開元釋教錄 6.11.1

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*,