees were planted and clear waters flowed along; travelers in the capital frequently sheltered beneath them. The roads were cleared of flying dust, without needing the moisture of billowing clouds; cool winds brought refreshing breezes, with no need for the shade of mimosa blossoms. An edict was issued commanding the Secretariat Drafter Chang Jing to compose an inscription for the temple stele, which is why it says, 'Neither the jeweled palace of Sumeru nor the pure palace of Tuṣita surpasses this.' The scriptures and images presented as tribute by foreign nations were all housed in this temple. Once the temple was completed, Emperor Xiaoming and the Empress Dowager climbed the stupa together; looking down upon the palace, it was like looking at the palm of one's hand. Looking down on clouds and rain, the heavens above were clear and bright; because the affairs of the palace could be seen from there, people were subsequently prohibited from ascending it. At that time, there was a śramaṇa from the Western Regions named Bodhidharma, a native of Persia. Coming across from the Western Regions, he traveled to the capital Luoyang. Seeing the golden plates dazzling in the sunlight, the rays illuminating beyond the clouds, and the jeweled bells catching the wind with their sound echoing outside heaven, he sang praises and wondered if it were the work of spirits. He said of himself that he was one hundred and fifty years old, and had traversed all countries without omission, yet a monastery such as this was nowhere to be found in Jambudvīpa, nor was there any match even to the very ends of the realms of the Buddha. Chanting 'Namo' with his palms joined, he continued for days on end. In the second year of the Xiaochang reign era, a violent gale tore off roofs and uprooted trees; the treasure vase atop the mast fell with the wind, sinking more than a zhang into the ground. Artisans were ordered to install a new one. In the second month of the third year of the Yongxi reign era, it was struck by lightning. The emperor ascended the Lingyun Terrace to view the fire, and dispatched the Prince of Nanyang, Baoju, and the Master of Writing Changsun Zhi to lead one [thousand] of the imperial feather forest guards...

6.11.4

thousands rushed to save it. At that time, thunder and rain darkened the sky, and sleet and snow poured down together. At dawn, fire broke out in the eighth tier. There were two monks who could not bear to see it burned to ashes and cast themselves into the fire to die. The flames continued for more than three months; smoke and fumes still rose from the underground spire-pillar even after a full year. In the fifth month of that year, someone arrived from Donglai Commandery and reported: "I saw the stupa in the midst of the sea, its radiant light majestic and intact. Many people witnessed it together. Soon clouds and mist swirled up, and its location was lost." By the seventh month, the Prince of Pingyang was coerced by Attendant-in-ordinary Husi Chun to flee west to Chang'an. By the tenth month, the capital Luoyang was moved to the Zhang River at Ye. Earlier, Bodhiruci had received an imperial order to begin translating the Daśabhūmikā-śāstra. At its very inception, Emperor Xuanwu personally served as scribe. Only afterwards was it entrusted to the śramaṇa Sengbian and others to complete the entire treatise. The Buddha-Dharma was flourishing; eminent talents gathered in abundance, transmitting and receiving [the teachings] one from another with unflagging diligence. From the first year of the Yongping era (wu-zi) under Emperor Xuanwu at Luoyang to the second year of the Tianping era (yi-mao) under Emperor Xiaojing at the capital Ye, for nearly thirty years, the Tripiṭaka Master Bodhiruci translated successively, producing thirty works in total, including sūtras such as the Vajraprajñā[pāramitā] and śāstras such as the Daśabhūmikā. The emperor also ordered the pure-faith upāsaka Li Kuo to compile a catalogue of the scriptures. Kuo’s learning penetrated the arcane and the plain; his systematization of the sūtras and śāstras possessed elegant models. Thus his catalogue states: "In the chamber of Tripiṭaka Master [Bodhi]ruci, there were roughly ten thousand bundles of Sanskrit texts of sūtras and śāstras. The draft copies recorded by the scribes of newly translated texts filled an entire room." His wisdom and understanding were on par with Ratnamati's, but in extraordinary discernment, acute intelligence, thorough mastery of regional languages, and skill in dhāraṇī arts, he had no equal. He was once seated by the mouth of a well, and his washing pitcher was empty inside. His disciples had not yet arrived, and there was no one to draw water. Bodhiruci then took a willow staff and lightly waved it into the well. Silently chanting incantations just a few times, spring water welled up, rising level with the well curb. He immediately scooped it out with his bowl and used it to wash. The surrounding monks, seeing this completely, could not fathom his supernatural power; all praised him in admiration, calling him a great holy person. Bodhiruci said: "Do not offer praise lightly. These are merely magical arts practiced commonly in foreign lands; because they are not practiced here, you take me to be a saint." Fearing it would delude the world, he thereupon kept it secret and did not perform it regularly.
Sūtra of the Questions of King Vikurvaṇa, two fascicles;
Sūtra of the Seal of Entering [the Samādhi of] Definite and Indefinite, one fascicle;
Sūtra of the High King of All Dharmas, one fascicle;
Sūtra of the Supreme Exuberance of the Ultimate Truth, one fascicle;
Madhyamānusāra-śāstra, two fascicles (The above five works in seven fascicles are all stated in the catalogues of Fei Changfang and others to have been translated by Bodhiruci. Now, examining the prefaces and notes of the original translations at the beginning of the scriptures, they all say Gautama Ruci, not Bodhiruci. They have now been moved into Gautama's catalogue);
Treatise on the Ratnacūḍa-bodhisattva-caturdharmanirdeśa-sūtra, one fascicle;
Treatise on the Sampannasūtra, one fascicle;
Treatise on the Dharmacakrapravartana-sūtra, one fascicle (The above three works in three fascicles are also stated by Fei Changfang and others to have been translated by Bodhiruci. Now, examining the prefaces and notes, they were translated by Vimokṣasena; hence, these three works have also been moved into his catalogue);
Catalogue of Sūtras and Śāstras, one fascicle (This was composed by Bodhiruci, not translated from a separate Sanskrit text; having recorded it here, it is not retained in the present catalogue);
Sūtra on the Domain and Penetration of the Bodhisattva, ten fascicles (Baochang's catalogue states it was translated by Bodhiruci; now, since it is another name for the Saccaka-Nirgrantha-sūtra, it is not kept separately);
Daśadharmaka-sūtra, one fascicle (Produced in the capital Ye in the second year of the Yuanxiang era; second translation, identical to the text produced by Saṅghapāla under the Liang; now incorporated into the Ratnakūṭa as the ninth assembly, titled "Assembly of the Mahāyāna Ten Dharmas");
Abhayapradāna-bodhisattva-sūtra, one fascicle (Also called Sūtra of the Girl Abhayapradā; translated in the capital Ye in the second year of the Yuanxiang era; fifth translation, identical to the Aśokadatta-sūtra, etc.; now incorporated into the Ratnakūṭa as the thirty-second assembly; Tanlin acted as scribe);
Tathāgata-siṃhanāda-sūtra, one fascicle (Produced in Luoyang in the sixth year of the Zhengguang era; first translation, identical to the Tang Divākara's Fangguang shizi hou jing);
Rūpavatyvadāna-sūtra, one fascicle (Translated in the capital Ye in the second year of the Yuanxiang era; second translation, identical to the Qianshi sanzhuan jing translated by Faju under the Western Jin);
Samyak-satkāra-sūtra, one fascicle (Also called Scripture Spoken in the Tejo-dhāraṇī, or Samyag-dharma-satkāra-sūtra; produced in the capital Ye in the second year of the Yuanxiang era; first translation, identical to the Shan jing jing translated by Jñānagupta under the Sui);
Bhavasaṃkrānti-sūtra, one fascicle (Translated in the capital Ye in the second year of the Yuanxiang era; second translation, identical to Bodhiruci's Fangdeng xiuduoluo jing);
Anantamukha-nirhāra-dhāraṇī-sūtra, one fascicle (Eighth translation, identical to Zhi Qian's Wuliangmen weimi chi jing, etc.);
Vajrasāramanda-dhāraṇī-sūtra, one fascicle (Produced in Luoyang in the sixth year of the Zhengguang era; first translation, identical to Jñānagupta's Jingang chang jing under the Sui);
Mahāyānasaṃgraha-śāstra, two fascicles (Produced in Luoyang in the first year of the Putai era; identical to the Mahāyānasaṃgraha produced by Paramārtha under the Chen and Xuanzang under the Tang; composed by Asaṅga);
Anakṣarakāraṇḍaka-sūtra, one fascicle (Produced in the capital Ye in the second year of the Yuanxiang era; second translation, identical to the text produced by Bodhiruci and others; the above ten works all appear in Sui Fei Changfang's catalogue, Tang Neidian Lu, etc.).
The above ten works in eleven fascicles (The first nine works in ten fascicles are extant; the latter one work in one fascicle is a lost text).
The śramaṇa Buddhaśānta, translated in the Wei as Jueding (Awakened and Settled), was a native of Northern India. Possessing acute intelligence and supernatural insight, he was thoroughly versed in both internal and external learning. He was exceptionally skilled in regional languages and especially adept in technical arts. From the sixth year of the Zhengguang era (yi-si) under Emperor Xiaoming to the second year of the Yuanxiang era (ji-wei) under Emperor Xiaojing, he translated ten works, including the Daśadharmaka-sūtra, at Baima Temple in Luoyang and Jinhua Temple in the capital Ye. The śramaṇa Tanlin and others served as scribes.
Vimaladattā-sūtra, one fascicle (Sometimes without the character "De" [i.e., Wugounü jing]; also called Lunyi biancai famen; produced in the capital Ye in the third year of the Xinghe era; third translation, identical to the Vimaladattā Assembly in the Ratnakūṭa and Dharmarakṣa's Lihoushi jing; see Changfang's catalogue);
Arya-suviśuddhavaikrāntacintidevaputra-paripṛcchā-sūtra, three fascicles (Produced at Jinhua Temple in the city of Ye in the third year of the Xinghe era; Tanlin acted as scribe; fifth translation, sometimes in four fascicles; identical to the Suviśuddhacinti Assembly in the Ratnakūṭa and Dharmarakṣa's Ruhuansanmei jing, etc.; see Changfang's catalogue);
Vyāsa-paripṛcchā-sūtra, two fascicles (First translation, identical to the Bādarāyaṇa-ṛṣi [Vyāsa] Assembly in the Ratnakūṭa; translated at the mansion of Master Gao, Director of the Department of State Affairs and Equal in Dignity, on the seventh day of the seventh month of the fourth year of the Xinghe era, completed on the thirtieth day; the śramaṇa Tanlin acted as scribe; see the preface/note before the scripture);
Sūtra of the Questions of King Vikurvaṇa, two fascicles (Second translation, identical to Kumārajīva's Zizaiwang jing; translation commenced upon private imperial presentation within the mansion of Master Gao, Director of the Department of State Affairs and Equal in Dignity, on the thirtieth day of the seventh month of the fourth year of the Xinghe era; the śramaṇa Tanlin acted as scribe; see the preface/note before the scripture);
Sūtra of the Seal of Entering [the Samādhi of] Definite and Indefinite, one fascicle (First translation, identical to Tang Yijing's Ruding buding yin jing; translated at the mansion of Master Gao, Director of the Department of State Affairs and Equal in Dignity, on the nineteenth day of the ninth month of the fourth year of the Xinghe era; the śramaṇa Tanlin acted as scribe; see the preface/note before the scripture).

6.11.5

*Sūtra of the Lofty King of All Dharmas*, 1 fascicle (also titled *Sūtra of the King of the Meaning of All Dharmas*; third translation, from the same original as the *Sarvadharmavīrarāja-sūtra* and others; translated on the twenty-third day of the sixth month of the fourth year of Xinghe at Dingchang Temple by Grand Commandant Dou; scribed by the monk Tanlin; see the preface and record preceding the sūtra).
*Sūtra on the Supreme Meaning Dharma*, 1 fascicle (first translation, from the same original as the *Sūtra of the Great Majestic Lamp-Light Ṛṣi*; translated on the first day of the ninth month of the fourth year of Xinghe at the residence of Lord Gao, Minister of the Right and Equaling the Three Excellencies; scribed by the monk Tanlin; see the preface preceding the sūtra).
*Sūtra of King Suvarṇavarṇa*, 1 fascicle (translated in the fourth year of Xinghe at Jinhua Temple; scribed by the monk Tanlin; second translation, from the same original as that produced by Dharmaruci; see Changfang's catalogue).
*Sūtra of the Names of the Eight Buddhas*, 1 fascicle (also called *Sūtra of the Names of the Eight Buddhas*; translated in the fourth year of Xinghe at Jinhua Temple; scribed by the monk Tanlin; see Changfang's catalogue).
*Madhyamaka-kārikā-anusāra-śāstra*, 2 fascicles (composed by Bodhisattva Asaṅga; translated on the tenth day of the eighth month of the first year of Wuding at the residence of Lord Gao, Minister of the Right and Equaling the Three Excellencies; scribed by the monk Tanlin; see the preface and record preceding the sūtra).
*Vijñaptimātratā-śāstra*, 1 fascicle (also called *Refuting Matter and Mind*, or called *Śāstra on Consciousness-Only Free of Objects*; produced at Jinhua Temple; composed by Bodhisattva Vasubandhu; first translation, from the same original as Paramārtha's *Vijñaptimātratā-śāstra* of the Chen and the Tang translation of the *Viṃśikā-vijñaptimātratāsiddhi*; see Changfang's catalogue).
*Ekaśloka-śāstra*, 1 fascicle (composed by Bodhisattva Nāgārjuna; produced at Jinhua Temple; see Changfang's catalogue, where the catalogue calls it *Ekocchlokā-śāstra*).
*Saddharmasmṛtyupasthāna-sūtra*, 70 fascicles (translated in the first year of Xinghe at the residence of Grand Counselor Gao Cheng in Ye City; scribed by Tanlin, Sengfang, and others; see Changfang's catalogue).
*Sūtra of the Questions of the Stainless Upāsikā*, 1 fascicle (produced in the fourth year of Xinghe; see Changfang's catalogue).
*Prātimokṣa-sūtra of the Kāśyapīya School*, 1 fascicle (derived from the Kāśyapīya school; produced in the first year of Wuding in Ye capital at the request of Attendant-in-Ordinary and Minister of the Right Gao Cheng; see the preface preceding the sūtra; scribed and prefaced by Sengfang; also seen in Changfang's catalogue).
*Sūtra on the Four Dharmas of Bodhisattvas*, 1 fascicle (produced at Jinhua Temple; scribed by Tanlin, Li Xiyi, and others; see Changfang's catalogue).
*Sūtra of the Jewel-Intent Cat*, 1 fascicle (produced at Jinhua Temple for Gao Zhongmi; see Changfang's catalogue).
*Śāstra of the Questions of the Vātsīputrīya Monks*, 1 fascicle (produced at Jinhua Temple for Gao Zhongmi; scribed by Li Xiyi).
The eighteen works above, totaling ninety-two fascicles (fifteen works and eighty-nine fascicles up to the *Prātimokṣa* are extant; the three works and three fascicles from the *Sūtra on the Four Dharmas of Bodhisattvas* downward are lost texts).
The brāhmaṇa Gautama Prajñāruci, rendered in Wei as Zhixi ("Aspiration for Wisdom"), was of the pure-intent [brāhmaṇa] caste of the city of Vārāṇasī in Central India. In his youth he studied the Buddha's teachings and was wondrously conversant with the imports of the sūtras. His spiritual insight was exceptional, and he easily comprehended foreign languages. In the first year of Xiping under Emperor Xiaoming, he traveled to and stayed in Luoyang. Later, when the capital was moved to Ye, he also migrated with the times. From the first year of Yuanxiang, a wuwu year, to the first year of Wuding, a guihai year, under Emperor Xiaojing, he translated eighteen works including the *Stainless Woman* at Jinhua and Changding temples and within the residence of Lord Gao, Minister of the Right and Equaling the Three Excellencies, in Ye City. The monks Sengfang and Tanlin, the layman Li Xiyi, and others acted as scribes.
*Vigrahavyāvartanī-śāstra*, 1 fascicle; *Karmasiddhiprakaraṇa*, 1 fascicle (for the two treatises above, Changfang's catalogue and others all say they were translated by Gautama Ruci; now, examining the original prefaces and translation records at the beginning of the scriptures, they in fact state that it was Vimokṣasena; following the scripture records, this is now corrected).
Furthermore, the *Continued Biographies of Eminent Monks* states: "During the Wei, there were the monks Bodhiruci and Prajñāruci, who translated sūtras one after the other. However, when the various catalogues were copied and transmitted, they were mostly careless, each dropping the first character and merely saying 'Ruci', without knowing which Ruci it was. Down to the present, the translation records across the catalogues have been conflated and are difficult to determine with certainty. Having now searched out the authentic records, I have noted them individually as above. What has not yet been seen remains to await future scholars."
*Mahākāśyapa-sūtra*, 2 fascicles (also called *Great Kāśyapa Sūtra*, or lacking the character "Great"; translated in the third year of Xinghe at the residence of Sun Teng, General of Agile Cavalry, Left Vice Director, Palace Attendant, and Minister of Works; see the preface preceding the sūtra; now compiled into the *Ratnakūṭa* as its twenty-third assembly).
*Saṃghāṭa-sūtra*, 4 fascicles (translated in the first year of Yuanxiang at the residence of Sun Teng, Minister of Works; see the *Continued Biographies of Eminent Monks*).
*Sūtra on King Bimbisāra Asking the Buddha about Offerings*, 1 fascicle (produced in the third year of Xinghe; a different translation of the twenty-sixth fascicle of the *Ekottarika-āgama*).
The three works above, totaling seven fascicles (the former two works and six fascicles are extant; the latter one work and one fascicle is a lost text).
Prince Upasūna, rendered in Wei as Gaokong ("Lofty Emptiness"), was a prince of the kingdom of Ujjayinī in Central India. From the first year of Yuanxiang, a wuwu year, to the third year of Xinghe, a xinyou year, under Emperor Xiaojing, he translated three works of sūtras including the *Kāśyapa* at the residence of Sun Teng, Minister of Works, in the capital Ye. The monk Sengfang served as scribe. Upasūna went from the Wei to the Liang and further translated various sūtras during the Chen dynasty, as described separately elsewhere.
*Commentary on the Sūtra on the Four Dharmas of Bodhisattva Ratnacūḍa*, 1 fascicle (titled *Ratnacūḍa-sūtra-caturdharma-upadeśa*; composed by Bodhisattva Vasubandhu; translated on the first day of the ninth month of the third year of Xinghe at Jinhua Temple for Gao Zhongmi, Palace Attendant and Metropolitan Commandant; scribed by the monk Tanlin; see the preface and record preceding the sūtra).
*Commentary on the Sūtra on the Three Endowments*, 1 fascicle (titled *Trisaṃpanna-sūtra-upadeśa*; composed by Bodhisattva Vasubandhu; translated on the thirteenth day of the ninth month of the third year of Xinghe at Jinhua Temple for Gao Zhongmi, General of Agile Cavalry; scribed by the monk Tanlin; see the preface and record preceding the sūtra).
*Commentary on the Sūtra on Turning the Wheel of the Dharma*, 1 fascicle (titled *Dharmacakrapravartana-sūtra-upadeśa*; composed by Bodhisattva Vasubandhu; translated on the eleventh day of the eighth month of the third year of Xinghe at Jinhua Temple for Gao Zhongmi of Bohai, Commissioner with Extraordinary Powers, Equaling the Three Excellencies; scribed by the monk Tanlin; see the preface and record preceding the sūtra).
*Karmasiddhiprakaraṇa*, 1 fascicle (composed by Bodhisattva Vasubandhu; first translation, from the same original as the Tang translation *Mahāyāna-karmasiddhiprakaraṇa*; translated on the twenty-fifth day of the seventh month of the third year of Xinghe for Gao Zhongmi at Jinhua Temple; scribed by the monk Tanlin; see the preface and record preceding the sūtra).
*Vigrahavyāvartanī-śāstra*, 1 fascicle (composed by Bodhisattva Nāgārjuna; translated on the twentieth day of the third month of the third year of Xinghe at Jinhua Temple for Gao Zhongmi of Bohai, General of Agile Cavalry, Commissioner with Extraordinary Powers, Equaling the Three Excellencies, and Metropolitan Commandant; scribed by the monk Tanlin; see the preface and record preceding the sūtra).
The five works above, totaling five fascicles, are extant.
The monk Vimokṣasena was a native of the country of Uḍḍiyāna in Northern India, belonging to the kṣatriya royal lineage and a descendant of the Śākyas. In the past, when King Virūḍhaka destroyed the city of Kapilavastu and massacred the Śākya clan, at that time four Śākya youths, enraged by their oppression and heedless of breaking the precepts, went out to repel the army. Virūḍhaka then retreated, but upon their return to their home city they were not accepted. The city proclaimed to them: "We are of the Dharma lineage and vowed never to march with an army. That you repelled that army means you are not of our clan." Being banished, they cast their lot far off in various countries. Because they were of noble descent, rival lands vied to install them as leaders;

6.11.6

the four Śākya youths separated and each ruled a kingdom. Today the kings of Uḍḍiyāna, Bāmiyān, and elsewhere are all their descendants, and the royal line has continued down to the present without break. Master Vimokṣasena was of this royal lineage. He was wondrously conversant with the Tripiṭaka and especially skilled in the Abhidharma. He traveled together with Gautama Ruci to the territory of the Wei, and Gautama Ruci reverently served him as his master. In the third year of Xinghe, a xinyou year, under Emperor Xiaojing, within Ye City at Jinhua Temple, he translated five works including the *Commentary on the Ratnacūḍa* together with Gautama Ruci, with the monk Tanlin scribing. Gao Zhongmi of Bohai, General of Agile Cavalry, Commissioner with Extraordinary Powers, Equaling the Three Excellencies, and Metropolitan Commandant, acted as the dānapati, requesting and making offerings to them; all this is seen in the prefaces and records preceding the scriptures. As Master Vimokṣasena traveled about to propagate the transformation, crossing perilous deserts with the resolution to benefit sentient beings, having opened Sanskrit texts there must have been many works and fascicles. Yet my learning is narrow and shallow, and my searches have not been exhaustive; the five scriptures I have seen are noted in items as above. If future scholars happen upon others, I hope they will continue to supplement them. Would it not be excellent to keep the gate of the Dharma free of error? From the Wei down to the Tang, there have been more than a few biographies and catalogues, yet Master Vimokṣasena was not recorded in them. His fame in propagating the Dharma went unrecorded, and the traces of his lofty conduct were not made manifest. Alas, how sorrowful and deeply lamentable this is!
*Nirvāṇa-śāstra*, 1 fascicle (also called *Mahāparinirvāṇa-sūtra-śāstra*; composed by Bodhisattva Vasubandhu; a summary explanation of the great sūtra; seen in the *Neidian lu*; first translation).
The one work above, totaling one fascicle, is extant.
The monk Dharmabodhi, rendered here as Fajue ("Awakening to the Dharma"). The *Neidian lu* states: "Dharmabodhi translated the *Nirvāṇa-śāstra*." It does not specify the reign era, but places him at the end of the Wei. Now, following that catalogue, he is likewise appended here (there is also a *Nirvāṇa-śāstra* in three fascicles, also bearing Dharmabodhi's name as translator; on examining its text, it is an explanation of the previous treatise, and some suspect it was composed by a person of this land).

Linked texts (1)

開元釋教錄 — 智昇, Classical Chinese