開元釋教錄 6.5

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.)