開元釋教錄 6.11.2

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).