開元釋教錄 6.8.1

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.