開元釋教錄 7

English (machine translation) 7

Language: English

7.11 — 7 parts

7.1

Compiled by the śramaṇa Zhisheng of the Western Chongfu Temple in the year *gengwu*

7.2

Comprehensive Summary of Canonical Scriptures, Part 1, Section 7

7.3

The Yuwen clan of Zhou, whose capital was Chang'an

From the first year (*dingchou*) of Emperor Min (following ancient usage, there was no era name, simply referred to as the first year) to the first year (*xinchou*) of the Dading era of Emperor Jing, spanning five emperors and twenty-five years, there were four śramaṇas who produced fourteen works of sūtras and śāstras in twenty-nine fascicles (among them, six works in eleven fascicles are extant, and eight works in eighteen fascicles are lost).

7.5

Śramaṇa Jñānabhadra of the Zhou (one work, one fascicle; śāstra)
Śramaṇa Jñānayaśas (six works, fifteen fascicles; sūtras)
Śramaṇa Yaśogupta (three works, eight fascicles; sūtras and śāstras)
Śramaṇa Jñānagupta (four works, five fascicles; sūtras)

*Wuming lun* (Treatise on the Five Sciences), in one fascicle (First: treatise on sounds; second: treatise on medical formulas; third: treatise on crafts and arts; fourth: treatise on incantations; fifth: treatise on talismans and seals. Recorded in Changfang's catalogue).
The above: one work, one fascicle, original text lost.
Śramaṇa Jñānabhadra, called Zhixian in Zhou, was a native of the kingdom of Padukā (Paduma). Although he thoroughly understood the tripiṭaka, he was particularly expert in the vinaya piṭaka. In the second year of Emperor Ming, a *wuyin* year, in Poghe Monastery in the old city of Chang'an, he translated one work, the *Wuming lun*, together with Jñānayaśas. Yaśogupta, Jñānagupta, and others transmitted and interpreted, and the śramaṇa Zhixian recorded it in writing. (Also, catalogues such as Changfang's state that in the fourth year of Tianhe, a *jichou* year, under Emperor Wu of the Zhou, Śramaṇa Dharmaruci of the kingdom of Mole—called Faxi in Zhou—translated twenty fascicles of *Brahmin Astronomy* for Grand Preceptor Yuwen Hu, the Duke of Dang of Jin. Because it is not a teaching of the tripiṭaka, it is not included here now.)

*Dasheng tongxing jing* (Mahāyānābhisamaya-sūtra), two fascicles (Also titled *Yiqie foxing ru zhi biluzhena zang shuo jing*; also titled *Fo shidi jing*; or in four fascicles. Translated in the fifth year of Tianhe. Recorded in writing by Xiao Ji, Duke of Chengyang and Upper Equal to the Three Excellencies. First translation; same original text as the *Zhengqi dasheng jing* translated by Rizhao under the Tang).
*Dayun qingyu jing* (Mahāmegha-sūtra for Invoking Rain), one fascicle (Inner title reads *Chapter Sixty-Four: Great Cloud Rain Request*; Changfang's statement that it is Chapter One is erroneous. Translated in the fifth year of Tianhe. Recorded in writing by the śramaṇa Yuanming. First translation; shares the same original text with both the *Dayunlun qingyu jing* and the *Dafangdeng dayun qingyu jing*).
*Baoji jing* (Ratnakūṭa-sūtra), three fascicles (Translated in the sixth year of Tianhe. Recorded in writing by the śramaṇa Daoyan).
*Dingyi tianzi suowen jing*, five fascicles (Translated in the sixth year of Tianhe. Recorded in writing by the śramaṇa Yuanming. Extracted from the *Mahāsaṃnipāta*. Suspected now to share the same original text with the *Shanzhuyi jing*).
*Ru rulai zhi busiyi jing* (Tathāgatacintyaguhyanirdeśa), three fascicles (Recorded in the *Fanjing tu*. Second translation; shares the same original text with the *Dujie fojingjie zhiguangyan jing* and others. Translated in the first year of Jiande).
*Foding zhou jing bing gongneng*, one fascicle (Translated in the fourth year of Baoding. Recorded in writing by the scholar Bao Yong. These five works are recorded in Changfang's catalogue).
The above: six works, fifteen fascicles (The two works in three fascicles down to the *Qingyu jing* are extant; the four works in twelve fascicles from the *Baoji jing* downward are lost texts).
Śramaṇa Jñānayaśas, called Zangcheng in Zhou, and also called Shengming, was a native of Magadha in Central India. He devoted himself to quiet sitting and deeply mastered the practice of samādhi. Together with his two disciples Yaśogupta and Jñānagupta, from the fourth year of Baoding under Emperor Wu, a *jiachen* year, to the first year of Jiande, a *renchen* year, he translated six works, including the *Dasheng tongxing jing*, for Grand Preceptor Yuwen Hu, Duke of Dang of Jin, at the Temple of the Four Heavenly Kings in the old city of Chang'an. Houfushou, Pillar of State and Duke of Pinggao, served as general supervisor and inspector.

*Jinguangming jing gengguang shouliang dabian tuoluoni jing*, five fascicles (Translated at Guisheng Temple. Recorded in writing by Zhixian. This five-fascicle *Suvarṇaprabhāsa-sūtra* is not a newly translated text, but only the addition of the two chapters 'Span of Life' and 'Great Eloquence' to Dharmakṣema's four-fascicle sūtra; it is now placed in the *Shanfan lu*).
*Shiyimian guanshiyin shenzhou jing* (Ekādaśamukha-dhāraṇī), one fascicle (Translated at the Temple of the Four Heavenly Kings. Recorded in writing by Xiao Ji, Duke of Chengyang and Upper Equal to the Three Excellencies. First translation; same original text as the Tang translation *Shiyimian shenzhou xin jing* and others).
*Xubatuoluo yinyuan lun*, two fascicles (Translated at the Temple of the Four Heavenly Kings. Recorded in writing by the śramaṇa Yuanming. Both recorded in Changfang's catalogue).
The above: three works, eight fascicles (The former two works in six fascicles are extant; the latter one work in two fascicles is a lost text).
Śramaṇa Yaśogupta, called Chengzang in Zhou, was a native of the country of Udyāna. Together with his junior fellow-disciple Jñānagupta, during the reign of Emperor Wu, he translated three works, including the *Suvarṇaprabhāsa-sūtra*, for Grand Preceptor Yuwen Hu at the Temple of the Four Heavenly Kings and Guisheng Temple. (Jingmai's *Jingtu* also includes one fascicle of the *Dayun qingyu jing*, which it likewise states was translated by Chengzang. We now consider this sūtra to be the one produced jointly with the aforementioned Jñānayaśas, and it should not be listed separately; preserving it in both places is an error.)

*Miaofa lianhua jing pumenpin chongsong ji* (Gāthās Repeating the 'Universal Gateway Chapter' of the Lotus Sūtra), one fascicle (Translated at Longyuan Temple in Yizhou; now incorporated into the 'Universal Gateway Chapter' in the eighth fascicle).
*Zhongzhong zazhou jing*, one fascicle (Sometimes without the word *jing*; twenty-three spells in total. Translated at Longyuan Temple in Yizhou).
*Foyu jing*, one fascicle (Second translation; shares the same original text with the translation by Bodhiruci of the Northern Wei. Translated at Longyuan Temple in Yizhou).
*Jinse xianren wen jing*, two fascicles (Translated at the Temple of the Four Heavenly Kings in the old city of Chang'an. Recorded in writing by Xiao Ji. All recorded in Changfang's catalogue).
The above: four works, five fascicles (The former two works in two fascicles are extant; the latter two works in three fascicles are lost texts).
Śramaṇa Jñānagupta, called Zhide in Zhou, was a native of the country of Gandhāra in Northern India. Master and disciples traveled together and reached this realm. During the reign of Emperor Wu, he translated the *Jinse xianren wen jing* at the Temple of the Four Heavenly Kings. Later, accompanying Yuwen Jian, Prince of Qiao, to Yizhou, he further translated three works, including the *Pumen ji*, at Longyuan Temple. Jñānagupta entered the Sui and translated even more extensively, as fully recounted below.

7.6

The Chen dynasty of the Chen clan, with its capital at Jianye.

7.7

From the first year of Yongding under Emperor Wu, a *dingchou* year, to the third year of Zhenming under Emperor Yang, a *jiyou* year, spanning five rulers and thirty-three years in total, three individuals among the clergy and laity produced sūtras, vinayas, śāstras, compilations, and biographical accounts totaling forty works in one hundred and thirty-three fascicles (of which twenty-six works in eighty-nine fascicles are extant, and fourteen works in forty-four fascicles are lost texts).

7.8

The Chen dynasty śramaṇa Kulanātha (38 works in 118 fascicles: sūtras, vinaya, śāstras, and compilations).
Prince Upasūnyā (1 work in 7 fascicles: sūtra).
Śramaṇa Subhūti (1 work in 8 fascicles: sūtra).

Vajracchedikā-prajñāpāramitā-sūtra, 1 fascicle (Third translation; same text as those produced by Kumārajīva of the Yao Qin and [Bodhi]ruci of the Northern Wei).
Saṃdhinirmocana-sūtra, 1 fascicle (This is an alternate translation of the first five chapters of the Saṃdhinirmocana-sūtra, issued as the first fascicle; this sūtra is not the complete text, Paramārtha having produced an abridgement only to establish the doctrine).
Bequeathed Teaching Sūtra Commentary, 1 fascicle (Explains the Bequeathed Teaching Sūtra).
Eighteen Emptinesses Treatise, 1 fascicle.
Mahāyānasaṃgraha, 3 fascicles (Composed by Bodhisattva Asaṅga; second translation; same text as that translated by Buddhasānta and others of the Northern Wei; translated in the fourth year of Tianjia at Zhizhi Monastery in Guangzhou, with Huikai recording the brush).
Mahāyānasaṃgraha-bhāṣya, 15 fascicles (Commentary by Bodhisattva Vasubandhu; also titled Commentary Treatise, or in 12 fascicles; same text as that produced by [Jñāna]gupta and others of the Sui; first translation; produced in the fourth year of Tianjia at Zhizhi Monastery in Guangzhou, with Huikai recording the brush).
Buddha-Nature Treatise, 4 fascicles (Composed by Bodhisattva Vasubandhu).
Madhyāntavibhāga-bhāṣya, 2 fascicles (Composed by Vasubandhu; or in 3 fascicles; produced in Linchuan Commandery; first translation; same text as the Tang translation Madhyāntavibhāga-kārikā-bhāṣya).
Manifestation of Consciousness Treatise, 1 fascicle (The inner title reads 'Manifestation of Consciousness Chapter'; extracted from the Formless Treatise; the title attributes the translation to Paramārtha; newly appended here).
Transformation of Consciousness Treatise, 1 fascicle (Extracted from the preceding Manifestation of Consciousness Treatise; the title attributes the translation to Paramārtha; newly appended here).
Vijñaptimātratā Treatise, 1 fascicle (Composed by Bodhisattva Vasubandhu; the beginning reads: 'Cultivating the path does not share in others...'; translated in Linchuan Commandery; second translation; same text as that produced by Prajñāruci and others of the Northern Wei).
Ratnāvalī-rāja-parikathā, 1 fascicle.
Three Natures Treatise, 2 fascicles (Extracted from the Formless Treatise; or in 1 fascicle).
Formless Contemplation of the Dust Treatise, 1 fascicle (First translation; same text as the Tang translation Ālambanaparīkṣā; see Jingmai's Sūtra Charts and Neidian Lu).
Treatise on Unrolling, 1 fascicle (First translation; same text as the Tang translation Hastavāla-prakaraṇa by Yijing; see Jingmai's Sūtra Charts and Neidian Lu).
Arthavistara-dharmaparyāya-sūtra, 1 fascicle (Third translation; same text as the Universal Dharma-Meaning Sūtra produced by An Shigao of the Han; the title indicates it is an extracted translation of a chapter of the Madhyama-āgama; translated on the tenth day of the eleventh month in the fourth year of Tianjia at Zhizhi Monastery in Guangzhou).
Buddha Abhidharma Sūtra, 2 fascicles (Also titled Treatise; the catalogues state 9 fascicles, but now there are only 2 scrolls, the reason being unclear; moreover, the Neidian Lu additionally records a Buddha Abhidharma in 1 fascicle, which is incorrect).
Vinaya Twenty-Two Clear Treatise, 1 fascicle (Also directly called Clear Treatise; extracted from the Prātimokṣa-śāstra of the Saṃmatīya school; composed by Dharma Master Jñānagupta [Buddhaprabha]; translated in Guangzhou on the twentieth day of the first month in the second year of Guangda, with the śramaṇa Huikai recording the brush).
Abhidharmakośa-bhāṣya, 22 fascicles (Composed by Vasubandhu; first translation; same text as the Tang translation Abhidharmakośa; produced at Zhizhi Monastery from the twenty-fifth day of the first month in the fourth year of Tianjia, completed on the tenth day of the intercalary tenth month; further collated on the second day of the twelfth month in the fifth year, and completed on the twenty-fifth day of the twelfth month in the first year of Guangda).
Accommodating Characteristics Treatise, 1 fascicle (Or called Guṇamati's Accommodating Characteristics Treatise; composed by Dharma Master Guṇamati [Dehui]; or in 2 fascicles).
Lokasthiti-abhidharma-śāstra, 10 fascicles (The title reads Lokasthiti Abhidharma Storehouse, or without the word 'Treatise'; also titled Sūtra of the Record of Heaven and Earth; produced in the third year of Yongding; the catalogues state 15 fascicles, which is unclear).
Four Truths Treatise, 4 fascicles (Composed by Vasubhadra).
Nikāyabhedavibhaṅga-śāstra, 1 fascicle (Also titled Samayabhedoparacanacakra-śāstra; second translation; same text as the Eighteen Schools Treatise and Samayabhedoparacanacakra).
Biography of Dharma Master Vasubandhu, 1 fascicle (Translated here as Tianqin; second translation).
Golden Seventy Treatise, 3 fascicles (Composed by the non-Buddhist sage Kapila, elucidating the twenty-five principles, that is, the Sāṃkhya; or in 2 fascicles; Fei Zhangfang and other catalogues separately preserving a Sāṃkhya Treatise in 3 fascicles is incorrect, for the Sanskrit name Sāṃkhya is here translated as 'enumeration').
Vajracchedikā-prajñāpāramitā-śāstra, 1 fascicle.
Mahāparinirvāṇa-sūtra-śāstra, 1 fascicle (Or without the word 'pari'; second translation).
Treatise on Refuting Objections, 1 fascicle (It is now suspected to be the Tattvasiddhi-śāstra currently in the canon, as its chapter title is 'Tattvasiddhi-śāstra: Chapter on Refuting Objections and Difficulties').
Treatise on Incurring Defeat, 1 fascicle.
Treatise on Fulfilling the Three Vehicles, 1 fascicle.
Treatise on Expounding Right Principles, 1 fascicle.
Treatise on Mental Karma, 1 fascicle.
Great Emptiness Treatise, 3 fascicles (Produced at Xiyin Monastery in Yuzhang).
Saṃkṣipta-vinaya, 1 fascicle (Translated into Chen as 'General Summary').
Abhidharmakośa Verses, 1 fascicle (First translation; same text as the Tang translation Abhidharmakośa-kārikā; produced at Zhizhi Monastery in the fourth year of Tianjia).
Abhidharmakośa Basic Text, 6 fascicles (Based on the basic text of the treatise, it is the preceding verses; now it is referred to again as the basic text, the reason being unclear).
Translations of Foreign Languages, 7 fascicles (Also titled Causes and Conditions of the Kośa Treatise, or Miscellaneous Matters).
Method for Cultivating Dhyāna-Meditation, 1 fascicle (Except for 4 works, the other 34 works appear in Fei Zhangfang's catalogue).

The above 38 works in 118 fascicles (From the Golden Seventy Treatise upwards, 25 works in 82 fascicles are extant; from the Diamond Treatise downwards, 13 works in 36 fascicles are lost).

Śramaṇa Kulanātha, translated into Chen as 'Dear Reliance', or called Paramārtha, here translated as 'Ultimate Truth'; both are Sanskrit names. He was originally a native of Ujjayinī in Western India. In the second year of Taiqing of Emperor Wu of the Liang, he arrived in Jianye. Soon, amid the collapse and chaos of the late Liang, he was unable to promulgate [the Dharma]. Although he translated sūtras and śāstras, he wandered without stable support. Reaching the second year of Yongding of Emperor Wu of the Chen, in the seventh month, he returned to Yuzhang and also went up to the commanderies of Linchuan and Jin'an. Although Paramārtha transmitted sūtras and śāstras, the Way was impaired; separated from his original intentions, they could not be realized. Observing the disposition of the land, he wished to board a ship for the country of Laṅkāśuka. Clergy and laity reverently beseeched him and bound themselves by vows to detain him. Unable to avoid popular criticism, he remained in Nanyue. Thereupon, together with veteran elders of the former Liang, he re-examined what had been translated; wherever the text and meaning diverged, he refined and unified them so that beginning and end were harmoniously consistent. In the fourth year of Tianjia of Emperor Wen, śramaṇas Sengzong, Fazhun, and Vinaya Master Sengren of Jianyuan Monastery in the capital Yangzhou, all leaders of Jianye, reverently admired the new teachings, and thus travelled far across the Yangtze to personally receive his esteemed instruction. Delighted by their purpose, Paramārtha translated the Mahāyānasaṃgraha and other treatises for them. Over the course of two full years, he composed commentaries and unraveled the fundamental tenets. Yet, adrift and precarious, his heart had no resting place. He then boarded a small boat to Liang'an Commandery and prepared a large ship intending to return to the western lands. His disciples pursued him in continuous succession to hold him back. The Commandery Governor Wang Wanshe, expressing the collective sentiments of the community, renewed the invitation. Paramārtha again accommodated human affairs, temporarily resting at the coastal border, awaiting travelers and packing baggage without thinking of settling down. In the ninth month of the third year, setting out from Liang'an, his vessel sailed west; but karmic winds drove his fate, drifting him back to Guangzhou. In the middle of the twelfth month, he landed on the southern shore. Commandery Inspector Ouyang Mu welcomed and invited him to stay at Zhizhi Monastery, requesting him to translate new texts. Considering these karmic conditions and seeing no hope of returning west, Paramārtha, together with the śramaṇa Huikai and others, translated the Arthavistara-dharmaparyāya-sūtra, the Vijñaptimātratā Treatise, and other texts. Later, Duke Mu died, and his heir He again acted as the dānapati to promote the transmission of sūtras and śāstras; Paramārtha consented at that time as well. His divine thoughts were subtle and penetrating, beyond ordinary measure. Once, staying at a secluded location on an isolated river islet, He went to visit him; the mountain was steep and the surges violent, so that no one dared venture across. Paramārtha then spread out his sitting mat upon the water and sat cross-legged upon it as if boarding a boat. Floating over the waves, he reached the shore. After he disembarked and received the visitor, the mat was completely dry and spread out as usual. At other times, he would skim across the water riding on a lotus leaf. There were many such miraculous events. In the sixth month of the second year of Guangda, weary of the superficial world and fatigued in body and mind, Paramārtha felt that nothing was better than donning the principle to nurture the spirit and taking early rebirth in a superior land. He thus entered the northern mountains of Nanhai intending to give up his life. At that time Zhikai was lecturing on the Kośa; hearing the news, he hurried over, and clergy and laity rushed forth in succession along the mountains and rivers. The Commandery Inspector also dispatched guards to intercept and prevent him, personally prostrating and begging him to stay for three days. Only then did Paramārtha soften his original intent, whereupon they welcomed him back to stay at Wangyuan Monastery. At that time, Zong, Kai, and the other monks wished to invite him back to Jianye. However, those in the capital, worried about being overshadowed in renown, memorialized the throne, saying: 'The various texts translated in the Lingnan region mostly elucidate formlessness and consciousness-only; their teachings contradict the art of governance and obstruct the national ethos. They should not be admitted to the central lands, but may circulate in the wild marches.' The Emperor agreed. Therefore, the new texts of Nanhai were kept hidden during the Chen dynasty. In the first year of Taijian, he fell ill for a short while; his parting words were stern and upright, instructing on causes and effects across several sheets of paper. He entrusted the writings to his disciple Zhixiu. At noon on the eleventh day of the first month, he passed away at the age of seventy-one. On the following day, his body was cremated at Chaoting and a stūpa was erected. On the thirteenth day, Sengzong, Fazhun, and the others each took sūtras and śāstras and returned to Mount Lu. Since Paramārtha came to the Eastern Xia, although he extensively translated numerous sūtras, his principal focus was on the Mahāyānasaṃgraha. Therefore, those investigating the doctrinal meaning who survey his translations as a whole will find that they illuminate one another, unfolded in glorious brilliance. Thus, wherever he translated and transmitted, he personally issued commentaries. From the second year of Yongding of Emperor Wu of the Chen (wuyin) to the first year of Taijian of Emperor Xiaoxuan (yichou), Paramārtha further translated thirty-eight works, including the Vajracchedikā-prajñāpāramitā-sūtra, slightly embellishing them with refined phrasing, which flourished brilliantly under the Sui and Tang; these are seen in Cao Pi's Separate Chronology, Fei Zhangfang's Catalogue of the Sui, the Neidian Lu of the Tang, and others. The remaining untranslated Sanskrit texts on palm-leaf bundles numbered 240 packets; if translated according to Chen paper, they would amount to over 20,000 fascicles. What has currently been translated is merely the text of a few packets, all kept in Zhizhi and Wangyuan monasteries in Guangzhou. From this, one knows that the vastness of the Dharma treasure certainly resides in Central India, while petty capacity of comprehension truly belongs to the Eastern Xia. How is this demonstrated? The translated canon currently contains over 4,000 fascicles; yet once born, people cast them aside, and those who study them are exceedingly rare. Measuring their minds by this, the truth is evident. Earlier, when Paramārtha transmitted the Mahāyānasaṃgraha, Sengzong and Huikai devoted their minds, exhaustively investigating the doctrinal source and evaluating its tenets. After dwelling on it for a long time, while weary and exhausted, they continued each other's efforts; Paramārtha also expounded it face-to-face, with principles yielding no doubt. One day, the weather was bitterly cold, and his garments were thin and coarse; he endured the shivering through the night. The disciples sat at his side, and Kai and others stood quietly throughout the night attending and inquiring of him. After prolonged conversation in noisy intimacy, they occasionally dozed off; Kai quietly covered Paramārtha's feet with a robe. Paramārtha secretly realized this and pulled it to the ground. Such was his frugality and contentment. Kai served him as before, growing ever closer with time. On another day, Paramārtha sighed heavily, his indignant breath bursting forth three times. Kai asked the reason, and he replied: 'Your sincere devotion to the True Dharma truly matches its transmission; I only regret that propagating the Dharma is not timely, frustrating our original purpose.' Kai heard this as if choking; after a long while, tears and voice broke forth together. Kneeling, he addressed him: 'The Great Dharma transcends dust and reaches far to China; if sentient beings have no affinity, should it just be buried?' Paramārtha pointed to the northwest with his finger and said: 'In that direction lies a great empire, neither near nor far; after our passing, it will flourish greatly there. I only sigh that I will not see its rise.' This is verified by the present wide dissemination of the Faxiang school across time. Later chroniclers, considering their miraculous capacities to be disparate, falsely conceived divergent views; knowing or not knowing consciousness, how can one not feel regret?
Anuttarāśraya-sūtra, 2 fascicles (According to the postscript of the sūtra, it was translated during the Liang dynasty, and is now placed in the Liang catalogue). Furthermore, in catalogues such as those by Zhangfang and the Neidian Lu, there are an additional 13 works in 108 fascicles, including the Right Doctrine Commentary and others; they are all commentaries on the meaning of sūtras and śāstras composed by Paramārtha rather than translated from Sanskrit manuscripts, so they are excised and not recorded. Moreover, the Neidian Lu records the Awakening of Faith under both the Liang and Chen dynasties, which is incorrect.

Suvikrāntavikrami-paripṛcchā Prajñāpāramitā Sūtra, 7 fascicles (First translation; same text as the sixth assembly of the Mahāprajñāpāramitā-sūtra).
The above 1 work in 7 fascicles is currently extant.

Prince Upasūnyā, translated into Chen as 'High Emptiness', was the son of the king of Ujjayinī in Central India. From the Wei to the Liang, his translation activities never ceased. In the sixth month of the second year of Taiqing of the Liang, the Khotanese śramaṇa Guṇabhadra (translated into Chen as 'Virtuous Worthy') brought a Sanskrit manuscript of the Suvikrāntavikrami-paripṛcchā Prajñāpāramitā Sūtra in 16 chapters and first arrived in Jianye. Upasūnyā unexpectedly saw that Guṇabhadra had this classic, and reverently longed for it in his heart as if facing the true Buddha; he therefore beseeched him, dedicating his life to propagating it. Guṇabhadra praised his noble conduct and generously bestowed it upon him. Upasūnyā obtained and preserved it as a rare encounter. Encountering the rebellion of Hou Jing, he had no leisure to translate and transmit it; he carried it upon his back from east to west, reciting and making offerings to it. What the people desire, Heaven will surely grant. Then it coincided with the Chen dynasty establishing hegemony in Jianye; Upasūnyā, carrying his satchel and holding the sūtra, arrived from afar. The Jiangzhou Regional Inspector and Grand Master of Equal Splendor, Huang Faqu, thirsted for the Mahāyāna and protected the True Dharma. On the twenty-third day, guimao, of the seventh month whose first day was xinhai, in the sixth year of Tianjia of Emperor Wen (yiyou), he invited Upasūnyā to the prefectural hall to briefly introduce the preface and establish an unrestricted great assembly. The four assemblies gathered like clouds, numbering over five thousand people. Shi Sengguo of Mount Lu and distinguished scholars from near and far, whose learning surpassed the hundred schools and who were thoroughly versed in the five divisions, each presented difficult questions in abundance, all of which melted away like ice. On the twenty-ninth day of that month, they returned to Xingye Monastery. When the ghaṇṭā sounded, the assembly of monks gathered. Upasūnyā personally held the Sanskrit text and translated it into the Chen language. Shi Zhixin of Aśoka Monastery in Yangzhou, who was temporarily traveling in Pengli, submitted his heart to the supreme teaching, listening attentively and noting it with his brush; dare he miss a single word, he reviewed it repeatedly. It was compiled into 7 fascicles. On the eighteenth day of the ninth month of that year, the sentences and phrases were completed. The Jiangzhou Monastic Rectifier Shi Huigong, thoroughly versed in the three trainings, supervised the work from beginning to end. The details are recorded in the preface to the sūtra and in Fei Zhangfang's and other catalogues. Upasūnyā, through his single person, fully traversed successive eras, propagating translations consecutively through the Northern Wei, Liang, and Chen; his end was subsequently unknown.

Mahāmegha-sūtra [Mahāyāna-ratnamegha-sūtra], 8 fascicles (Second translation; same text as the seven-fascicle Ratnamegha by Mandrasena of the Liang and the ten-fascicle Ratnamegha translated under the Tang; seen in the catalogue of Yicheng Monastery).
The above 1 work in 8 fascicles is lost.

Śramaṇa Subhūti, translated into Chen as 'Good Appearance', or 'Good Auspiciousness', or also 'Good Karma', was a native of the Funan kingdom. His comprehension was extraordinary, and his literary elegance surpassed the worldly. Untiring in transforming beings, he traveled abroad and reached this land. Inside the capital Yangzhou, at Zhijing Monastery, he translated one work, the Mahāyāna-ratnamegha-sūtra, for the ruler of the Chen.

7.9

The Yang clan of the Sui, capital at Daxing.

7.10

From the first year of the Kaihuang reign-era of Emperor Wen (xinchou [581 CE]) to the second year of the Yining reign-era of Emperor Gong (wuyin [618 CE]), spanning three emperors over thirty-eight years, nine members of the clergy and laity produced sūtras, śāstras, and catalogues of transmissions, totalling sixty-four works in three hundred and one fascicles (among them, sixty-two works in two hundred and eighty-seven fascicles are extant, and two works in fourteen fascicles are lost texts).

7.11.1

Gautama Dharmaprajñā, Governor of Yangchuan Commandery under the Sui (one work in one fascicle, sūtra)
Śramaṇa Vinītaruci (two works in two fascicles, sūtras)
Śramaṇa Narendrayaśas (eight works in twenty-three fascicles, sūtras)
Śramaṇa Jñānagupta (thirty-nine works in one hundred and ninety-two fascicles, sūtras)
Śramaṇa Shi Fajing and others (two works in twelve fascicles, sūtra catalogues)
Śramaṇa Shi Baogui (one work in eight fascicles, combined sūtra)
Śramaṇa Bodhideng (one work in two fascicles, sūtra)
Fei Changfang, scholar of translation of scriptures (one work in fifteen fascicles, Sanbao lu)
Śramaṇa Dharmagupta (nine works in forty-six fascicles, sūtras and śāstras)

Yebao cha bie jing, one fascicle (translated in the third month of the second year of the Kaihuang era; Changfang says it is the second translation, and nearly identical with minor differences to the Zuiye baoying jing, but this is completely incorrect; see Changfang lu and Xu Gaoseng zhuan).
The above one work in one fascicle is extant.
Upāsaka Dharmaprajñā, called Fazhi in Sui [Chinese], surname Gautama, was the eldest son of Prajñāruci under the Northern Wei. He was originally a native of the country of Vārāṇasī in Central India, belonging to the brāhmaṇa caste. Stranded in the eastern lands, he eventually settled in Chinese ways. Father and son succeeded each other in their ancestral practice of translation. At the end of the Northern Qi, he served as Deputy Controller of Clerical Affairs (Zhaoxuan du). After the Qi state fell, the Buddhist Dharma was suppressed along with it. Fazhi, having held clerical office, transferred to a secular post and was appointed by imperial patent as Governor of Yangchuan Commandery in Yangzhou. When the Sui accepted the abdication of the Zhou, Sanskrit texts soon arrived, and an imperial edict summoned Fazhi to return and take charge of translation. Since Zhi was exceedingly proficient in both the Sui and Sanskrit tongues, he held the original text and translated it himself, without needing intermediaries for transmission. In the second year of the Kaihuang era, a ren-yin year [582 CE], he translated one work, the Yebao cha bie jing. Śramaṇa Shi Zhixuan of Chengdu recorded it in writing, arranging the diction and expressing the essential meaning. Śramaṇa Shi Yancong of Zhaojun composed a preface (The catalogues of Changfang and others all say that the Yebao cha bie jing was translated at Xingshan Temple. Now I consider this not to be the case: this sūtra was translated in the third month of the second year, whereas it was only in the sixth month that an imperial decree moved [the capital] to Daxing; to say it was translated at Xingshan Temple is a slight error regarding the translation site).

Da cheng fang guang zong chi jing, one fascicle (sometimes without the words “Da cheng”; translated in the seventh month of the second year of the Kaihuang era; second translation, different translation of the same text as the Ji zhu fang deng xue jing translated by Dharmarakṣa under the Western Jin; see Changfang lu).
Xiangtou jingshe jing, one fascicle (translated in the second month of the second year of the Kaihuang era; third translation, different translation of the same text as the Wenshushili wen puti jing and others translated by Kumārajīva; see Changfang lu).
The above two works in two fascicles are both extant.
Śramaṇa Vinītaruci, called Miexi in Sui [Chinese], was a native of the country of Uḍḍiyāna in Northern India. Daunted not by five hundred yojanas, holding his tin staff he toured the regions and came to observe the flourishing transformation. As soon as he arrived, he was summoned to court and ordered to translate sūtras. In the second year of the Kaihuang era of Emperor Wen, a ren-yin year [582 CE], he translated two works, including the Fang guang zong chi jing. Li Daobao, Supervising Secretary (jishi), and Tanpi, the second son of Prajñāruci, both served as interpreters. Śramaṇa Shi Fazuan of Chang'an recorded it in writing into the Sui tongue and edited the text and meaning. Śramaṇa Yancong composed prefaces for both (The catalogues of Changfang and others also say that they were produced at Xingshan Temple; this too is incorrect, the error being as described above).

Da fangdeng daji rizang jing, ten fascicles (also in twelve or fifteen fascicles; titled Da cheng da fangdeng rizang fen jing; different translation of the same text as the Daji rimi fen; should be the fourth translation; translation began in the fifth month of the fourth year of the Kaihuang era and finished in the second month of the fifth year; Śramaṇa Zhixuan, Fei Changfang, and others recorded it in writing).
Dayun lun qing yu jing, two fascicles (produced in the first month of the fifth year of the Kaihuang era; Śramaṇa Huixian recorded it in writing; it is the sixty-fourth chapter of the Mahāmegha Sūtra; second translation, different translation of the same text as the Dayun qing yu jing translated by Jñānayaśas under the Zhou dynasty and the Fangdeng qing yu jing translated by Dharmagupta under the Sui).
Da zhuangyan famen jing, two fascicles (also named Wenshushili shentongli jing, and also named Sheng jinse guangming denü jing; produced in the first month of the third year of the Kaihuang era; third translation, different translation of the same text as the Da jing famen jing and others translated by Dharmarakṣa; Śramaṇa Zhixuan recorded it in writing).
Dehu zhangzhe jing, two fascicles (also named Shilijueduo zhangzhe jing; produced in the sixth month of the third year of the Kaihuang era; Śramaṇa Sengkun recorded it in writing; fourth translation, different translation of the same text as the Yueguang tongzi jing and others translated by Dharmarakṣa).
Bai fo ming jing, one fascicle (produced in the twelfth month of the second year of the Kaihuang era; Śramaṇa Huixian recorded it in writing; second translation).
Li zhuangyan sanmei jing, three fascicles (produced in the tenth month of the fifth year of the Kaihuang era; Fei Changfang recorded it in writing).
Lianhua mian jing, two fascicles (produced in the third month of the fourth year of the Kaihuang era; Śramaṇa Huixian recorded it in writing).
Jiangu nü jing, one fascicle (produced in the twelfth month of the second year of the Kaihuang era; Śramaṇa Huixian recorded it in writing; also called Laogu nü; the above eight works are all found in Changfang lu).
The above eight works in twenty-three fascicles are all extant.
Śramaṇa Narendrayaśas, called Zuncheng in Sui [Chinese], was a native of the country of Uḍḍiyāna in Northern India. Previously, in the Qi state, he served as Supreme Controller of Clerical Affairs (Zhaoxuan tong), and together with Śramaṇa Fazhi, Deputy Controller of Clerical Affairs, translated seven sūtras, all recorded in the Qi catalogue. In the late Jiande era, Emperor Wu of the Zhou conquered Qi. The Buddhist teachings and the state were extinguished at the same time. Yaśas outwardly put on secular robes while inwardly wearing the three robes. Fleeing through east and west, he had no time for rest. The five assemblies were destitute and had nowhere to turn. To those starving in ravines he gave food by reducing his own rations; the old and sick who needed help he assisted as circumstances allowed. Though his resources were depleted, he refused advice and persisted, his spirit remaining strong and teaching without wearying. He endured hardship and distress for four years. When the Sui ruled the realm and revived the Three Jewels, at the beginning of the Kaihuang era Sanskrit scriptures answered from afar, and an imperial decree was issued inviting him to come and propagate translation. In the seventh month of the second year, his disciple Daomi and others escorted him to the capital, where he resided at the Da Xingshan Temple. In the last month of winter of that year, the translation enterprise was begun. An imperial order directed Śramaṇa Tanyan, Supreme Controller of Clerical Affairs, and more than thirty others to assist in the translation. The Emperor paid him frequent visits of respect and provided lavish offerings. Though advanced in years, his practice became ever more diligent. He had once engaged in cultivation based strictly on the Śāriputra Dhāraṇī, and in a dream attained a visionary state predicting that he would become a buddha. Such auspicious signs were frequent, not just one. Later, he moved to Guangji Temple (Emperor Yang's personal name being Guang, it was renamed Hongji Temple; now, avoiding the taboo again, it is Chongji Temple), where he served as Master of Foreign Monks (waiguo sengzhu). Comforting foreign travelers, he skillfully won people's hearts. Suddenly one morning, he told his disciples: "I am old and weak, and will soon depart this world. While my mind is still clear, I admonish you, my disciples: the Buddhadharma is difficult to encounter; you must diligently cultivate and study it. A human body is difficult to obtain; be careful not to spend it in vain!" Having spoken, he lay down upon his pillow and quietly passed away, at the full age of one hundred, on the twenty-ninth day of the eighth month of the ninth year of the Kaihuang era [589 CE]. Earlier, Yaśas had met a skilled physiognomist who said: "You will surely live to one hundred, and should also ascend as an immortal." Passing away in his prime old age, those words were fulfilled. As for ascending as an immortal, that profound principle remains difficult to discern. However, his physical appearance was extraordinary, with an usṇīṣa-like fleshy crown...

7.11.2

[fleshy] topknot; his ears were long and upright, and his eyes were set straight in the middle. He was distinct from the common crowd, bearing exceptional marks. He was indeed a giant of virtue in transmitting the Dharma. When the Master of the Law passed away, both the monastic and lay communities were stricken with grief and alarm, and the task of continuing and exalting [the Dharma] seemed poised to decline. During the Sui dynasty, he translated a total of eight sūtras, which are precisely the Mahāsaṃnipāta-sūryagarbha, the Mahāmegha-cakra, the Mahāvyūha-dharmamukha, and other sūtras. Monks and laymen—the śramaṇas Sengchen and Mingfen, Court Gentleman Li Daobao, Scholar Tanpi, and others, four persons in all—took turns conveying the oral translation. The śramaṇas Zhixuan, Daosui, Huixian, and Sengkun, Court Attendant Yu Zhi, Scholar Fei Zhangfang, and others served as scribes. Over twenty virtuous elders, including the Controller of the Clergy (Zhaoxuan tong) śramaṇa Danyen and the Abbot of the Great Xingshan Monastery Lingzang who was Metropolitan Clerical Director (Zhaoxuan du), supervised the translation from beginning to end. By the winter of the fifth year, collation and polishing were completed, and the śramaṇa Yancong wrote prefaces for all of them. In examining Yaśas's journeys, they spanned roughly forty years, over fifty countries, and a hundred and fifty thousand li. Auspicious signs, sacred traces, magnificent monasteries, eminent monks, swift waters, deep forests, mountain spirits, and sea monsters—none failed to pay homage and reverence to him, and he took forewarnings and subduing actions beforehand. Because these events were so extensive, there is no leisure to relate them here in detail. The śramaṇa Yancong composed a biographical account of him, which circulates in full in the world.

Huguo pusa jing (Sūtra on the Bodhisattva Protecting the Country), two fascicles (found in the Neidian lu; now integrated into the Ratnakūṭa as the eighteenth assembly).
Yishi jing (Sūtra on the Transference of Consciousness), two fascicles (now integrated into the Ratnakūṭa as the thirty-ninth assembly and retitled 'The Assembly of the Elder Bhadrapāla'; first translation; same text as the Tang translation Xianshi jing; produced in the tenth month of Kaihuang 11 and completed in the twelfth month; Scholar Fei Zhangfang served as scribe; found in the Zhangfang lu).
Fajue jingxin jing (Sūtra on Generating Awakening and Purifying the Mind), two fascicles (first translation; same text as the Ratnakūṭa's Assembly on Generating Superior Aspiration; produced in the ninth month of Kaihuang 15 and completed in the tenth month; recorded as transcribed by the śramaṇa Sengkun and others; found in the Zhangfang lu).
Xukongyun pusa jing (Sūtra on the Bodhisattva Ākāśagarbha), two fascicles (the sixteenth division of the Mahāsaṃnipāta; fourth translation; same text as the Xukongzang jing, the Xukongzang shenzhou jing, and others; produced in the first month of Kaihuang 7 and completed in the third month; śramaṇa Sengtan served as scribe, and Yancong composed the preface; found in the Zhangfang lu).
Dafangdeng daji xianhu jing (Mahāvaipulya-mahāsaṃnipāta-bhadrapāla-sūtra), five fascicles (or six fascicles; titled Mahāvaipulya-mahāsaṃnipāta-sūtra Bhadrapāla Division, and also called Xianhu pusa jing; seventh translation; same text as the Pratyutpanna-samādhi-sūtra and others; produced in the twelfth month of Kaihuang 14 and completed in the second month of Kaihuang 15; śramaṇa Mingfen and others served as scribes).
Daji piyu wang jing (Mahāsaṃnipāta Sūtra of the Parable King), two fascicles (sometimes without the characters 'Mahāsaṃnipāta'; an independent chapter of the Mahāsaṃnipāta; produced in the fifth month of Kaihuang 15 and completed in the sixth month; śramaṇa Daomi and others served as scribes; this along with the preceding Xianhu jing are both found in the Zhangfang lu).
Fohuayan ru rulai dezhi busiyiyi jingjie jing (Buddhāvataṃsaka Sūtra on Entering the Inconceivable Realm of the Tathāgata's Virtues and Wisdom), two fascicles (third translation; same text as the Du zhufo jingjie zhiguangyan jing and others; found in the Neidian lu).
Si tongzi sanmei jing (Sūtra on the Samādhi of the Four Youths), three fascicles (or simply titled Si tongzi jing; second translation; same text as Dharmarakṣa's Fangdeng niwan; produced in the fifth month of Kaihuang 13 and completed in the seventh month; śramaṇa Sengkun served as scribe; found in the Zhangfang lu).
Miaofa lianhua jing tianpin (Saddharmapuṇḍarīka-sūtra with Added Chapters), seven fascicles (or eight fascicles, twenty-seven chapters; because the chapters 'The Treasure Stūpa' and 'Devadatta' were combined into one, there are twenty-seven; in the first year of Renshou, at the request of the śramaṇa Shangxing of Puyao Temple, the two Dharma masters Jñānagupta and Dharmagupta re-examined the Sanskrit text and added the missing portions; the details are in the preface to the sūtra).
Shansi tongzi jing (Sūtra of the Youth Suvimati), two fascicles (fourth translation; same text as the Dafangdeng dingwang jing, the Dacheng dingwang jing, and others; produced in the seventh month of Kaihuang 11 and completed in the ninth month; Scholar Fei Zhangfang served as scribe, and śramaṇa Yancong composed the preface; found in the Zhangfang lu).
Jinguangming jing yinzhu tuoluoni pin zhulei pin (Silver Lord Dhāraṇī and Entrustment Chapters of the Suvarṇaprabhāsa-sūtra), one fascicle (Dharmakṣema produced four fascicles, Paramārtha seven fascicles, and Jñānagupta in the Northern Zhou five fascicles, none of which had these two chapters; upon examining the Sanskrit text they were present, so they were translated again; found in the Zhangfang lu; seventeen years later, the śramaṇa Baogui combined the earlier and later translations into eight fascicles, so this is not preserved separately).
Dafangdeng dayun qingyu jing (Mahāvaipulya Mahāmegha Sūtra on Requesting Rain), one fascicle (inner title reads Dafangdeng dayun jing qingyu pin dishisisi; third translation; different translation of the same text as the Dayun qingyu and the Dayun lun qingyu; found in the Neidian lu).
Zhufa benwu jing (Sūtra on the Fundamental Non-Existence of All Phenomena), two fascicles (third translation; same text as the Zhufa wuxing jing and others; produced in the sixth month of Kaihuang 15 and completed in the seventh month; Scholar Liu Ping and others served as scribes; found in the Zhangfang lu).
Daweidengguang xianren wenyi jing (Sūtra on the Doubts Asked by the Ṛṣi Great Majestic Lamp Light), one fascicle (second translation; same text as the Diyi yi fasheng jing; produced in the first month of Kaihuang 6 and completed in the second month; śramaṇa Daosui served as scribe, and śramaṇa Yancong composed the preface; found in the Zhangfang lu).
Rufajie tixing jing (Sūtra on Entering the Nature of the Dharma Realm), one fascicle (sometimes without the characters 'Nature of'; second translation; same text as the Ratnakūṭa Samādhi Mañjuśrī's Inquiry on the Dharmakāya Sūtra; produced in the seventh month of Kaihuang 15 and completed in the eighth month; śramaṇa Daomi and others served as scribes; found in the Zhangfang lu).
Xiyou xiyou jiaoliang gongde jing (Sūtra on Estimating Merit: Rare, Rare!), one fascicle (or called Xiyou jiaoliang gongde jing; first translation; same text as the Tang translation Zuiwubi jing; produced in the sixth month of Kaihuang 6 and completed in that month; śramaṇa Sengtan served as scribe, and śramaṇa Yancong composed the preface; found in the Zhangfang lu).
Shanjing jing (Sūtra on Proper Reverence), one fascicle (also named Shan gongjing jing, or Shan gongjing shi jing; second translation; same text as the Zheng gongjing jing; produced in the seventh month of Kaihuang 6 and completed in the eighth month; śramaṇa Sengtan and others served as scribes, and Yancong composed the preface; found in the Zhangfang lu).
Wenshushili xing jing (Sūtra on Mañjuśrī's Practice), one fascicle (second translation; same text as the Wenshu xunxing jing; produced in the third month of Kaihuang 6 and completed in the fourth month; śramaṇa Sengtan served as scribe, and śramaṇa Yancong composed the preface; found in the Zhangfang lu).
Bafo minghao jing (Sūtra on the Names of the Eight Buddhas), one fascicle (fifth translation; same text as the Baji xiangshenzhou, Bayang shenzhou jing, and others; produced in the fifth month of Kaihuang 6 and completed in the sixth month; śramaṇa Daosui and others served as scribes, and Yancong composed the preface; found in the Zhangfang lu).
Bukongjuansuo zhou jing (Amoghapāśa Dhāraṇī Sūtra), one fascicle (also called Bukong juansuo guanshiyin xinzhou jing; first translation; same text as the Tang translation Bukong juansuo shenzhou xin jing and others; produced in the fourth month of Kaihuang 7 and completed in the fifth month; Sengtan and others served as scribes, and Yancong composed the preface; found in the Zhangfang lu).
Shier fo ming shenzhou jing (Sūtra on the Divine Dhāraṇī of the Twelve Buddha Names), one fascicle (titled Sūtra on the Divine Dhāraṇī of the Twelve Buddha Names for Estimating Merit and Eradicating Obstacles and Sins; first translation; same text as the Tang translation Chengzan rulai gongde shenzhou jing; produced in the fifth month of Kaihuang 7 and completed in that month; Sengkun and others served as scribes, and Yancong composed the preface; found in the Zhangfang lu).
Yixiang chusheng pusa jing (Sūtra on the Bodhisattva of Single-Minded Arising), one fascicle (tenth translation; same text as the Wuliangmen weimi chi jing and others; produced in the eleventh month of Kaihuang 5 and completed in the twelfth month; śramaṇa Sengtan and others served as scribes, and śramaṇa Yancong composed the preface; found in the Zhangfang lu).
Jingangchang tuoluoni jing (Vajramaṇḍa-dhāraṇī-sūtra), one fascicle (second translation; same text as the Jingang shangwei tuoluoni jing; produced in the sixth month of Kaihuang 7 and completed in the eighth [month]

7.11.3

[... completed in the …] month; scribed by the śramaṇa Sengkun and others; preface composed by the śramaṇa Yancong; see Changfang's Catalogue).
Rulai fangbian shanquan zhou jing (Sūtra of the Incantation of the Tathāgata's Skill in Means), one fascicle (Second translation; same original as the Xukongzang pusa wen fo jing; begun in the first month of Kaihuang 7, completed in the second month; scribed by the śramaṇa Sengtan and others; preface composed by the śramaṇa Yancong; see Changfang's Catalogue).
Dongfang zuisheng dengwang rulai jing (Sūtra of the Tathāgata Supreme Lamp King of the East), one fascicle (Titled Dongfang zuisheng dengwang rulai qian er pusa song zhou feng shijia rulai zhu huchi shijian jing; fourth translation; same original as the Chiju shenzhou jing and others; see the Neidian lu).
Da faju tuoluoni jing (Great Dharma Torch Dhāraṇī Sūtra), twenty fascicles (Begun in the fourth month of Kaihuang 12, completed in the sixth month of Kaihuang 14; scribed by the śramaṇa Daosui and others; see Changfang's Catalogue).
Da weide tuoluoni jing (Great Majesty Dhāraṇī Sūtra), twenty fascicles (Begun in the seventh month of Kaihuang 15, completed in the twelfth month of Kaihuang 16; scribed by the śramaṇa Sengkun and others; see Changfang's Catalogue).
Wuqian wubai fo ming jing (Sūtra of the Five Thousand Five Hundred Buddhas' Names), eight fascicles (Begun in the eighth month of Kaihuang 13, completed in the ninth month of Kaihuang 14; scribed by the śramaṇa Sengtan and others; see Changfang's Catalogue).
Guancha zhufa xing jing (Sūtra on Observing the Practice of Phenomena), four fascicles (Begun on the twenty-fourth day of the fourth month of Kaihuang 15, completed on the twenty-fifth day of the fifth month; scribed by the scholar Fei Changfang and others; see Changfang's Catalogue).
Wusuoyou pusa jing (Sūtra of the Bodhisattva Akiñcana), four fascicles (See the Neidian lu).
Yueshangnü jing (Candrottarādārikā Sūtra), two fascicles (Begun in the fourth month of Kaihuang 11, completed in the sixth month; scribed by the scholar Liu Ping; preface composed by the śramaṇa Yancong; see Changfang's Catalogue).
Chusheng putixin jing (Sūtra on the Arousing of the Bodhimind), one fascicle (Begun in the tenth month of Kaihuang 15 and completed that same month; scribed by the scholar Liu Ping and others; see Changfang's Catalogue).
Shangzhu tianzi suowen jing (Sūtra of the Questions of the Devaputra Merchant Lord), one fascicle (Sometimes without the words suowen; begun in the eighth month of Kaihuang 15, completed in the ninth month; scribed by the scholar Fei Changfang and others; see Changfang's Catalogue).
Zhufa zuishang wang jing (Sūtra of the Supreme King of All Phenomena), one fascicle (Begun in the fifth month of Kaihuang 15, completed in the seventh month; scribed by the śramaṇa Mingfen and others; see Changfang's Catalogue).
Dasheng sanju chanhui jing (Mahāyāna Repentance Sūtra of the Three Heaps), one fascicle (See the Neidian lu).
Qishi jing (Sūtra on the Arising of the World), ten fascicles (Fifth translation; an alternative translation of the Jishi jing of the Dīrghāgama; see the title, which states that it was jointly produced by the two Dharma masters Jñāna[gupta] and [Dharma]gupta; newly catalogued).
Fo benxing ji jing (Compilation of the Deeds of the Buddha's Past Lives), sixty fascicles (Begun in the seventh month of Kaihuang 7, completed in the second month of Kaihuang 11; scribed by the śramaṇa Sengtan and the scholars Fei Changfang, Liu Ping, and others; preface composed by the śramaṇa Yancong; see Changfang's Catalogue).
Sheng shanzhuyi tianzi suowen jing (Sūtra of the Questions of the Holy Devaputra Supratiṣṭhitamati), four fascicles (Sixth translation; same original as the Ruhuan sanmei jing and the Shanzhuyi assembly of the Ratnakūṭa; produced in the fourth month of Kaihuang 15; scribed by the śramaṇa Daosui and others; see Changfang's Catalogue).
Zhufo hunian jing (Sūtra on the Mindfulness and Protection of the Buddhas), ten fascicles (Begun in the tenth month of Kaihuang 14, completed in the twelfth month; scribed by the śramaṇa Sengtan and others; see Changfang's Catalogue).
The above thirty-nine works in one hundred and ninety-two fascicles (The thirty-seven works above the Benxing ji, totaling one hundred and seventy-eight fascicles, are extant; the two works below the Sheng shanzhu, totaling fourteen fascicles, are lost texts).
The śramaṇa Jñānagupta, called Zhide in Sui, was a native of Gandhāra in northern India (Xiandou was originally pronounced Indrasthāna, which means "the Sovereign's Abode", meaning protected by Śakra, the Lord of the Devas. The sound "Xiandou" was an erroneous abbreviation in that land; "Shendu" and "Tianzhu" are erroneous designations in this country. The people of that land simply called it "Xiandou" as a whole, demarcating it into five regions. The Great Tang Record of the Western Regions states: "The correct pronunciation is Yindu (India). In the Tang language, Yindu is translated as 'the moon'. The moon has many names, and this is one of them. It signifies that living beings transmigrate endlessly, and in the long night of ignorance, there is none to announce the dawn. It is just like after the sun has set, the night torches take over: though there is the shining of starlight, how can it compare to the brightness of the radiant moon? If taken for this reason, it is therefore likened to the moon; truly because in that land, sages and worthies succeeded one another, guiding the ordinary and governing beings as the moon illuminates from above. For this reason, it is called Yindu. In India, castes and clans are manifold, but the Brahmins are exceptionally pure and noble. Following their refined appellation, it became customary through usage to make no regional distinctions and refer to it comprehensively as the Land of Brahmins") (called Xiangxing country in Sui). He lived in the city of Puruṣapura (called Zhangfugong in Sui). He was of the kṣatriya caste, and his family name was Jinbu (pronounced *kəm-bju*; meaning "neck" in Sui, referring to the neck of a peacock, which was considered an aristocratic surname in that land). His father was named Vajrasāra (meaning "adamantine firm" in Sui). From youth, he harboured far-reaching capacity, and upon adulthood, he bequeathed a pure standard; he held the office of Prime Minister, harmonising and governing with principles. Gupta was the youngest of five brothers. Having planted roots of virtue in past lives, he gave rise to the aspiration for enlightenment early on. While just of tender years, he sought world-renunciation. His parents recognised his sincere capacity and accordingly supported him. He then entered the Great Forest Monastery (Mahāvana-saṅghārāma), whereupon he received deliverance. His upādhyāya (called "one who constantly keeps close to and upholds" in Sui; what is now called *heshang* is an erroneous abbreviation from Khotan; Master Xuanzang says the correct sound in Central India is *upādhyāya*, rendered in the Tang as "intimate instructor" or "one upon whom one depends for study") was named Jinayaśas (meaning "renowned for victory" in Sui), who devoted himself to quiet sitting and deeply plumbed the practice of dhyāna. His ācārya (called "one who transmits and instructs" or "correct conduct" in Sui; namely the so-called *ācārya*, which is also an erroneous abbreviation of nearby countries; Master Xuanzang says *ācārya* is rendered in the Tang as "exemplar" or "instructor") was named Jñānabhadra (meaning "wise and virtuous" in Sui), who was comprehensively versed in the three trainings and especially clear on the Vinayapiṭaka. After his renunciation, Gupta was dedicated and sincere in filial devotion and reverence. Through years of teaching and instruction, he came to comprehensively grasp their essential intent. Yet because the sacred sites and spiritual traces still remained in India, he followed his original teacher and was able to pay homage to them all. At that time, he was twenty-seven years old and had spent three retreats since receiving the precepts. Teacher and disciples joined their resolves to travel afar and propagate the Dharma. Initially, ten people agreed together to leave the borders. Travelling by way of the kingdom of Kapiśā, they lingered for years. The king earnestly invited his teacher, honouring him as the Dharma Lord, and their benefit to others was quite extensive. When they were about to set off on their itinerary, they crossed the western spurs of the Great Snow Mountains (Himalayas), which were indeed the peak of natural hazards. Arriving at the kingdom of the Hephthalites, when they first arrived, the wilderness was vast and the population sparse; there was no one to prepare the necessary food and drink. Gupta thereupon laid aside his full precepts and exerted every effort to make offerings and tend to them. After frequently passing through seasonal hardships, aided by the unseen spirits, they fortunately escaped disasters and mishaps. They also passed through the kingdoms of Qabhanda (Tashkurgan), Khotan, and others; repeatedly encountering summer rains and cold snows, they stayed temporarily. Having no opportunities for propagation, their stay was not long. Then, reaching the kingdom of the Tuyuhun, they gradually reached Shan Prefecture. At that time, it was the first year of the later reign of Western Wei. Although they had passed through dangers and crises, their minds became all the more resolute. From the outset of their journey, three years had elapsed to that point. Of the ten companions, only four survived. In the Wucheng era of King Ming of Northern Zhou, they first arrived at Chang'an and resided at Caotang Temple. The master and disciples' journey of conversion having fulfilled their original intention, they again mounted the pure altar and once more received full ordination. [Gupta's] diligent

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開元釋教錄 — 智昇, Classical Chinese