開元釋教錄 6.8.2

6.8.2

He understood the scripts and languages of several countries. Finding that the Qi dynasty had fallen and the teaching of the Way was declining, Saṃghapāla kept his body and mind quiet and pure, severing external ties. Shutting his door, he reposed in leisure, cultivating simplicity and supporting his pursuits. When the Great Liang ruled the world, it searched far and wide for talents and abilities. In the fifth year of Tianjian, summoned by imperial decree, he conducted translation at five sites in the Liang capital: the Shouguang Hall, the Hualin Garden, Zhengguan Temple, Zhanyun Lodge, and Funan Lodge. From the fifth year of Tianjian (bingxu) to the first year of Putong (gengzi), he translated ten works of sūtras including the Mañjuśrī-prajñā (their Indic originals were all presented by Mandrasena; Fei Changfang's and other catalogues further say that Saṃghapāla additionally produced the Biography of King Aśoka in five fascicles, which is incorrect, as the preceding Aśoka-sūtra is itself that biography, and should not be recorded twice). At the inception of translation, Emperor Wu personally attended the Dharma seat in the Shouguang Hall and received the text with the brush. Afterwards, he entrusted it to the translators to complete the scriptural texts. He decreed that the śramaṇas Baochang, Huichao, Sengzhi, Fayun, and also Yuan Tanyun and others engage in dialogue to draft the exposition, so that the ornate and plain were harmoniously ordered without departing from the principles of translation. The Son of Heaven received him with great generosity, engaging him as a household monk. The provisions supplied by the relevant officials caused clergy and laity to look upon him with renewed respect. Saṃghapāla did not hoard private wealth, but used his donation gifts to establish and support the temple where he resided. Grand Defender Hong, the Prince of Linchuan, welcomed and treated him with great esteem. In the fifth year of Putong, he died of illness at Zhengguan Temple, aged sixty-five.

Jinglü yixiang (Distinct Characteristics from the Sūtras and Vinayas), fifty fascicles (Compiled by imperial decree in the fifteenth year of Tianjian. The catalogue notes: 'including the table of contents, fifty-five fascicles.' At present the table of contents is missing, leaving only fifty fascicles; as the table of contents merely gathered the chapter headings, it probably contained nothing else; see Baochang's catalogue and Changfang's catalogue).
Bīkṣuṇī-zhuan (Biographies of Bhikṣuṇīs), four fascicles (Relating the conduct of nuns across the four dynasties of Jin, Song, Qi, and Liang; newly entered into the catalogue).
The above two works in fifty-four fascicles are both extant in their original texts.

The śramaṇa Shi Baochang was a monk of Zhuangyan Temple in the Liang capital. His secular surname was Cen, a native of Wu commandery. He was a senior disciple of the Vinaya Master Sengyou. His broad learning and erudition had few peers. Emperor Wu held him in high esteem and veneration. During the Tianjian era, he was repeatedly ordered to compile works, all of which met with the imperial approval. In the fifteenth year (bingshen), he was further decreed to compile the Jinglü yixiang in one work. Baochang also separately compiled the Biographies of Nuns in four fascicles. In Changfang's catalogue, there are additionally seven works such as the Biographies of Famous Monks; because they are not admitted into the Canon, they are omitted and not discussed. The rest are fully recorded in the Continued Biographies of Eminent Monks.

Wufen biqiuni jieben (Five-Part Bhikṣuṇī-prātimokṣa), one fascicle (Also called Mahīśāsaka-bhikṣuṇī-prātimokṣa; see Baochang's catalogue).
The above one work in one fascicle is currently extant in its original text.

The śramaṇa Shi Minghui was a monk of Jianchu Temple in the Liang capital. Pure and austere in his observance of the precepts, he studied the Mahīśāsaka school. Finding that when Jue Shou translated the Mahīśāsaka-vinaya in the Song dynasty, he produced only the bhikṣu-prātimokṣa and lacked the bhikṣuṇī-prātimokṣa, Minghui in the third year of Putong (renyin) under Emperor Wu extracted one fascicle of the bhikṣuṇī-prātimokṣa from the great vinaya, which is the version circulating today. (The compiler notes: Examining this prātimokṣa, after the śaikṣa rules there are no seven adhikaraṇa-śamathas. Although the vinaya original is abridged, according to the principle they ought to be included. How could a dispute among the saṃgha of nuns not be settled? The core text of the Mahīśāsaka-vinaya contains them just as for monks, for fascicle forty of that vinaya says: 'Among the śaikṣa rules, except for polluting grass and water, the seven adhikaraṇa-śamathas and their corresponding rules are completely identical with those for monks.' That the master did not include them is unreasonable).

Mahāyāna-mūrdharāja-sūtra, one fascicle (Also called Vimaladāraka-sūtra; the third translation, being the same text as Dharmarakṣa's Vaipulya-mūrdharāja of the Western Jin and Guptaka's Sucintikadāraka-sūtra of the Sui; see Changfang's catalogue and the Continued Biographies of Eminent Monks, etc.).
The above one work in one fascicle is currently extant in its original text.

Prince Upasūna was the son of the king of Ujjayinī in Central India (This country of Ujjayinī is said by some to be in South India, and by others to be in West India, which cannot yet be settled. It may be that because this country occupies the corner of Central India, bordering the west and close to the south, accounts have varied without a fixed location). Naturally perceptive and brilliant, he comprehended the subtle and abstruse. He devoted himself to Buddhist sūtras, excelling particularly in their doctrine. He thoroughly understood phonetics and was also skilled in regional dialects. Previously, in the Xinghe era of the Eastern Wei, he had translated three sūtras. During the Datong era of the Liang, he came from the Wei to the Liang, where Emperor Wu retained him. By imperial decree, he was put in general charge of diplomatic missions to foreign lands. On that occasion, he translated one work, the Mūrdharāja-sūtra.

Suvarṇaprabhāsa-sūtra, seven fascicles (Or six fascicles in twenty-two chapters; produced in the first year of Chengsheng at Zhengguan Temple and Yang Xiong's residence. The version produced by Dharmakṣema during the Liang [dynasty of the Northern Liang] had four fascicles and eighteen chapters; Paramārtha translated an additional four chapters, completing the previous ones to make twenty-two, divided into seven fascicles; it is now in the Catalogue of Redacted Multiplicities).
Anuttarāśraya-sūtra, two fascicles (Translated on the eighth day of the ninth month in the third year of Shaotai [dingchou] of the Liang, requested by Liu Wentuo, Internal Scribe of Nankang in Pinggu county; see the postscript to the sūtra. Changfang's statement that it was produced in the Chen dynasty is incorrect. The chronologies of various houses contain no third year of Shaotai, as harmonized in the Classified Catalogue).
Treatise on the Gāthā on Original Existence and Present Non-existence in the Nirvāṇa-sūtra, one fascicle (Changfang says it was produced in the fourth year of Taiqing; upon examining the various chronologies, Taiqing did not reach a fourth year; the same applies below).
Viniscaya-saṃgrahaṇī-śāstra, three fascicles (Containing Liang terms and vocabulary, this was translated in the Liang dynasty; examining its phrasing, it was produced by Paramārtha).
Mahāyāna-śraddhotpāda-śāstra, one fascicle (First translation; the same text as that translated by Śikṣānanda of the Tang. Produced on the tenth day of the ninth month in the second year of Chengsheng [guiyou] at Jianxing Temple in Shixing commandery, Hengzhou. Upasūna and others transmitted the words, and the śramaṇa Zhikai and others received them with the brush and composed a preface; see the preface to the treatise).
Tattva-śāstra, one fascicle (The initial title reads Tattva-śāstra, Chapter on Rebutting Objections; Changfang says it was produced in the fourth year of Taiqing).
Benevolent Kings Prajñā Sūtra, one fascicle (Translated in the third year of Chengsheng at Baotian Temple in Yuzhang; the third translation, being the same text as that translated by Dharmarakṣa and others of the Western Jin).
Maitreya-vyākaraṇa-sūtra, one fascicle (Translated in the third year of Chengsheng at Baotian Temple in Yuzhang; the fifth translation, being the same text as that translated by Kumārajīva and others).
Treatise on the Seventeen Stages, five fascicles (The same text as the Tang translation Yogācārabhūmi-śāstra; having translated five fascicles, work was halted due to political troubles; see the Continued Biographies of Eminent Monks; translated in the fourth year of Taiqing at the residence of Lu Yuanzhe, Magistrate of Fuchun, for twenty eminent figures including the śramaṇa Baoqiong).
Mādhyamaka-śāstra, one fascicle (Changfang says it was produced in the fourth year of Taiqing).
Traikālya-vibhāga-śāstra, one fascicle (Changfang says it was produced in the fourth year of Taiqing).
The above all appear in Changfang's catalogue, the Neidian catalogue, and others. The above eleven works in twenty-four fascicles (the six works up to the Tattva-śāstra in fifteen fascicles are extant; the five works from the Benevolent Kings Sūtra downwards in nine fascicles are lost).

The śramaṇa Paramārtha, in Liang called Zhendi, or Kulānātha, here meaning Qinyi (Relative-Relying), which are both Sanskrit names. He was originally a native of Ujjayinī in Western India, of the brāhmaṇa caste. From the Bharadvāja [clan], his bright conduct was pure and lucid, and his bearing dignified and solemn. His spirit was upright and elevated, leisurely and detached. There was not a collection or comprehensive text among the piṭakas that he did not ponder. In esoteric arts and uncommon skills, he was particularly refined. Although he honored and integrated Buddhist principles, he was known for his mastery of the Dao. Traveling far across arduous passes, undaunted by level or perilous paths, he journeyed through various kingdoms until he came to rest